There are many ways to begin Zen practice, and we offer a number of options for you to explore, at your own pace and in your own time.
In Buddhism we speak of three “treasures,” which are traditionally called Buddha, Dharma and Sangha. Here in this article, these Sanskrit words are used as a way for us to understand different aspects of the Zen Buddhist path.
According to that ancient story, after Gautama Siddhartha had his astonishing insight into the nature of the world and himself he sought his former companions to share his good news. On his way he encountered an old sage who saw that something special had appeared and asked, “Who are you? Are you a god or a deva (an angel)?” He replied, "No." So, the sage asked, "Then what are you?" To which Siddhartha replied, “I am awake.”
Buddha means “awake.” Or, the awakened one.
As human beings we have the unique capacity to realize our awakened nature. Zen's great teaching is that in some very real ways we are already awake. Always have been. But, due to many circumstances we've lost touch with that reality. So, we begin to awaken, to realize our Buddha nature by learning to practice zazen, a Japanese word that means “sitting meditation.”
Zazen: Learning to Meditate
The first step is to receive meditation instructions and help with posture from a teacher or practice leader. You can ask for basic instructions from practice leaders before any weekly practice period, or by requesting private instructions from one of our teachers. It is also possible to learn to do zazen through reading. Although we encourage personal instruction to correct misunderstandings and to answer specific questions you may have.
It is fine to do zazen sitting on a chair. Some people use a seiza (a Japanese word that means “to sit down”) meditation bench, which allows you to kneel in comfort. You may also use a zafu (a word that literally means “cattail seat” in Japanese — a round stuffed cushion) and zabuton (“seat-cloth-sphere” in Japanese — a flat padded cushion.)
Attending weekly practice periods
Once you have learned how to practice zazen, then you need to cultivate your practice. Sitting with a group can be very helpful. In fact few people sustain a regular practice without some connection to a group. So, we encourage you to commit to regular attendance That said you are welcome to come whenever you can, and to practice at whatever level of regularity you can.
It is also important to begin to practice zazen at home on a regular basis, preferably daily. This will help you to become comfortable with your own body and mind, and will begin to establish the ground for the realization of your Buddha nature. At the beginning the length of time doesn’t matter as much as regularity: we recommend sitting for five or ten minutes two or three days a week, and working your way up to twenty-five minutes or more, every day.
The time of day is not important, but it’s very helpful to find a regular time in your schedule for zazen. You may also want to create a special place in your home that is devoted to meditation. You may even want to set up a home altar, with a Buddha figure or picture, flowers or a plant, fresh fruit, a bowl of water, a candle and a pot for incense.
Daylong Practice & Retreat
Longer practice periods are called sesshin, a Japanese word that literally means “to touch the heart-mind.” Coming to a daylong practice period or to sesshin is a way to deepen your practice of zazen. The schedule for longer practice periods and for sesshin is posted elsewhere here at our website and at our Facebook page, and is also announced at weekly practice groups. You can attend any Empty Moon practice period or sesshin for any amount of time. Although we strongly encourage you to come to an entire practice period. When registration is limited we give preference to those who can commit to the full schedule. Once you have decided to attend sesshin, you must submit an application.
The word Dharma literally means “something that can be touched or held in the hand.” Generally, we understand Dharma to mean the teachings of the Buddha (sometimes called Buddhadharma) or the way things are, the law of the universe, or reality. In the Empty Moon we study the Dharma in many ways: through reading books about Zen and Buddhism (see the reading list), studying and practicing the liturgy, receiving instruction in private meetings with a teacher, listening to talks by teachers (teisho, a Japanese word that means “demonstration of the shout”) and practice leaders, or by coming to study groups on various topics.
At most of our practice periods, we have a period of chanting. Our liturgy is based upon the Standard Observances of the Soto Zen School with some modifications. When we chant, the texts are mostly in English, but even when we may not understand the words, we allow the teachings of our ancestors to enter our understanding through our mouth, ears and heart. Gradually, we find that the words attain a meaning that goes beyond intellectual understanding.
Dokusan and Individual Practice meetings
Brief individual meetings with a senior dharma teacher or a transmitted teacher (dokusan) are offered regularly at some weekly practice periods and at all daylong and multi-day practice periods. (Dokusan is a Japanese word that literally means “going alone to the teacher.”) Once your practice is established you can also make an appointment with a teacher outside of the regular practice periods, in person, by telephone or by videoconference. In individual meetings and dokusan, you can ask any questions or discuss matters related to your practice of zazen.
