The Zen Mountain Monastery Podcast

Geoffrey Shugen Arnold, Roshi - ZMM - 8/17/25 - Shugen Roshi reminds us that mind is the basis of all conflicted action, and so it is to mind that we direct our aspirations and intentions to bring goodness and ease into the world. Using mind to intentionally bring a joyful, generous state of being forward, as Shantideva's verses encourage, can shift even the most divisive moments we encounter in our world of activity. Our willingness to practice this edge makes all the difference.

Geoffrey Shugen Arnold, Roshi - ZMM - 8/10/25 - Living within the present world, surrounded by many acts of cruelty and hatred, each of us is called to recognize, liberate, and transform samsara as we are able to. The path to creating peace requires that we live within this reality, meeting our own strong emotions like frustration and despair and making use of the dharma to bring renewed energy and aspiration to the path. We can each ask: “What does my sphere of influence include?” What does this mind of practice encompass as a “Buddha Field,” and how within that reality can each of us serve?

Geoffrey Shugen Arnold, Roshi - ZMM - 8/3/25 - How do we meet our conscious mind, skillfully? Mind training offers us ways to see our self-centered thinking habits, meeting our minds directly, and using this quality to learn about ourselves and to experience humility. In this way, our capacity for compassion can increase and we can hold the world in an unconditional way. - From the Book of Serenity - Case 14 - "Attendant Huo Passes Tea"

Jody Hojin Kimmel, Sensei - ZCNYC - 8/3/25 - Often overlooked, kinhin (walking meditation) is a most important, exquisite practice of the transition of rising up off our mountain seat and walking into our everyday lives in an undivided manner. How do we walk in accord with the Dharma—touching this great earth with wisdom and care, amidst all that life presents to us? Are we walking towards or away greater understanding? Are these different? Hojin Sensei begins by sharing her own daily ritual for maintaining harmony and offers the teaching of Master Dogen, "We must devote ourselves to a detailed study of this virtue of walking.”

Jody Hojin Kimmel, Sensei - ZMM - 7/27/25 - The wisdom of our bodies can be invoked precisely because it is always present, within, as our inherent Buddha nature. How then does the bearing of the body at ease enable us to meet the cries of the world? What is it to be a noble being? And how, through practice, can we verify this for ourselves? Join Hojin Sensei for this Dharma talk at the end of Interdependence Sesshin.

Suzanne Taikyo Gilman, Senior Monastic - ZCNYC - 7/27/25 - Letting go of being right can be one of the hardest things to do. What happens if, instead of defending our views, we notice the suffering underneath and ask, Where is compassion right now? Becoming conscious through our zazen, on the street or in the zendo, allows us to heal ourselves and benefit others.

Danica Shoan Ankele, Osho - ZMM - 7/26/25 - Invoking is more than simply using words. It is bringing forth all of our life energy and intention in a way that is transformative. Liturgy can be an entryway to this whole-body practice, expanding and opening our consciousness. When free of storytelling about the “self,” we are not at all separated from that “vastness of mind” that pervades the whole universe. In this way we open our whole selves to giving—and receiving—a vast love for all the world.

Jody Hojin Kimmel, Sensei - ZMM - 7/25/25 - What we do, how we use our minds and our time, can transform our lives. When we can quiet the constant referencing of a “self,” our internal preoccupations and obsessions, we begin to find the still point and rest there. In this Sesshin talk, Hojin Sensei invokes the stillness of a mountain range, and the stilling of turbid water as it settles, and the whole of reality that this can reveal.

Bear Gokan Bonebakker, Osho - ZMM - 7/24/25 - The wisdom aspects of the Eightfold Path include Right Intention, or Right Thought. What is it to take full responsibility for our lives by practicing our intentions, our thoughts? How do we access the joy and ease through the Path? We practice zazen as instructed, and we also have to study and understand the truth of cause and effect, action and result, to understand the power of Right Intention and it's impact on our lives.

Jody Hojin Kimmel, Sensei - ZCNYC - 7/20/25 - What is this we think of as ‘my body'? Hojin Sensei brings in the Satipaṭṭhāna Sutra focusing on Buddha's teaching to meditate on ‘the body in the body.' Our culture already encourages a focus on the mind and the intellect, and because we're educated to be in our heads, it can be really hard to include the body in our awareness as we're developing the capacity for more presence. Hojin offers this talk as a tribute to poet and performance artist Andrea Gibson —who passed earlier this week— and delivers her poem, "I Sing the Body Electric, Especially When My Power's Out."

