Zen Mind

Given at a One-Day Sitting at the Boulder Zen Center, this talk picks up a question left open in the previous episode, "Sitting Like a Buddha." If zazen is not a means to awakening but its enactment, what about karma? Thoughts, fragments of story, and small triggers of dissatisfaction keep arriving, and we assume awakening means their absence. The talk proposes instead that we are always sitting and living with our karma; what changes is our relationship to it. Karma means intentional action, and the talk reads intention as a leaning: every action leaves a trace, the trace becomes...

Where are you located in your body? Most of us, without ever having chosen it, sense ourselves somewhere behind the eyes. Zazen instructions typically bundle two separable practices: disidentifying from thinking, and relocating the self in the belly. Contemporary mindfulness often teaches the first and omits the second. Zen's own instruction is to sit as a buddha rather than in order to become one, trusting a monastic container to do that work silently; outside such a container, this talk suggests, it has to be made explicit. To that end it explores a Daoist qigong exercise, “Sun Ding Fut,” translated as “...

One week after the Open Sky weekend, this talk was given at the Boulder Zen Center and turns that earlier study of the senses toward a question asked after morning meditation: How do we live well? Two answers our culture commonly offers are laid out and found wanting. "Following the rules" leaves you permanently behind an internal "should" you can never satisfy, and "following your own desires" rests on an inner authority that turns out to be hard to locate. Against both, the talk sets what Zen calls "responding to the situation," and tests it on something ordinary: driving...

Given outdoors during our recent Open Sky Practice, this talk takes up the Yogācāra teaching of the eight consciousnesses, which splits mind into three to address self, continuity, and karma. (1) Mano, the conceptual consciousness, binds the physical senses into objects and names them. (2) Alaya, the “storehouse consciousness”—maybe better called a “greenhouse” because it is changing from moment to moment—holds not content but dispositional seeds, like the weights of a neural network that every experience alters; so everything matters, since each act reconditions the overall dispositions. (3) Manas appropriates all of this as self. Meditation starves manas of content to...

Given outdoors during our recent Open Sky Practice, this talk takes up the Buddhist approach to the senses. Where we usually count five, Buddhism counts six, treating mind as a sense alongside seeing, hearing, tasting, smelling, and touch, and understanding each as a field that arises when a sense organ meets its object. The visual field we take for reality is itself the seeing mind; what appears belongs neither to the world outside nor to the self within; it simply arises, relationally. The body too is a sense organ, with a distinction between the skin feeling what touches it...

Zen is an amalgamation of Buddhism and Daoism. But which way around: is it a Buddhism with a Daoist inflection, or a Daoism reinventing itself through a Buddhist lens? The question is practical. Zen can be sparse on how zazen translates into everyday life, as if appropriate action would simply fall into place once we sit hard enough. The Daoist stories have more to say. In the Zhuangzi, a cook's blade stays sharp for nineteen years because it follows the inherent structure of the ox; a swimmer navigates the white-water torrent with ease, following the course of the water...

To be alive is to have problems. While having problems is unpleasant, the deeper difficulty, this talk proposes, is not the problems themselves but the resistance we bring to them. Suffering is not one thing; it is pain multiplied by resistance. Beginning with the Five Remembrances and their reminder that aging, illness, death, and the loss of what we love cannot be escaped, the talk turns to the feelings we least want to feel, taking anxiety and powerlessness as the examples, and asks what it would mean to stop organizing our lives around their avoidance. Zazen offers the training...

This talk was given the day before a Bodhisattva Precepts Ceremony (Jukai) for five members of the Boulder Zen Center sangha. After describing the ceremony's lineage papers and the intentional family one joins by receiving the precepts, the talk turns to a difficulty. The grave precepts tend to land as a should, like a parental commandment, in what the talk calls the "structure of should," a morally superior part instructing a guilty one. This structure divides us within ourselves and, in the same movement, from other people, and it offers no freedom. The only door is to discover that—un...

