Frequently Asked Questions
What is Boundless Mind Zen?
Boundless Mind is a term applied to the practice and understanding of Zen that is not limited to the cultural practices and sectarian methods that are often specifically promoted as Zen. In Boundless Mind Zen what is most important is the opening of an individual’s mind to a direct experience of higher consciousness and/or an understanding of transcendent reality apart from cultural bias, religious dogma and sectarian tradition. Although those who teach and practice Boundless Mind Zen may use very traditional methods and styles, they are careful to point out that these methods and styles are merely tools and are not to be mistaken for Zen. As the saying goes, “A finger pointing at the moon is not the moon.”
What is meant by Zen Dojo?
Literally translated, Zen Dojo is “Zen Training Place.” This differs from a Zendo in so much as a Zen Dojo instructs and trains students in a wider “curriculum” of Zen Training. This training may include physical disciplines, such as yoga or the martial arts, as well as the art forms typically associated with Zen. In the case of monastic training it is often referred to as a Semmon Dojo, or Semmon Zen Dojo, with the word semmon meaning special gate. The word Zendo is actually a contracted form of the terms Zen and Dojo.
Why is there no Buddha statue on the altar?
In Boundless Mind Zen, the altar is primarily decorative and acts as a stand for the candles and incense bowl. Since our practice involves letting go of preconceptions, religious abstractions and symbolic delusions, the use of symbols is avoided whenever possible. Despite mainstream arguments to the contrary, having a statue or image of the Buddha on the altar is a distraction that leads many people away from truly understanding the nature of Buddha consciousness.
It is our view that objects on the altar are on the altar for aesthetic reasons and are not representative of anything other than what they already are. For example, a flower may be said to represent all flowers, but its identity as a flower is not an abstraction. An image of a Buddha is an image, not a Buddha. Buddha images found in various locations around the grounds are purely decorative and have the same significance as concrete gnomes.
Why is there no Biography of the Teacher?
In Boundless Mind Zen, we are not interested in promoting teachers. Our teaching and methods are focused on two principles: providing a venue for personal spiritual development and familiarizing people with standardized Zen training practices, protocols and etiquette. We strive to be “teaching” centric rather than “teacher” centric, since introducing personal egos tends to lead to extraneous attachments and guru worship. If you are interested in knowing certain biographical information about someone you should feel free to ask them.
What about Lineage?
Lineage is a traditional East Asian cultural practice of inheritance, class and property ownership that has nothing to do with Zen practice or teaching. Used as a common method of legitimating authority, genealogical-like lineages have been fabricated in order to give various sects institutional prestige, prosperity, property ownership and control over the adherents.
Likewise, lineages are typically established in order to invest the teachings and teachers with authority based on this inheritance. The establishment of “official” lineages for the various schools of Buddhism arose during the Sung Dynasty (960-1297). The foundations for Zen lineages originated at this time through Tao-yuan's publication Ching-te-chuan-teng-lu (Transmission of the Lamp).
In the Boundless Mind Zen School teachers are recognized as teachers by their students and receive all their authority from this recognition. Each teacher’s understanding is authentically realized rather than institutionally instated and sanctioned. There is no lineage, hierarchy, secret teaching or inherited authority transmitted from teacher to student or from one teacher to the next.
So then, what of Mind-to-Mind Transmission?
The concept of Mind-to-Mind Transmission or Transmission of the Light has often been misinterpreted and presented as the method that justifies lineage. It actually has nothing to do with this. Transmission of the Light is an expression that refers to our realization of our own Buddha Mind. It is the process of self discovery, of our realizing the inherent perfection that is the core of each one of us. The light that is transmitted is precisely the original wisdom we are born with. This transmission doesn't give us anything that is different from or outside of us - it is our root being. In truth, transmission is actually an unveiling rather than a transmission, the revelation that each one of us truly possesses Buddha consciousness. Once this is realized, one no longer feels a need to have their understanding confirmed and recognizes that the teacher actually has nothing to transmit.
What about the Teacher Student Relationship?
The Teacher-Student Relationship or Master-Apprentice Relationship has existed in every spiritual tradition. Because of the specific nature of spiritual disciplines, the Student-Teacher relationship is intensely personal and is regarded among the most sacred of relationships. Such associations typically consist of a mutually understood pact by which each is bound to the mutual principles of integrity, honesty, admiration, and respect.
