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Opening the Hand of Thought: Foundations of Zen Buddhist Practice
For over thirty years, Opening the Hand of Thought has offered an introduction to Zen Buddhism and meditation unmatched in clarity and power. This is the revised edition of Kosho Uchiyama's singularly incisive classic.
This new edition contains even more useful material: new prefaces, an index, and extended endnotes, in addition to a revised glossary. As Jisho Warner writes in her preface, Opening the Hand of Thought "goes directly to the heart of Zen practice... showing how Zen Buddhism can be a deep and life-sustaining activity." She goes on to say, "Uchiyama looks at what a person is, what a self is, how to develop a true self not separate from all things, one that can settle in peace in the midst of life."
By turns humorous, philosophical, and personal, Opening the Hand of Thought is above all a great book for the Buddhist practitioner. It's a perfect follow-up for the reader who has read Zen Meditation in Plain English and is especially useful for those who have not yet encountered a Zen teacher.
This new edition contains even more useful material: new prefaces, an index, and extended endnotes, in addition to a revised glossary. As Jisho Warner writes in her preface, Opening the Hand of Thought "goes directly to the heart of Zen practice... showing how Zen Buddhism can be a deep and life-sustaining activity." She goes on to say, "Uchiyama looks at what a person is, what a self is, how to develop a true self not separate from all things, one that can settle in peace in the midst of life."
By turns humorous, philosophical, and personal, Opening the Hand of Thought is above all a great book for the Buddhist practitioner. It's a perfect follow-up for the reader who has read Zen Meditation in Plain English and is especially useful for those who have not yet encountered a Zen teacher.
262 pages, Kindle Edition
First published December 1, 1993
290 people are currently reading
1729 people want to read
About the author
Kosho Uchiyama
17 books43 followersKosho Uchiyama (内山 興正 Uchiyama Kōshō?, 1912—March 13, 1998) was a Sōtō priest, origami master, and abbot of Antai-ji near Kyoto, Japan.
Uchiyama was author of more than twenty books on Zen Buddhism and origami,of which Opening the Hand of Thought: Foundations of Zen Buddhist Practice is best known.
Uchiyama graduated from Waseda University with a masters degree in Western philosophy in 1937 and was ordained a priest in 1941 by his teacher Kodo Sawaki.Throughout his life, Uchiyama lived with the damaging effects of tuberculosis.
Uchiyama became abbot of Antai-ji following Sawaki's death in 1965 until he retired in 1975 to Nokei-in, also near Kyoto, where he lived with his wife. Following the death of his teacher he led a forty-nine day sesshin in memorial of his teacher. In retirement he continued his writing, the majority of which consisted of poetry.
Uchiyama was author of more than twenty books on Zen Buddhism and origami,of which Opening the Hand of Thought: Foundations of Zen Buddhist Practice is best known.
Uchiyama graduated from Waseda University with a masters degree in Western philosophy in 1937 and was ordained a priest in 1941 by his teacher Kodo Sawaki.Throughout his life, Uchiyama lived with the damaging effects of tuberculosis.
Uchiyama became abbot of Antai-ji following Sawaki's death in 1965 until he retired in 1975 to Nokei-in, also near Kyoto, where he lived with his wife. Following the death of his teacher he led a forty-nine day sesshin in memorial of his teacher. In retirement he continued his writing, the majority of which consisted of poetry.
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Displaying 1 - 30 of 96 reviews
May 11, 2010
Reading about Zen is alot like reading about food. There are those glossy coffetable books that show off the aesthetic of fresh food or the creativity of the author/photographer and there are solid books filled with recipies that make your mouth water. It`s theory and practice. There are a lot of Books on Zen and Buddhism that are like those glossy tomes, all theory and aesthetics but no practical information on how to actually achieve the results pictured there. Opening the hand of thought is a recipe book. If you don`t sit on your cushion regularly it will not be of any interest to you. There are no nice pictures of japanese gardens or interiour design. If you take zen serious a physical practice there will be tremendous help from the lectures in this book to point you in the right direction. One of the best books on buddhist thought and action I have ever read. Zen isn`t something special, it`s not a higher state of being its just the practice of realising your true self through hard work, patience and facing the wall. This is Soto Zen in its purest form.
November 7, 2019
"Enlightenment is not like a sudden realization of something mysterious. Enlightenment is nothing but awakening from illusions and returning to the reality of life."
I first encountered Kosho Uchiyama’s writing in “How to Cook Your Life” (https://www.goodreads.com/review/show...), a small book that includes Dogen’s famous “Instructions for the Zen Cook”, as well as commentary on the text and a couple of essays by Uchiyama. I had loved his comments and thoughts about Dogen’s text, but somehow, I only recently came across his most well-known book, “Opening the Hand of Thought: Foundations of Zen Buddhist Practice”.
This is easily one of the clearest, best-written book on Soto Zen I’ve read. It will not displace Brad Warner’s work as my personal favorite, but it comes at a very close second. The section on how to do zazen and the explanation of goalless practice might be one the most clearly explained on those subjects I have ever read. There’s something very precise and yet very simple about the way Uchiyama explains the process: its is gentle, yet no-nonsense and perfectly grounded, which makes this book perfect for beginners (though a few other books might help clarify some of the ideas discussed in this one), but also for more experienced meditators who need a refreshing burst of inspiration and motivation - stripped of any esoterism or confusing turns of phrase.
The final chapter, The Wayseeker, is especially inspiring and moving: it was Uchiyama’s final lecture before he retired, and it describes in great details his vision of how to live as a bodhisattva, how to apply your zazen to your whole life.
A must-read for any student of Zen.
I first encountered Kosho Uchiyama’s writing in “How to Cook Your Life” (https://www.goodreads.com/review/show...), a small book that includes Dogen’s famous “Instructions for the Zen Cook”, as well as commentary on the text and a couple of essays by Uchiyama. I had loved his comments and thoughts about Dogen’s text, but somehow, I only recently came across his most well-known book, “Opening the Hand of Thought: Foundations of Zen Buddhist Practice”.
This is easily one of the clearest, best-written book on Soto Zen I’ve read. It will not displace Brad Warner’s work as my personal favorite, but it comes at a very close second. The section on how to do zazen and the explanation of goalless practice might be one the most clearly explained on those subjects I have ever read. There’s something very precise and yet very simple about the way Uchiyama explains the process: its is gentle, yet no-nonsense and perfectly grounded, which makes this book perfect for beginners (though a few other books might help clarify some of the ideas discussed in this one), but also for more experienced meditators who need a refreshing burst of inspiration and motivation - stripped of any esoterism or confusing turns of phrase.
The final chapter, The Wayseeker, is especially inspiring and moving: it was Uchiyama’s final lecture before he retired, and it describes in great details his vision of how to live as a bodhisattva, how to apply your zazen to your whole life.
A must-read for any student of Zen.
October 17, 2015
This is a delightfully frank, clear study of Zen practice. I understand it is widely considered one of the best books on Zen, specifically zazen, which is why I turned to it in the middle of a brief course I am taking at the Chapel Hill Zen Center in North Carolina.
