Here is a curious Japanese proverb:

一事が万事
ichi ji ga ban ji

Literally: “One thing is ten thousand things.” Or maybe more smoothly: “How you do one thing is how you do everything.”

At first glance, it sounds like something a Zen monk might have said while sweeping temple grounds, right before enlightenment struck him mid-broomstroke. That would be the Western view when we first read it. It sounds like philosophical advice, a secret teaching that will show us how to live a better life. But in truth, this saying doesn’t come from Zen at all. Its roots lie in Confucian moral philosophy, centuries before Zen took shape in Japan. The proverb teaches that the way someone handles one thing reveals their true nature, and, by extension, the way they will handle everything else.

If a person is careless with small tasks, you can bet they’ll be careless with great ones. If they take care in the smallest details, they’ll likely approach larger challenges with the same sense of integrity. One act, one pattern of behavior, reflects the whole person.

That is the Confucian heart of the proverb: morality and consistency. It’s not a mystical statement about the universe, but a practical guide for judging human character.

The Confucian Lens

In Confucian thought, the self is cultivated through repetition, discipline, and sincerity. A single action properly done becomes both practice and proof of virtue. The Analects are filled with similar reminders: polish your manners, perfect your filial piety, and through those small, daily gestures, the greater harmony of society will follow. Confucius was big on stuff like that.

So when the proverb 一事が万事 appeared, it fit neatly into this worldview. To the Confucian mind, morality was revealed not through abstract ideals but through conduct. “How you do one thing is how you do everything.” In a sense, the proverb is an ethical mirror: you can see the whole person reflected in a single act.

Even now, that’s largely how Japanese people use the phrase. You’ll hear it in daily conversation, in the office, and in literature. A teacher might say it about a student who sloppily hands in homework; a manager might say it about an employee who leaves a desk messy. It’s shorthand for “this small thing shows your true colors.”

A Western Shift

But when the proverb crosses cultural borders, something curious happens. The Western reader, primed by Zen aesthetics and mindfulness literature, often hears it through a different register.

You can probably hear Alan Watts in your mind using it as a springboard for one of his lectures. Instead of a moral lesson, it sounds like a metaphysical one. “One thing is ten thousand things” becomes a statement of cosmic unity — an echo of the Buddhist idea that the entire universe is contained in every grain of sand, every breath, every moment.

This interpretation isn’t wrong so much as it is transformed. It shifts the meaning from ethics to awareness, from social harmony to inner realization.

Dōgen’s Near Miss

That Zen flavor finds a real ally in Dōgen, the 13th-century founder of the Sōtō Zen school. In Shōbōgenzō, his magnum opus, Dōgen wrote:

一法に通じ一法を行ずれば、万法みなこれを尽くす
“When you penetrate one dharma and practice it, you manifest all dharmas.”

That might sound complex with those mentions of dharma, but really it just means something like “one thing is everything”, or “one act is the whole universe”.

In other words, when you fully engage with one truth, you embody all truths. Sweep the floor wholeheartedly, and the act of sweeping becomes the practice of enlightenment itself. That’s a message that has shown up again and again in many of the Zen Tales that are so popular in the West.

It’s not hard to see why Western readers blur Dōgen’s idea and the old proverb together. Both suggest that “one” and “many” are not separate realms but mirrors of each other. But where Confucius was interested in the moral consistency of a person, Dōgen was pointing toward the dissolution of the self entirely.

The Confucian version asks: What does your conduct reveal about you? The Zen version asks: Who is this “you” conducting anything at all and why are you so obsessed with “him”?

Zen’s Final Step

And then, of course, Zen goes even further, beyond the distinction of one and many altogether. Because… of course it does.

In the Heart Sutra, among the most famous of Buddhist texts (and really the only sutra Zen really cares about), we find the line:

色即是空　空即是色
“Form is emptiness; emptiness is form.”

This is not the moral unity of action and character, nor the aesthetic unity of one and all: it’s the collapse of duality itself. Lao Tzu wrote, “The nameless is the origin of Heaven and Earth; the named is the mother of ten thousand things.” Once we name, we divide; once we divide, we forget the whole.

Forgive me — now I’m bringing Taoism into the mix. But Taoism was a huge inspiration on Zen, so it’s all good. If form and emptiness are identical, then “one” and “ten thousand” lose their separateness. Every act, every thing, already contains everything else. Ping-ting comes for fire.

So while 一事が万事 points toward reliability and moral consistency, Zen quietly undercuts even that distinction. There is no “reliable” or “unreliable,” no “big” or “small.” There is only the whole universe unfolding as this single moment.

Between the Two

What’s fascinating is that both readings coëxist in Japanese culture. On one hand, Japan remains deeply shaped by Confucian values like duty, hierarchy, self-discipline, and moral reflection. And when I say deeply shaped, I mean Confucianism still runs through the veins of this country. On the other, the Zen influence has infused aesthetics and philosophy with a sense of stillness and totality.

Ok, you got me, I did say above that the Japanese will likely be referring to the Confucian view of the phrase when they use this phrase. And they will! But — it does edepend on context. It can be used in a more Zen-esque way.

So when a Japanese person says 一事が万事 today, the meaning will depend on tone and context. It could be moral, it could be spiritual, or sometimes a subtle mix of both. The proverb becomes a bridge between the Confucian and Zen worlds. What’s this mean? Well… maybe ethics and enlightenment might not be as far apart as they seem.

In the end, maybe both interpretations have something to teach. Whether we hear it as a moral call to integrity or a spiritual invitation to presence, the underlying idea remains: each action matters. Each act, done with full attention, ripples outward across the entire field of our lives.

And perhaps that’s where Confucius and Dōgen would finally meet: not in the debate between right conduct and emptiness, but in the quiet act itself.[1]

One thing, after all, is all things.

---

Whew… brain dump. I’m sure this essay seems like its out of left field. I just read this piece on Medium early this morning and it got my brain firing. If you follow that link, you’ll find a comment from me with a mini version of this post.

Anyway — what do you think?

(@azircon — since we were talking about the similarity between Vedanta and Zen the other day, what would be the Hindu reading of this proverb? Similar to the Zen?)

[picture generated by ChatGPT. In old Chinese and Japanese phrases, “ten thousand” often had the meaning of “everything” or “all things” hence the different translation on this picture.]

❦

David is an American teacher and translator lost in Japan, trying to capture the beauty of this country one photo at a time and searching for the perfect haiku. He blogs here and at laspina.org. Write him on Bluesky. 【Support @dbooster with Hive SBI】