Michelle Seigei Spark, Lay Senior MRO Student - ZMM - 7/20/25 - Our six senses can be an entry to the whole entire mind of practice and provide us direct dharma teachings of the world in which we exist. While our thinking minds might hurry right past what our senses are perceiving, we have the capacity to take in much more. Immersing ourselves in the wonders of sound, touch, taste—and even awareness of our aging bodies, illness, and the impermanence of all life—we can allow pure perception help consciousness shift.

Bear Gokan Bonebakker, Osho - ZMM - 7/13/25 - Many people describe a deep sense of “being home” when they arrive at a practice center. But how can we make the Noble Path our true home—wherever we are, whatever our circumstances? In this talk in his series on the Noble Eightfold Path, Gokan Osho reflects on the practice of Right Intention.

Sarah Taisho Sands, Senior Lay Student - ZCNYC - 7/13/25 - See the thought, acknowledge it, let it go. Almost everyone knows this central teaching on how to work with thoughts and ideas we get attached to or distracted by. Taisho looks at the many ways this can show up in our life away from the cushion, and how changing the emphasis from 'let it go' to 'let go of it' can give us a fresh perspective on its meaning. And perhaps most importantly, how letting go is intimately connected to what we can invite in, and the ways that can nurture compassion and break down barriers.

Jody Hojin Kimmel, Sensei - ZCNYC - 7/12/25 - The Bright, Boundless Field is a practice instruction of Chan Master Hongzhi, found in the text Cultivating the Empty Field. Join Hojin in an exploration of this teaching of the great way to closely observe delusions using these ‘habits or seeming obstructions' themselves to clarify and illuminate the field of awakening—opening to the truth body, the truth of our embodiment.

Danica Shoan Ankele, Osho - ZMM - 7/6/25 - The teachings of dependent origination tell us that all that arises does so with all of reality: "because of this, that, and because of that, this." In studying what we call “the self,” Shoan Osho reminds us that we are not a fixed, unchanging element among all the other aspects of life. Rather, we are the manifestation of causes and conditions, interdependent with all of reality, full of innate wisdom and compassion. This is the benefit of our practice; it is our true interdependence. 

Geoffrey Shugen Arnold, Roshi - ZMM - 6/29/25 - Shugen Roshi asks, “If all things are empty with no inherent existence, then how do things come into being?” In other words, how are we creating our world, moment by moment? How do we do this consciously, intentionally, bringing our vows to life? Every occurrence is handed to us fresh, and in practice we can learn to bring our best selves forward, without grasping or clinging to anything extra. - From the Treasury of the True Dharma Eye - Case 18 - "Nanquan and the Land Deity."

Geoffrey Shugen Arnold, Roshi - ZMM - Saturday 6/28/25 - How do we make the dharma our own? In Zen training, we have to fully let go of the expectations and ideas of what it will look like once we realize ourselves. And importantly, we need to let go of our self-criticism and other kinds of self-centered preoccupation. As we continue to build confidence in our abilities and the practice itself, we learn to abide well anywhere we go, in all aspects of our lives. - From the Koans of the Way of Reality - Yunju's "Abiding in the Mountains"

Suzanne Taikyo Gilman, Senior Monastic - ZMM - 6/27/25 - Doubt in some early Buddhist sutras carried a negative connotation, as doubt of the truth of the Dharma itself, and yet Great Doubt has become a foundational practice in Zen as well as other spiritual traditions. Monastic Taikyo shares her exploration of doubt in its healthy form: as integral to our daily practice of awareness and mindfulness. When we look below the surface of our thoughts and actions and examine our habitual patterns of thought, we can begin to see into the nature of our own suffering, and the ground of our liberation. Doubt as inquiry, rather than debilitating self-doubt or self criticism, can help us avoid unhealthy mind states when they arise.

Joel Sansho Benton, Senior Lay Student - ZMM - 6/26/25 - How do we practice Right Speech, and how do we practice mindfulness in our everyday language? We use language all the time, often reacting to circumstances without much thought or reflection about how our words are landing. So how can we make the switch and use language as a valuable tool which can express compassion, and not create harm, despite our conditioning?

Geoffrey Shugen Arnold, Roshi - ZMM - Wednesday 6/25/25 - Shugen Roshi explores a passage from the Prajnaparamita Sutra and its emphasis on the “unconditioned” nature of things. When this is realized within our zazen, the unconditioned state has the potential to liberate our minds. If we can meet our minds and what arises without adding extra, without grasping and rejecting, we can begin to sense the deep wisdom we seek in the dharma. 

