U-ango

^Image of the fallow deer at Dunham Massey ©National Trust by Dave Jones.

What is Ango?

An ango (安居), or kessei (結制), is a Japanese term for a three-month period of intense training for students of Zen Buddhism, lasting anywhere from 90 to 100 days. The word ango literally translates as "dwelling in peace"; the summer ango is referred to as ge-ango and the winter period is u-ango. Additionally, some monasteries and Zen centres hold just one ango per year.

Some refer to it as Buddhist-Lent.

Historically:

The practice was and is called "vassa," meaning “rains” in countries using the Pali term. Ango is how the Japanese named this same practice, as it has been handed down through the Zen/Chan lineage. It dates back to the summer rainy season retreats of (and before) Shakyamuni Buddha's time. Early Buddhist communities and those today, in Southeast Asia, take this period of focus during the three-month monsoon period each year. The tradition here is that monks, who ordinarily would have been or indeed may be, mendicant (begging) wanderers, gather in monasteries during the rainy season for a time of study and religious discourse.

^A Japanese mendicant sits in Zazen.

Today Takuhatsu (托鉢) (Pindacara) is a traditional form of dāna or alms given to Buddhist monks in Japan. In the practice of takuhatsu, monks travel to various businesses and residences to chant sutras in exchange for donations of food and money. Many have seen this as begging over the years - it is not the same as the Western concept of begging. Ango also derives further back as a practice from the ancient custom among South Asian ascetics of retreating to a forest grove, usually near a village, during the monsoon when travel was difficult. Residing in their retreat during the rains, they continued to pursue their meditative quest and begged alms from local townspeople. We do know that the practice above was well known in India by the time of the Buddha (6th century BCE), who, after his enlightenment, is said to have spent the rainy season in a sheltered spot in the forest near Banaras (Varanasi).

Varanasi and Sarnath:

is one of the world's oldest continually inhabited cities. Kashi, its ancient name, was associated with a kingdom of the same name of 2,500 years ago. The Buddha is recorded in the Pali canon to have given his first sermon, "The Setting in Motion of the Wheel of Dharma", at nearby Sarnath in 528 BCE, whilst at Migadaya Deer Park - Isipatanaramaya; hence the picture at the top of the page of some deer on one of the local National Trust estate houses and parkland, and why deer appear on many images of the Dharma Wheel.

^The first five disciples at Sarnath; Mahanama, Koudanna, Bhaddiya, Vappa and Asvajita - notice the deer.

The 1st Buddhist Council:

Within three months of the passing of the Buddha, there was dissension among the sangha or Buddhist monks. To address this situation certain disciplinary codes were laid down. It was held at Sattapanni Rock Cave in Rajagaha. Know as Dhammasangayanawa or The first Buddhist council of the monks under the patronage of Mahakassapa Thera (aka Mahakasyapa) (heir to the Buddha).

^Mahakasyapa holds the 1st Buddhist Council It is said that 499 of the Buddha's top arahats were chosen to attend the council, with one seat reserved for Ananda, then a sotapanna. As the meeting approached, Ananda trained himself until the dawn of day of the council. When the dawn arrived, he decided to lie down, and before his head hit the pillow, he became an arahant. The council's objective was to preserve the Buddha's sayings (suttas) and the monastic discipline or rules (Vinaya). Even though the Buddha allowed the Sangha to abolish the minor rules, the Sangha made the unanimous decision to keep all the rules of the Vinaya. Ananda recited the Suttas, such that each begins: 'Thus have I heard' (Pali: Evaṃ me sutaṃ).

The monk Upali (Sanskrit उपालि upāli) recited the Vinaya. The date of the First Council is universally fixed in the first year of the Buddha’s Mahāparinibbāna during the first rainy season. Cullavagga states that the actual session was held during the middle month of the retreat of the monsoon.

The Dīpavaṃsa clearly states that after the lapse of three months of the Mahāparinibbāna of the Buddha, that is to say, at the fourth month and the second beginning of the rainy season Kassapa started collection of the Dhamma (Dhammasaṃgaha).

The Dharmagupta, Haimavata and Mahāsaṅghika Vinayas state that the council was held a short time after the decease of the Lord. This is based on the tradition that the lord passed away into Nibbāna on the full moon day of the Vaishākha. Mahāvaṃsa speaks of that the theras under the leadership of Mahākassapa spent seven days in the funeral ceremonies and seven days more in the homage of the relics. After that, they decided to spend the rainy season in Rājagṭha in order to make a compilation of the Dhamma. They reached Rājagṭha in the bright half of the month of Āsāḷha. After spending first month of the rainy season in repairing the dwelling place they announced to the King Ajātasattu to hold the council.

