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 out into an undivided presence that is aware of everything all at once and nothing in particular. Suzuki Roshi refers to this field awareness as the "emptiness of the mind” and the "readiness of the mind that is wisdom." (The talk uses three quotations from Suzuki Roshi's book 'Zen Mind, Beginner's Mind' that can be found in the show notes below.)

Show Notes:

Three quotations used in the talk from from Shunryu Suzuki Roshi’s book 'Zen Mind, Beginner's Mind: Informal Talks on Zen Meditation and Practice' (Shambhala Publications).

"To stop your mind does not mean to stop the activities of mind. It means your mind pervades your whole body. Your mind follows your breathing. With your full mind you form the mudra in your hands. With your whole mind you sit with painful legs without being disturbed by them. This is to sit without any gaining idea.” (p. 40)

"Concentration is not to try hard to watch something. In zazen if you try to look at one spot you will be tired in about five minutes. This is not concentration. Concentration means freedom. So your effort should be directed at nothing. You should be concentrated on nothing. In zazen practice we say your mind should be concentrated on your breathing, but the way to keep your mind on your breathing is to forget all about yourself and just to sit and feel your breathing. If you are concentrated on your breathing you will forget yourself, and if you forget yourself you will be concentrated on your breathing. I do not know which is first. So actually there is no need to try too hard to be concentrated on your breathing. Just do as much as you can. If you continue this practice, eventually you will experience the true existence which comes from emptiness.” (p. 111)

"Your thinking should not be one-sided. We just think with our whole mind, and see things as they are without any effort. Just to see, and to be ready to see things with our whole mind, is zazen practice. If we are prepared for thinking, there is no need to make an effort to think. This is called mindfulness. Mindfulness is, at the same time, wisdom. By wisdom we do not mean some particular faculty or philosophy. It is the readiness of the mind that is wisdom. So wisdom could be various philosophies and teachings, and various kinds of research and studies. But we should not become attached to some particular wisdom, such as that which was taught by Buddha. Wisdom is not something to learn. Wisdom is something which will come out of your mindfulness. So the point is to be ready for observing things, and to be ready for thinking. This is called emptiness of your mind. Emptiness is nothing but the practice of zazen.” (p. 113-114)

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