Maintaining a solo practice of zazen requires discipline, first and foremost. Becoming complacent with your practice leads to one end: no practice. Unfortunately it’s very easy to become complacent in practice, which is why for years I’ve instructed people by saying, “When life is good you should practice all the more diligently because when things turn sour, as they always do sooner or later, you’ll want to have the strength and discipline to persevere in your practice as well as in your life.” I don’t know how seriously people ever took (or take) my advice but here we are — things have not-so-suddenly turned sour for the whole world: climate change, political chaos, a pandemic…
If you’ve been lax in your zazen you can still make the effort to bring discipline to your life and to your practice by proceeding in a modest manner to summon the effort and focus needed in order to strengthen your resolve to sit. If you’ve been maintaining a strong practice all along this letter will just confirm what you already know.
A schedule: I find that it’s better to create a schedule around an event rather than by setting up a time. For example, instead of saying you’ll get up at 6 every morning to sit choose instead to sit after you brush your teeth in the morning, or after you have your coffee or tea, that way it doesn’t matter what time you get up, after you have your coffee (or whatever) you’ll sit. Twice a day is preferable so think of two things you do absolutely everyday as part of your routine and add zazen to that.
How long? If you’ve been lax in your zazen then starting out with about 10 or 15 minutes is an okay way to get back into (or beginning) a routine. Using a stick of incense to time yourself is also better than watching a clock. Your standard incense sticks last about a half hour, the longer ones closer to an hour. Break your stick according to how long you want to sit and then wait till the smoke clears. For those of you with a regular practice already a half hour minimum is okay, longer periods are preferable.
How often? Everyday. That’s the simple answer. If it helps, think of practicing zazen like going to the gym to train — you don’t go only once or twice a week if you want to get in shape or maintain your good health, you work out at least 4 or 5 days a week minimum, right? Consistency is important.
A designated space: some of you may have a special place reserved for meditation already. If not, here are some tips: Hokoku-An is a temple in the Rinzai Zen tradition therefore we sit facing outward; but in the Soto Zen tradition they sit facing the wall. I recommend sitting facing the wall if you’re practicing alone at home. You don’t need much space for that. Place your zafu and zabuton (cushions) about a foot from the wall. If you’re going to have an altar put it to the side so that the space directly in front of you is without obstruction. A candle and an incense burner are all you really need, but a Buddha statue, flowers, etc. can also be nice to have. That’s up to you. The room should be clean and quiet and the temperature comfortable — not too hot or too cold. (Sitting in extreme temperatures can also be profound practice but not if you don’t already have a strong practice).
Stay awake and alert: some people sit zazen as if they’re taking adult “time out” — or more precisely like taking a nap sitting up. That’s not really zazen. Spacing out and falling in and out of consciousness is not meditating. If you’re tired it’s better to just take a nap. Nowadays it seems that everyone is almost always tired for an infinite variety of reasons, so we all have to deal with the “sleep-demon” when we sit. That’s where strength and discipline come in. The stronger your discipline, the deeper your resolve, the more consistent your practice, the less likely you’ll be spacing out and falling asleep. If you struggle at first just persevere. And that’s one of the main criteria: show up! You need to show up and keep showing up.
Why sit at all? Some people can’t get past the idea of sitting for the sake of reducing stress and enjoying life more. There’s nothing wrong with that, but those are natural by-products of prolonged practice; that’s not even kindergarten Zen. Zen Buddhism teaches that True Self has no self. How do you realize this True Self that has no self? How does one understand the activity of Tatagatha? How does one manifest True Nature? A Koan or Hwadu such as — Who hears sound? Or: What is my Original Face before even my parents were born? Or: Where is my True Home? Or: Who am I? Or simply: What is this? — any of these can help focus the mind (and keep one awake and alert during zazen). But the real issue concerns the very nature of birth and death: if True Self has no self then who dies? Who is born? Who are you? Don’t know.
The Bodhisattva Path is not a self-serving path — just the opposite. We don’t sit zazen just for our own benefit, but for the benefit of all beings. It’s not about, “What can I get out of this?” That’s not the Mahayana Path. Throw away this artificial ego that is always seeking and thinking and hungry and groping and self-absorbed. There’s your real challenge as a Zen student.
More zazen!
Seido, caretaker
Hokoku-An Zendo