Kasho Uchiyama was somewhat unique in that he began his studies focused on Western philosophy and Christianity before deciding to become a Zen priest and eventually serving as the abbott of a Zen temple near Kyoto. As a consequence, he had a good handle on many of the left-brain tricks Western civilization plays in highlighting the analytic, rational dimensions of human experience at the expense of the right-brain's tendency to wander in the synthetic, irrational dimensions of experience that emphasize unity over division.
His fundamental point, made repeatedly in different ways, is that Zen is the self being the self, meaning that that which we consider our individual self actually is indivisible from the interdependent totality of the universal self. I am inseparable from you, you from me, we from the wind, the present moment, and the peace of recognizing that the best way to understand this is through minimal exertion and ambition, i.e., through zazen, which is sitting quietly for forty and fifty minutes at a time in a certain posture that facilitates our observing the illusory nature of our thoughts coming and going, changing nothing.
He draws on sayings of the Buddha and ancient Zen masters deftly, tells tales and recounts parables, and deals with the confusion that words inevitably generate by suggesting we practice zazen to experience the wordless moments that come before and between thoughts.
The impact of the book definitely is enhanced by the collaborative translation efforts of Tom Wright, Jisho Warner, and Shohaku Warner. They give Uchiyama a relaxed, personal voice in English that reads almost like a transcript of someone simply thinking out loud.
Real masters in a discipline are often this simple and direct. King Lear is more simply written than Hamlet, for example. This is known as "old age style" and can be found throughout the arts.
A book about zazen is in some ways a non sequitur. As Uchiyama frequently points out, the issue is not really discussing zazen but rather sitting for ten years and then sitting for another ten years. That's when you come to understand the significance of sitting. Enlightenment or mental health or stress reduction are not on his agenda. To the contrary, he maintains that the more goal-oriented you are, aggrandizing your personal self, the less likely you will be to come into touch with the universal self.
He contends that zen is more or less a godless religion but a religion nonetheless. The reason for this appears to be that he considers God to be what some others might think of as that fuzzy term, the Godhead, that is, the universal self from which we emerge and to which we return, life and death being a necessary continuum, more peaceful and compassionate and less disturbing when it is thought of as such. There is no apex in this continuum, no crisis, no heaven, no hell, simply an opportunity to pass from one's individual self into the aforementioned universal self.
I'm in accord with William James on religions: if they have a positive effect on the believer or practitioner, good. This "proves" nothing about metaphysical reality in an empirical sense, but pragmatically, it suggests they "work." Almost all of us can tell when a believer or practitioner is happy and at peace. If you read this book, you will see that Uchiyama, whose life was not always easy, clearly found happiness and peace.
Kasho Uchiyama was somewhat unique in that he began his studies focused on Western philosophy and Christianity before deciding to become a Zen priest and eventually serving as the abbott of a Zen temple near Kyoto. As a consequence, he had a good handle on many of the left-brain tricks Western civilization plays in highlighting the analytic, rational dimensions of human experience at the expense of the right-brain's tendency to wander in the synthetic, irrational dimensions of experience that emphasize unity over division.
His fundamental point, made repeatedly in different ways, is that Zen is the self being the self, meaning that that which we consider our individual self actually is indivisible from the interdependent totality of the universal self. I am inseparable from you, you from me, we from the wind, the present moment, and the peace of recognizing that the best way to understand this is through minimal exertion and ambition, i.e., through zazen, which is sitting quietly for forty and fifty minutes at a time in a certain posture that facilitates our observing the illusory nature of our thoughts coming and going, changing nothing.
He draws on sayings of the Buddha and ancient Zen masters deftly, tells tales and recounts parables, and deals with the confusion that words inevitably generate by suggesting we practice zazen to experience the wordless moments that come before and between thoughts.
The impact of the book definitely is enhanced by the collaborative translation efforts of Tom Wright, Jisho Warner, and Shohaku Warner. They give Uchiyama a relaxed, personal voice in English that reads almost like a transcript of someone simply thinking out loud.
Real masters in a discipline are often this simple and direct. King Lear is more simply written than Hamlet, for example. This is known as "old age style" and can be found throughout the arts.
A book about zazen is in some ways a non sequitur. As Uchiyama frequently points out, the issue is not really discussing zazen but rather sitting for ten years and then sitting for another ten years. That's when you come to understand the significance of sitting. Enlightenment or mental health or stress reduction are not on his agenda. To the contrary, he maintains that the more goal-oriented you are, aggrandizing your personal self, the less likely you will be to come into touch with the universal self.
He contends that zen is more or less a godless religion but a religion nonetheless. The reason for this appears to be that he considers God to be what some others might think of as that fuzzy term, the Godhead, that is, the universal self from which we emerge and to which we return, life and death being a necessary continuum, more peaceful and compassionate and less disturbing when it is thought of as such. There is no apex in this continuum, no crisis, no heaven, no hell, simply an opportunity to pass from one's individual self into the aforementioned universal self.
I'm in accord with William James on religions: if they have a positive effect on the believer or practitioner, good. This "proves" nothing about metaphysical reality in an empirical sense, but pragmatically, it suggests they "work." Almost all of us can tell when a believer or practitioner is happy and at peace. If you read this book, you will see that Uchiyama, whose life was not always easy, clearly found happiness and peace.
August 30, 2010
Highly recommended, but don't feel bad if you skim the second half.
The book's early chapters offer the most specific and practical guide to zazen that I have read in print -- the method, its goals, and what the meditator can reasonably expect to achieve. It clarifies the relationship between zazen and thought beautifully.
After that, Uchiyama Roshi heads off into the weeds, offering chapter after chapter of opinions on modern life and religion, the state of Zen in Japan, on and on ad nauseum. Uncle Uchiyama sits back on the couch and grumbles at the television -- "Kids these days. No one practices real Zen anymore."
Be patient with the old man's gripes, and don't take them too seriously. Read his instructions on zazen and your sitting will be transformed.
The book's early chapters offer the most specific and practical guide to zazen that I have read in print -- the method, its goals, and what the meditator can reasonably expect to achieve. It clarifies the relationship between zazen and thought beautifully.
After that, Uchiyama Roshi heads off into the weeds, offering chapter after chapter of opinions on modern life and religion, the state of Zen in Japan, on and on ad nauseum. Uncle Uchiyama sits back on the couch and grumbles at the television -- "Kids these days. No one practices real Zen anymore."
Be patient with the old man's gripes, and don't take them too seriously. Read his instructions on zazen and your sitting will be transformed.
October 13, 2008
The clearest thing I've read on zen practice and the dharma--maybe ever. Uchiyama is funny, human, and totally simple in his explanations of terms and practices that can often seem exotic or esoteric when taken up by other writers. He actually provides a hilarious diagram of "The Mind of Zazen" that clarifies things for me immensely--this is after four years of practicing zazen! It's so simple and so clear that I'm inclined to give my parents a copy and say, "This is what I'm doing, or at least what I'm aiming at doing." Thanks, Shintzy, for loaning it to me.
June 28, 2019
A core text for my zen practice. Although it falls into some of the zen traps of making simple ideas in serpentine language, the book is extremely helpful and brings focus in a practice that can be hazy at best at times. I would say that this is not a book for beginners though. You should already be sitting and thinking about the principles before you attempt to read this book; otherwise, many of the ideas will flow right by you like a silent stream.
