Hi Guys (so very informal to say),
Norman is right that, especially here in the west, every place seems to do ceremonies there own way, some more formally and some almost none at all.
Here at Treeleaf, I have been a minimalist with ceremonies, reducing many of the "bells and whistles" and keeping to very simple forms. Once a month, during our longer Zazenkai, we switch from English to some chanting in Sino-Japanese to honor tradition. I have eliminated from our ceremonies most magical and "abracadabra" elements (most Dharani) and kept the chants that tend to the more understandable when studied.
Even so, I get complaints from folks that, according to some, we are too traditional, or not traditional enough, or too Japanese, or not Japanese enough. Some want us to eliminate the ceremonies completely, and some want more!
I sometimes post an essay on the topic called "Turning Japanese," which I repost below.
You can't please everyone but, then again, Zen is not about doing things just to please folks.
Our subject this time is ceremonies and rituals. Let us know what you feel about them.
Gassho, J
SatTodayLAH
======================================
TURNING JAPANESE
This practice is not limited to any place or time ... we drop all thought of place and time. It certainly is not Indian, Chinese, Japanese, French or American. But, of course, we live in place and time, so as Buddhism traveled over the centuries from India to China, Japan, Korea and other places, it naturally became very Indian/Chinese/Japanese/Korean etc.
But what of the cultural trappings?
Must we bow, ring bells, chant (in Japanese, no less), wear traditional robes, have Buddha Statues, burn incense? ... All that stuff besides Zazen. Are they necessary to our Practice?
No, not at all!
We don't need anything other than Zazen, any of those trappings. In fact, they are no big deal, of no importance, when we drop all viewpoints in sitting Zazen.
On the other hand, we have to do something, to greet each other somehow, read some words, dress some way. Why not do such things? As I often say, for example, we have to do something with our hands when practicing walking Zazen ... why not hold them in Shashu (I mean, better than sticking 'em in your pockets)? What is more, wearing certain special clothes and holding one's hands with a certain formality, placing a statue and burning incense can all work as points of focus to remind us of the specialness of this moment and Practice (no problem so long as we also learn the lesson that all the so-called "mundane" instants of life, great and small, are special moments, each a "sacred ceremony" in its way, from taking a bath to making a peanut butter sandwich for the kids).
As well, there are parts of our practice which we do BECAUSE we resist (for example, when visiting a temple for Retreat, I usually put my heart fully into ceremonies and arcane rituals BECAUSE I resist and think some of it silly or old fashioned). Ask yourself where that kind of resistance is to be found (here's a clue, and it is right behind your own eyes).
What is more, there is method to the madness, and many (not all) customs have centuries of time tested benefits ... embody subtle perspectives ... that support and nurture Zazen Practice at the core. Many parts of our Practice, though "exotic", are worth keeping, even if they strike someone as strange at first. Bowing, statues, rigid decorum in the Zen Hall and, yes, weird talks about Koans and arcane ceremonies all fit in that category. They may seem like unnecessary "Japanese" or "Esoteric" elements at first, until you understand the role they serve. I have given talks on all these things recently, for example ... the humility and wholeness of Bowing.
Many aspects of tradition can be seen in new ways when the barriers of the mind are knocked down. Thus, for example, the Kesa, the Buddha's Robes ... though just cloth ... can be seen to cover and enfold the whole universe, laughter, cries of pain, old age, becoming and fading away ... life ...
On the other hand again, it is okay to abandon or reject many practices. However, KNOW very well what you are rejecting before you reject it.
Absorb what is useful and discard the rest. For example, I think Oryoki [formal meal ritual] is a great practice, and worth keeping.. Same for bowing.
When tasted as such ... every action and gesture in this life is Sacred and Magical when experienced as such, from changing a baby diaper to cooking dinner to chanting the Heart Sutra. So, why not Chant as well as the rest?
Some things I keep out of respect for TRADITION [the robes, the ways of doing some ceremonies]. It is important to keep ties to where we come from. Some things also have a special symbolic meaning if you look into them, so worth keeping [for example, a Rakusu]
But other stuff, no need to keep: For example, I usually avoid to chant in Japanese or Chinese [except once in awhile, out of respect for tradition]. Tatami mats and Paper screens have nothing to do with Zen practice particularly [but I happen to live in an old Japanese building, so ... well, tatami and paper screens!}
Some things I think are just dumb (except symbolically), like the Kyosaku stick. Incense is great, until it was recently shown to cause cancer. Many beliefs of Buddhism are rather superstitious things that were picked up here and there. I abandon many of those.
The outer wrap of Zen Buddhism is changing greatly as it moves West. The greater emphasis on lay practice over monastics, the greater democracy in what was a feudal institution (arising in societies where the teacher's word was law ... oh, those were the days! ), giving the boot to a lot of magico-supersticio hocus-pocus bunkum, the equal place of women ... heck, the use of the internet to bring teachings that were once the preserve of an elite few into everyone's living room.Those are good and great changes to the outer wrapping (you can read about them in books like this one (author interview here: http://atheism.about.com/library/boo...olemanChat.htm). The coreless core, however, remains unchanged.
Do not throw out the Baby Buddha with the bath water. Many completely "Japanese" practices which seem silly at first are worth keeping. ...
... other things, like some of the arcane incense, bell & drum filled rituals, take 'em or leave 'em.
