1.Introduction & Arrival
Going to sesshin? If you are looking at your first encounter with a meditation retreat please do not be alarmed! Instruction will be available to help you become acquainted with the ways and methods you may encounter. If you feel you are already familiar with our Sangha please read anyway because you never can tell! The following is a very rough guide as to how to conduct your person whilst in the zendo (meditation hall). It is by no means anywhere near complete and definitely not completely accurate but may help you to feel a little more comfortable, so here we go!
After you have arrived for a sesshin and found your room, you can go to the zendo and, when seats are not assigned, choose a seat. But first things first - before entering the zendo please remove your shoes. If you are particularly keen on sitting in a particular spot pick one early as most seats are available on a first come first serve basis. Find a zafu (cushion) on a zabutan (mat) that looks unclaimed. To “reserve” it leave either your name on a piece of paper, a Rakasu bag (will explain later) or something small and personal on the zafu. Once the sesshin starts, remove your reservation mark. If you happen to just be dropping into a local Zendo for the odd period or two, then no need to find a place to sleep and no need to reserve a seat. Just ask whoever looks in charge of the pad.
Confused as to what to wear? It may not escape your attention that most participants will be wearing various shades of black. Sadly, bright and beautiful colours will only serve to draw unnecessary attention to your self. Just be sure your dark colour clothing will be loose enough and modest enough –those faithful old Levi's will play havoc with your circulation, let alone the pins and needles they inflict on the unsuspecting. Sleeveless T-shirts and /or shorts are not recommended. And Ladies! Feel free to give your face a welcome break - have a face-free week! Leave the lipstick at home...
As there are many pairs of feet therefore many pairs of shoes, we would ask that you line up your pair next to the last, outside the zendo. Double check to see if the soles of your feet are clean and your nails are neatly trimmed. If not, wear some plain, dark socks. Clean bare feet are most welcome.
If you are still in any doubt as to where to sit and don't know whom to ask, sit on any plain black zafu or one with the name of the organization on it. You can be relatively confident that someone will be more than happy to direct you to another empty seat if you took the wrong one! Alternatively, ask the monitors, who are there to help you and will be identified during the opening meeting of the sesshin and will sit in strategic spots in the Zendo. (Usually those seats either side of the Teacher and the two seats opposite. The Teacher always sits directly in front or opposite the altar, so don't make the mistake of sitting there!) During sesshin the seat you have chosen will be yours for the remainder of the retreat – unless, of course, there is a lot of coming and going of participants.
If you find yourself suddenly staring at a zafu that's not to your liking please don't follow the urge to appropriate your neighbours' zafu. Trade it for one from the main collection. Or, better still; pick one you like from the main collection, usually just outside the Zendo, and bring it in with you. If you use a second zafu, please take the extra one away with you when the "block" of zazen is over.
One “block” of Zazen is usually comprised of three individual "periods" of zazen (sitting) with Kinhin (walking meditation) in between.
After each block of zazen, or before leaving both the zendo and your zafu, make sure the zafu is placed central on the zabutan with any name tag facing outward neatly. Between individual periods place the zafu towards the back of the zabutan ready and waiting for your next half hour of zazen. Any props, gizmos, or extra zafus you needed during your meditation please take them away with you and bring them back next sitting block.
For reasons that will become apparent, please take to your knees when undertaking any manoeuvre relating to the arrangement of your seat or zafu. Use both hands rather than your feet. And remember –always turn clockwise.
During zazen please sit still and quietly. For ways to help you achieve this desired effect and cause the least possible disturbance to your neighbours please consider the following precautions:
Once the bell has been struck and the period has begun, please remain on your seat. Only leave the zendo if it's absolutely necessary or is some kind of emergency or by staying you feel you would create more of a disturbance than by leaving. (Don't be surprised if one of the monitors comes to check to see if you are OK). If you really have to make a dash for it, and we hope you won't need to, wait until the period has ended and the fast Kinhin has started before re-entering the zendo. The one time you may leave the zendo during the period is for going to Dokusan (Private interview) with the teacher. But be sure to come back immediately after the interview is over or the attendant will get very confused as to who is next in line. Ask, and the Jisha (attendant to the teacher) will be happy to enlighten you on Dokusan procedure before you go in.