November 20, 2024
An exceptional introduction to Zen and Zen meditation. I thought I was going to be overwhelmed by Buddhist doctrine but the authors writing is clear and accessible.
September 22, 2022
My love-hate relationship with Zen lives on...
On the one hand, there are plenty of insights from Zen with which I agree, e.g., life being the end of life, the danger of over-intellectualizing and -representing life, and the importance of practice; but at the same time, I find the nature of Zen thinking and how its conclusions are drawn repugnant, e.g., the reality that my universal Self is one with the entire universe... I never know whether I simply cannot comprehend this worldview because of my Western conditioning, because the Japanese terms are difficult to translate/conceptualize (but that—conceptualization—is precisely the danger!—it must be experienced!) and I am simply not recognizing this, or because it is too contrarian.
Buddhism in general frustrates me because I feel like there's a kind of invincibility to it. My criticisms can all be brushed off because I failed to understand properly, because I am thinking too hard, because I think in a Western/rationalist way, because I just need to "live it out." Maybe I'm paranoid, but I always sense a tone of condescension that annoys me. Buddhist authors tend to justify some assertion or koan of theirs by explaining that, actually, the terms in question have been misunderstood, and so reconceptualize them in order to fit the system. And yet, Buddhism, it is repeated, is not a system...
Anyway, perhaps I ought to meditate further on these things... Maybe if I "open the hand of thought," this will reveal itself to me...
On the one hand, there are plenty of insights from Zen with which I agree, e.g., life being the end of life, the danger of over-intellectualizing and -representing life, and the importance of practice; but at the same time, I find the nature of Zen thinking and how its conclusions are drawn repugnant, e.g., the reality that my universal Self is one with the entire universe... I never know whether I simply cannot comprehend this worldview because of my Western conditioning, because the Japanese terms are difficult to translate/conceptualize (but that—conceptualization—is precisely the danger!—it must be experienced!) and I am simply not recognizing this, or because it is too contrarian.
Buddhism in general frustrates me because I feel like there's a kind of invincibility to it. My criticisms can all be brushed off because I failed to understand properly, because I am thinking too hard, because I think in a Western/rationalist way, because I just need to "live it out." Maybe I'm paranoid, but I always sense a tone of condescension that annoys me. Buddhist authors tend to justify some assertion or koan of theirs by explaining that, actually, the terms in question have been misunderstood, and so reconceptualize them in order to fit the system. And yet, Buddhism, it is repeated, is not a system...
Anyway, perhaps I ought to meditate further on these things... Maybe if I "open the hand of thought," this will reveal itself to me...
October 20, 2017
This is an elegant guide to Zazen that does not pander to current fads but cuts to the vital heart of the practice of "wholeheartedly sitting in the middle of your life" xiii
Please refer to my daily updates for some wonderful quotes.
I was also glad to have articulated my vague unease with the goal oriented approach to meditation that western medicine has pounced upon and many doctors now promote. Mindfullness and meditation may very well be viable solutions to life's woes, but KU clearly differentiates the way of Zazen as a life practice "only for the sake of buddhadharma, without justifying it by human emotions and worldly ideas" p149
KU never left Japan but in his life as a monk expressed a wonderful grasp of the ancient texts as well as the modern predicament. Humble and stern, he is a true master and this book is a treasure.
Please refer to my daily updates for some wonderful quotes.
I was also glad to have articulated my vague unease with the goal oriented approach to meditation that western medicine has pounced upon and many doctors now promote. Mindfullness and meditation may very well be viable solutions to life's woes, but KU clearly differentiates the way of Zazen as a life practice "only for the sake of buddhadharma, without justifying it by human emotions and worldly ideas" p149
KU never left Japan but in his life as a monk expressed a wonderful grasp of the ancient texts as well as the modern predicament. Humble and stern, he is a true master and this book is a treasure.
July 2, 2008
This book blew me away. The late Kosho Uchiyama explains Zen in a way akin to taking a mind-altering drug. One concept it took me a while to grasp is that we exist to each other only as perceptions of each other. My perception of you is formed inside my mind, making you part of me. In the same way, I am part of you. Ideas like this have profound implications for our ethical treatment of one another, though Uchiyama pretty much leaves that conclusion up to the reader.
August 5, 2012
Uchiyama Roshi was a Soto Zen iconoclast, and these teachings for modern practitioners are direct and no-bullshit. This book contains down-to-earth discussions about and instructions for zazen, Zen meditation. Thoroughly contemporary and rock solid.
Read
October 9, 2024Having just finished this book I already look forward to rereading it. Unlike previous books on Zen practice I came to this not because I was actively seeking to engage in the dharma. I came looking for comfort. For a voice in my ear to provide me peace.
And approaching it from that place this book was often dry and not engaging. It’s a comprehensive overview of Zen practice, heavily influenced by the work of Dogen zenji which isn’t seeking to convince you to practice. It’s presenting the practice and giving you room to decide to engage.
It wasn’t really until the end, finally in a headspace to recognize the need for me to actively engage in the practice if I wanted something to change, that I truly came to appreciate the thorough and direct nature of this book.
So, I don’t feel I can rate this book, as I spent most of the length of it sleepwalking through. But I have a feeling that with a mind willing to practice there’s something great here and I look forward to returning to it as a way to keep on the path.
And approaching it from that place this book was often dry and not engaging. It’s a comprehensive overview of Zen practice, heavily influenced by the work of Dogen zenji which isn’t seeking to convince you to practice. It’s presenting the practice and giving you room to decide to engage.
It wasn’t really until the end, finally in a headspace to recognize the need for me to actively engage in the practice if I wanted something to change, that I truly came to appreciate the thorough and direct nature of this book.
So, I don’t feel I can rate this book, as I spent most of the length of it sleepwalking through. But I have a feeling that with a mind willing to practice there’s something great here and I look forward to returning to it as a way to keep on the path.
May 18, 2024
Denna bok var förvånansvärt rolig och samtidigt rörande (speciellt slutet). Ibland kändes det dock som att jag läste samma sak flera gånger och det var svårt att hålla mig vaken, men samtidigt var innehållet inspirerande och tankeväckande. Boken motiverar, inte till att uppnå massa saker som man annars blir bombarderad av i dagens samhälle, utan till att leva livet till fullo som det är just nu.
Favoritcitat:
“At those times, what else is there to do but shut up and die?”
“Zazen is good for nothing; it really is useless.”
Favoritcitat:
“At those times, what else is there to do but shut up and die?”
“Zazen is good for nothing; it really is useless.”
November 19, 2024
Kosho Uchiyama elegantly explores his relationship with zazen and describes many meditative pointers which deepen the practice. Most notably, his attitude towards the contents of the mind are most illuminating, such as “thoughts and feelings are the scenery of your zazen” and “thoughts as natural secretions of the mind” have transformed my relationship with these experiences during shikantaza.
By simply “opening the hand of thought,” or not grasping or rejecting, one can begin to drop off from body and mind to deeply touch the nature of reality.
By simply “opening the hand of thought,” or not grasping or rejecting, one can begin to drop off from body and mind to deeply touch the nature of reality.
April 21, 2021
Parts of this book are very good for exploring the teachings and how to practice everyday zazen (sitting). Other parts seem very opaque, and repeated in a hundred ways. Perhaps when I learn more about Soto Zen, I will go back and read this again.
