Jukai, Shoken, Dokusan and Priest Ordination
After establishing a sitting practice, people often wonder how they can deepen their practice. Here are a few suggestions:
Jukai
Jukai means to receive (ju) the precepts (kai). The precepts in Zen Buddhism are the ethical teachings of the Buddha and along with meditation (zazen) and wisdom, form the three essential elements of practice. The moral and ethical teachings and guidelines describe the awakened mind. They are not “prescriptive” like commandments. After all, there is no god concept in Zen. Rather, they are descriptive, outlining the way a fully awakened being would naturally act. In traditional zen training, the precepts are studied and embodied from various perspectives including the literal, the greatest good for the greatest number, and the absolute or one-mind point of view.
As students of Zen mature in their understanding of Zen, the precepts become a kind of litmus test for how in touch they are with the interconnectedness of all life. They begin to recognize that our thoughts, actions, and speech all deeply influence others and we are compelled to work to embody both wisdom and compassion with ourselves, others, and our world.
At the NCZC, students may request to study and receive the precepts once they have established a solid commitment to the practice as expressed at the NCZC. Jukai is only available to members of the community. For more information about membership please talk with us. While there is no set time frame, students are generally asked to have had at least a year of participating in sittings, community events, and study with the teacher.
Each year, once there is enough of a core group interested, a precept-study class is formed and students meet once per week, usually after a Sunday sitting. Meanwhile, they work with the help of other Sangha members, in sewing a rakusu, which is a traditional vestment and is worn during sittings and Sangha events after the Jukai ceremony. Students who receive Jukai and wear a rakusu are generally active members of the Sangha and continue to
Shoken
Shoken is the new student ceremony which takes place in the dokusan (one-on-one meeting) room between the student and teacher. It is brief and implies a wish on the part of the student to work with the teacher to deepen their Zen practice and eye of realization. While shoken is not necessary, many people find it helpful in that it solidifies the bond between the student and teacher. After Shoken, the teacher has permission to work more directly with the student. This may mean the beginning of koan practice, shikantaza, and the practice of character refinement. Shoken is available to students who are members and who have shown a wish to work in dokusan with the teacher. Shoken students are expected to check in to dokusan on a regular basis. If you are interested in Shoken, you may bring it up in dokusan.
Dokusan
Dokusan is the one-on-one meeting between student and teacher and is an indispensable facet of Zen practice. During dokusan students may ask questions about their practice or bring forth their understanding of Zen. Koan students use the time to demonstrate their understanding of their koan and receive feedback and guidance. Dokusan is not counseling although people may feel compelled to share what is happening in their lives and get feedback about how zen practice may help.
People often get nervous about coming to dokusan. Part of the practice is working with that. We don’t need a reason to come to dokusan and sometimes students will simply sit for a few moments in silence in dokusan without the need for explanations. Perhaps the most important aspect of dokusan is that it is an invitation to let go of fixed ideas and notions about ourselves and the teacher, and simply meet face to face.
Newcomers are welcome to try dokusan, however if they wish to continue to come to dokusan regularly, they are asked to become member of the NCZC.
Dokusan is held during a formal round of meditation. At some point the teacher will leave the zendo and go to the dokusan room. Once you hear the hand bell, you may go to dokusan in any order. No need to be polite or wait for someone else. Be direct. Leave the zendo and ring the student bell twice, which is on top of the shoe shelf outside of the zendo. Enter the dokusan room, close the door, and stand behind the student mat. Make a standing bow and then take a seat. State your practice and dokusan will proceed. After dokusan is over, the teacher will ring the handbell at which time the student rises, makes a standing bow, and returns to the zendo leaving the door of the dokusan room open for the next person. When you return to the zendo, bow and take your seat.
Priest Ordination
Becoming a Zen Buddhist priest is an expression of service to the Buddha, Dharma and Sangha. While a priest may have other commitments, the spirit of ordination is to spend ones “life stream” supporting and protecting the Dharma. It is one’s primary commitment. A priest is not a monk. In other words, there is no vow of celibacy or poverty. However priests do vow to live a life simplicity, service, and stability. Priests regularly attend sesshin, work closely with the teacher in dokusan, become proficient in every aspect of running a temple and most of all, are models of practice for others. Being a priest is not a status symbol and in no way is superior to lay practice.
Those wishing to ordain must first have an established practice with the NCZC. Usually this means at least 5 years of regular attendance including regular sesshin attendance-the heart of zen practice. An ordination candidate must have taken Jukai and be a shoken student. If the teacher feels like it would be a good fit, the candidate may enter a postulancy period. During this time the candidate “tries on” the life of a priest. While there is no formal seminary program, the postulant will be expected to engage in a curriculum of study and practice set by the teacher. After at least a year of postulancy, the candidate may, with permission of the teacher, undergo Shukke Tokudo and become an Unsui (clouds and water). However, this marks the beginning, not the end of ones priest training.
