Explore every episode of the podcast Bright Way Zen

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.

The Buddha knew it can be very difficult to forgive others, but taught that it could be done. Domyo offers that forgiveness begins with willingness, and has nothing to do with the other person.  It is ultimately, simply letting go - but, to find our way there, we may need to get creative.  We can turn to the teachings, as well as reflect on our own experience, for ideas as to what works best for each of us. 

What Characterizes Our Dharma Cloud Lineage? An overview of twelve things that characterize our lineage. These are things we emphasize, value, or offer; we employ the "Dharma Rain" approach to everything, using the metaphor from the Lotus Sutra of the rain of Dharma (teaching/truth) falling equally on all the plants in the forest, from small herbs to giant trees, and each plant takes up just what it needs. Similarly, we honor each person's unique path without judgement, and invite people to participate in whatever aspects of our offerings they want or need: Zazen, Precepts, Sangha, Vow, Dharma Study, Chanting & Ritual, Retreat & Sesshin, the Reality of Awakening, Samadhi Power and Karma Relationship as the two sides of practice, Priest and Monastic Training as an option, honoring Lay Practice as a complete path, and honoring the Dharma Transmission Lineage. 

In Fukanzazengi, Dogen says "Learn to take the backward step that turns the light and shines it inward." In this, he indicates the essential point of our practice: studying the self, and turning your awareness toward your own heart-mind. Redirecting our focus from external conditions to the essential internal work, we can then gain insight into how to deal with our own circumstances and Karmic entanglements. It all begins, and ends, with Right View.  Those in attendance share their own experiences of when a realignment in view made a positive difference.

In this Tuesday talk, Sangha member Tyler leads a Sangha discussion around our personal Zen path and our relationship to it over time. Using prompts from Dogen's Uji, as well as his experience reflecting on his Zen path while hiking a familiar trail in the woods, we examine our personal path and the path of our lineage and what "trail markers" we use and have developed to guide our understanding of this path. 

The Zen Buddhist instructions to let go of ideas of right and wrong, true or false, good and evil, love and hate, and deluded or enlightened, might sound familiar to you - if you've read through everything in our chant book!  But what is this not "picking and choosing" that the Zen masters recommend?  Are we aiming toward becoming a Zen zombie? At a more subtle level, we can still be fully engaged in living our external lives while letting go of our internal commentaries, attachments, preferences, and judgements. A thoughtful discussion follows.

In this episode Domyo talks about the establishment of Westside Zen Circle in 2009, incorporation as Bright Way Zen, the evolution and mission of our Sangha. This talk includes pictures, as well as words from BWZ members who date back to the early days.

The Buddha's basic teaching is that life is marked by Dukkha, often translated as "suffering", and the cause of that is Tanha, sometimes translated as "craving" or "thirst".  However, in order to practice and maintain our bodhicitta, or way-seeking mind, we actually need to thoughtfully cultivate some desire.  Using the five wisdom energies from Vajrayana teachings as a lens, Domyo describes the five kinds of appropriate longing that can give us insight into our personality type and what we need to nurture in ourselves: red (intimacy), yellow (enjoyment), blue (knowing), green (effectiveness), and white (transcendence).  

In this episode, using journal enteries and poetry from her early life, Domyo guides the Sangha through her path of Soto Zen

Why are we intensifying our practice during Ango?  In Zen, the question of effort vs. non-effort in practice is, in itself, a Koan. Should we aim for vow, intention, motivation, with the urgency of "putting out a fire on your head"? Or, would we be better off settling into equanimity and radical acceptance, just "resting in the Samadhi of all the Buddhas"? Domyo takes input from Sangha on the positives and negatives of each approach, and further discussion follows.

Bright Way Zen's Sangha opens a new season of practice with acknowledging all who have practice roles, chanting the Heart Sutra, and singing "Shantideva's Way of the Bodhisattva."

In the second week of our study series on our Bright Way Zen Linieage we look at the Dharma Cloud lineage including Sanghas established by Kyogen and Gyokuko Carlson and their students. We begin with Roshi Kennett and talk about the Carlson's training, their move to Oregon, the establishment and evolution of Dharma Rain Zen Center, and end with some audio of one of Kyogen's talks.

Our guest speaker leads Plum Blossom Zendo in Vancouver, Washington, and is a teacher and resident of Great Vow Monastery. Here, she shares a little bit about vows and how her community works with them, the difference between a vow and a goal, and the various kinds of vows and how they operate.  Small group discussions follow - what might our own life vows actually be?

In this episode, Domyo has returned from her sabbatical and begins our series on The Bright Way Zen Lineage.  Starting with the Bodhi Dharma, Domyo begins tracing our lineage through China and Japan and it's move to North America by Jiyu Kennett.

Before Katie joined Bright Way and accepted Jukai, she made a list of religious elements that mattered to her. She called the list "natural religion" because it came from human values and experience. How does American Zen Buddhism measure up against natural religion? (in case you are holding your breath — pretty well). You might see your own values as she identifies key elements of natural religion in Buddhism.