February 16, 2019
I had to read this book several times, to fully understand its meaning.... and to gain valuable insight: I love this book! Much recommended for those interested in zen Buddhism.
June 28, 2024
Opening the Hand of Thought is a masterpiece of Zen Buddhism steeped in wisdom, relatibility, and simplicity. Uchiyama Roshi sprinkles in a rounded mélange of anecdotes and metaphors which render the book accessible to both the new student and the advanced practitioner.
He curates and fleshes out prudent passages from Dōgen Zenji's Shōbōgenzō and supplies numerous vignettes to illustrate his subject matter. Best of all, Uchiyama's ease of manner and evenhandedness radiate through the pages, making this a tremendous pleasure to read!
This book is excellent for those interested in the Way. Note that it is not an academic work. While it addresses several of our deep-seated metaphysical questions and responds to them with clarity, it magnifies the praxis of Zazen more so than the theory. It is highly actionable. If, however, you are looking for an intellectual induction to Zen Buddhism, I would suggest reading modern popularizers such as David R. Loy (Nonduality: In Buddhism & Beyond) or Alan Watts, then returning to this book.
He curates and fleshes out prudent passages from Dōgen Zenji's Shōbōgenzō and supplies numerous vignettes to illustrate his subject matter. Best of all, Uchiyama's ease of manner and evenhandedness radiate through the pages, making this a tremendous pleasure to read!
This book is excellent for those interested in the Way. Note that it is not an academic work. While it addresses several of our deep-seated metaphysical questions and responds to them with clarity, it magnifies the praxis of Zazen more so than the theory. It is highly actionable. If, however, you are looking for an intellectual induction to Zen Buddhism, I would suggest reading modern popularizers such as David R. Loy (Nonduality: In Buddhism & Beyond) or Alan Watts, then returning to this book.
Read
June 9, 2024this was a really cool one! i think Roshi's background as someone who studied western philosophy was really cool, in that i feel the writing was remarkably clear and well-organized in a like, bertrand russell logic way in some parts. it allowed for a lot of nuance and clarity in what is intrinsically a difficult (impossible?) to describe phenomenon and methodology; the realization of "all life being [one's] life", the titular "opening the hand of thought".
Roshi hits on what seems to be a Buddhist problem which is a sense of scale? Or it's a dialectic, this truth that I as an individual don't necessarily exist, or my desires are an illusion, but also we all exist in a grand sense, together, phenomenally. and i think he threads that needle very well, rebutting total nihilism / pleasure denial of other buddhist practitioners, rebutting the more trivial western conceptions of "tranquility" or "peace/minimalism" or whatever, and ending on (to over-simplify) a universal compassion predicated on a *religious* *belief* that all things are one.
this book re-situating meditation in the western context as a religion, esp. by pointing to zen buddhism's similarities to Christian doctrine (he quotes the bible a lot? because of his education, i would guess), is very cool to me? Roshi details his concept of "vow" and "penitence" in the Buddhist context as essentially the vow to keep striving to be present/sit in the reality of life/improve all life , and the penitence of meditation as an acknowledgement that it one does constantly fail to be in the "present" mindset and dispell the illusions of ego, desire etc; to resettle oneself on one's vow. idk it just all makes sense with the religious intentions of Buddhism in a way it didn't for me before.
anyway a cool time, well written, and there's some adorable illustrations also.
edit: oh ALSO, the idea of interpreting desire, pain, etc as “the scenery of life” sort of “in front of” life itself is such a pleasurably neutral relation that i think perfectly hits the balance of disengagement/equanimity and nihilism to me. you can enjoy or appreciate scenery without getting lost in it. “regular life” can be epiphenomenal not to the body but to … real reality? i guess? and thats just fine!
Roshi hits on what seems to be a Buddhist problem which is a sense of scale? Or it's a dialectic, this truth that I as an individual don't necessarily exist, or my desires are an illusion, but also we all exist in a grand sense, together, phenomenally. and i think he threads that needle very well, rebutting total nihilism / pleasure denial of other buddhist practitioners, rebutting the more trivial western conceptions of "tranquility" or "peace/minimalism" or whatever, and ending on (to over-simplify) a universal compassion predicated on a *religious* *belief* that all things are one.
this book re-situating meditation in the western context as a religion, esp. by pointing to zen buddhism's similarities to Christian doctrine (he quotes the bible a lot? because of his education, i would guess), is very cool to me? Roshi details his concept of "vow" and "penitence" in the Buddhist context as essentially the vow to keep striving to be present/sit in the reality of life/improve all life , and the penitence of meditation as an acknowledgement that it one does constantly fail to be in the "present" mindset and dispell the illusions of ego, desire etc; to resettle oneself on one's vow. idk it just all makes sense with the religious intentions of Buddhism in a way it didn't for me before.
anyway a cool time, well written, and there's some adorable illustrations also.
edit: oh ALSO, the idea of interpreting desire, pain, etc as “the scenery of life” sort of “in front of” life itself is such a pleasurably neutral relation that i think perfectly hits the balance of disengagement/equanimity and nihilism to me. you can enjoy or appreciate scenery without getting lost in it. “regular life” can be epiphenomenal not to the body but to … real reality? i guess? and thats just fine!
October 8, 2016
The Shurangama Sutra tells us that the finger pointing to the moon is not the moon; or in plainer language, the Diamond Sutra says that "the dharma cannot be spoken". And yet, it was recently pointed out to me the irony in the sheer volume of words that have been written about something that cannot be described. And I've read a lot of them (as evidenced by my Buddhism bookshelf), too many probably. But Uchiyama's book was a recommendation from my teacher, and is indeed different than most. He doesn't shy away from the fundamental irony in trying to describe the indescribable. In fact his core teaching is amazingly simple - practice zazen with pure intent and just keep doing it over and over again. That's it.
Kind of like losing weight, no? It all comes down to eating less and exercising more. But the number of books written on weight loss probably exceeds even that written on Buddhism; and likely for the very same reason. Nobody wants to hear that Buddhism, or at least Zen, is just about meditating. It's so much more alluring to spend all our time talking and thinking about meditating than it is to shut up and actually do it. But that's the essence of the finger pointing at the moon, and its taken me a long time, a very long time, to begin to understand it.
Kind of like losing weight, no? It all comes down to eating less and exercising more. But the number of books written on weight loss probably exceeds even that written on Buddhism; and likely for the very same reason. Nobody wants to hear that Buddhism, or at least Zen, is just about meditating. It's so much more alluring to spend all our time talking and thinking about meditating than it is to shut up and actually do it. But that's the essence of the finger pointing at the moon, and its taken me a long time, a very long time, to begin to understand it.
October 21, 2021
I read a lot of Zen books. Mostly ones for beginners but they're all useful in some ways, if not frustratingly out of reach in others. This is my first time reading Uchiyama. He had such a gift for elucidating even the most mystical aspects of Zen practice in understandable language. It's really wonderful. In fact, I would say this has just turned into my go to book recommendation for anyone curious about Zazen. It has the best description of meditation I have come across. I mean it's really something. Where other books may allude to practice, or focus only on letting go of distractions, or focus on staying mindful, Uchiyama paints a total picture of practice: getting distracted, coming back, getting sleepy, coming back. The far reaching implications of this description not only inspires confidence and Right Mind when sitting, but allows the reader to extend the philosophy of Zen Buddhism outward to other areas of daily, practical life. That's what separates Uchiyama from other thinkers, his attention to the daily life of a regular person, to the ordinary moments one can encounter when not living a dedicated life in a monastery.
