The best way to become acquainted with temple etiquette is just to come to the temple. You'll be instructed in the main points before practice begins and will pick up on other points as time goes on.
The Rinzai school of Zen tends to be pretty strict with regard to etiquette, although this will vary depending on the particular temple. Tokuun-in probably falls on the stricter side of the average, but not to the point where anyone should feel like they have to study in advance.
Why all the attention to what people are doing? The main reasons have to do with practicality. If people are doing the same things in the same ways (even if it takes a little while to learn and internalize those ways of doing things) it makes it easier to concentrate on the actual practice of Zen.
Asthetics also plays a part. There's a simplicity to Zen practices that is undeniably beautiful.
If everybody's doing their own thing, that simplicity won't be there, so it can't be appreciated. Not that there shouldn't be places where people are allowed to do there own thing anytime they want - it's just that those places don't tend to be Rinzai Zen temples!
Finally (and not surprisingly), the history of Buddhism has a huge influence on the etiquette and rituals of Zen practice. There's a reason, for example, why we do three very deep bows at the end of practice. We could do two, or one, or twelve, but the number three (representing the Buddha, the Sangha and the Dharma) has been bound up with Buddhist practice from the very start. The kind of historical and symbolic stuff pops up again and again.
The Jikijitsu
The jikijitsu has the job of making sure that everything goes smoothly and to dispense advice or guidance when necessary. At Tokuun-in the jikijitsu sits in the priest's position in the zendo (with the little table in the corner that's farthest away from you when you enter). This position rotates among members every couple of years or so.
Bowing Part I
Let's get this one out of the way first, as it can be a problem for some. There's a lot of bowing going on in a Zen temple, and if you want to practice at Tokuun-in, you'll need to join in.
If bowing is no problem for you, then please skip ahead to Bowing Part II. If you may have issues with it, please read on!
The key thing to keep in mind is that you're not being asked to bow to some god (or God) or anything/one like that. Zen doesn't have any deity associated with it. When we bow as we enter the Zendo we're not bowing to the Buddha. When the priest or jikijitsu bows in front of the altar he or she is not bowing to the Buddha. The Buddha was just a guy, and he's gone now.
What the various statues and images of the Buddha around the zendo and the temple indicate or represent is that the Buddha is you, even if you don't realize it yet. You have the same capacity for total awakening that the Buddha, and all human beings have. It could be a little statue of you on the altar and everyone would be bowing the same way because, even though the statue would likely have more hair, if would represent the exact same thing. In Korean Zen temples you'll often find a mirror in place of a Buddha image - it makes no difference.
For what it's worth, we could put a banana on the altar and it would still be equally symbolic. One fundamental delusion of humanity is the deeply held belief that we are separate from the world and others around us. While this may be true for purposes of walking across the room or taxation, at a deeper level the distinctions of self and other, subject and object, or mind and matter break down and reveal a fundamental unity. Not only are you the walrus, but you are also the banana.
But I digress.
Bowing also represents a show of respect and appreciation for the group of practitioners, for the practice we are undertaking, and for the beauty of the present moment. Western customs don't really have anything that can substitute for this; you can't shake hands with a practice or a moment, and clapping is, well, noisy.
Bowing Part II
There are two kinds of bows used in the zendo. The ordinary bow involves placing your hands in gassho (palms together, fingers pointing up, hands in front of face with forearms horizontal) and bending from the waist to as close to a 90 degree angle as you're comfortable with. This one happens a lot.
The full bow, which we do three times at the end of the zazenkai, involves gently but quickly dropping from the above bow to a kneeling position, placing one's forehead on the floor with one's hands on the floor. Then one flips the hands palms up and raises the palms above the ears (symbolic of raising the Buddha's feet above one's head). The priest of jikijitsu will do three of these at the beginning of the zazenkai, so look at what he does to get the general idea.
Entering Tokuun-in
As you enter Tokuun-in you'll see a little shrine just to the left as you walk in. Face the shrine and bow. Then proceed up the stairs to the third floor.
Once you reach the third floor go through the doors and remove your shoes. You may put them in the shelves provided to the left or just leave them on the floor of the entryway.
At the counter you should find the sign-in sheet. Use the brush and add your name (any way you like, as long as it's vertical). There will be some books of chants on the counter. Take whatever version (roman lettering or kanji) is easiest for you.