This talk was given at a One-Day Sitting at the Boulder Zen Center in partnership with Dharma Gates, an organization dedicated to opening pathways into formal meditation practice for young adults. The talk's central concern, however, reaches well beyond any one stage of life. It begins from the etymology of satisfaction—Latin satis (enough) and facere (to make)—and frames meditation as the practice of letting what is here be enough. Set against this is the recognition that our culture functions as a dissatisfaction machine: an economy that must grow, technology that must improve, advertising that manufactures needs we did...

This talk was given during a zazen intensive at the Boulder Zen Center. The talk holds a question often left unasked: what is the role of vow in Zen practice? It opens with a confession of skepticism. Vow can become superego, a new identity to monitor against. The talk works through this tension by tracing how way-seeking mind emerges from the friction of misrepresenting ourselves as substantial, separate selves within a reality that is undivided activity. Just sitting already contains the dynamic of practice: a backward step into undifferentiated awareness and a forward step into responsive engagement. Vow's role...

This talk is about how aliveness wants to unfold through our life process. It opens with the question of what it means to find an activity that expresses one's aliveness (for example gardening), and how to widen it so it can inform all of life's activities. The talk names five unfoldings of a "realizational life": aliveness, order, expression, form, and Way. Each requires the practitioner's awake participation; none can be skipped or forced. The talk also names three ways aliveness can be displaced rather than expressed in the present: deferral into the future, nostalgia, and longing for an imagined...

This talk was offered on Day 3 of the Spring Sesshin at the Boulder Zen Center, continuing the investigation of mind begun the previous day (published two weeks ago). The inquiry turns to the koan exchange between Damei and Matsu: "What is Buddha?" – "This very mind is Buddha." Dogen warns that students have misunderstood this teaching in two ways. The first error is to equate Buddha with the ordinary functioning of mind—thinking, feeling, perceiving—which leads to complacency: if I'm already Buddha, why practice? The second error is subtler, taking the field of awareness as an eternal soul or spirit...

This talk was offered on Day 2 of the Spring Sesshin at the Boulder Zen Center. It takes up a classic koan exchange: “What is the wondrous clear mind?” – “Mountains, rivers, and the earth. The sun, the moon, and stars.” The talk invites practitioners to investigate where the mind is located in their own experience, moving through a progression: from the familiar default of a private chamber behind the eyes, to attention merged with breath traveling through the body, to the senses opening outward until the visual field, sounds, smells, and tactile sensations all become part of a field of mind. The...

This talk is from the Practice Course "Developing Embodiment," originally offered live at the Boulder Zen Center and now available as a self-paced course. It challenges a common assumption, that ethics is a luxury, something we attend to once our basic needs are met. Drawing on evolutionary perspectives, the talk suggests the opposite: cooperation and care are existential facts for human beings, built into our very survival as a species. Compassion, then, is not a virtue we impose on ourselves but a capacity we already have. The Sanskrit root of compassion, karuna, means something like "to be shaken" or "...

Zazen reveals how much of our mental struggle is bound up with time. The future presses in as plans, goals, and ideals of what we or the world should become. The past returns as memory, justification, and attempts to reinterpret difficult experiences—often in the service of protecting an image of who we are. In a psychological approach, we might be guided to explain and rearrange our story in healthier ways. In meditation practice, however, when the past resurfaces, it becomes an opportunity to complete what wasn’t fully lived. Completion is not perfect resolution. It is meeting a situ...

This talk was given as a practice encouragement before entering the silence of a Weekend Sitting at the Boulder Zen Center. It highlights aspects of zazen relevant for any practitioner. It begins with three observations: we cannot think our way to the fruits of practice; awakening is an accident, though meditation makes us accident-prone; and many meditators, after an initial period of dramatic transformation, watch their practice plateau. So what do we do? The suggestion is to notice experience with greater subtlety in three arenas: posture, breath, and the field of phenomena. The upright posture reveals tension and, over...