If you are at all interested in the concepts or practice of Zen Buddhism, find this book.
If you are at all interested in the concepts or practice of Zen Buddhism, find this book.
April 24, 2009
I read this book in a busy time of exams and final papers. Uchiyama brings passion and sincerity in the practice of Zazen. A unique teacher who is really accessible and yet point to a sincere practice that takes vow of commitment from those who sit zazen. A great advocate of Shikantaza, a just sitting approach to Zazen.
To my surprise, he quoted a lot of Christian Scriptures. He studied Western Philosophy and Christian Theology before becoming a Buddhist Zen monk.
To my surprise, he quoted a lot of Christian Scriptures. He studied Western Philosophy and Christian Theology before becoming a Buddhist Zen monk.
June 7, 2011
One of the best books on Zen and non-duality I've seen. Will be re-reading this one for sure.
October 11, 2019
Clear straight and simple. Quite refreshing. There are no closed fists in Zen?
November 2, 2025
Opening the Hand of Thought by Koshou Uchiyama is considered one of the classics of Zen literature, and I do appreciate the practical advice it contains. However, overall, this book was very tough to read. It felt long and dry. Nonetheless, I found many good ideas buried within it. Reading it felt like attending a lecture where the lecturer is not particularly engaging, but you still manage to learn a lot.
For me, that is exemplified by how many quotes I find worth saving from a particular book. In this case, fifty-nine.
The book is about a particular type of Zen that focuses on the practice of Zazen, or “just sitting.” Practitioners dedicate significant time to simply sitting, aiming to empty their minds. This is taken to an extreme in sesshin, a week-long meditation retreat with no instructions—just sitting and emptying the mind. I found this fascinating, though I am not personally drawn to it.
The author criticises the modern narrative around meditation and its supposed benefits. He argues that meditation, when separated from Buddhism’s foundations, is empty. For Zen, meditation is not performed to achieve goals such as reducing stress, but is a deep spiritual practice that is both the beginning and centre of life.
He also says meditation should not be performed merely as a means to an end. It is a goal in itself. During meditation, either you are flooded with thoughts or you become sleepy. Having thoughts is not bad; with gentle effort, you return to emptying the mind. Becoming sleepy is unhelpful, so you strive to be alert again.
I liked his metaphor:
There is a middle way in which we function best, both in driving and in meditation.
I also enjoyed that he studied Christianity and cited from it, which enriches the Buddhist discourse. From I Corinthians 10:31:
There are also excellent discussions around aimlessness. He writes:
“It is not to profit personally or to become famous that we take good care of things... When I take care of my own life, I take care of the world as my own life... working solely that the light of buddha may shine.”
This beautifully ties together aimlessness with the idea that we and the world are one.
The conclusion was lovely. The author writes:
In summary, the book is difficult to read and sometimes dull, but full of insight. I would not recommend it to adopt Zen directly, but it offers new perspectives on life, which makes it valuable.
For me, that is exemplified by how many quotes I find worth saving from a particular book. In this case, fifty-nine.
The book is about a particular type of Zen that focuses on the practice of Zazen, or “just sitting.” Practitioners dedicate significant time to simply sitting, aiming to empty their minds. This is taken to an extreme in sesshin, a week-long meditation retreat with no instructions—just sitting and emptying the mind. I found this fascinating, though I am not personally drawn to it.
The author criticises the modern narrative around meditation and its supposed benefits. He argues that meditation, when separated from Buddhism’s foundations, is empty. For Zen, meditation is not performed to achieve goals such as reducing stress, but is a deep spiritual practice that is both the beginning and centre of life.
He also says meditation should not be performed merely as a means to an end. It is a goal in itself. During meditation, either you are flooded with thoughts or you become sleepy. Having thoughts is not bad; with gentle effort, you return to emptying the mind. Becoming sleepy is unhelpful, so you strive to be alert again.
I liked his metaphor:
“We can drive safely only when we are relaxed and at the same time wide awake.”
There is a middle way in which we function best, both in driving and in meditation.
I also enjoyed that he studied Christianity and cited from it, which enriches the Buddhist discourse. From I Corinthians 10:31:
“Whether you eat or drink or whatever you do, do all to the glory of God.”
There are also excellent discussions around aimlessness. He writes:
“It is not to profit personally or to become famous that we take good care of things... When I take care of my own life, I take care of the world as my own life... working solely that the light of buddha may shine.”
This beautifully ties together aimlessness with the idea that we and the world are one.
The conclusion was lovely. The author writes:
“As an old man I have my own practice. It is different from that of youth. It is not working facing outward, but just facing inward, gazing at myself. And like the clouds that disappear into the expansive sky I, too, will disappear quietly.”
In summary, the book is difficult to read and sometimes dull, but full of insight. I would not recommend it to adopt Zen directly, but it offers new perspectives on life, which makes it valuable.
January 20, 2025
I'm glad I'm not dualistic like you guys
In absolute terms, all books are the perfect dharma, just as all graffiti and all wind-gusts are the perfect dharma. But in relative terms, a book *about* the dharma can be more or less effective, for readers in general or for a particular reader.
I didn't find that this particular book resonated with me very much. It says some good things about Zen, about shikantaza and interdependence and about how we are always living out the reality of our own lives whether we believe it or not, and other things.
But it also says lots of things that felt very dualistic to me ("I'm glad I'm not dualistic like you guys", goes the punchline of a good Zen joke), about how HIS attitude about Zen is better than THOSE people's attitudes about Zen, which aren't really Zen at all. About how THOSE people spend their lives playing with toys, whereas REAL ADULTS would rather stare at the wall and feel as if they are a moment before death. And how zazen is the most "refined" (what?) way of living. And although he talks about how one is not looking for some result in doing zazen, he also says, literally, that we should practice for a long time, and "if we practice for a long time, there really will be some result."
Now it's a wonderful paradox of Zen that we are not trying to attain anything, and yet we are sitting, rather than sleeping or gambling or kissing or dancing. The question of why that is is potentially a deep one, but the treatment of it here felt rather offhand to me.
There is also considerable Christianity in the book (the author apparently started out studying philosophy and Christianity), and there are few things more dualistic than Christianity. The author tries to make various analogies between Christianity and Zen, and even introduces "repentance" as a supposedly key part of Zen.
Repentance in the Christian sense, where one admits that one is a pathetic sinner who deserves eternal punishment and can only throw oneself on the mercy of a God who is DEFINITELY NOT ONESELF, is about the least Buddhist thing I can think of. Identifying with God is one of the worst things a Christian can do, and the few mystics who have dared to go there have not in general done very well within the religion.
His attempt to map Christianity onto Zen reminded me of Alan Watts' attempt to do the same in "The Supreme Identity". In both cases there are correspondences that can be established, but only if one leaves out the most fundamental aspects of both (the relationship between self and the universe, the role of judgment, duality, and so on).