When sneezing or coughing muffle the sound by raising your arm up and directing the sound into the elbow of your sleeve. This manoeuvre also prevents germs from flying at high speeds around the zendo, thus preventing the transmigration of various strains of colds and flu. As sound in the zendo carries as fast and far as a pin drop, please unwrap any lozenges you might have put into your kimono sleeve or pocket. Once they are in your mouth, please don't follow the urge to crunch them or rattle them against your teeth!
If your nose happens to drip and run, please let it run and drip. A Kleenex can be used quietly after the period is over. Whatever you do don't blow your nose like a ships fog horn in the Zendo, it may only serve to really annoy your neighbours. If the urge to blow is too strong to overcome, wait patiently until the fast kinhin comes and you can slip outside and blow your nose to your hearts content, away from sensitive ears.
Sniffing is definitely not encouraged, but a discreet sniff may get over looked if it doesn't become a habit (There are inoffensive and delicate ways to sniff and not be noticed, so be observant and keep a lookout.) Any tissues you have on you, keep in your kimono sleeve and if they came in a handy plastic wrapper, leave the wrapper behind!
Breathe quietly. You can tell this by listening to your own breathing. If you can hear your self so can the other thirty in the room.
Are you sure you are sitting comfortably? Please take the time to find a comfortable posture for yourself at the beginning of the period. Remember—wriggling later on will only serve to increase your discomfort!
When the sitting period is over, ape-like stretching is best avoided as it might result in accidentally thwacking your neighbour on the nose or revealing the condition of the soles of your feet to the rest of the zendo. Not a good idea. We therefore recommend discreet shoulder shrugs, twists and foot wriggling to get the circulation going again before the Kinhin (walking meditation) starts.
Out of respect for the teacher, please wait for the teacher to stand first. If the teacher is out of the zendo then follow after the most senior person in the zendo. Don't worry, you can be assured that they will know who they are.
During the slow Kinhin please remember to keep walking. Slowly. ½ a foot per step, feet just touching. Time each step with one breath and close the gap with the person ahead of you. When the fast kinhin starts continue closing that gap between you and the person in front. This means the walking may get fast. That is why it is called fast kinhin. You will notice that by walking too slow a serious traffic jam will be created behind you! (And that someone may feel terribly inclined to step on your heels!)
Between the sitting periods you can exit the zendo during the fast kinhin (fast walking meditation) You have five minutes to do whatever you need to do before the next period begins. Making a mental note of the person walking in front of you will enable you to file back into the fast kinhin before it's over.
As a quaking zafu may seriously interrupt some peoples concentration and as wooden floors are sensitive to noise please try to slide and glide rather than stomp through the zendo. This can be accomplished by treading on the balls of your feet rather than on your heels. It will need practice but it's not impossible.
You are welcome to sit overtime whenever the zendo is open. Please be aware of the candle and incense bowl, as someone may have dutifully cleaned them both up in preparation for the next sitting block. Ask the Chiden ( the one who cleans the altars) for an alternative candle or at least let them know. To make sure the zendo is still there in the morning please extinguish it before you leave.
When yawning, attempt to keep your mouth closed, especially when listening to Dharma talks. We would also ask that, out of politeness, your knees remain close to the floor during the Teisho (dharma talk) especially if you find yourself on the front row. At all times attempt to remain upright, sitting on top of your zafu and keeping your feet on the zabutan (mat). Try to maintain the semblance of a zazen posture. Please refrain from nodding off during a talk or leaving the zendo unexpectedly, except in extreme circumstances. It can be quite discouraging for the teacher to be faced with sleepyheads or impromptu departures!
More often than not you will hear the term "The Dokusan / dokusan Line is..." announced in the Zendo, or have something similar whispered into your ear, like: "Do you want to go to Dokusan / dokusan?" Or just "Dokusan" or "Dokusan". Sometimes it is without any verbal indication, save that someone is suddenly making a standing bow in front of you as you sit there quietly minding your own business. No fear...Dokusan and dokusan is a Japanese term for "Private Interview" (Literally "Great Meeting") and is always with the head teacher or one of their assistants. SO, if you happen to get bowed at, tapped on the shoulder or have Dokusan whispered into your ear, then make a bow in Gassho and leave the Zendo immediately, without making any effort to straighten you cushion or bow to anyone else. You will be led to a queue of students sitting on the floor awaiting their turn to see the teacher. Sit down on the zabutan (mat) offered to you and maintain a composed zazen posture and frame of mind as you wait your turn. As people disappear into the Dokusan room, everyone moves up a seat, till you are in the front of the queue--This is what is tenderly referred to as: "The Dokusan Line".
