Weekend Stories
I enjoy going exploring on weekends (mostly). Here is a collection of stories and photos I gather along the way. All posts are CC BY-NC-SA licensed unless otherwise stated. Feel free to share, remix, and adapt the content as long as you give appropriate credit and distribute your contributions under the same license.
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Mushin: The Zen state of no-mind
Mushin (無心), typically translated as ‘no-mind’ or ‘without mind’, refers to a pivotal mental state in Zen where the practitioner acts without hesitation, calculation, or attachment to thought. The term is widely known not only within Zen but also in disciplines influenced by it — such as the Japanese martial arts and calligraphy — where it denotes a fluid, spontaneous presence. However, in its deeper Buddhist sense, mushin points to a condition of mind unclouded by grasping, aversion, or conceptual elaboration. It is not a loss of awareness, but its refinement: pure attention unobstructed by egoic interference.
Datsuraku: Dropping off body and mind
Of the various phrases attributed to the Zen tradition, few are as central and enigmatic as shinjin datsuraku (脱落身心), often translated as ‘dropping off body and mind’. This expression is most famously associated with Dōgen, the founder of the Japanese Sōtō Zen school in Japan, and it reflects one of the most pivotal states of mind in Zen training. Unlike metaphorical or symbolic phrases, datsuraku describes a concrete experiential shift — one that resonates deeply with the core Buddhist insight into non-self (anattā), impermanence (anicca), and the cessation of attachment (taṇhā).
Hishiryō: The Zen concept of non-thinking
Among the various states of mind cultivated in Zen, hishiryō (非思量), often translated as ‘non-thinking’, holds a foundational position. It is closely associated with zazen, the seated meditation practice that forms the core of Zen training. Despite its seeming paradox, hishiryō does not advocate the cessation of all mental activity nor a forced blankness of mind. Instead, it designates a mode of awareness that transcends both conceptual thinking and the deliberate effort to suppress thought. In this respect, it echoes and deepens the early Buddhist emphasis on mindfulness (sati) and the cessation of discursive attachment.
Mental qualities emphasized in Zen practice
Zen places particular emphasis on the direct experience of reality through meditation and intuitive insight. While this school is often associated with paradox, spontaneity, and aesthetic simplicity, its foundation lies firmly within the core principles taught by Siddhartha Gautama. At its heart, Zen does not advocate a different doctrine, but rather a distinct approach to the realization of impermanence, interdependence, and non-self. A recurring theme in Zen training is the cultivation of specific states of mind. These are not to be seen as fixed stages or mystical attainments, but rather as dynamic dispositions — mental qualities that emerge from embodied practice and deepened insight. These states are closely tied to Siddhartha’s teachings, particularly the Eightfold Path, mindfulness (sati), the cultivation of mental qualities (citta-bhāvanā), and the renunciation of clinging (upadana). In this post, we explore the key mental states valued in Zen practice. While many originate from or are influenced by Japanese Zen, their psychological and philosophical underpinnings can be found throughout Buddhist thought. They reflect how the practitioner gradually transforms perception and engagement with reality.
Sokushin zebutsu: Mind itself is Buddha
The phrase sokushin zebutsu (即心是仏), ‘mind itself is Buddha’, is one of the most iconic statements in East Asian Zen thought. Originally attributed to Chinese Chán masters such as Mazu Daoyi, it encapsulates a radical immediacy: the very mind one possesses here and now is none other than Buddha. In Dōgen Zenji’s teaching, this expression is not merely affirmed but critically reinterpreted. Dōgen emphasizes that understanding ‘mind itself is Buddha’ demands rigorous clarification: it is not an endorsement of complacency, conceptual identification, or static existence. Instead, it points to the dynamic, ever-unfolding nature of practice-realization.
Shinjin datsuraku: The radical shedding of body and mind in Dōgen’s Zen
Dōgen Zenji’s radical approach to Buddhist practice and realization is vividly captured by the phrase shinjin datsuraku (身心脫落), ‘dropping off body and mind’. Attributed to Dōgen’s awakening under the Chinese Chán master Tendō Nyojō, this expression encapsulates a profound experiential insight central to Dōgen’s Zen: the total release of attachment to both corporeal existence and mental constructs. Understanding shinjin datsuraku is essential to grasping Dōgen’s redefinition of practice, selfhood, and liberation.
Genjō Kōan: Manifestation of reality in Dōgen’s thought
Among the many fascicles of Dōgen Zenji’s Shōbōgenzō, Genjō Kōan (現成公案) holds a particularly central place. Written early in Dōgen’s career, it succinctly captures the essence of his teaching: that the complete manifestation of reality (genjō) is nothing other than the unfolding of everyday life when seen without delusion. In this text, Dōgen articulates key insights on practice-enlightenment, non-duality, impermanence, and the dynamic relationship between self and world.
Shushō ittō: Practice-enlightenment in Dōgen’s Zen
Among the many profound contributions that Dōgen Zenji made to Buddhist philosophy, the concept of ‘practice-enlightenment’ (shushō ittō, 修輯一等) stands as one of the most revolutionary and defining. This principle radically reframes the traditional Buddhist relationship between practice (shushō) and enlightenment (satori or bodhi), asserting that the two are not separate stages but an indivisible unity. Understanding practice-enlightenment is essential to grasping Dōgen’s vision of the Buddhist path and the impact he has left on Zen thought.
Bendōwa: The heart of Dōgen’s Zen
Bendōwa (談道和), often translated as ‘Negotiating the Way’ or ‘On the Endeavor of the Way’, is one of Dōgen Zenji’s earliest and most foundational works. Written shortly after his return from China in 1231, it serves both as a manifesto for his understanding of Zen practice and as a defense of zazen (seated meditation) as the central expression of Buddhist realization. Through a series of short essays and question-and-answer exchanges, Dōgen outlines key themes that will underpin his later teachings, such as practice-enlightenment, the universality of Buddha-nature, and the immediacy of awakening.
Dōgen Zenji and his significance for Zen Buddhism
Dōgen Zenji (1200–1253) stands as one of the most profound and transformative figures in Japanese Buddhism. At a time when Buddhism in Japan had become heavily ritualized and often entangled with political power, Dōgen sought to return to the pure, experiential heart of the Buddhist path. Dissatisfied with the formalism he found within the established sects, he traveled to China in search of authentic teaching, eventually receiving Dharma transmission from the esteemed Chán master Rujing. Upon his return, Dōgen established a new foundation for Zen practice in Japan, centered around ‘just sitting’ (shikantaza) and the inseparability of practice and realization. The significance of Dōgen’s life and teachings for Zen Buddhism cannot be overstated. He introduced a deeply philosophical and existential dimension to Zen, exploring the nature of time, being, and the immediacy of awakening with unmatched subtlety. Through his writings, especially the Shōbōgenzō, Dōgen articulated a vision of Buddhism that emphasizes direct experience, rigorous practice, and the realization that the path and the goal are one and the same. His influence not only shaped the Sōtō Zen tradition but continues to inspire contemporary Buddhist thought and practice worldwide.