It's possible that I'm overreacting to the Christian-flavored dualism in the book, and that for someone else, maybe someone else with a Christian background, it would be full of useful wisdom and help them along on their path. The dharma is everywhere!
In absolute terms, all books are the perfect dharma, just as all graffiti and all wind-gusts are the perfect dharma. But in relative terms, a book *about* the dharma can be more or less effective, for readers in general or for a particular reader.
I didn't find that this particular book resonated with me very much. It says some good things about Zen, about shikantaza and interdependence and about how we are always living out the reality of our own lives whether we believe it or not, and other things.
But it also says lots of things that felt very dualistic to me ("I'm glad I'm not dualistic like you guys", goes the punchline of a good Zen joke), about how HIS attitude about Zen is better than THOSE people's attitudes about Zen, which aren't really Zen at all. About how THOSE people spend their lives playing with toys, whereas REAL ADULTS would rather stare at the wall and feel as if they are a moment before death. And how zazen is the most "refined" (what?) way of living. And although he talks about how one is not looking for some result in doing zazen, he also says, literally, that we should practice for a long time, and "if we practice for a long time, there really will be some result."
Now it's a wonderful paradox of Zen that we are not trying to attain anything, and yet we are sitting, rather than sleeping or gambling or kissing or dancing. The question of why that is is potentially a deep one, but the treatment of it here felt rather offhand to me.
There is also considerable Christianity in the book (the author apparently started out studying philosophy and Christianity), and there are few things more dualistic than Christianity. The author tries to make various analogies between Christianity and Zen, and even introduces "repentance" as a supposedly key part of Zen.
Repentance in the Christian sense, where one admits that one is a pathetic sinner who deserves eternal punishment and can only throw oneself on the mercy of a God who is DEFINITELY NOT ONESELF, is about the least Buddhist thing I can think of. Identifying with God is one of the worst things a Christian can do, and the few mystics who have dared to go there have not in general done very well within the religion.
His attempt to map Christianity onto Zen reminded me of Alan Watts' attempt to do the same in "The Supreme Identity". In both cases there are correspondences that can be established, but only if one leaves out the most fundamental aspects of both (the relationship between self and the universe, the role of judgment, duality, and so on).
It's possible that I'm overreacting to the Christian-flavored dualism in the book, and that for someone else, maybe someone else with a Christian background, it would be full of useful wisdom and help them along on their path. The dharma is everywhere!
January 1, 2024
DNF.
The first couple of chapters are ok, but the rest has a common problem I find with Zen books:
They're useless and impossible to understand unless you've gained any level of awakening.
And they're a mute point if you have.
It's like trying to explain what a beautiful meadow was like to someone who's never been there. You can explain and describe it however you like, but it's not going to have much effect on someone who hasn't been there. And if they have been there, you going into detail about it is pointless. They've already seen it.
And that's how I feel about this book. A lot of it reads like barely English tbh:
"That is the rational behind Awaki Roshi's noncommonsensical expression, "self selfing the self." I describe it as living out your own life through all the circumstances you may encounter. You give birth to, live out, and die together with your world. That is the reality of the life of the self, and to actually manifest the self that makes the self into the self is jijuyu zanmai."
And if you think all that's stopping you from understanding this is knowing what jijuyu zanmai is, here you go:
"Dogen Zenji reffered to this universal self of one all-pervading life as jijuyu zanmai, which means 'freely receiving and functioning self'."
That didn't help did it?
Zen really is a doing sport. After trying to read this and Zen Mind, Beginner's Mind I believe this to be more true than ever. If you think reading any of these books will help you gain enlightenment, I suggest you just keep meditating and give them a miss. Go experience the meadow yourself, because you'll just not get the same experience trying to decipher someone's mumbo jumbo explanation of it.
The first couple of chapters are ok, but the rest has a common problem I find with Zen books:
They're useless and impossible to understand unless you've gained any level of awakening.
And they're a mute point if you have.
It's like trying to explain what a beautiful meadow was like to someone who's never been there. You can explain and describe it however you like, but it's not going to have much effect on someone who hasn't been there. And if they have been there, you going into detail about it is pointless. They've already seen it.
And that's how I feel about this book. A lot of it reads like barely English tbh:
"That is the rational behind Awaki Roshi's noncommonsensical expression, "self selfing the self." I describe it as living out your own life through all the circumstances you may encounter. You give birth to, live out, and die together with your world. That is the reality of the life of the self, and to actually manifest the self that makes the self into the self is jijuyu zanmai."
And if you think all that's stopping you from understanding this is knowing what jijuyu zanmai is, here you go:
"Dogen Zenji reffered to this universal self of one all-pervading life as jijuyu zanmai, which means 'freely receiving and functioning self'."
That didn't help did it?
Zen really is a doing sport. After trying to read this and Zen Mind, Beginner's Mind I believe this to be more true than ever. If you think reading any of these books will help you gain enlightenment, I suggest you just keep meditating and give them a miss. Go experience the meadow yourself, because you'll just not get the same experience trying to decipher someone's mumbo jumbo explanation of it.
November 4, 2021
A core Zen text; highly recommended.
Kosho Uchiyama (1912-1999) studied Western philosophy before becoming a Soto Zen priest in 1940 under Kodo Sawaki Roshi. In 1965, he succeeded Sawaki as abbot of Antaiji temple and monastery. Given Uchiyama's knowledge of Western philosophy and religion, he welcomed to the monastery Western students of Zen. He retired as abbot in 1975, continuing to write and meet with those interested in Zen. He published many books on Zen, a few of which have been translated into English.