This talk was given as an introduction to a multi-week study of Dogen’s essay Being-Time (Uji) during the Boulder Zen Center Everyday Bodhisattva Practice Period. It doesn’t go into the details of the text yet but sets the ground for engaging Dōgen (or any difficult dharma text) not as philosophy, but as practice. The question isn’t about the nature of time (what it is), but how we relate to time in ways that bind us or free us. Our ordinary assumptions about time operate invisibly, shaping anxiety, expectation, and disappointment. Through everyday examples—broken machines, shifting...

This talk was given at the opening of the 7th 90-day Everyday Bodhisattva Practice Period at the Boulder Zen Center, as participants were clarifying guiding intentions for the months ahead. Zen practice—and life more broadly—organize themselves around what we commit to. Rather than emphasizing goals, intention is presented as direction: the way attention is shaped and sustained. From this view, positive change does not come from forcibly fixing or cutting away what is unwholesome. Practice is instead to nourish what is already wholesome, allowing what is unwholesome to wither from lack of attention. Nourishment becomes a guiding orie...

At the turn of the year, we often pause to reflect, set intentions, and imagine a better version of ourselves ahead. Yet often we experience a stubborn gap between those ideals and the lived texture of daily life. This talk questions whether that gap can be closed through effort and control, or whether something else is being asked of us. After reflecting on traditional Buddhist teachings on right intention and critiquing them from a Zen perspective as dualistic (a self trying to improve itself over time), attention turns toward the present moment itself. What if liberation is not postponed...

This talk explores impermanence as an intimate fact of lived experience, in contrast to our desire for permanence and stability. Along with conditionality and no-self, impermanence is a core principle of Buddhist wisdom teachings. Yet these principles only matter when they are felt directly-in this breathing body, in sickness, aging, loss, and vulnerability. This is why we meditate: practice allows impermanence to be known not as an idea, but as an existential fact of our life. What we call "self" can then be understood as a defensive posture against fragility. The talk reframes Zen practice as two inseparable movements...

This talk was given on day 3 of a 7-day sesshin at the Boulder Zen Center. It continues an exploration of three modes of attention: focus, field, and full function. Attention is the most foundational way the world comes into being for us. This talk explores what this means for our sense of self and our sense of freedom. It uses a chapter called "Finding Yourself" from a recently published book with talks by Suzuki Roshi. You can find the reference in the show notes as well as ways for how to access the other talks in the sesshin series.<...

While Zenki Roshi is teaching the Fall Practice Course 'Developing Embodiment' at the Boulder Zen Center, we are re-airing three dharma talks that address fundamental topics and practices related to embodiment.

The third one is "Stepping Back (and Back In)" which was originally published on November 28, 2024. This talk asks what it means to be identified with thoughts, opinions, emotions, personal characteristics, roles, and positions. And then, what it means to dis-identify from those aspects. It explores Dogen's practice instruction "to take the backward step that turns the light around and inward." Dogen's stepping back is to first...

While Zenki Roshi is teaching the Fall Practice Course 'Developing Embodiment' at the Boulder Zen Center, we are re-airing three dharma talks that address fundamental topics and practices related to embodiment.

The second one is "No Inside, No Outside" which was originally published on September 27, 2023. This talk explores how to make use of the turning phrase "No inside, no outside." A turning phrase is a verbal expression that can transform our sense of self and being in the world. The phrase is held in mind as an antidote to culturally or personally ingrained views. When we investigate...

While Zenki Roshi is teaching the Fall Practice Course 'Developing Embodiment' at the Boulder Zen Center, we are re-airing three dharma talks that address fundamental topics and practices related to embodiment.

The first one is "Pause for the Pause" which was originally published on June 27, 2024. This talk was given as part of a Weekend Sitting. It highlights the distinction between the contents of mind and the field of mind. Dogen encouraged his students "to be continuously intimate with the field of mind." The talk presents two attentional practices to discover and establish oneself in the field of...