In the case of the Master-Apprentice relationship, there is an additional promise of commitment. Apprenticeships require that the additional terms of a specific period of training and level of competency be attained before the apprentice can be endorsed by the teacher. Typically, apprenticeships are not about understanding Zen, but rather acknowledging a certain level of expertise in specific arts and/or practices related to Zen.
What is the Role of the Zen Teacher?
The role of the teacher is to mentor the student when such mentorship is needed or requested by the student. Just as in other disciplines, the Zen teacher is an aid, not a requirement. Teachers are sought by students to help them through struggles and over barriers that could otherwise impede their progress, or to teach them a specific technique or discipline.
Zen teachers should assist students in their practice, encourage students to be diligent, guide their meditation practice in both public and private meetings, offer personal aid in difficult times, and talk about Zen texts to enrich the student's understanding of Buddhism and Zen concepts. Most importantly, Zen teachers should strive to inspire students by setting a living example through their interactions with students and others and how they conduct their own everyday lives. A good teacher will, through example, demonstrate that Zen practice can make one a wiser and more compassionate human being.
What is the structure of the Boundless Mind Zen School?
As previously stated, The Boundless Mind Zen School is “teaching” centric and therefore lacks any hierarchical structure. No one is specifically trained to become a teacher and teachers are considered equals among practitioners. Even though a person may be recognized as a teacher and fill that role within the relationship or sangha, they are never considered in any way superior to their students or other practitioners.
All ordained members are of equal status and are known as Wayfarers (Dojin), those who choose to become teachers or are chosen to become teachers usually open their practice to others and become known as Gate Keepers (Monbon). Any specific titles they may use to identify themselves (such as student, practitioner, mentor, teacher, monk or priest) are typically used to correlate their peer status among other religious sects.
What is the difference between a Priest and a Monk?
Technically, there is no difference in the Boundless Mind Zen School. Ordained members of the Order of the Boundless Way are legally sanctioned to provide all of the services normally associated with this vocation. Some prefer to call themselves ministers instead of priests, but the roles are basically the same.
Traditionally, a monk is an individual who has chosen to pursue a spiritual path independent of others. The word monk means “alone” and refers to the independent nature of following the path of self realization. This can mean becoming a hermit or moving into a monastery to become a member of a religious fraternity, but becoming a monk is more about inner “aloneness” than it is about living arrangements. One can live anywhere and with anyone and still be a monk.
In the Boundless Mind Zen School these terms are not governed by gender; monks can be male or female. The term Nun is not used because of the history of sexism associated with this title.
Why do so many of your Monks walk Barefoot?
Walking barefoot is a specific discipline practiced by certain members of our order. It is considered a very practical and natural way to practice fulltime mindfulness. Traditionally, one does not wear shoes within the sanctuary buildings. By also going barefoot outside, the practice can be seen as an extension of expanding sacred space beyond the walls of the sanctuary. Among many Boundless Way practitioners, going barefoot whenever possible is a form of practice that keeps them in touch with reality at all times.
Why is everything in Japanese Style?
The Boundless Mind Zen School was founded by individuals who were attracted to Zen through the Japanese arts, aesthetics and related Zen practices. There are no requirements for activities, practices, décor, architecture and/or clothing to be “Japanese style” this is simply an aesthetic preference of many of the practitioners.
What is the Difference between Members and Non-Members?
Anyone who attends practice sessions, receives training or otherwise contributes to the sangha is considered a member of the sangha. Other than being mindful and observing proper etiquette when present, there are no membership requirements for becoming sangha. Likewise, there are no requirements for sangha members to join the religious order.
Individuals may seek ordination for various purposes, including personal enrichment, spiritual commitment and/or religious affiliation, or to extend their practice into teaching and/or the ministry. Ordained members are legally recognized as ministers and are sanctioned to provide all of the services normally associated with this vocation.
Other than the lifelong commitments and responsibilities inherent with ordination, there are no special rights or privileges granted to ordained members. Ordained members are expected to maintain a higher degree of humility, compassion and tolerance.
How does one become a Member of the Order?
Practitioners who choose to become members of the religious order do so by approaching an ordained member for an apprenticeship. Upon acceptance of both parties, the initiate undergoes a prescribed course of study and training that culminates with ordination. The terms and duration of training vary according to the initiate’s background, knowledge and applied life experience.