Gassho, J
Norman is right that, especially here in the west, every place seems to do ceremonies there own way, some more formally and some almost none at all.
Here at Treeleaf, I have been a minimalist with ceremonies, reducing many of the "bells and whistles" and keeping to very simple forms. Once a month, during our longer Zazenkai, we switch from English to some chanting in Sino-Japanese to honor tradition. I have eliminated from our ceremonies most magical and "abracadabra" elements (most Dharani) and kept the chants that tend to the more understandable when studied.
Even so, I get complaints from folks that, according to some, we are too traditional, or not traditional enough, or too Japanese, or not Japanese enough. Some want us to eliminate the ceremonies completely, and some want more!
I sometimes post an essay on the topic called "Turning Japanese," which I repost below.
You can't please everyone but, then again, Zen is not about doing things just to please folks.
Our subject this time is ceremonies and rituals. Let us know what you feel about them.
Gassho, J
SatTodayLAH
======================================
TURNING JAPANESE
This practice is not limited to any place or time ... we drop all thought of place and time. It certainly is not Indian, Chinese, Japanese, French or American. But, of course, we live in place and time, so as Buddhism traveled over the centuries from India to China, Japan, Korea and other places, it naturally became very Indian/Chinese/Japanese/Korean etc.
But what of the cultural trappings?
Must we bow, ring bells, chant (in Japanese, no less), wear traditional robes, have Buddha Statues, burn incense? ... All that stuff besides Zazen. Are they necessary to our Practice?
No, not at all!
We don't need anything other than Zazen, any of those trappings. In fact, they are no big deal, of no importance, when we drop all viewpoints in sitting Zazen.
On the other hand, we have to do something, to greet each other somehow, read some words, dress some way. Why not do such things? As I often say, for example, we have to do something with our hands when practicing walking Zazen ... why not hold them in Shashu (I mean, better than sticking 'em in your pockets)? What is more, wearing certain special clothes and holding one's hands with a certain formality, placing a statue and burning incense can all work as points of focus to remind us of the specialness of this moment and Practice (no problem so long as we also learn the lesson that all the so-called "mundane" instants of life, great and small, are special moments, each a "sacred ceremony" in its way, from taking a bath to making a peanut butter sandwich for the kids).
As well, there are parts of our practice which we do BECAUSE we resist (for example, when visiting a temple for Retreat, I usually put my heart fully into ceremonies and arcane rituals BECAUSE I resist and think some of it silly or old fashioned). Ask yourself where that kind of resistance is to be found (here's a clue, and it is right behind your own eyes).
What is more, there is method to the madness, and many (not all) customs have centuries of time tested benefits ... embody subtle perspectives ... that support and nurture Zazen Practice at the core. Many parts of our Practice, though "exotic", are worth keeping, even if they strike someone as strange at first. Bowing, statues, rigid decorum in the Zen Hall and, yes, weird talks about Koans and arcane ceremonies all fit in that category. They may seem like unnecessary "Japanese" or "Esoteric" elements at first, until you understand the role they serve. I have given talks on all these things recently, for example ... the humility and wholeness of Bowing.
Many aspects of tradition can be seen in new ways when the barriers of the mind are knocked down. Thus, for example, the Kesa, the Buddha's Robes ... though just cloth ... can be seen to cover and enfold the whole universe, laughter, cries of pain, old age, becoming and fading away ... life ...
On the other hand again, it is okay to abandon or reject many practices. However, KNOW very well what you are rejecting before you reject it.
Absorb what is useful and discard the rest. For example, I think Oryoki [formal meal ritual] is a great practice, and worth keeping.. Same for bowing.
When tasted as such ... every action and gesture in this life is Sacred and Magical when experienced as such, from changing a baby diaper to cooking dinner to chanting the Heart Sutra. So, why not Chant as well as the rest?
Some things I keep out of respect for TRADITION [the robes, the ways of doing some ceremonies]. It is important to keep ties to where we come from. Some things also have a special symbolic meaning if you look into them, so worth keeping [for example, a Rakusu]
But other stuff, no need to keep: For example, I usually avoid to chant in Japanese or Chinese [except once in awhile, out of respect for tradition]. Tatami mats and Paper screens have nothing to do with Zen practice particularly [but I happen to live in an old Japanese building, so ... well, tatami and paper screens!}
Some things I think are just dumb (except symbolically), like the Kyosaku stick. Incense is great, until it was recently shown to cause cancer. Many beliefs of Buddhism are rather superstitious things that were picked up here and there. I abandon many of those.The outer wrap of Zen Buddhism is changing greatly as it moves West. The greater emphasis on lay practice over monastics, the greater democracy in what was a feudal institution (arising in societies where the teacher's word was law ... oh, those were the days! ), giving the boot to a lot of magico-supersticio hocus-pocus bunkum, the equal place of women ... heck, the use of the internet to bring teachings that were once the preserve of an elite few into everyone's living room.Those are good and great changes to the outer wrapping (you can read about them in books like this one (author interview here: http://atheism.about.com/library/boo...olemanChat.htm). The coreless core, however, remains unchanged.
Do not throw out the Baby Buddha with the bath water. Many completely "Japanese" practices which seem silly at first are worth keeping. ...
... other things, like some of the arcane incense, bell & drum filled rituals, take 'em or leave 'em.
Gassho, J
) 
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