Finally, if indeed the Sangha is all-inclusive, then the Buddha Sangha is merely a sub-family of the larger community, and engagement in the neighbourhood, city, nation, and world is also the way of turning the Dharma wheel.   As a Sangha, we can offer specific programmes to the homeless or the imprisoned.   We can speak out against injustice, violence and war - and the exploitation of forests and lakes. 

It must be communication, not just projection.   The systemic illness of Western society that has infected the world arises direclty from the neglect of perennial values that Buddhism shares with other religions, so when we speak, we communicate best with language that is common to all and with actions that resonate across sectarian lines.

The way of Zen Buddhism in the West should, I think, recall the perspective of the Buddha in a relevant manner for lay people.   Most people tend to get locked into a quite dreary round of tasks, and experience little peace or harmony.   Yet if Nirvana and Samsara are the same, we must find upayas that can keep such unity clear at all times.

For this there are three options for meditative practice within the Zen tradition.   The first is koan practice, the second is shikantaza or "pure sitting", and the third is the way of mindfulness through gathas and mantras.   These three ways inform each other, and can be combined or blended.   The choice of one of these options, or two or the three of them together - reflects the karma, personality and aspiration of both student and teacher.

Koans can be called arcana, points of quest, matters to be made clear - that enlighten the dark night of the spirit, and release the self from its limited preoccupations.   The points are examined during periods of withdrawal, some no longer than a single breath, some for extended periods, with concentration fuelled by a profound questioning spirit.

The essence of this meditative practice is shikantaza, which is pure sitting, not merely sitting.   I hear shikantaza described as watching perceptions come, identifying them, and letting them go.   I don't think this is adequate.   Shikantaza is a matter of sinking into one's bones and sinews and facing the bare emptiness of the mind.   This mind is both inside and outside - neither inside or outside.   

The third meditative option, the path of mindfulness through gathas and mantras is exemplified by the teaching of Thich Nhat Hanh.　　 Repeating the verse:

　　　　　　 Breathing in, I calm body and mind;

　　　　　　 Breathing out, I smile;

　　　　　　 Dwelling in the present moment,

　　　　　　 I know this is the only moment.

you are brought to your breath and to the personal realisation that all beings are indeed Buddha, beginning with yourself.   Acknowledging your need to mature and to understand, acknowledging your past mistakes, it is all right to be where you are now in your practice.　　 

In my view, the practice of Zen Buddhism in the future must include all three of these options.   I do not list them in order of importance because all are important and they depend upon each other.   First, there is the practice of focussing on arcana and experiencing the primordial truths of purity, harmony and variety;   second, there is the practice of grounding this focus in the empty, silent samadhi of the vast and boundless universe;   and third, there is the practrice of using reminders that keep the lotus of the Buddha Dharma blooming in the midst of all the demands of our busy lives.

All this in a setting of a Buddha Sangha that is not preoccupied with its own identity, that holds ceremonies of refuge, accepting precepts and renewing of vows, that seeks the most open communication possible, and reaches outward into the larger community.   This is for me an ideal image of a balanced Sangha.

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