Geoffrey Shugen Arnold, Roshi - ZMM - 6/22/25 - Getting caught up in the many distractions that we encounter daily contributes to our confusion, our sense of overwhelm. How do we cultivate practice in such a way that we can turn it back, to inquire, and not be overwhelmed? With honesty and persistence, practice can help reveal the true nature of the self and of all things. Using Dharma words from Eihei Dogen, Shugen Roshi encourages us to turn the light around, calm our busy minds, and see things as they truly are. - From Master Dogen's 300 Koan Shobogenzo (The True Dharma Eye), Case 16 Changsha's "Returning to Mountains, Rivers, and the Great Earth"

Kien Martin, MRO Monastic Zen Center of New York City, Fire Lotus Temple, Brooklyn 6/22/2025...

Geoffrey Shugen Arnold, Roshi - ZMM - 6/15/25 - We acquire language as we become more conscious of what surrounds us—people and things and concepts—and the language we learn to use is inextricable from our conscious sense of ourselves. In this sense we are co-creating our reality moment by moment as we use language. In Dharma study, one of the Eight Gates of Zen, we learn to work with some skill in appreciating the necessity of language as well as the constructed and thereby provisional nature of language. Our capacity to use words toward realization is not limited by words themselves.

Jody Hojin Kimmel, Sensei - ZCNYC - 6/15/25 - Here we are sincerely and directly acting on this urge to be still -quiet. We will most likely sense that THIS is a good desire—it seems to settle and ground us rather than pull us into yet further desire. When we sit still and quiet with nothing else to do or be —except ourselves, we often meet, if only briefly, a deep satisfaction. In that moment, whatever we are is enough. Joko Beck writes: “Only in that instant when we and the object become one can we see what our life is."

Jody Hojin Kimmel, Sensei - ZCNYC - 6/14/25 - In this talk Hojin speaks of this gentle approach with ourselves called Maitrī in Sanskrit or Metta in Pali. Essentially the same concept, both refer to "loving-kindness", "friendliness", "benevolence", befriending -- What is it to befriend ourselves? For real? How does that steady us? (A Saturday Zazenkai Dharma talk.)

Jody Hojin Kimmel, Sensei - ZCNYC - 6/8/25 - Hojin takes up one of her favorite koans from The Hidden Lamp: Lingzhao Pang's Helping. How free and generous it is when we are not keeping score, watching as a third person judging, monitoring, distancing ourselves from interactions. We seem to not want to let go of the idea we are not separate. Here, father and daughter demonstrate what it is to be fully alive to interconnection outside of language. We're never far off!

Dr. Rebecca Li - ZMM - 6/8/25 - This talk from visiting Dharma teacher Rebecca Li explores Silent Illumination, a practice where stillness and clarity are cultivated simultaneously through the process of recognizing and releasing layers of ever more subtle habitual reactivities that cause suffering. This practice allows us to live more in accordance with wisdom and compassion, as we suffer less and become more present, kind and connected with everyone in our lives, enhancing our capacity to bring benefits to the world. Professor Li is a Dharma heir in the lineage of Chan Master Sheng Yen and the founder and guiding teacher of Chan Dharma Community.

Geoffrey Shugen Arnold, Roshi - ZMM - 6/1/25 - Why does Buddhism so emphasize life and death? When we begin to see the depths of our attachments to this “self," we have to face the jarring fact that there really isn't anything permanent to attach to. But then, what is this? Shugen Roshi reminds us that our vital life energy can be immediate, compassionate, not clinging to anything. And so within life and death we are liberated from life and death. - From the Entangling Vines Koan Collection, Case 38 - The Wise Women in the Charnel Grove.

Jody Hojin Kimmel, Sensei - ZCNYC - 6/1/25 - Hojin Sensei invokes the Diamond Net of Indra, a vast net on whose every node hangs a glittering diamond-On the surface of this diamond, every other diamond is reflected, multiplying the reflection into infinity. Each diamond exists both in its own right and also connected to every other diamond on the net just as each one of us is unique and connected to every other being and thing in the universe. This means we're constantly affecting one another in ways known and unknown. Is this liberating? What do we do with this kind of knowledge?

