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Keiho Zenji’s Five Zen Practices
By Kaiten Govert Roshi

Whatever intentions we may hold, whether worldly or spiritual, lead us toward accomplishment in line with our underlying motivations. All effort leading to result unfolds this way. How does this condition our Zen practice?

Kuei feng Tsung mi, known in Japan as Keiho Shumitsu Zenji (780-841), was a great Zen master of the Tang dynasty. He presented an analysis in five categories intertwining the how and why of Zen practice. Before anyone chooses to sit in Zen meditation, their personal motivation is already present as well as the scope of their understanding. That is the starting point. As each of us engages Zen practice, changes in our views, energies, and awareness emerges. Keiho Zenji presented this scheme to allow us to review, and perhaps reset, our intentions.

First there is bompu or ordinary Zen: in this Zen, the practitioner is concerned about improving their life, health, relationships, wealth, discipline, or intelligence. Bompu Zen goals might be to relax; to de-stress, to focus the mind; or to improve our material situation. In general, we are seeking to improve our lot in samsara relative to everyone else’s lot. It addresses very surface concerns, but at times these surface concerns become a high priority for each of us.

Next, there is Gedo Zen or the “outside way.” This meditation can be rooted in another religion or philosophy, Confucian, Christian or Crystal, and so incorporate the aims of that path as the basis for practice. Gedo Zen can also be aimed at attaining supernormal powers in healing, martial arts, fine arts, psychic abilities or mastery of life forces. One might even aim for rebirth in the realm of the Gods by this practice. Gedo has mastery of samsara in mind, so in some ways it is more enmeshed in the endless suffering rounds of birth and death.

Shojo Zen is the first Buddhist Zen, especially as taught in the Theraveda traditions. The meditation is aimed at cutting the root of suffering by extinguishing the afflictive emotions and reversing the outwardly directed movement of the senses and consciousness. This Zen leads to enlightenment, closing the door to rebirth in the six realms and completely uprooting the causes for suffering, ignorance, aversion and attachment as an accomplished arhat.

Next is Daijo, Mahayana, or Great Vehicle Zen. It begins with the unshakeable realization that all beings are inextricably interdependent. My own happiness and enlightenment are not complete unless I practice for the benefit of all sentient beings. This Zen springs from Bodhicitta, or boundless compassion, and embodies the aspirations for universal liberation of all Bodhisattvas.

Saijojo Zen is the “supreme teaching.” Zen meditation is engaged as an expression of our true nature, vast, pure and liberated from the beginning. It is not so much the means to achieve enlightenment, as it is also the end of abiding in the emptiness, clarity and bliss of enlightened nature. Sometimes it is called shikantaza, or “meditating only,” free of all intent and artifice. It is also called mokushozen, the Zen radiating “silent illumination.”

Keiho Zenji presented this analysis so that we might become aware of the underlying motives that propel, shape and limit our Zen practice. Each Zen pursues an ever more thorough solution to the problem of life and death as taught by the Buddha, Siddhartha Guatama. We practice from where we are and eventually, with ultimate resolve, will practice the Zen of the supreme teaching.

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From Kozen

All here is well. I have been reordained with Soto Shu blessings. My new teacher is an old friend and he will be coming to visit us next year. Our Zen centers are in line to become recognized by Soto Shu.

My previous teacher has passed away. He left me his rokasu and rosary (jew-zo) as gifts – which is such an honor – I got tearful when I got them. The monastery I was to study at is in a bit of confusion. The teacher there is ill and they are not allowing new students. So I have been spending time in temples studying and sitting.

I will go to a small temple north of Tokyo to visit a new friend (a priest) and from there will come home.

KOZEN WILL RETURN TO THE STATES THE END OF JUNE.

For those of you who have been unable to attend services since Kozen left for Japan, please make plans to attend when he returns to welcome him home. I will keep you updated as soon as I know the exact date of his return and when he expects to resume his duties here.