Mahīsāsaka and Sarvāstivādin texts placed the events in the rainy season following the Buddha’s death, which coincides with the Theravādins. As the monastic community (the sangha) became wealthier by virtue of larger and more frequent contributions from the laity, more permanent centres, or viharas, were constructed to house the members of the monastic groups during their annual retreats. With the ascendency of the powerful Mauryan king Ashoka (3rd century BCE), who admired and followed the Buddha’s teachings, these viharas flourished throughout northeast India. The viharas are the institutional precursors of both the great Buddhist monastic centres or Mahaviharas, of South and Southeast Asia and of the custom of the annual religious retreat still practised.

What was involved traditionally?

The practice during ango consists of meditation (zazen), study, and work (samu (作務)), not that different to daily Zen life today.

As traditionally it is held during the rainy season, a time when crops are beginning to sprout out, villagers complained to Buddha that their young harvests were damaged because of unnecessary travel by monks. So, Buddha decreed to his followers that nobody should step outside. Only under extreme cases or emergencies can a monk step out of the monastery during the Lent period. However, they must return no later than seven days.

So Vassa/Ango became a time when monks studied the Buddhist text and taught those who chose to come into monkhood. The study was done through Dharma talks and discourses, as to begin with it was an oral and mental transmission. - we are not expected to stay indoors. - study doesn't mean just sitting with the books and verses today but rather opening ourselves to seeing how they reflect in life. It is believed, by some schools, that being ordained during the Lent period is the best time, and as a result, many young monks enter the monastery during this time. In fact, Buddhists count their time spent in the monastery not by the number of days or years but by how many Vassas their ordination period went through. Those who attended the Vas or Rains Retreat, become one year older in the order (Salerdotal Age). Seniority was determined by the number of rains he/she has spent in the order. - I came to Zen in September 2020. This is my first ango period. Vassa typically began on the first day of the waning moon of the eighth lunar month (usually in July) and ends on the full moon of the eleventh month (usually October).

The Buddhist calendar is a set of lunisolar calendars primarily used in Cambodia, Laos, Myanmar, India, Sri Lanka, and Thailand as well as in Malaysia, Singapore and Vietnam by Chinese populations for religious or official occasions. While the calendars share a common lineage, they also have minor but important variations such as intercalation schedules, month names and numbering, use of cycles, etc. In Thailand, the name Buddhist Era is a year-numbering system shared by the traditional Thai lunisolar calendar and by the Thai solar calendar.

The Southeast Asian lunisolar calendars are largely based on an older version of the Hindu calendar.

When are we doing U-ango?

Our sangha has largely been on "holiday" over the summer, with members absent between American Memorial Day (May 30th) to American Labour day (5 September). Some of us have continued to sit on Mondays and Wednesdays. We held Fusatsu on July 17th and have had some book discussion meet-ups. As well as a Kai Sanbo. Thus the offer to take up Ango collectively has been made, as we return. It is optional. It will run from September 9th and will last until Rohatsu on December 8th. As Shusho (chief seated student) and a priest in training, I have been made aware of the priests plans for the following "semester" and here discuss ango at some length to raise awareness.

What the heck does ango look like in an online sangha?

In my priests words:

"Well - we start where we are. Some of us are students who are precept holders. One of us is journeying toward priesthood. Some people have just Entered The Stream of Zen life. Some are struggling to find five minutes for the cushion. Some really aren't interested in Zen study - but want to find a place of calm in their busy lives. So start by asking yourself where you are and what you want - No judgment.

Then - you add something. And you practice that something (or some-things) for 90 days.

Suggestions:

~ add a meditation period to your week

~ add 5 minutes to your sitting time

~ commit to saying the Heart Sutra every day

~ join us for a sitting group Mondays at 9pm or Wednesdays at 3pm ET

~ join us for a Sunday Service! (we don't bite - much!)

~ do one of your chores (dishes?) in silence

~ do one of your crafts in silence

~ take a 30-minute walk in silence

~ Download the Mindful Bell app and when the bell rings, stop where you are and take 3 mindful breaths."

What am I doing for it?

