This week, Tesshin Roshi shared mochi from the oldest Japanese confectionery in the United States, and offered a report on his recent trip to Los Angeles. He had just returned from the annual gathering of the American Zen Teachers Association, held at Zenshuji Soto Mission—the first Soto Zen temple established in North America.

Roshi noted that this year’s conference featured several technical workshops focusing on the Soto Zen constitution, institutional history, and the traditional development of ceremonies. Historically, many of these administrative and liturgical structures developed directly out of the monastery regulations laid down by Dogen’s Shōbōgenzō more than eight centuries ago. As Zen took root in the West, however, many centers developed independently, sometimes without full familiarity with the traditional forms and standards established by the Soto School in Japan.

The Hossenshiki: Dharma Combat

One of the central rituals discussed at the conference was hossenshiki, literally the “Dharma Combat Ceremony.” Traditionally, after completing an extended period of rigorous monastic training—often amounting to a thousand days—a practitioner marks the culmination of their initial training with this rite of passage.

Roshi described the ceremony’s roots in ancient China, where a prospective teacher was required to demonstrate their insight before the entire assembly. Holding a ceremonial staff, the candidate stands before senior priests and guests, fielding rapid-fire Dharma questions shouted from the assembly and answering spontaneously in real time.

While Soto Zen over the centuries developed formal scripts and procedures for the ceremony to maintain ritual decorum, Roshi recalled his own hossenshiki in Japan. With his teacher’s encouragement, they incorporated both traditional scripted elements and spontaneous exchanges in both Japanese and English, blending traditional form with live, unpredictable testing. Successful completion of the ceremony, witnessed by an assembly of senior priests, marks formal recognition as a teacher at the first level within the school.

Lineage and Institutional Standards

Roshi elaborated on how authorization in Zen traditionally moves along two parallel tracks:

1. Dharma Lineage: The personal transmission and titles conferred directly by one’s master within the Dharma lineage.
2. Institutional Recognition: The formal registration, rank, and certifications recognized by the administrative body of Soto Shu.

Traditionally in Japan, these two systems operated in close parity: as one progressed in training under their teacher, the institutional requirements were met simultaneously. In the West, however, a divergence sometimes occurs. Some American teachers have received Dharma transmission through their teachers without pursuing the formal administrative certifications or residential monastic requirements required by Soto Shu.

Roshi reflected on the value of clear traditional standards. While administrative processes can sometimes feel bureaucratic—requiring formal applications, verifications, and modest annual administrative fees—they also provide objective benchmarks. He drew a comparison to vestments: within traditional Soto Zen, the color of robes (such as purple or red) corresponds directly to specific training benchmarks, ceremonies completed, and qualifications verified by official records, much like rank insignia in other disciplined traditions. When understood properly, these forms are not mere ornament, but expressions of accountability, humility, and training.

“My-Teacher-ism” and Healthy Sangha Practice

Roshi also addressed the culture of teacher-student dynamics, referencing a phrase discussed at the conference: “my-teacher-ism.” This refers to the tendency among some sanghas to become insular, fiercely possessive of their own teacher, and critical of other lineages.

Roshi emphasized that he actively discourages this mindset in our sangha. In ordinary lay practice, he views his role as practicing alongside everyone, sharing what he has learned without demanding exclusive devotion. He consistently encourages students to visit other centers, sit with other teachers, and remain open. A healthy sangha, he explained, welcomes practitioners from all backgrounds without territoriality.

The formal, binding teacher-student relationship properly begins at ordination (tokudo), where a student formally enters the lineage, committing to their teacher’s guidance, and the teacher takes formal responsibility for the student’s ongoing spiritual training. Looking ahead, our sangha is preparing to support Soshin as she advances along this path toward ordination following her monastic training in Japan.

Answering Every Question

During the discussion following the talk, sangha members asked about the nature of the questions presented during Dharma battle ceremonies. Roshi explained that questions can range from classic koans and profound philosophical inquiries into emptiness, to ordinary matters of daily life—such as pain, stress, or practical everyday worries.

In Zen, nothing falls outside the scope of practice. True realization is not merely memorizing correct philosophical answers for a test; it is living wisdom directly under pressure. Whether a question addresses the nature of reality or the mundane difficulties of the day, authentic Zen practice embraces the entirety of our lived experience.