Opening the Hand of Thought provides a clear personal perspective on Soto Zen practice. It combines Uchiyama's reflections on his own Soto experience with his knowledge of Western philosophy and Christian religious practice. I will not attempt to summarize this excellent book here, but rather note the lines that struck me as particularly noteworthy:
"The expression "letting go of whatever arises" is my own way of expressing the idea of ku, or emptiness." (p.11)
"Everything exists in one accidental way or another. This is the present reality of life. It is the reality of that which cannot be grasped, the reality about which nothing can be said." (p.12)
"To sit with the idea that you are going to gain enlightenment is just ridiculous." (p.18)
"Zazen is to Buddhism what prayer is to the Judeo-Christian tradition. Just as prayer is giving up of our small petty desires and asking that God's will be done, zazen is also a giving up of our egotistical evaluations of ourselves and entrusting our life to the power of zazen..." (p.19)
"However much we become enlightened, it just is not very much. Our practice begins to ripen only as we start to be aware that although we live in the midst of enlightenment, the little we become aware of in life is just scratching the surface." (p.19-20)
"In zazen we have to vividly aim at holding the correct posture, yet there is no mark to hit! Or at any rate, the person who is doing zazen never perceives whether he has hit the mark or not. ... We just sit in the midst of this contradiction where although we aim, we can never perceive hitting the mark." (p.47-48)
"...thoughts ceasing to occur is not the ideal state of one sitting zazen." (p.50)
"There is scenery only where there is life. While we are living in this world, there will be happiness and unhappiness, favorable and adverse conditions, interesting and boring things,. There will be pleasant times and painful times, times to laugh and times to be sad. All of these are part of the scenery of life." (p.59)
"It is a life that is unbearable unless we discover the value of our existence within ourself." (p.73)
"Since everything in and around us is constantly changing, we have to practice this samadhi inside and outside the zendo throughout our whole life." (p.80)
"We don't gradually become enlightened and eventually obtain buddhahood by means of zazen. This small individual I we talk of will always be deluded." (p.87)
"The samadhi of self settling on itself can take on a retrogressive tendency to indulge in escapism." (p.94)
"Buddhist samadhi--that is, zazen--is the foundation for the manifestation of this life." (p.97)
"Actually, there is no I existing as some susbstantial thing; there is only the ceasless flow. This is true not only of me, it is true of all things. In Buddhism, this truth is expressed as shogyo mujo, the first undeniable reality, that all things are flowing and changing, and shoho muga, the third undeniable reality, that all things are insubstantial." (p.99)
"Buddhism teaches that our attachment to our self as though it were a substantial being is the source of our greed, anger, suffering, and strife. It is crucial that we reflect thoroughly on the fact that our self does not have a substantial existence; rather it has an interdependent existence." (p.100)
"Delusion is this very view of myself as an independent substantial entity." (p.103)
"...the true or genuine zazen found in Buddhist scriptures was never intended as a means of disciplining the mind...." (p.109)
"Living every day by surrendering to zazen, being protected and guided by zazen, means to live having a direction--that is, living without being pulled by the thoughts and emotions rampaging inside us." (p.113)
"For the person who sits zazen, vow is nothing other that the practitioner's own life. We take all encounters--with things, situations, people, society--as nothing but our own life, and we act with a spirit of looking after everything as our own life" (p.115)
"We who practice zazen hold this vow, and function with it as our life direction, while at the same time we just keep returning to zazen repenting at being unable to carry out that vow. ...Vow gives us courage; repentance crushes our arrogance." (p.116)
"A bodhisattva is someone who sees the world through adult eyes and whose actions are the actions of a true adult." (p.127)
"When we open the hand of thought, the things made up inside our heads fall away; that's the meaning of dropping off of body and mind." (p.141)
"Enlightenment is not like a sudden realization of something mysterious. Enlightenment is nothing but awakening from illusions and returning to the reality of life." (P.144)
"If you think the most important thing in your system of values is something made up in your head, you're totally wrong... Anything our discriminating minds believe to be valuable is not of absolute value." (p.147)
"From the beginning I have said that the zazen each of us practices is the only true teacher." (p.150)
"For breaking the ego's grip, nothing is more effective than giving something up." (p.154)
"Zazen is good for nothing; it really is useless. But the longer I practice, the clearer it becomes to me that nothing is separated from me." (p.155)
"The human condition involves existing in the middle of this relationship between personal self and universal self. In our life as personal self, universal self is not something to yearn for, it is the direction toward which we should aim...When we consider personal self from the ground of universal self, we realize that we are not what we should be. We can't actualize universal self, because we are restrained by the handcuffs and fetters of karma." (p.157)
"Realizing that development and backsliding are your responsibility alone, endeavor to practice and develop." (p.164)
My Zen reviews, ranked
Kosho Uchiyama (1912-1999) studied Western philosophy before becoming a Soto Zen priest in 1940 under Kodo Sawaki Roshi. In 1965, he succeeded Sawaki as abbot of Antaiji temple and monastery. Given Uchiyama's knowledge of Western philosophy and religion, he welcomed to the monastery Western students of Zen. He retired as abbot in 1975, continuing to write and meet with those interested in Zen. He published many books on Zen, a few of which have been translated into English.
Opening the Hand of Thought provides a clear personal perspective on Soto Zen practice. It combines Uchiyama's reflections on his own Soto experience with his knowledge of Western philosophy and Christian religious practice. I will not attempt to summarize this excellent book here, but rather note the lines that struck me as particularly noteworthy:
"The expression "letting go of whatever arises" is my own way of expressing the idea of ku, or emptiness." (p.11)
"Everything exists in one accidental way or another. This is the present reality of life. It is the reality of that which cannot be grasped, the reality about which nothing can be said." (p.12)
"To sit with the idea that you are going to gain enlightenment is just ridiculous." (p.18)
"Zazen is to Buddhism what prayer is to the Judeo-Christian tradition. Just as prayer is giving up of our small petty desires and asking that God's will be done, zazen is also a giving up of our egotistical evaluations of ourselves and entrusting our life to the power of zazen..." (p.19)
"However much we become enlightened, it just is not very much. Our practice begins to ripen only as we start to be aware that although we live in the midst of enlightenment, the little we become aware of in life is just scratching the surface." (p.19-20)
"In zazen we have to vividly aim at holding the correct posture, yet there is no mark to hit! Or at any rate, the person who is doing zazen never perceives whether he has hit the mark or not. ... We just sit in the midst of this contradiction where although we aim, we can never perceive hitting the mark." (p.47-48)
"...thoughts ceasing to occur is not the ideal state of one sitting zazen." (p.50)
"There is scenery only where there is life. While we are living in this world, there will be happiness and unhappiness, favorable and adverse conditions, interesting and boring things,. There will be pleasant times and painful times, times to laugh and times to be sad. All of these are part of the scenery of life." (p.59)
"It is a life that is unbearable unless we discover the value of our existence within ourself." (p.73)
"Since everything in and around us is constantly changing, we have to practice this samadhi inside and outside the zendo throughout our whole life." (p.80)
"We don't gradually become enlightened and eventually obtain buddhahood by means of zazen. This small individual I we talk of will always be deluded." (p.87)
"The samadhi of self settling on itself can take on a retrogressive tendency to indulge in escapism." (p.94)
"Buddhist samadhi--that is, zazen--is the foundation for the manifestation of this life." (p.97)
"Actually, there is no I existing as some susbstantial thing; there is only the ceasless flow. This is true not only of me, it is true of all things. In Buddhism, this truth is expressed as shogyo mujo, the first undeniable reality, that all things are flowing and changing, and shoho muga, the third undeniable reality, that all things are insubstantial." (p.99)
"Buddhism teaches that our attachment to our self as though it were a substantial being is the source of our greed, anger, suffering, and strife. It is crucial that we reflect thoroughly on the fact that our self does not have a substantial existence; rather it has an interdependent existence." (p.100)
"Delusion is this very view of myself as an independent substantial entity." (p.103)
"...the true or genuine zazen found in Buddhist scriptures was never intended as a means of disciplining the mind...." (p.109)
"Living every day by surrendering to zazen, being protected and guided by zazen, means to live having a direction--that is, living without being pulled by the thoughts and emotions rampaging inside us." (p.113)
"For the person who sits zazen, vow is nothing other that the practitioner's own life. We take all encounters--with things, situations, people, society--as nothing but our own life, and we act with a spirit of looking after everything as our own life" (p.115)
"We who practice zazen hold this vow, and function with it as our life direction, while at the same time we just keep returning to zazen repenting at being unable to carry out that vow. ...Vow gives us courage; repentance crushes our arrogance." (p.116)
"A bodhisattva is someone who sees the world through adult eyes and whose actions are the actions of a true adult." (p.127)
"When we open the hand of thought, the things made up inside our heads fall away; that's the meaning of dropping off of body and mind." (p.141)
"Enlightenment is not like a sudden realization of something mysterious. Enlightenment is nothing but awakening from illusions and returning to the reality of life." (P.144)
"If you think the most important thing in your system of values is something made up in your head, you're totally wrong... Anything our discriminating minds believe to be valuable is not of absolute value." (p.147)
"From the beginning I have said that the zazen each of us practices is the only true teacher." (p.150)
"For breaking the ego's grip, nothing is more effective than giving something up." (p.154)
"Zazen is good for nothing; it really is useless. But the longer I practice, the clearer it becomes to me that nothing is separated from me." (p.155)
"The human condition involves existing in the middle of this relationship between personal self and universal self. In our life as personal self, universal self is not something to yearn for, it is the direction toward which we should aim...When we consider personal self from the ground of universal self, we realize that we are not what we should be. We can't actualize universal self, because we are restrained by the handcuffs and fetters of karma." (p.157)
"Realizing that development and backsliding are your responsibility alone, endeavor to practice and develop." (p.164)
My Zen reviews, ranked
September 29, 2023
An engaging and thoughtful book. Uchiyama was abbott of Antaiji in Kyoto. Before he became a Sōtō Zen priest, he studied Christianity, and many quotes from the gospels are included in this book. He compares the practice of zazen to the Bible's instruction to become "as God's will" (John 9:3).