So here you are, waiting your turn. Wondering what to say. Well, please don't worry about what to say. If you really don't know what to say, its a good enough start. Try to ask something or see if the teacher has anything they would like to say to you, or if they have any advice. Failing that, and if it is your first time, don't be afraid to just simply introduce yourself.
Sitting in line, the oft repeated sound of a little tinkley bell will come to your attention, followed by the door to the Dokusan room opening and a student standing there waiting for next one to come in. This is the sound of the Dokusan bell, which indicates the end of one meeting and the beginning of the next. When you are at the head of the queue and you hear the little tinkley bell, stand up and wait on the right hand side of the door--or the side the door handle happens to be on, and wait for the person inside to open it. They will then do one of the following:
a) Step outside the door and stand next to you, possibly to your left
b) Open the door, stay inside the room, then wait for you to step forward into whatever side of their person they have left space for you to fill.
When you are standing together you will do one of the following depending on the teacher, the size of the room, or the width of the corridor.
a) Make a standing bow together
b) Make a full bow together
After you have made the bow, keep your hands in Gassho and walk to, but don't step on, the nearest corner of the Zabutan. Side step to the centre of the zabutan, make a full bow and complete it with a standing bow, step on to the zabutan, kneel down, tidy your robes ( But not ostentatiously!) put your hands in Gassho and say:
" My name is... and my practice/koan is..."
Upon which you lower your hands to the mudra position and let the interview take its course. You will know when it is ended when the teacher picks up the little bell and shakes it. What seemed like a tingle from outside the door now sounds like a loud ringle! This means the Dokusan/interview is categorically over - even if you were in mid-sentence - and go you must. So, put your hands in Gassho, make a bow, stand up and then walk backwards, yes, backwards, to the door and open it without turning around. Stay on the side of the door as it opens, allowing the next person to enter and stand next to you. Make your bows together and as the next person walks towards the teacher, close the door and return to the zendo.
And don't be surprised if this interview is over is less than a minute.
Due to the close proximity of other sitters if you happen to be suffering a cold, cough or flu please stay in bed or sit somewhere other than the zendo until you feel better and hope that no-one else will catch it!
If you happen to be well enough to sit, but have enough of a cold that you don't feel quite well, please decline the invitation to go to private interview with the teacher until another time or check with the Jisha to see if it would be OK. The teacher might thank you for it later, as may the rest of the zendo!
As the job of the jikido (timekeeper) is to also maintain a cool comfortable temperature in the zendo, the windows may or may not be open. Please don't touch them unless requested to do so by the jikido or monitors. If the temperature is not to your liking please sit in an alternative spot either closer to or further from open windows or draughts, or simply change your clothes. (But don't try doing this in the zendo.)
As the jikido (timekeeper) has his or her own clock he/she will not need a constant hourly reminder of the time so please turn off your beeper.
Read the previous section on how to handle the nose.
When walking into and around the zendo your hands should remain in the Shashu position. (Lay your open right hand over left fist and hold arms parallel to the floor - for an example check out the ones wearing the funny black robes) Arms loosely dangling by ones side does not, in this situation, appear particularly dignified.
Gassho, gassho, everybody gasshos'. Almost all of the time. Note that most movements you make are preceded or completed by a gassho and a bow.
Enter the zendo, gassho. Bow.
Arrive at your seat, gassho. Bow
Turn around, gassho. Bow
Greet a fellow sitter, gassho. Bow
End the period, gassho. Bow
Start kinhin, gassho. Bow
End kinhin, gassho. Bow
See! Everybody's doing it.
For the uninformed, Gassho is when you put your palms together, almost level with your nose, a fist away from your face with elbows up, usually followed by a small bow. A small bow is actually a small bow and not a duck dive. To avoid duck diving first stay upright in Gassho and keep torso straight as you bend from the hips, which may mean your butt feels like it's sticking out, but if no one says anything it probably isn't.
For a full bow, which will seem to happen at several unexpected moments of the day, move your zafu so it is behind you.
First stand on the middle of the zabutan in Shashu.
When the small bell begins to "ching", stand to the back of the zabutan and face whatever direction the crowd faces, which might be towards the altar or towards one another.
Put your hands together in Gassho. Leaning forward from the hips and without moving your head, make a standing bow. now go back to being almost upright, but not quite.
Next, squat onto your heels, put the right knee down, then the left knee down, onto the zabutan.
Lower your forehead to the mat and as you do so, place both palms just below your ears and turn them to face the ceiling.