Geoffrey Shugen Arnold, Roshi - ZMM - 5/24/25 - What is real strength? Putting to good use all of our obstructions and old habits, we can cultivate our ability to meet whatever arises with pliancy, flexibility, to find our real strength. Zen practice and training is indeed the daily, moment to moment experience of our lives, and learning to find nourishment there. Shugen Roshi encourages us to “meet it simply, honestly” and learn to free ourselves and others. - From the Book of Serenity, Case 33 - Sansheng's "Golden Fish"

Danica Shoan Ankele, Osho - ZMM - 5/23/25 - Gates of entry are enticing and sometimes overwhelming to enter, but we can gather our courage and bring ourselves forward to experience the world which is revealed there. Drawing on teachings from the Lankavatara Sutra and the Heart Sutra, Shoan Osho tells the story of “Enid in Zendoland,” whereby Enid becomes adept at distinguishing the perceptions of their own mind, and enters a marvelous gate of ease and joy.

Bear Gokan Bonebakker, Osho - ZMM - 5/22/25 - When we can see how we use our minds, we can see where our life is really happening. As we enter into practice and continue to relax into our zazen, we develop our capacity to see our habits and conditioning. With notes from the Surangama Sutra teaching on “purifying the mind” of obscurations, Gokan explores how we can relax completely, with awareness, and really take care of our lives.

Geoffrey Shugen Arnold, Roshi - ZMM - 5/21/25 - Becoming aware of our minds' potential, it often seems like we're causing ourselves more trouble, because we get caught up in the same old patterns and habits. But learning to honestly recognize ourselves, we also can see that it's possible to live another way, in greater freedom and ease. In this challenging learning process, we can take care of persistent suffering in a new, liberating way, creating the potential and conditions for others to liberate themselves too. - From the Record of Layman Pang.

Lopön Karla Jackson-Brewer - ZMM - 5/18/2025 - This talk from dharma teacher Lopön Karla was offered at the conclusion of the weekend retreat. Feeding your Demons brings an 11th century Tibetan practice to the West in an accessible and effective approach for dealing with negative emotions, fears, illness, self-defeating patterns, and beliefs that hinder our expression of our highest humanity as individuals and as a society.

Geoffrey Shugen Arnold, Roshi - ZMM - 5/11/25 - The connection between the creative process and the Dharma is an important entranceway to deepening our Zen practice. Engaging creative expression as a practice helps us leap free of the constraints of intellect, experiencing a resonance with the world beyond what we think of as “myself.” Our senses take in the whole world. So how are we not overwhelmed or deceived by our perceptions? How do we inhabit this “dharma body” with clarity, and commune with all reality? - From the Book of Serenity, Case 82 - Yunmen's Sound and Form.

Bear Gokan Bonebakker, Osho - ZMM - 5/9/25 - What is it we wish to cultivate in our lives, to give energy to? Fusatsu is a chance to bring our intentions alive—especially where we have done harm—by taking responsibility for our actions. Being at one with our transgressions as well as our aspirations are at the heart of this ancient practice of atonement, or “being one with,” and allowing ourselves to resolve, forgive and release what burdens us. - Dharma Talk during the Fusatsu Ceremony at the Spring Ango Intensive.

Geoffrey Shugen Arnold, Roshi - ZMM - 5/4/25 - How we take up the Dharma includes how we study, using words to go beyond words and concepts. How we see words being used in the world should give us an understanding of how we might get tangled in our own objectification of things. Freedom emerges hand in hand with how we learn to be free of grasping, even in the realm of language, and to apply what we hear in liturgy and the sutras to our own experience. - From the Book of Serenity, Case 45 - Four Sections of the Enlightenment Scripture.

Jody Hojin Kimmel, Sensei - ZCNYC - 5/4/25 - To truly engage the many skillful means to awakening, we must imagine the possibility of moving beyond reactive patterns and socially imposed norms—to free the clinging mind from suffering. Hojin Sensei explores imagination as an essential part of the dharmic path, through which we begin to recognize, as the Buddha taught, what is true by direct experience. Can we imagine it?

Geoffrey Shugen Arnold, Roshi - ZMM - 4/27/25 - How do we work skillfully with the teacher-student relationship in Zen training? What do we create with it in our minds? Working with a teacher, how can we learn to show up authentically, to meet ourselves? To work out the difficult moments we find ourselves in, and allow our vulnerable hearts to shine forth? Shugen Roshi concludes that even misstepping is an important part of the path, and what matters most is what we do next. - Dharma Encounter at the conclusion of the April 2025 Apple Blossom Sesshin.

Suzanne Taikyo Gilman, Senior Monastic - ZCNYC - 4/27/25 - Can we use our direct experience to express what words cannot adequately convey? Using a teaching from zen master Hongzhi, monastic Taikyo takes up this question of how to explore the vast universe within ourselves and share our dark fears, our vulnerability, and our joys, in traveling this path.