This book speaks to Zen practice and sitting in your life with great clarity and practicality. Several times he returns to what he means by opening the hand of thought. "It means to be free from the ideas we make up in our head." "When we open the hand of thought, the things made up inside our head fall away."
In his last speech as abbot, included here as the final chapter, he offered seven points of practice as a clear direction for living in the dharma:
1. Study and practice the buddhadharma only for the sake of the buddhadharma, not for the sake of emotions or worldly ideas.
2. Zazen is our truest and most venerable teacher.
3. Zazen must work concretely in our daily lives as the two practices (vow and repentence), the three minds (magnanimous mind, nurturing mind, and joyful mind), and as the realization of the saying "Gaining is delusion, losing is enlightenment."
4. Live by vow and root it deeply.
5. Realizing that development and backsliding are your responsibility alone, endeavor to practice and develop.
6. Sit silently for ten years, then for ten more years, and then for another ten years.
7. Cooperate with one another and aim to create a place where sincere practitioners can practice without trouble.
This book speaks to Zen practice and sitting in your life with great clarity and practicality. Several times he returns to what he means by opening the hand of thought. "It means to be free from the ideas we make up in our head." "When we open the hand of thought, the things made up inside our head fall away."
In his last speech as abbot, included here as the final chapter, he offered seven points of practice as a clear direction for living in the dharma:
1. Study and practice the buddhadharma only for the sake of the buddhadharma, not for the sake of emotions or worldly ideas.
2. Zazen is our truest and most venerable teacher.
3. Zazen must work concretely in our daily lives as the two practices (vow and repentence), the three minds (magnanimous mind, nurturing mind, and joyful mind), and as the realization of the saying "Gaining is delusion, losing is enlightenment."
4. Live by vow and root it deeply.
5. Realizing that development and backsliding are your responsibility alone, endeavor to practice and develop.
6. Sit silently for ten years, then for ten more years, and then for another ten years.
7. Cooperate with one another and aim to create a place where sincere practitioners can practice without trouble.
August 8, 2025
Great reminder of the key elements of zen meditation. The AI is getting quite good at generating these boom reviews. I would read this again. 4.5 stars.
From the AI:
Opening the Hand of Thought by Kosho Uchiyama
★ ★ ★ ★ ½
A clear, grounded guide to zazen that balances practical instruction with deep insight. Uchiyama’s emphasis on “opening the hand of thought” — letting go of grasping at thoughts rather than trying to push them away — is a simple but powerful shift in how to approach sitting.
Key takeaways for me:
• Zazen isn’t about chasing special states but sitting in the reality of this moment, just as it is.
• Thoughts will arise endlessly; the practice is not to fight them, but to release them as you would open your hand.
• Daily practice, even if ordinary or uneventful, is the foundation for real transformation over time.
• True clarity comes not from striving for answers but from living with questions openly.
Uchiyama’s writing is straightforward and unpretentious, yet the teachings stay with you long after reading. A book I’ll return to as both a reminder and a companion on the cushion.
From the AI:
Opening the Hand of Thought by Kosho Uchiyama
★ ★ ★ ★ ½
A clear, grounded guide to zazen that balances practical instruction with deep insight. Uchiyama’s emphasis on “opening the hand of thought” — letting go of grasping at thoughts rather than trying to push them away — is a simple but powerful shift in how to approach sitting.
Key takeaways for me:
• Zazen isn’t about chasing special states but sitting in the reality of this moment, just as it is.
• Thoughts will arise endlessly; the practice is not to fight them, but to release them as you would open your hand.
• Daily practice, even if ordinary or uneventful, is the foundation for real transformation over time.
• True clarity comes not from striving for answers but from living with questions openly.
Uchiyama’s writing is straightforward and unpretentious, yet the teachings stay with you long after reading. A book I’ll return to as both a reminder and a companion on the cushion.
September 1, 2025
I wish I had read this a long time ago. One of the most excellent synopses of zen I've ever come across, though it's more for intermediate practitioners than for beginners. I think a certain thoughtful beginner would appreciate it, though. Uchiyama lays out the meaning of zazen and gives excellent pointers on how to calibrate your practice (in fact, he explains that the practice itself is a kind of calibration).
The discussion of vow and repentance I think is novel and unique to this book. Most writers of zen assume the worth of making vows, but Uchiyama gives a richer context for the concept, which I appreciated as a critic of the casual way vows are made in American zen. The concept of repentance in zen was born from Uchiyama's interest in Christianity and in comparing it with zen; it's not the same as the Christian concept but forms an apt analogy and helps build out his brilliant schematics of the inner experience of zazen. To attempt to paraphrase, viewing zazen as a process of vow and repentance is viewing it as a process of aiming, taking fire, and adjusting, over and over again, a way of constantly approaching the center of your life. This is fascinating, and I think an essential concept for zen practitioners to explore.
The downsides of this volume are that it might be just a little bit too long and abstract in some points, and the footnotes - I found them to be way too long and often unnecessary, and therefore distracting. Really, just succintly pointing out the author's references and providing some background on famous figures, and on the various Japanese, Chinese, and Sanskrit phrases would have been great.
But really the text is a masterpiece.
The discussion of vow and repentance I think is novel and unique to this book. Most writers of zen assume the worth of making vows, but Uchiyama gives a richer context for the concept, which I appreciated as a critic of the casual way vows are made in American zen. The concept of repentance in zen was born from Uchiyama's interest in Christianity and in comparing it with zen; it's not the same as the Christian concept but forms an apt analogy and helps build out his brilliant schematics of the inner experience of zazen. To attempt to paraphrase, viewing zazen as a process of vow and repentance is viewing it as a process of aiming, taking fire, and adjusting, over and over again, a way of constantly approaching the center of your life. This is fascinating, and I think an essential concept for zen practitioners to explore.
The downsides of this volume are that it might be just a little bit too long and abstract in some points, and the footnotes - I found them to be way too long and often unnecessary, and therefore distracting. Really, just succintly pointing out the author's references and providing some background on famous figures, and on the various Japanese, Chinese, and Sanskrit phrases would have been great.
But really the text is a masterpiece.
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