This talk kicked off the new live Practice Course ‘Developing Embodiment’ that just began at the Boulder Zen Center. The talk first defines the ultimate fruition of the Zen path as ‘embodying buddha.’ It’s not enough to understand what liberation from suffering as well as wisdom and compassion mean, our intention needs to be to demonstrate these qualities in each unique situation with our embodied presence, our whole being. The talk then presents the general unfolding of the Zen path, the role of embodiment on that path, and the interaction between the yogic and psychological dimensions of embodiment. It ends wi...

This talk was given as part of a One-Day Sitting at the Boulder Zen Center. It reflects on embodiment practice as the gate to the present and the present as the gate to our true nature. The talk begins with the question, "What is missing in your life?" Happiness, money, love, security? Where does our mind go with this question? Usually to some thought pattern. What happens if, instead, we go to the embodied presence of this moment - allowing our experience to be exactly what it is? What happens if, in addition, we realize that each here-now moment...

This talk continues and concludes the mini-series on exploring space and spaciousness. This time the emphasis is on mental space. While the two previous talks emphasized practices with visual objects, body, and breath, this talk makes suggestions for how to investigate and work with thoughts. (1) What is there between thoughts; what kind of space do you find there? (2) Where do thoughts come from, and where do they go? Do thoughts have a source? (3) Are thoughts fundamentally different from the space in which they appear? As a result of these investigations, we might find that it is more helpful to...

This talk continues the mini-series on exploring space and spaciousness. It presents a variety of practices with gaze, body, and breath that can help us verify in our own experience that the separation of mind from object and self from other is only an afterthought that distorts the original undividedness of space. The experience of undivided spaciousness can help soften conflict, ease trauma, and increase the freedom with which we respond to changing circumstances. We can even relax our sense of self-directed agency. We might then take the view that we are not located in space but that we...

This is the first talk in a mini-series on practicing with the experience of space and spaciousness. The exploration starts with a fundamental shift in view… from “space separates” to “space connects.” We are culturally trained to see space as being between things and separating our self from the world, thus reinforcing opposition and alienation. But what if space is connecting and bonding—and beyond that enveloping, penetrating, and accommodating everything as it is? Such a shift can have profound implications for how we live—with less opposition and judgment and more acceptance and intimacy. To embody this, we need to make o...

This talk was given as an opening talk to a workshop on “Breath Practice.” It explores breath as our most vital form of nourishment. Breath practice has two intertwined dimensions: supporting health and well-being, and serving as a path of spiritual awakening. The first part of the talk looks at the foundations of healthy breathing, drawing on both science and direct experience. From there, it turns to the Buddhist tradition, highlighting four core principles found in key mindfulness sutras: 1) Go to a quiet place—not just externally but inwardly, 2) Invite the spine into uprightness, 3) Notice the sensations of breathing at the...

This talk was given as part of a One-Day Sitting at the Boulder Zen Center. It reflects on moments when we are touched by life. Nothing special, just ordinary moments -- washing the dishes, looking at your child, seeing the grasses outside your window swayed by the wind. To be touched by life is maybe our deepest longing. However, the human mind has the tendency to replace the intimacy of direct experience with concepts, stories, and identities, thus alienating itself from what is most fulfilling. Our practice is not to stop all our thinking and make some special experience...

We human beings tend to generate stress—and sometimes even burnout— by perceiving situations and ourselves as not enough. This talk starts out with the question "When is there enough?" and tries on the view that "Just now is already enough." By recognizing that we are always already significantly supported by breath, food, shelter, and our society (however crazy it might appear), we can learn to rest in a basic satisfaction and inner peace. From a Buddhist point of view, this depends on letting go of grasping and resisting, releasing ourselves into the field of "undivided activity," and realizing that...

