We had another thread on this recently, on practicing together "Christianity and Buddhism" ...
This smorgasbord of Buddhist traditions also creates confusion—especially for the beginning student who is not firmly grounded in one tradition from the start. Beyond the obvious danger of bringing a consumer’s “shopping mentality” to spiritual practice—going from one tradition and teacher to another and always leaving them behind when they begin to provoke discomfort by challenging your ego—there is also the risk of mixing views from different traditions in an unskillful way.
So, it matters what one tosses in the pot ... for some things mix, and some do not. As well, if one does not "cook" in such
Seated Zazen is our ONE AND ONLY practice, for by the very nature of Shikantaza ... when sitting Zazen, there is nothing more to do, nothing more that need be done, no addition needed nor anything to take away. Zazen is complete and whole. No other place to be in all the world, no other place we must (or can) run to. Nothing lacks, all is sacred, and Zazen is the One Liturgy. It is vital to be sat by Zazen with such attitude. Thus, Zazen is sat each day as the One and Whole Practice. If one sits any other way, if one sits with any sensation of "'I' need to fill some hole that is not Whole" ... one kills Zazen, gets nowhere. If one sits Zazen, one need do no other practice!
But, of course ...
... we do rise up from the Zafu and get on with "the rest of life". Then, ANYTHING and EVERYTHIING can be encountered as Sacred, One, Whole ... as 'Zazen', ALL ZAZEN ... from 'changing a baby's diaper' to 'stapling staples' at work to 'pulling weeds' in the garden to lying on one's death bed ... all a SACRED RITUAL when approached as such ... complete and whole. No other place to be in all the world, no other place we must (or can) run to.