Q. Why rules?
A. Though not everyone may understand all details, everything we do is intended to aid and support successful meditation practice. Like in all trades and disciplines, we adhere to structure, such as meditation under the direction of a master, specific postures during sitting and walking meditation, breathing techniques, individual guidance, dharma talks; in short -- mindfulness.
Q. Why rituals?
A. Once Zen Buddhism took hold here in the west and ordinary people began to practice Zen seriously, they began to surmise that zazen (sitting meditation), kinhin (walking meditation) and other meditation-related practices resemble what they understood to be ritualized practice originating from East Asia. While this perception initially created some tension with the popular anti-ritual image of ancient Zen masters, ironically an interest in what they perceived to be Zen ritual slowly increased, though with awareness of its fundamental role in the spirit of Zen. Eventually, Zen practitioners would come to understand the fundamental Zen premise of no-mind, i.e. the open and awakened state of mind in which ingrained habits of thinking give way to more receptive, direct forms of experience. This in turn redirects to a new perspective of "ritual as non-ritual" being merely a vehicle to spiritual awakening. Zen etiquette or discipline continues to be perceived as actual ritual by some and tends to be compared to ritualistic action in the western sense of our cultural or Christian upbringing. Hence the common understanding of ritual is usually connected to the religious or solemn ceremony consisting of a series of actions performed according to a prescribed order of a particular religion or church.
The word "ritual" linguistically has at least two different meanings, one that of religious ritual, the other that of habitual action. Neither applies to Zen. Zen here in the west is not (yet) rooted in society as it is in Asian countries since Bodhidharma's and Dogen's days. Hence we tend to treat Zen Buddhism as some form of religion (which of course it isn't) and categorize its practice elements according to our conditioned cultural understanding. Only those who seriously live a Zen life have overcome this habitual trend and take spiritual practice for what it is: spiritual practice -- nothing more, nothing less. This redirects us to the new Zen perspective of "ritual as non-ritual" being merely a vehicle to spiritual awakening.
Zen is neither religion, nor church; neither theistic nor knows solemn rites. Zen discourages from habitual thinking and action. All is directed towards mindfulness, not habits or rituals in whatever situation or form. Nevertheless, it is needless to say that proper teaching, training, guidance and discipline will ultimately bear fruit -- as in all other areas of life -- and lack thereof is only worth as much as it may or may not produce.
Q. Do you hold ceremonies?
A. Our ceremonies, such as Precepts, ordination, wedding, funeral, etc., usually constitute milestones in a person's life. Our festivals highlight a significant communal element as we celebrate a particular event or aspect of Dharma realization. If you attended one of them you can see that there is nothing that would resemble a religious rite to which we are accustomed in our (Christian) culture. Our ceremonies and festivals are indeed cherished because of spontaneity, local preference and flexibility of the participants, though not without structure and form. Their beauty lies in simplicity, directness and common experience.
Q. Why do I need to meditate in order to know Zen?
A. No matter how much a person likes, studies or reads about Buddhism and meditation, the outcome of such has little to do with awakening and enlightenment, since the latter is rooted in Zen realization and dharma identification.
People from various backgrounds, such as cultural upbringing, education, occupation, experiences, religious beliefs, ideologies, etc. often hold to a fixed approach that may contradict with the true purpose of the Buddhist path and its precepts. Thus, a preconceived approach to Zen jeopardizes its effect and purpose.
As Thich Nhat Hanh so well phrased it: “Many of us are not capable of releasing the past, of releasing the suffering of the past. We want to cling to our own suffering."
Why do you not use guided meditation?
Though we do give guidance in regards to proper zazen (sitting meditation) and kinhin (walking meditation) the term "guided meditation" is generally understood as being akin to guided imagery, a popular technique that focuses and directs the imagination toward a conscious goal. This is not what Zen is about. Through the practice of zazen, we try to clear the mind of concepts, ideas, illusions and imagery -- in other words, we clear the mind, so we can be in the present moment, experiencing the here and now. Though it may be relaxing, so-called guided meditation only adds to the cluttered mind and takes the mind once again to the past or future, both of which are not the present reality. Meditation is not needed for reminiscing about the past or imagining some guided scenario.
Q. Does meditation lead to enlightenment?
A. Meditation is often described by experienced practitioners as a state of receptivity without expectation, a merging with the universe.
Meditation practice is not identical with enlightenment, nor does Zen meditation seek enlightenment. In general (with exceptions of course), meditating regularly may achieve a few moments of awakening. By practicing meditation for years one may enter a meditative state of being, leading an enlightened life.
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