Raise your palms as if there was a Buddha standing on them, and esoterically speaking, there is, so don't go carelessly tossing him behind you! Next, lower him to the level of your temples.
Bring your head back up, put your hands back into Gassho.
Raise your torso and put your weight back onto your heels then return to a standing position. If you need to, use the first two fingers of your right hand for balance as you get up. All the while keep your hands in gassho and those fingers and thumbs close together. Repeat as necessary, but generally it goes in threes.
After the last bow, conclude it with a small standing bow towards the altar then return to standing in the centre of your zabutan and put your hands into the Shashu position.
Finish off with a standing bow in shashu to the person opposite you.
Except for the evening sitting block, each block of Zazen is followed by a service. During services don't panic, don't do anything and stay where you are. Wait until someone shows you to another seat where you can enjoy the service in relative comfort, especially if you ended up sitting on the centre section during the sitting block. Once you have been shown to a seat just follow the rest, or read on for some more helpful hints on how to behave! If you are lucky you may just get to stay where you are!
Service begins with everyone standing. Move your zafu so it's behind you or out of the way and stand patiently in the middle of your zabutan with your hands in the shashu position. This part is the same as the start of a Teisho (Dharma Talk)
After all the dings and dongs and commotion that precede a service, it will finally begin with everyone making three full bows at the morning & noon service and a standing bow at the evening service, on their zabutan, in time with the little “chings”. Again, follow the direction of the group when making a full bow. On this occasion, when you finally get to sit down, you don't need to cross your legs, instead sit in the seiza position (kneeling or sitting on your heels) Its perfectly OK to use a Zafu to support your buttocks.
When someone hands you a sutra (chant) book keep a hold of it and don't drop it. Hold it vertical at all times and always with both hands, vertical on your lap, vertical in gassho, and vertical when chanting from it. Don't bend it! Check out the others who look like they know what they are doing. To make it easier, remember that all the chants are in the book and, hopefully, in the right order.
Be aware that the title of each sutra (chant) is opened by the Ino (chant leader) and at the end of each sutra there is a dedication sung by the Ino. Sometime during this dedication everyone's head will go down at the sound of a little bell. Go down too with your hands in gassho, sutra book closed and tucked behind both your thumbs. Sneak a look at the others if your not sure how to do this. When you hear the bell for the second time, that's your queue to sit up. The book can go back to resting, vertically, on your lap. Hold it close to your torso, with thumb and little finger behind the book on lower right and left sides and the remaining 3 fingers in front of the book. Look around once more to see how most people are holding the sutra book. It changes quite often. When the time comes that you start to know a few chants off by heart---and yes, it really does happen--you can politely indicate you don't really need a sutra book anymore by raising your right palm up toward the ceiling a few inches. If you need it some of the time, but not all the time, take one and keep it vertically on your lap closed when not required.
Some traditions will put it on the floor covered in a cloth cover, and others more correctly slip it into the breast overlap of their robes--providing the sutra book does not exceed the size of a small birthday card. In our case, the Sutra books are often the size of an A4 piece of paper, which are best suited to being held in the first afore-mentioned manner.
At the end of the service someone will scurry around to collect the books. When those little bells get started you know it's time to start on standing up and getting ready for three more bows. Now it's time to go eat.
One thing you may hear frequently are the claps of the wooden clappers clapping around the corridors, or ( as in Zen River) the loud tingle of the hand bell. This means something is about to start or is about to finish. If in doubt as to what exactly that might be, check the posted schedule. Remember, most activities are preceded or completed with the sound of wooden clappers /hand bell.
9.Sesshin Precautions
If at any time the procedure mystifies you, feel free to ask anyone who looks like they might know what they are doing. If they don't, hope that they will refer you to who ever else does. As the zendo is a silent area we recommend that you save your questions until after zazen is over. If it really cannot wait, leave the zendo during the fast kinhin (quick walk) and subtly grab the attention of one of the friendly monitors (because they're supposed to know what they are doing). Whisper your question away from public spaces so no one will hear you.
If you are still not sure what you are supposed to be doing or how to do it, simply imitate the crowd. This is an interesting technique that allows you to practice both your skills of attentiveness and awareness without appearing too stupid. (How you may feel about it is something else) But remember—anything you learn here is subject to change depending on who is telling it and when, so stay flexible!
