The Zen Monastery and Ango

By Tsūgen Narasaki Rōshi

The Japanese word sōdō, (sometimes zendo) has two meanings. In a broad sense, it is a place for the Zen Buddhist monk to practice; in a narrow sense, it is one of seven buildings in the traditional monastic complex. Another common word for monasteries and temples in Japanese is dōjō.

Since ancient times, the Zen dōjō has also been called the sōrin, which in Japanese means thicket; this is because the practice of the monks is like trees and grass growing together in peace and harmony. In the sodo,newcomers and seniors, young and old monks help each other to improve as they live together, doing zazen, listening to lectures and working with ongoing effort. In this way, they can be likened to milk smoothly blending with water. They never neglect practice. This attitude exemplifies the essence of the way of life at a temple.

Both sitting and lying down we must act in accord with other monks. The same can also be said of many actions. So long as we are alive we must lead a pure life in the Zen monastery. - Bendoho (The Model for Engaging the Way)

Keizan Zenji said in Zazen Yojinki (Guidelines for Practicing Zazen), “the monastery is a virtuous field for nurturing the Buddha Mind.”

Gesshu Zenji said that “practicing the way of the Buddhas and Patriarchs is brought to life through monastic practice.”

The practice of retreat in a monastery for one year, concentrating on meditation, study and work is called an ango. To do an ango is to devote oneself, with unfailing concentration, to continuous effort and to following the teaching of an authentic teacher.

Two-thirds of our days are already over,
Yet we have not practiced clarifying who we are.
We waste our days in chasing satisfaction,
So that even when called, we refuse to turn around.
How regrettable.

- from Soeishu by Xeudou Chonxian (Seccho Juken)

The sōdō is the place to unite practice and enlightenment, the way of the Buddhas and Patriarchs. The common acts of daily life - sitting, eating, thinking, and so on - should be in accord with the way of Buddhas and Patriarchs. If the continuous practice of walking, standing, sitting and lying down does not result in the manifestation of the Dharma (Buddhist teachings), then the descendants who transmit the Buddha’s robe and bowl will never appear in this world. This is a strict rule from ancient times.

It is said in the Kegonkyo (Flower Ornament Sutra) that “perfect enlightenment will come at the first awakening.”

Ekō Hashimoto Rōshi said the following in a lecture:

During an ango in the sōdō, the monk’s life is like treading on young wheat. Farmers tread on their wheat in the early spring to strengthen the shafts for future growth. You must discern that now, because you are standing at the point of being trodden wheat, you must devote all of your energy to this practice. You should not forget that if you apply yourself poorly and reluctantly, the wheat will not grow in strong shafts. We can apply the same principle to our practice. The phrase “continuous effort” is easy to say but hard to do. Cold water in a kettle never boils suddenly. You must continuously burn firewood under the kettle; only then does it start to boil.

Think about how a mother hen sits on her eggs. Does she take a short break during the sitting? If she does, the eggs will never hatch because of her capriciousness. She continuously sits on the eggs. Knowing the proper time, the chick pecks the shell from the inside, and the mother hen pecks the shell from the outside at precisely the same time. Then she pecks the baby out of the shell. She never misses the moment.

The most important development that must occur between the master and the disciple is the opportune moment to enable the disciple to emerge from the shell.

Shakyamuni Buddha explains how to make fire in the Parinirvana Brief Admonitions Sutra (BusshiHatsunehan Ryakusekkyo Kaikyo.) He uses the story of how the ancients made fire by rubbing sticks together. If the mind of the practitioner is inclined toward indolence, it is just like one who rubs wood to start a fire and rests before the wood is hot. Even though the person wants to have fire, the fire cannot be had. Such is the practice of right effort.

In Gakudo Yojinshu, Dōgen Zenji said to “practice the way as though saving your head from fire.” If your hair caught on fire you would immediately smother it. You should remember that the whole world is consumed by the fire of impermanence. Quickly seek to awaken yourself. While you are young, you should practice with Dharma Joy, and you should be aware of the perfect Teaching.

There are no age limitations as to when you can begin practice, such as being too young or too old, nor is it ever too early or too late. However, it is said the best ages for practice are the early twenties for beginning practitioners, and the late forties for Zen teachers. Iron is forged while the material is very hot. You should know that if your timing is not right, you will have to work hard, and you will have little result. At the same time, it is helpful to understand deeply that all sentient beings in the universe have unfathomable energy in their lives.

In target practice, trainees are trained to follow an exact set of rules for shooting. If practitioners take aim at a moving target, ignoring the rules of basic practice, they will never attain proficiency in the art; instead they will retreat from it. Similarly, mastering the basics is of prime importance in driving a car. Drivers must not lose their focus for even a second. They need to consistently concentrate while driving, maintaining a calm mind and sound physical condition. Driving requires consistent mindfulness. It is very clear that our practice requires the same mindfulness.

Life in a monastery is called ceaseless practice, orgyoji. Gyōji means to practice following the Buddha’s and Patriarch’s Way in meditation, general work, social gatherings and ceremonies. The practice is not for the purpose of obtaining certification. Gyōji has to be practiced with the joy of hearing the Dharma and with gratitude so that we can become one with it andreceive the true teaching of the Dharma. We should practice willingly, keeping the Way of the Buddha in mind and acting appropriately.

It has been the custom in Southeast Asian Buddhist countries such as Thailand, Myanmar and Sri Lankaf or all 15-to-20-year-old men to live and practice in a monastery for at least one year. They are ordained, then shave their heads, wear robes, and begin their practice. Through this experience their Bodhimind (mind of enlightenment) is cultivated and theirfaith deepens. We monks and lay people should reflect upon this. We should learn from this custom of the Southeast Asian countries.

“Studying is our life work” is a phrase often spoken by ordinary people. We should vow to practice the Buddha’s and Patriarch’s way ceaselessly, sho sho se se (life after life, without end.)

Excerpt from “Practices at a Zen Monastery: Clothing, Eating, Housing: Being in Harmony with the Dharma”

Tsūgen Narasaki Rōshi became the Dōchō (Sōdō Master) and Shike (Head Teacher) of Zuiyoji Senmon Sōdō on Shikoku Island, and Shōgōji International Zen Training Center in Kyushu, after the death of his brother, the renowned Ikko Narasaki Rōshi, from 1985 until recent years, when he retired due to failing health. He died on July 25th, 2022.