To the right of the counter is a hallway. Immediately on the right side are the rooms where the men change and leave their belongings. Women can use the rooms at the end of the hall. The light switch for these rooms is just outside the first door on the left. Please leave any bags or extra belongings in the room. We advise that you keep any valuables with you.
We have never had any cases of theft, but it seems like a good idea.
Washrooms are provided down the hallway which is to the left as you came in through the doors, on the left hand side. The zendo is on the right side.
Entering the Zendo
Okay, I know. It's actually the hondo (main Buddha hall), but we use it as a zendo (meditation hall). Our zendo has actually been taken over for use with funeral services. The hondo is actually much nicer. Since we meditate here, I'll call it the zendo from here on in.
The standard cushion set inside the zendo is a zabuton (big, flat square cushion that you sit on) plus a smaller cushion for your rear. Most beginners and tall people also like to use a zafu (round cushion). Some of these are provided outside the zendo. Grab one if you'd like. If there are none left please ask the jikijitsu (who will be sitting in the far left corner from the door) or anyone else if he or she's not around.
Stand outside the zendo, bow, and step inside. Except for when we are setting up the zendo before and after a zazenkai, we walk around the zendo by walking along the walls (we don't cross the room on diagonals). Furthermore, we adopt kinhin (walking meditation) posture.
Kinhin posture is all about the hands, and there are two acceptable placements. The first version involves wrapping the fingers of your right hand around the thumb, and placing it against your chest. Then hold the hand in place against your chest by covering it with your left hand. The second version involves placing the right hand on the chest and covering it with the left.
Walk to a set of cushions (any ones except the two furthest away from the door are okay), stop in front of them and face away from the cushions. Bow and take your seat. As you do so, take note of who is sitting on either side of you.
For advice on meditation posture, please check the Zazen page under the Zen tab.
The Zazenkai Starts
The jikijitsu will strike the bell once and one person will jump up and run outside the zendo. This person's job is to strike the han (the big piece of wood that you saw on the wall when you first reached the third floor) in the manner typical of Zen temples and monasteries. Relax and drink it in. While this is going on, the jikijitsu or priest will put a stick of lighted incense in the holder on the altar, and then perform three full bows.
When the jikijitsu returns to his or her cushions, he will sound a set of wooden clappers twice. This is the signal that everyone in the zendo may relax their posture. When the jikijitsu says "Kinhin" everyone should stand in gassho.
Everyone will bow with the jikijitsu, and then start walking clockwise around the zendo in kinhin (walking meditation).
Kinhin
Kinhin is a chance to stretch out tired leg. During kinhin, match pace with the people in front and behind you. The idea is to stay in the same relative postion to the jikijitsu as you walk around the zendo.
After about five minutes, the jikijitsu will signal the end of kinhin with the wooden clapper. As soon as this happens put your hands in gassho and quckly walk forward or back to your cushion. Face away from your cushion, and when the jikijitsu hits the bell bow and take your seat.
Zazen begins when the jikijitsu hits the bell three times.
If, for any reason, you need to leave the zendo (e.g. to visit the washroom), the kinhin period is the best time to do it. As you make your first pass of the door, face away from the door, bow, and step outside. When you return
wait outside the door. When the person who was sitting on your left passes the door, bow, enter, and resume kinhin.
In general, if you need to leave the zendo midway through the zazenkai it's always nice to let the jikijitsu know before the zazenkai begins.
The Keisaku
At some point the jikijitsu will likely start walking around the room with a stick. You will not be hit with the stick, okay? You. Will. Not. Be. Hit. With. The. Stick.
Not that the hitting is a bad thing. When one has been sitting for an extended length of time the back and shoulders are often screaming bloody murder. A few well placed whacks with the stick can be just the thing to loosen up the muscles.
It's extremely loud and dramatic, as well, and the sound can function to abruptly return one's mind to the present moment.
Many temples use the stick, although the amount and style of use has changed quite drastically in the past fifty years. Nowadays priests won't use the stick unless the practitioner explicitly asks for it, and they will be very gentle if they don't know the person who has requested it.
The jikijitsu is responsible for checking everyone's sitting posture, so he or she will very slowly around the room. If your posture is wonky, the jikijitsu may adjust your head and neck, shake out your shoulders a bit, or line the keisauku up against your back and head to try and improve your alignment.
Why don't we whack people with the stick at Tokuun-in
?
The answer is simple.
It's only held together with duct tape and we're too cheap to buy a new one.
To be continued...