Please don't be offended if the people on the retreat appear to be ignoring you. Sesshin etiquette requires everyone to remain silent, so they're only attempting to do just that. On sesshin, everyone remains silent ALL of the time. No need to fret, this silence is an awareness skill, not an anti-social skill! If you happen to get more involved with the Sangha and its activities, you may find that they are, after all, quite friendly.
As this is a chance to attempt to clear some of that excess clutter from your mind, we recommend to neither read nor write anything else for the remainder of the sesshin-unless instructed by the teacher to do so.
The schedule for the sesshin will be posted somewhere in the building. Be smart and anticipate getting to everything 2-3 minutes early--especially for Zazen, when 5 minutes is recommended. The head teacher will enter on the dot, and so you really need to be seated before they come in. Remember, if you hear the wooden clappers or han being hit, or the bell being rung, then you should be seriously considering making your way to something.
Dishwashing is a big part of the sesshin. If you are on dishes, the dish crew will be expecting you in the kitchen as soon as the meal is over...sorry, that coffee and cigarette will just have to wait! Remember it is not just dishes--the tenzo (cook) will love you forever if the floor, stove, sink, counters and dining room get cleaned too.
One small detail that they never seem to tell you is how to address the teacher during sesshin. Unless they ask otherwise, address them in the following ways. First is to call them by title only i.e. “Roshi” or “Sensei”. Second is to put their Dharma name first followed by their title. “Genpo Roshi” or “Tenkei Roshi” But not just by their first name! It's just a matter of etiquette.
If, for some reason, you need to leave the sesshin earlier than you planned, please let the Jisha know. You might even get one last chance in Dokusan or at least be able to wish the teacher goodbye. The teacher would appreciate it.
Whilst on retreat, you will be living in close quarters with many other people. One trick to help not get on one another's nerves is to practice moving around the building quietly, whether or not the sesshin is silent. So please avoid the following:
a) yelling to attract others attention or having loud conversations with friends two doors away.
b) taking showers after Lights Out or before Wake-Up time. If there is a limited number of showers, or if they occupy the same space as the toilets, then only take showers during scheduled breaks, avoiding showering before dawn Zazen, after evening zazen and 20 mins before and after each Zazen Period.
c) coughing & spluttering or blowing your nose with great gusto
d) clearing your throat each time you enter or leave a room
e) whistling, humming and singing to your-self
f) slamming doors and stomping around the hallways and staircases
basically anything that may cause undue attention directed towards oneself.
You may find it normal, and it probably is normal under most circumstances, but it might have your peers looking for your OFF button. And as part of the practice is to be aware of the effect we have on others, we may wish to take them into consideration!
And last but not least:
h) forgetting to use a deodorant or failing to take a shower at all.
Yes, it's true, traditionally there is no showering/bathing on sesshin. But that rule was created for another time and place...
Just imagine a hot sweltering summer day and sit 2 inches from or do slow Kinhin behind a fellow practitioner who has not stepped foot near a shower in a few days, let alone used any trace of deodorant what-so-ever. You will be sure as anything to notice it. Especially when trying to breathe long and deeply...
10.Final Notes and Other Points of Interest
During sesshin everyone from beginners to lay practitioners to monks all practice together. If you are at all curious, the formal attire worn by lay practitioners and monks in the zendo comes from Japan and is, for the most part, black.
So now you might ask yourself “which ones are lay practitioners and which ones are monks?” It is not of any great importance to know this but a rough description of their robes may help you distinguish one from the other. Until you are familiar with the outfits it will be very hard to tell.
Lay robes are the robes with the shorter sleeves-only one foot long and one foot wide. The length of these robes is similar to the monk's robe, except they are less full and have fewer pleats. The kimono underneath tends to hover above the ankles or sometimes creeps up toward the shins. This is not particularly correct, but it just seems to happen.
Monk robes are the robes with the humongous sleeves as long as a yardstick and just as deep and would easily drag on the floor if you'd let them. The kimono tends to hover just around the ankle or just below it. Monks will often, but not always, look as if they're half wrapped up in a black poly-cotton blanket with the right arm free. No it's not for keeping warm—it's actually called an Okesa and is the official clothing of the Buddha, diligently hand sewn by the monks themselves.
Lay and monk practitioners also wear something called a Rakasu. (Remember the “Rakusu bag”?) It looks like a black cloth “bib” worn around the neck, often with a white or wooden ring in it. It is another item of the Buddha's clothing in small-scale.
As all this will require further explanation, please quietly ask one of the instructors any other questions you may have related to this to topic at an appropriate time.
That's all for now, Folks!
