Shikantaza is a practise first described by Hongzhi (1091–1157) and later elucidated by Dogen (1200–1253). It is the one single practise that forms the core of Soto Zen, a Japanese form of Caodong Chan Buddhism, transmitted to Japan via Dogen. Contrary to popular notions, both Soto and Rinzai schools practise both Shikantaza and koans, however with differing emphasis. The practise consists of sitting silently in Zazen (meaning seated meditation), letting the mind, body, and surroundings rest however they are, without judging them as good or bad. However, the non-judgemental way of this kind of Zazen can be easily transmuted into every day life. In this way life itself becomes Zazen.

Most meditation practises are rooted in a strong dualism. For example, in concentration with the breath as a meditation object, it is correct to be one with the object of meditation and incorrect to be separate from it; it is correct to have a still and clear mind and incorrect to have a busy mind. These aren’t value judgements, however there is a strong dualism between doing the practise right or skilfully and doing the practise wrong or unskillfully. However, once the mind and meditation object are unified in “samadhi”, the dualism is actually somehow transcended into non-dualistic abiding. In this way such practises are a route to non-dualism via dualism.

What exactly do we mean by non-dualism? Dualism is relative truth, distinction created within reality that distinguishes between two relative objects. Non-dualism is neither and either, and is the absolute truth. This is elucidated in the Vimalakirti Sutra:

Therefore, Maitreya, do not fool and delude these deities! No one abides in, or regresses from, enlightenment. Maitreya, you should introduce these deities to the repudiation of all discriminative constructions concerning enlightenment.

And right after:

Enlightenment is without duality, since therein are no minds and no things.

Non-dualism is the mind before judgement. If you are placed in front of a tree and a mountain, before the judgement of tree vs mountain, there is no distinction between these two things. Therefore such non-dualism is the absolute nature of the tree-mountain before the relative discrimination is applied.

In Shikantaza, we physically embody this non-dualism. No matter what thought or state our mind is in, we abide and let it actualise itself through our actions. We do not judge at one moment on the path to the non-judgemental state, since there is really no need to. One might think “how can I be non-judgemental if I’m not entering a non-judgemental state?”. Well there is a trick here: you can watch your mind be judgemental without judging that it is judgemental, although that is tricky! Also regardless sitting silently for half an hour will allow the dirt to settle at the bottom of the glass, revealing the clean water of your pure mind. This is just physiology, and there is scientific evidence that even just the act of sitting still induces a calm state of mind, without you needing to try to control it. Embodying this non-dualism physically automatically removes all distinctions, self drops off, defilement drops off. It is liberation.

Finally, I want to address a common concern especially among advanced practitioners that Shikantaza is an advanced practise which requires years of concentration to appreciate. I cannot speak for anyone’s difficulties in their practise, and any such questions should be directed to a qualified teacher if possible, however I have never encountered a resource that does not suggest it as a beginner’s practise. Indeed the famous Zen Mind, Beginners Mind certainly does, and my own Soto Zen sangha does, that is all I can say. On a personal level, Shikantaza helped me totally drop off discrimination, and it was much easier than I could have imagined. I hope you enjoy it too!