Carson brings us into the field of his vocation: river restoration, which is to return river systems to their natural conditions. Inspired by Zen teachings, his work has shown him the preciousness and interconnectedness of all life. To define a river is difficult - where is the boundary? It's a shifting, constantly changing concept - ultimately impermanent, and empty. To act in accordance with the nature of reality - how can we apply that to our practice?  What does it mean to truly be a part of nature? 

Hokaku introduces us to Koans, and relates how Case 7 of the Blue Cliff Record has knocked him off-kilter and destroyed his life, exactly as it is supposed to. He also talks about Buddha-nature, completely losing touch with himself and reality, identity (and lack thereof), faith and doubt, emotional instability, rivers, the cyclical nature of Zen practice, utter self-indulgence, fear, death, failure, falling apart and why he cries when peeling onions.

In the latest talk in our Sangha Voices series, Jeff, a physician specializing in psychiatry and addiction medicine,  compares and contrasts the tenants of science and Buddhism and invites the attendees to consider whether Buddha was a scientist. He will also review some scientific findings that may help explain how Buddhist practice can be beneficial for health and wellness. 

Soki describes her life, practice, and priest training so far in 2026 - including her time spent at Green Gulch of San Francisco Zen Center, Dharma Rain Zen Center, and Great Vow Monastery. She then demonstrates a self-massage technique she learned at Great Vow from Guo Gu.  An open discussion follows.

Ryōkan was a well-known 18th century Zen monk, poet, calligrapher, and hermit. In his Dharma name, Guzan shares the "gu" (which translates to "fool") with the "gu" in Taigu "Great Fool" Ryōkan's name. Inspired by this common theme, Guzan shares many stories from Ryōkan's life - stories that redefine and illustrate what it truly means to play the fool. How can we bring these qualities of freedom, natural authenticity, skillful honesty, and unpretentious humility into our practice and our lives?   If Ryōkan can, so can you.

In this Sangha Voices talk,  Shoketsu speaks about the Five Remembrances found in the Upajjhatthana Sutta ("Subjects for Contemplation") while weaving in her experiences, and deep history as an original member of Brightway Zen.

Our teacher tells the traditional Chinese folk tale of the "Story of Sei" which is the background for Case 35 of the Mumonkan, or Gateless Gate Koan collection. This koan points to the sense of alienation, separateness, and inner conflict that we can experience from ourselves and our lives.  Who is the "real" Seijo?  Who is the "real" you?

In this ceremony, Sangha member Guzan begins his year of service as Shuso, or "Chief Junior", at Bright Way Zen.

As the Sangha bridges between our summer study series and our Sangha Voices Series, Domyo leads a Zen Practice "Ask Me Anything" inviting Sangha members to bring forward any questions they have about Zen or their practice.

By sharing personal stories from her life, senior student Jinryu illustrates how she has gained insight into her own Karmic journey. Through her openness and heartfelt willingness to share, she provides an inspiring example.

What is time? Senior student Kyugen explores various definitions, experiences and perceptions of time, and the role time plays in our culture, Zen practice and literature. A thoughtful Sangha discussion follows.

In this ceremony, Sangha member Yuka completes her year of service as Shuso, or "Chief Junior", at Bright Way Zen.

We all naturally care about being accepted, included, and valued.  In fact, it can be said that social belonging is the one Koan we all share as human beings. As with any Koan, there is a great deal to be learned from examining our narratives about relationships, how we feel about them, and what we know to be true through Zen practice. By reflecting on these connections with an open heart, we can take refuge in something deeper - unconditional, independent, and absolute.

Sandokai is an ancient teaching poem composed by Chinese Zen master Sekito Kisen (Shitou Xiqian, 700-790). It's recited daily in Soto Zen temples throughout the world and deals with an issue of paramount importance in Zen: the relationship between the relative and absolute dimensions of reality.

Absolute and relative are terms that describe two profoundly different aspects of reality – the relative aspect, in which everything is defined by difference and particularity, and the absolute aspect, in which everything is part of a seamless whole. Both aspects are simultaneously true, even though they may appear contradictory, just as a finger is a thing unto itself, defined by its separateness from other fingers, but is also simply part of a hand.

In Week 5 we examine the lines

"Light and dark oppose one another like the front and back foot in walking.
Each of the myriad things has its merit, expressed according to function and place.
Phenomena exist; box and lid fit. Principle responds; arrow points meet."

Kakumyo, Abbot of Dharma Rain Zen Center and Domyo's Dharma brother, speaks to the supportive nature of Sangha. By being witnessed and reflected by our fellow practitioners, we can deepen and actualize our efforts in Zen practice. A thoughtful discussion follows.

