Zazen, literally “sitting meditation,” is the central discipline of Zen and is regarded as the primary means of directly experiencing mind and reality beyond conceptual thought. Rather than being aimed at relaxation or the acquisition of special states, it is a deliberate, upright stillness in which thoughts, sensations, and emotions are seen as they arise and pass. Through this simple but rigorous act of sitting, practitioners cultivate wakeful, effortless awareness and begin to see through the assumption of a fixed, separate self. In this way, zazen functions less as a technique for self-improvement and more as a way of allowing the mind to reveal its own clarity.

The physical form of the practice is precise. One usually sits on a cushion on a mat, or on a chair if needed, with the legs in full lotus, half lotus, Burmese, seiza, or a stable cross‑legged posture; when using a chair, the feet rest flat on the floor. The spine is straight but not rigid, the chin slightly tucked, ears aligned with the shoulders, and the back of the neck long, as though gently extended upward. The hands rest in the cosmic mudra: right hand palm up in the lap, left hand palm up on top, thumbs lightly touching to form an oval against the lower belly. The mouth remains closed with the tongue lightly touching the upper palate, and the eyes are usually half‑open, gazing softly downward at a point on the floor without fixing on any object.

Breathing in zazen is natural and unforced, usually through the nose, with the belly expanding on the inhalation and contracting on the exhalation. To steady attention, many traditions employ breath counting: each full exhale is counted from one up to ten, then the count returns to one, and whenever distraction is noticed, the counting begins again without self‑reproach. Some approaches simply observe the breath as it moves in and out, especially in the lower abdomen, allowing it to proceed on its own. This gentle anchoring of awareness in the breath helps collect the scattered mind and supports the deeper attitude of “non‑thinking,” where the mind is present and alert but not entangled in its own chatter.

The inner stance of zazen is often described as “just sitting” (shikantaza): sitting with open, alert awareness, without clinging to any object or goal. Thoughts, sounds, and bodily sensations are neither suppressed nor pursued; they are allowed to appear and disappear like clouds passing through a vast sky. When it becomes apparent that attention has wandered, it is simply returned to posture, breath, or, in some contexts, to a koan, and this return is done gently, without judgment. Over time, this disciplined yet unforced practice stabilizes attention and nurtures a direct, non‑dual awareness in which nothing needs to be grasped or rejected.

Zazen is usually practiced for set periods, often beginning with 10–20 minutes and extending in more formal settings to 25–40 minutes, sometimes interspersed with walking meditation. Regularity is emphasized more than duration; a modest daily practice is regarded as more transformative than occasional long sessions. Practicing under the guidance of a teacher and within a community provides support in refining posture, clarifying misunderstandings, and integrating meditation with ethical conduct and daily activity. In this way, zazen becomes not merely a technique performed on a cushion, but the living heart of a path that permeates the whole of one’s life.