Shoken: a personal relationship with a guiding teacher
Within Empty Moon, we encourage committed students to do interviews (dokusan) with teachers throughout the tradition. And at some point it is wise to enter into a primary relationship with one transmitted teacher. This primary teacher-student relationship is traditionally called shoken, which literally means “seeing one another.” The shoken relationship in Boundless Way is not meant to be exclusive. We encourage shoken students to continue to study with all our teachers.
In the Empty Moon shoken is formalized in a private ceremony between you and your primary teacher. If you are considering shoken, the first step is to speak with one of the teachers. If the teacher agrees to proceed, your next step is to write a spiritual autobiography that includes a reflection on what you feel to be the most important spiritual issues facing your life at this time, and present it to the teacher.
After this, and prior to the ceremony you will need to prepare a draft covenant outlining the areas you would like to focus on. The covenant will:
The draft text will be discussed between you and your shoken teacher and a final draft will be agreed to. Both you and the teacher will sign the covenant at the private shoken ceremony. (It is traditional to bring a small token gift for the teacher, such as a small box of incense.)
The covenant will be revisited as needed.
Within the Empty Moon sangha, there are many opportunities to take on leadership in teaching and guiding others. You may be asked to take on responsibility for a particular practice group as a practice leader. As your practice matures, the transmitted teachers may ask you to take on the role of dharma teacher or senior dharma teacher. Dharma teachers introduce forms and practices in classes and lectures. They may also informally speak with other members of the community about details of practice and give Dharma talks. (A dharma teacher may not give formal practice interviews (dokusan) or establish personal student-teacher relationships (shoken).) In addition to the responsibilities of a dharma teacher a senior dharma teacher may be authorized to give practice interviews. (A senior dharma teacher may not establish formal personal student-teacher relationships (shoken).)
In the Empty Moon, we regard every Zen practitioner as a Zen practitioner, whether lay or ordained. And we don’t privilege one way of following the path over the other. That being said, we do offer priestly ordination as a particular path. If this interests you, you can talk to a transmitted teacher about ordaining. Empty Moon priests may perform many liturgical functions, which include presiding over Zen ceremonies and sutra services, and conducting life passages such as birth, marriage, and funeral ceremonies. They are called to be leaders in the community and to fulfill a pastoral and ministerial role. They may minister to the emotional, psychological, and spiritual needs of sangha members who have experienced illness, loss, grief, or injury. They may also be engaged in any traditional ministerial role in the larger community.
Empty Moon Zen is a community of people committed to waking up to their lives through Zen practice. Sangha is a word that means “community of practitioners” in Sanskrit. Besides attendance at weekly and all-day practice periods and sesshins, you can become involved in the Empty Moon sangha in a number of ways.
You can contribute your services to your local practice group. There are many work projects that are ongoing, and you can speak to your practice leaders and teachers about ways to volunteer. Your skills or interest in carpentry, gardening, organizing, technology, community service or anything that you feel may contribute to the sangha are welcome.
The Empty Moon Zen Network is sustained financially by donations. Dana is a Sanskrit word that means “generosity” and is meant to be an expression of gratitude for the teachings and the community.
Becoming a Member
We are currently developing a format for becoming a member. We will publish the expectations here as they are approved by our Board.
Helping with Weekly Practice Periods
The practice leaders and teachers who are responsible for the weekly practice periods can always use your help. You can volunteer to help set up the practice room or zendo, pass out sutra books, take care of the handouts table, prepare the altar, and/or help pack up supplies and clean up after the practice period. You may want to learn to play one or more of the liturgical instruments that are used during chanting. Volunteers are also needed before and after daylong practice periods and sesshin. If you are interested in helping in these ways, please speak to a practice leader or teacher.
Ethics and the Precepts
Another way to engage in the community is to actualize your zazen practice through mindful speech and ethical behavior. The traditional path of morality and ethics in Zen is outlined in the Sixteen Bodhisattva Precepts, which you can study by yourself, with a teacher, and/or in a study group. The precepts were originally designed as guidelines for living a life that supports and deepens practice in everyday life. They can also function as an endless source of contemplation and help us to continually awaken to the universal nature of reality that we call Buddha Nature.
“Taking the precepts” (jukai) with a teacher who has received Dharma transmission from his or her teacher is a way to publicly acknowledge commitment to this way that is beyond words and forms. We vow together to embrace the actual circumstances of our lives, and to enter fully into whatever we encounter.
At some point you may find this is a natural and important step on your spiritual journey. Or you may feel that taking the precepts is unnecessary and perhaps even a distraction from your true path. You may study the precepts in any way that is meaningful to you, and you will be supported within the Empty Moon community regardless of the path you choose.