Geoffrey Shugen Arnold, Roshi - ZMM - 4/26/25 - All beings have buddha nature and the capacity to fully realize ourselves; this is a fundamental teaching of the Dharma. Shugen Roshi explores the realization of Vasumitra, an early successor to the Buddha, in an encounter with his own transmission teacher. How is it to be fully met in the dharma, and be fully met by a teacher? To fully meet ourselves? Are we ready to extend our patience, vulnerability and integrity? Your own aspiration forms the vessel of the Dharma. It doesn't happen anywhere else. - From the Transmission of Light, Case 8 - Vasumitra.

Jody Hojin Kimmel, Sensei - ZMM - 4/25/25 - Skillful means, “Upaya,” are forms that the teachings take throughout our practice. How do we take up everything, including the edges that appear, rather than fight against them? How do we use our practice to explore and expand our capacity to be alive, fulfilled, and responsive to the world? - Dharma Talk during the Apple Blossom Sesshin 2025 Fusatsu Ceremony.

Ron Hogen Green, Sensei - ZMM - 4/24/25 - Honesty is essential to serious spiritual practice. We need to become honest with ourselves about the nature of our suffering, our habitual reactivity and our fear, so that we can acknowledge them before being able to release them. This level of integrity is needed for the entrance to a loving and compassionate relationship with ourselves and others. As Hogen Sensei says, this intention affects every aspect of living and dying, and the choices we're free to make along the way. - From Master Dogen's Treasury of the True Dharma Eye - Fascicle 31 - Continuous Practice (Gyoji)

Geoffrey Shugen Arnold, Roshi - ZMM - 4/23/25 - The Perfection of Wisdom Sutra shows us there is no intrinsic right and wrong when we understand the nature of emptiness. Selflessness is a key aspect of this wisdom, and developing a clear understanding is essential. The self-less wisdom is what we can rely on to guide us within a world of dualities: good and bad, right and wrong, form and emptiness, seeing their true nature as non dual. In emptiness, nothing exists as separate on its own; all reality is interdependent. Not grasping, not holding on to, not forsaking anything, this is how Shugen Roshi explains the practice of the Perfection of Wisdom.

Geoffrey Shugen Arnold, Roshi - ZMM - 4/20/25 - How can we transform our everyday actions into expressions of spiritual awakening and joy? Shugen Roshi explores the concept of "Work" as not just physical or mental effort, but as a profound, joyful manifestation of our inherent spiritual abilities.  (See Master Dogen's Shobogenzo Fascicle #24 - On the Marvelous Spiritual Abilities.)

Jody Hojin Kimmel, Sensei - ZCNYC - 4/19/25 - Being a practitioner of the Buddha dharma, how do you know practice works? Without commenting or evaluating; without looking for progress, look at how it operates -- how you operate -- right here and now.

Geoffrey Shugen Arnold, Roshi - ZCNYC - 4/13/25 - The second of the Eight Gates of Zen Training is "Mountain Light: Zen Study". Don't confuse it with "Academic Study" which is the third gate. Zen Study refers to the many facets of studying with a teacher. Shugen Roshi explains what that kind of study means and emphasizes the importance of holding it in prominence and at the same time keeping all eight interconnected gates in natural balance. - From the Blue Cliff Record, Case 11 - Huang Po's Gobblers of Dregs

Bear Gokan Bonebakker, Osho - ZMM - 4/13/25 - Gokan Osho takes us through Master Hongzhi's Practice instructions, reminding us to appreciate whatever's arising without grasping.

Geoffrey Shugen Arnold, Roshi - ZMM - 4/6/25 - Planting, cultivating—how do we affect our troubled world for the better—on a spiritual path? How does this function? Shugen Roshi explores how the reasoning mind can be of service, but the essential ingredient is one's own intention and commitment, beyond the surface of our thinking minds, to the reality which is always coming into being. - From the Book of Serenity, Case 12 - Dizang Planting the Fields.

Jody Hojin Kimmel, Sensei - ZCNYC - 4/6/25 - Hojin Sensei explores the heart of the three pure precepts; the simple path of clarity, kindness and love; this perennial wisdom that flows through all of us. (We apologise for the audio/mic glitches in some parts of the recording.)

Ron Hogen Green, Sensei - ZMM - 3/30/25 - The moral and ethical teachings of Buddhism seem obvious on the surface, such as to not kill, to not steal, and so on, but to really experience the complex layers in these teachings reveals what we are really working with with our minds, our habits and conditioning, and karma. To not deceive oneself about this is the fundamental ground of all moral and ethical action. This Dharma Encounter with the sangha brings out the integrity and courage of Zen training and practice.