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Welcome! Here are our practice guidelines
The zendo atmosphere arises from the attitudes of the
participants. We share this space not only to advance our own
practice, but to support each other. We gain strength in our
practice when we sit together. Common courtesy and consistent
procedures promote awareness, stillness, and calm. Zen training
requires flexibility, not rigid attitudes or actions. Guidelines
are intended to support practice.
Sitting periods:
Sitting periods are 30 minutes each. Please be seated at least five
minutes before the start of the first sitting period, when the
wooden clappers are sounded. The bell will sound three times for
the start of the sitting period, and again to signal the end of a
sitting period. Between two sitting periods there is a period of
mindful walking practice, called kinhin, signaled by two bells, or
a short interval for stretching or changing position signaled by a
single bell.
Stillness (the most important practice principle):
Please sit physically still, not moving or blowing the nose;
breathe in an ordinary manner (not loudly); do not look around or
talk.
Quiet and calm: Wear clean, dignified, and comfortable clothing.
Please do not wear shorts or sleeveless tops in the zendo. Please
also avoid perfume, flashy or noisy jewelry, distracting prints, or
loud colors. Silence watches, pagers, or cell phones that make
noise.
In the Zendo:
Keep your eyes down; do not look about as this is distracting for
yourself and others.
Bowing: Start with palms together, hands in front
of your mouth, then bow at a 45-degree angle.
We bow to express our respect and appreciation. Bow as you:
1. Enter the zendo (not as you leave)
2. Sit down (arrange your cushion, bow to it, bow in the
opposite direction; sit, turn toward the wall)
3. As a person next to you bows and sits (only before the first
sitting)
There is no talking in the zendo; please signal the practice leader
and leave the zendo for instructions or help that requires
talking.
Please do not enter or leave the zendo during a sitting. If you
arrive late, please use the back door and take a seat in the study,
then enter at the break between sitting periods.
Walking meditation (kinhin):
Kinhin is walking meditation between sittings. Make mindful
transitions from sitting to walking, as a continuation of zazen. At
the bell to end the period, stand with palms together; at the first
clapper, bow, turn to the left, form your left hand into a fist
with thumb inside and place right hand over it at chest level.
Space yourself evenly in the room. On the second clapper, begin
slow kinhin, and at the third, faster kinhin; on the fourth
clapper, continue walking briskly until you reach your seat, bow,
and be seated. You may use the rest room during kinhin; please wait
until the second clapper sounds to signal the beginning of the
walking meditation, unless it is an emergency.
Discussion:
At the end of Sunday zazen, there will usually be a short service
including a reading or talk followed by an informal discussion
period. This is a good opportunity to raise any questions you have
about practice issues, as well as issues related to practice in
everyday life. We finish by repeating the practice principles three
times and doing three full bows to the room, a standing bow to the
altar, and a standing bow to the room.
For the beginning Zen student:
Welcome to the Zen path of inquiry and transformation! Probably the
most difficult part of early practice is simply giving yourself
permission to do it. We are all very busy people, with many
distractions, responsibilities, and commitments to others around
us. However, if we are not grounded in real life, we diminish our
ability to provide for ourselves and for others. Our efforts to
“help” may cause more damage than good. Without true awareness, we
are caught in our self-centered fantasies about ourselves and our
relationships, and we miss our real opportunity to intimately
experience life exactly as it is—true liberation. This practice is
not easy, but it is consistent and it is sane. As Joko says, it has
been around for many hundreds of years, and the kinks have been
worked out of it. The changes in our lives are not always obvious;
but with intelligent practice, day by day we are being transformed
at the cellular level. If we are patient with ourselves, we will
see the rewards in our everyday lives. Joko Beck calls this an
empirical practice: All we can do is try the experiment, and
observe the results.
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Practice verses:
Four practice principles
Caught in the self-centered dream, only suffering;
holding to self-centered thoughts, exactly the dream;
each moment, life as it is, the only teacher;
being just this moment, compassion’s way.
Verse of the robe
Vast is the robe of liberation,
a formless field of benefaction;
wearing the universal teaching,
I realize the one true nature,
thus harmonizing all being.
Refuges
All my ancient twisted karma
from beginningless greed, hate, and delusion,
born through body, speech, and mind
I now fully avow.
I take refuge in Buddha
I take refuge in Dharma
I take refuge in Sangha.
I take refuge in Buddha as the perfect teacher,
I take refuge in Dharma as the perfect teaching,
I take refuge in Sangha as the perfect life.
Now I have completely taken refuge in Buddha,
Now I have completely taken refuge in Dharma,
Now I have completely taken refuge in Sangha.
Bodhisattva vows
Beings are numberless, I vow to free them;
Delusions are inexhaustible, I vow to end them;
Dharma gates are boundless, I vow to enter them;
Buddha's way is unsurpassable, I vow to become it.
Zazen is offered:
Monday-Friday 6:30-7:30 am
Sunday 8:00-10:45 am
Wednesday 7:30-8:30 pm, informal tea follows
Individual practice discussion is offered by request.
Inquiry:
Tuesday 12:30-1:30 and 7:00-8:00 pm.
Please check calendar for other activities. More information and
archives of resources can be found at:
appamada.pbworks.com
Individual practice discussion is offered by request.
Contact:
Peg Syverson
512.689.5301
peg_at_appamada.org
Flint Sparks
512.458.2900
flint_at_appamada.org
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