As a priest in training, who is currently unemployed, my list may be more extensive than some. My main focus will be deepening my connection to meal times. As well as performing zazen twice a day, consistently; aiming for a week at a time, to begin with. (Everyone's practice falls into peaks and troughs.) I will aim to do morning and evening liturgy 3/4 times a week, for myself; building. Including starting to learn the Japanese version of the Heart Sutra. I am also committed to learning Japanese; I'm using the Duolingo app. I would like eventually to practice Japanese calligraphy. I will be partaking in our daily read practice of "Your True Home" by Thich Nhat Hanh. Starting again from 91, on September 5th. My autumn reading list also contains "Wise Heart", "Don't Be a Jerk" and "Hidden Lamp", and joining the meets to discuss this either in person or by catching up with what is recorded. Part of my studies includes writing this blog and looking at the traditions and applications of Zen to life today, it forms a part of my journalling practice (self-reflection). I particularly enjoy researching the ancestors. My intention is to write at least one blog a week and one ancestor blog a month. I am also aiming to do my physio programme once every day and to take up a movement practice once a week or more. Including litter-picking in my local area, again. I will be working toward spending the afternoons of the third-month fasting: Buddhist monks were not permitted to take solid food after midday, but drinking liquids were allowed. For monks who were ill, however, solid food was permitted at any time of day for medicinal purposes. I will be sorting out my kitchen storage and supplies. Tending to the garden and planning planting for next year. Why? Meals have generally been meat oriented at home, frequently convenient food based. I wish for a variety of reasons to go more veg-centric. This will require the study of meal planning. As well as scheduling enough time for proper meal preparation. I do not expect my family to join me, rather I can make 1 or 2 meals a week vegetarian and modify the balance on my own plate at other times. Mainly I want to spend this time deeply respecting the lives and energy that bring the food to my plate. The weather, animals, plants and humans. To give thanks for the opportunity for nourishment. Saying grace is not a practice/habit that I grew up with. Grace would be a form of meditation/chant for meals. I will explore the use of Gathas and attempt to write at least one meal-based Gatha a week. Movement practice and working for the community will make use of the energy in a positive outcome manner. Additionally, this time will acknowledge that many do not have sufficient food, so I want to consider my portion size. Taking only what is needed is part of mealtime practice and etiquette of the Zendo. I will be looking at my lineage's mealtime instructions. I am aiming to donate to and get involved in our local food bank's operations; at least once a week. As well as developing my links with Bluesci (mental health support) at a local library. In slowing down and savouring the taste of what is on my plate, I should be chewing sufficiently to aid digestion. Collectively this will build to a better understanding of what I actually need to consume, and reflecting upon this I will research and develop plans for growing some of my own food next year. This will involve clearing and preparing the garden as we move into autumn. I will be supported by a local waste warrior group, which I have been supporting for a number of years. The sustainability of these elements is key.

^Image of the 5 areas Bluesci encourages people to focus on to support their well-being. Acceptance: I know at times that I take on too much. I know that at times a will not be able to keep all the plates spinning. Both of these factors are ok. I will try to monitor and pace myself accordingly. It is ok to say no, it is ok to work with the energies I have available. I know that I push myself and that I am my own worst critic.

Only take what is needed:

Ōryōki (Japanese: 応量器) is a transliteration of Sanskrit pātra, also called 應量器 (pinyin: yìng liàng qì), means "vessel that contains just enough" This is a set of nested bowls and other eating utensils for the personal use of Buddhist monks. Ōryōki also refers to a meditative form of eating using these utensils that originated in Japan and emphasizes mindfulness awareness practice by abiding to a strict order of precise movements. The art of oryoki reveals the patterns and sticking points of our minds. According to Shohaku Okumura: The initial ō in ōryōki means "in proportion to", ryō means "amount" or "quality," and ki means "container." In Japanese, three Sino-Japanese characters comprise the word ōryōki: 応 ō, the receiver's response to the offering of food, 量 ryō, a measure, or an amount, to be received,

and 器 ki the bowl. The bowls are usually made of lacquered wood, and utensils all bundled in a cloth. The largest bowl sometimes called the Buddha Bowl or zuhatsu, symbolizes Buddha's head and his wisdom. The other bowls are progressively smaller.

In describing the form of ōryōki used at John Daido Loori's Zen Mountain Monastery, author Jack Maguire wrote: The cantaloupe-sized bundle consists of three black plastic nesting bowls, two chopsticks, a wooden spoon, a small rubber spatula, a gray napkin, and a wiping cloth, all of which are wrapped tidily in a gray cloth with a topknot resembling a lotus blossom.

I do not have to purchase or acquire a set of bowls. Rather I have measured the remnants of 2 sets of dining sets we have and will use the smaller items. So replacing the 10.5-inch diameter plate with one of either 9.5 or 7.5, and similarly, with bowls, I own.

Returning to basics:

That Nich Hahn's "Making Space" guidance and Gathas was where my practice started back in September 2020, under the guidance of Kyoji. It contains the Gathas:

[Appreciation]: "This plate of food, So fragrant and appetizing, Also contains much suffering."

[Beginning]: "In this food, I see clearly the presence

of the entire universe

supporting my existence." [After]: "The plate is empty. My hunger satisfied. I vow to live for the benefit of all beings." [Clearing away]:

"Washing the dishes

is like bathing a baby. The profane is the sacred. Everyday mind is enlightened mind." A Gatha (got ah) is a short verse chanted for specific purposes, often as affirmations of intent. He suggests eating in silence, to witness the preciousness of interconnectedness. Tasting the meaning and value of our life. Perhaps reciting the Five Contemplations, on page 41 or the Six Contemplations for young people.

The Orders Meal Gathas:

"We reflect on the effort that brought us this food—

And consider how it came to us.

We reflect on our virtue and practice—

And consider whether we are worthy of this offering.

We regard greed as an obstacle to freedom of mind.

We regard this meal as medicine to sustain our life.

For the sake of Enlightenment, we now receive this food."