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Kōun Yamada Books

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“Although the Sino-Japanese character kū means “empty” or “void,” emptiness in Zen is neither nihilistic nor a vacuum; it doesn’t mean that there is nothing at all. Even expressions such as “All things are impermanent and empty” or “From the beginning there is not one thing” do not mean that things are completely empty. If I were pressed to say something about emptiness, I would say that it doesn’t depend on our five senses, it transcends them. If this weren’t so, the words “Form is none other than emptiness” couldn’t be reversed to read, “Emptiness is none other than form.”

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Book:Zen: The Authentic Gate
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“Buddhist teachings refer to our personalities as karma. Modern psychology seems to agree with Buddhist doctrine in viewing personality as the sum total of past experience. Psychologists limit their study, however, to traits stemming from inherited characteristics, prenatal experience, and life experience. Buddhism goes a step further and includes all experience — over countless eons from the beginningless past. Of course, we’re not conscious of all these experiences. The events we can call to mind are a minute fraction of the total. Nevertheless, all of those experiences have come together now to form a single personality that lives and acts, every minute of the day.”

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Author:Kōun Yamada
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“Many people wonder about the optimal length for a period of zazen. Sitting a short period of time is by no means less effective than a longer period. Zazen has worth and merit in itself, no matter how long one sits. Sitting from morning to night is not necessarily the best meditation. If you sit for a short period of time, you receive benefit from that sitting, and if you sit for a long period of time, you also benefit.”

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Book:Zen: The Authentic Gate
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“The ideal number of sitting periods in a day will depend on individual aspiration and circumstances. If we decide that one of our periods of sitting will be thirty minutes, then sitting four periods of zazen in a day would already amount to two hours. At the very least, everyone should be able to make time for one period each day, and most people should be able to sit at least two, for a total of an hour a day. People with high aspirations should be able to sit three or four periods a day, although maintaining such a schedule every day is hardly easy.”

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“Practice as many periods a day as is reasonable given your aspiration and circumstances, and make sure you faithfully stick to your schedule every day. Say you are sitting three periods a day. What is the best time to do so? This will also depend on circumstances. The ideal scenario would be to sit one period after rising and getting dressed, one period during the day, and one period before going to bed. Those who work full time may find it impossible to sit a period of meditation during the day, in which case they could incorporate that time as part of their morning or evening sit. Once again, the important thing is to practice as much as your circumstances allow.”

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“Suppose we have a bucket filled with dirty water and pour a glass of clean water into it. Although we will see no difference when we look at it, the addition of that glass of water has made the water in the bucket that much cleaner. Likewise, when we sit for even a single period of zazen our personality becomes purified in proportion to the length of that sitting. Although we may not be the least aware of it, we can be certain we have moved a step closer to the realization of our essential nature.”

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“Although I have defined just sitting as the single greatest thoroughfare in Zen for students at every level, it would be very difficult, especially for the beginner, to reach enlightenment through its practice without great perseverance and stamina. If a person using just sitting really breaks through, chances are that they will achieve a great seeing into their own nature without leaving even a trace of delusion. Nevertheless, for anyone other than the great Zen figures of the past, who had unremitting zeal, it is very hard to reach enlightenment through just sitting alone. This is particularly so for modern Zen practitioners who may not possess the intrepid spirit of the ancients.”

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Book:Zen: The Authentic Gate
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“Just sitting” is the English translation of the Japanese word shikantaza. Shikan means “only” or “just.” The za of taza means “to sit,” and the syllable ta is a verbal intensifier. Whereas both counting the breath and following the breath use the breath as their point of focus, just sitting consists of just the sitting itself. In this sense, it is the purest form of meditation, the original meditation practiced by the buddhas and Zen ancestors. If you are sitting to penetrate the innermost recesses of yourself, just sitting is the ideal form of meditation. Dōgen Zenji broke through to complete enlightenment when practicing just sitting.”

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