How Many Zens, Again? - Anjo

 The two main extant schools of Zen in Japan, through which our lineage comes, are Rinzai and Soto. In general (there are always exceptions), Rinzai Zen focuses on the formal study of koans, or short accounts of the words and actions of Dharma ancestors, and Soto Zen focuses on the practice of shikantaza, or "just sitting." However, even though we don't engage in a formal koan curriculum, koans are still an important part of our lineage.  

Domyo, the Board and the Sangha of Bright Way Zen hold their annual members meeting, open to all.

In our lineage, your relationships in Sangha are considered one of your most fertile fields of practice. This includes relationships with individuals, your sense of yourself within the community, facing social anxiety and other karmic relationship issues, gradually building trust and letting yourself be seen and known, serving and learning to be compassionate and patient with others, etc.

Sejiki is our annual Soto Zen "Festival of the Hungry Ghosts." Mythologically, "hungry ghosts" are beings who have been reborn after death in a hungry ghost realm because of their past stingy, selfish, or grasping actions. We summon the hungry ghosts with a loud "quatz". Our chanting invites the ghosts to come and partake of all the delicious treats on the altar, and then we send them on their way again. Traditionally, Sejiki is also a time to remember people who have recently passed away, praying that the recently deceased have peace and are not in the hungry ghost realm.

Every so often, our teacher opens the floor to answer questions from Sangha.  We began with a guided meditation, then allowed whatever question or subject that arose to reflect upon and discuss.  Today's topics included: What would it feel like to be a Buddha?, the tension between detachment and non-separation, the weight of regret, the three bodies of Buddha, and when memories and emotions arise during Zazen.

Vow and Paths of Practice & the Equality of Lay and Ordained: From the beginning, Buddhism has included both lay (or householder) and ordained/monastic practitioners. Each path is very different, but in our lineage both paths are regarded as completely legitimate ones if you wish to accomplish the Buddha Way. We will talk about the tension created by the existence of multiple paths of vow, but also the benefits.

At our annual Continuous Practice retreats, we study excerpts from Dogen's Gyoji, which includes a section that seems to suggest that we abandon all worldly entanglements...but is this what is expected of us all?  Through formal practices, we can, either short term or long term, choose to become monks of body who enact literal renunciation. However, we also can continuously enact internal renunciation by being monks of mind, without leaving home. To be involved in our lives on the dusty householder path isn't easy, but it is just as valuable a choice to make.

Authentic transmission of the Dharma through the generations requires teachers – lay or ordained – who have verified the truth through their own direct experience, and have demonstrated to their teacher that they embody the training through time and proximity. You can't learn the essential matter of Zen from books, or even from wise peers. What is this about?

Using Tang-era Chan master Guifeng Zongmi's "Five Zens" framework, Anjo explores our relationship with zazen and the way it can change over time.

In this recording, Sangha holders Guzan and Jinryu discuss the important role of Sesshin in our Zen practice and invite fellow sangha members to speak to their experiences in Sesshin.