This talk was given as part of a Weekend Sitting at the Boulder Zen Center. It examines the feeling of alienation that comes from the mental construction of a separate self with an internal and an external space. What is the cure for such alienation? Learning to locate ourselves in an experiential space, in which all the contents of our lives (the physical world as well as our feelings and thoughts) are allowed to happen just as they are happening. Despite the serious personal and societal problems we face in this complicated world, we can discover that the experience...

This talk was given at the Austin Zen Center. It addresses the twin Bodhisattva virtues of wisdom and compassion. These ideals can sound lofty, maybe even unattainable. However, if we understand them as momentary expressions of the practice of not-knowing, they are near at hand. Not-knowing isn't willful ignorance or the random rejection of knowledge; it is a practice of radical openness in the present moment. Openness means to let go of conceptual frames, comparisons, and habituated stories and enter into what Buddhists call suchness. Such openness allows for an intimate resonance of the body-mind with the complexity and...

For many practitioners zazen practice is about quieting the mind. Thoughts and feelings are supposed to stop or at least slow down to achieve peace of mind. When this doesn't work, a sense of frustration or even failure can arise. Two misunderstandings need to be corrected here: (1) a quiet mind isn't a mind without contents; it is a mind that is not disturbed by the coming and going of contents, and (2) the right kind of effort is not to shift attention from one focus (thinking) to another focus (say breathing) but to release focus altogether and let attention widen...

This talk explores the experiential territory of the famous slogan from the Heart Sutra: "Form is emptiness, emptiness is form." At first, the talk differentiates between a realizational and a developmental approach in practice: Are we allowing our experience to be exactly as it is [realizational] or are we trying to alter and improve our experience [developmental]? The two approaches exist in an unresolvable tension but complement and complete each other like a dancing couple—just like emptiness and form. Emptiness can be understood and explored as openness, and conversely, form functions as layers of closure. The talk explores ex...

This talk was given as a closing talk for the 2025 Boulder Zen Center - Everyday Bodhisattva Practice Period. It reviews the basic ingredients of practice and summarizes them as (1) daily zazen, (2) working with views, and (3) cultivating relationships. In traditional Buddhist terms, this can be understood as a commitment to Buddha, Dharma, and Sangha. The talk then explores constancy in practice as the most important attitude for making our practice fruitful. Instead of viewing our practice as a struggle to permanently replace the state of suffering (samsara) with a state of liberation (nirvana), it suggests using each moment to establish...

This talk was given as part of a sesshin (7-day meditation intensive) at Boulder Zen Center. It begins by examining the limited view we have in our Western culture of the body as a material object and introduces an alternative view of the body as flow—material as well as energetic flow. The Western word 'energy' is often used to translate the Eastern concept of 'qi,' but this can lead to misunderstandings if energy is understood as the name for a 'quantifiable physical property' rather than a pointer to experiencing a 'dynamic relational vitality' through our very own bo...

This is a special conversational episode. Zenki Roshi is interviewed by Nicky Antonellis, a co-founder of the nonprofit organization, Dharma Gates, which aims to connect young adults to deep meditation practices. One of their many offerings is a podcast which features different perspectives on the Buddhist path. You can find out more on the Dharma Gates website.

In today’s conversation, Nicky asks Zenki Roshi about the background and motivation that eventually led to him to Soto Zen practice. They explore the roles of embodiment and concepts in meditation, as well as stages in practice and the cu...

This talk is a guided meditation that is part of the commentary on Dogen's fascicle "Shobogenzo Zenki – Undivided Activity." Instead of continuing with the line-by-line commentary, it takes a step back and points to the mind, from which we need to listen to Dogen's writing if we don't want to get lost in its apparent contradictoriness and complications. The talk attempts to get everyone on a similar experiential page and to demonstrate that all of us are undivided from the mind of awakening. The meditation guides you through widening attentional spheres: from posture and breath to the sense fields, to...