The Sandokai is an ancient teaching poem composed by Chinese Zen master Sekito Kisen (Shitou Xiqian, 700-790). It's recited daily in Soto Zen temples throughout the world and deals with an issue of paramount importance in Zen: the relationship between the relative and absolute dimensions of reality.

In Week four we studied the lines

"Eye and sights, ear and sounds, nose and smells, tongue and tastes; Thus with each and every thing, depending on these roots, the leaves spread forth.

Trunk and branches share the essence; revered and common, each has its speech.

In the light there is darkness, but don't take it as darkness; In the dark there is light, but don't see it as light."

The common worldview of the Buddha's time was that beings are reborn after death. A central question in religious practices, including Buddhism, was what you could do in this lifetime to ensure a favorable rebirth - or liberation from the whole cycle of rebirth.
Our Zen practice is not dependent on rebirth being true or untrue. It doesn't matter whether you believe in it, or whether you disbelieve or maintain an agnostic attitude. Nevertheless, the traditional narratives and imagery of rebirth teachings contain many valuable lessons for us. 

Sandokai is an ancient teaching poem composed by Chinese Zen master Sekito Kisen (Shitou Xiqian, 700-790). It's recited daily in Soto Zen temples throughout the world and deals with an issue of paramount importance in Zen: the relationship between the relative and absolute dimensions of reality.

In week 3 of our line-by-line study of the Sandokai Domyo leads us in a discussion of the four following lines

"Sights vary in quality and form, sounds differ as pleasing or harsh. Refined and common speech come together in the dark, clear and murky phrases are distinguished in the light.

The four elements return to their natures just as a child turns to its mother; Fire heats, wind moves, water wets, earth is solid."

Senior student Kanshin relates his changing experiences over the years: from discovering and getting used to Zazen, to repeatedly returning to sitting and forms, and then to finding and helping to establish this sangha on the west side.....and gradually being transformed by continuous practice. Sangha members also share their personal stories and appreciation.

Sandokai is an ancient teaching poem composed by Chinese Zen master Sekito Kisen (Shitou Xiqian, 700-790). It's recited daily in Soto Zen temples throughout the world and deals with an issue of paramount importance in Zen: the relationship between the relative and absolute dimensions of reality.

In week 2 of our line-by-line study of the Sandoak Domyo leads us in a discussion of the four follwing lines

"The spiritual source shines clear in the light; the branching streams flow on in the dark.
Grasping at things is surely delusion; according with sameness is still not enlightenment.
All the objects of the senses interact and yet do not.
Interacting brings involvement. Otherwise, each keeps its place."

If you want to follow the way of the Dharma ancestors, you must realize your true nature. Although our practice is "just sitting", it is inseparable from our project of realization. What is this true nature that we must realize? What is the essence of Zazen? Just sitting is an ingenious method of opening ourselves up to reality without arousing dualistic striving.

The Sandokai is an ancient teaching poem composed by Chinese Zen master Sekito Kisen (Shitou Xiqian, 700-790). It's recited daily in Soto Zen temples throughout the world and deals with an issue of paramount importance in Zen: the relationship between the relative and absolute dimensions of reality.

Over the next couple months Domyo will lead the Sangha througha line-by-line discussion of this meaningful text.

This week Domyo gives us an introduction to the history of this piece as well its role in our linage and we begin with the first two sentences

"The mind of the great sage of India is intimately transmitted from west to east.

While human faculties are sharp or dull, the Way has no northern or southern ancestors."

In the final week of our 12 week long precept study, Sanga member Tyler discusses his thoughts and idea around how honouring and respecting the three treasure can be used as a tool towards meaningful Zen practice. 

In the eleventh week of our precept series, Sangha member Jen, weaving Buddhist literature, personal stories and experience, leads the sangha through a deeply meaningful discussion on the role of anger in our life and our Buddhist practice. 

One's practice and spiritual growth could be described as a "path".  However, by reframing our practice as one of fulfillment, maturation, and becoming more beautiful and beneficial with time (as old growth Douglas Fir trees do!) we can engage with this process in a new way, and realize our true potential.

In the 10th week of our Precept Study Series, Sangha member, Rachel takes us through a personal discussion on her engagement with the Precept of not being mean with Dharma or wealth.

Apart from life's enjoyments, work, creativity, contributions, personality traits, talents, and intellectual pursuits - What is our deeper search about?  In the context of the great matter of birth and death, those things are ultimately ephemeral and ungraspable.  Without giving a single definitive answer, Zen practice encourages us and refocuses us toward the discovery of something more profound.  Members of our beloved Sangha describe their own moments of closeness to this deeper truth.

In the 9th week of our precept study, Yoly discussed the precept of "Do Not Praise Self or Blame Others" with the Bright Way Zen sangha.   

When faced with difficulties from minor to severe, from individual to universal - how can we respond without undue aversion, denial, or spiritual bypassing?  Our practice can help us relate to and engage with our hardships in a different way, with greater authenticity, acceptance and equanimity. Those present share aspects of their own personal experiences.