Sie sind auf Seite 1von 33

Treeleaf Sangha Guidelines

for

Training Soto Zen Buddhist Clergy

based upon sources including

The Guidelines for the Formation of Soto Zen Priests in the West

of

The Soto Zen Buddhist Association (SZBA) of North America

January, 2010
Treeleaf Sangha Guidelines

for

Training Soto Zen Buddhist Clergy

PURPOSE
In order to preserve and nurture the Buddhadharma through the teachings and practices of Soto
Zen Buddhism as upheld and expressed within the particular customs and teachings of our
Lineage and Sangha, to insure the training and good character of persons available to carry
forward such work as clergy, often in positions of great influence and potential benefit or harm to
the lives of others, and to articulate the responsibilities and expectations that a Dharma-
transmitted member of the clergy must be prepared to meet in such role of service, these
Guidelines have been created to identify and explore the essential attributes and skills of the
trained Soto Zen Buddhist clergymember, priest and minister within our Sangha. These
Guidelines seek to set forth standards, goals and methods for the clerical training of such persons
for the vital purpose of realizing the required attributes and skills suitable to that role. They are
created based upon sources including The Guidelines for the Formation of Soto Zen Priests in the
West of The Soto Zen Buddhist Association (SZBA) of North America

Furthermore, it is the foundation and philosophy of our Treeleaf Sangha that persons training to
be Soto Zen clergy in the West, often individuals with families and work responsibilities out in
the world, should constantly seek to bring out into the world the teachings of the Buddha and Soto
Zen Buddhism in their efforts as teachers and ministers. Likewise, given the circumstances and
aims of their training, the place of training and practice for such persons will be primarily out in
the world. It is our avowed purpuse to train Soto Zen clergy closer in role and outlook to the
“minister” (as found in many Christian denominations) or the “rabbi” (a word meaning “teacher”,
as found in the Jewish faith), than a traditional Buddhist “monk”, “mendicant” or “priest”
maintaining a temple (although we will sometimes use that term herein as it is now common in
the West). Those trained in our Lineage, often with families and other work, shall simultaneously
serve as teachers, caretakers and ‘leaders of the flock’ in their charge. It is the philosophy of our
Lineage that the hard borders between lay and ordained must soften, and that training and practice
can be brought out from behind monastery walls. However, we also believe that the distinction
between lay members and ordained clergy should be maintained, as the latter commit to the
special training, education and lifetime work and service necessary for their position and
responsibilites as Sangha leaders. As well, although it might seem strange to some that ordination
in Japan and the West for most Zen clergy is still referred to as Shukke Tokudo (‘homeleaving”)
although most Zen priests in Japanese lineages have homes and families which they do not leave,
the term can reflect instead a profound meaning beyond its surface … arising in non-attachment
amid life’s responsibilities, and our True Home which can never be left, nor to which we return..
INTRODUCTION{ TC \l1 "INTRODUCTION}

These Guideline seek to address four main topics for individuals wishing to train as clergy and
teachers of Soto Zen Buddhism within the Treeleaf Sangha:

1. Purpose – What are we training priests for? How should a priest trainee gain
necessary skills to function when out on their own, and how are they
expected to function and conduct themselves both during and after
training?

2. Standards – How do we train priests? What do we expect from a priest after ordination?
What areas of work are essential?

3. Elements – What are the specific activities, events, and processes that make up priest
training?

4. Stages – What do we expect of a person before ordination (shukke tokudo)? What, if


any stages should priests pass through after ordination?

However, these Guidelines, and our Sangha’s program of training, are necessarily works in
progress, and an ongoing endeavour, and thus subject to great experimentation, constant
adjustment, flexibility and change throughout their unfolding.

VISION{ TC \l1 "VISION}


The purpose of priest training is to prepare individuals for a life dedicated to exemplifying the
Dharma with integrity via empowering them to extend Buddhist teachings and Soto Zen practice
out in the world, all in keeping with the traditional teachings of Soto Zen Buddhism and the
philosophy of our Lineage.

Priest training encourages the continuing unfolding of the Bodhisattva ideal characterized by the
Six Paramitas of giving, ethical conduct, patience, energy, meditation, and wisdom. Yet the heart
and flowering of our way is always Shikantaza, sitting and moving in stillness without grasping or
rejecting any of the constantly arising and changing phenomena of life as-they-are, the life
practice of the Buddhas and Ancestors manifesting and realizing the Genjô-kôan, the fundamental
point actualized through this life-practice

Although much of the training and experience-gathering to be acquired, by necessity in our


Lineage, must occur at a distance, with some ingenuity and in small steps and pieces, all must be
part of an unbroken whole. It is the quality of the results which matter most, and the maintenance
of integrity throughout, more than the traditional road followed to arrive at the destination. In this
training, both teacher and student must use care, employ great effort and creativity, overcome any
hurdles and pay constant attention to detail such that no aspect of training is neglected. Priests in
our Lineage must embody ample experience, discipline and dedication to avoid such concerns and

3
warnings as voiced by the Buddha in The Discourse on Future Dangers (Anagata-bhayani Sutta):

“Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them
and, being alert, work to get rid of them. Which five?

“There will be, in the course of the future, monks undeveloped in body, undeveloped in virtue,
undeveloped in mind, undeveloped in discernment. They – being undeveloped in body,
undeveloped in virtue, undeveloped in mind, undeveloped in discernment – will give full
ordination to others and will not be able to discipline them in heightened virtue, heightened mind,
heightened discernment. These too will then be undeveloped in body...virtue...mind...discernment.
Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.

“This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to
it and, being alert, work to get rid of it.

“And again, there will be in the course of the future monks undeveloped in body, undeveloped in
virtue, undeveloped in mind, undeveloped in discernment. They – being undeveloped in body,
undeveloped in virtue, undeveloped in mind, undeveloped in discernment – will take on others as
students and will not be able to discipline them in heightened virtue, heightened mind, heightened
discernment. These too will then be undeveloped in body...virtue...mind...discernment. Thus from
corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.

“This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert
to it and, being alert, work to get rid of it.

“And again, there will be in the course of the future monks undeveloped inbody...
virtue...mind...discernment. They – being undeveloped in body...virtue...discernment – when
giving a talk on higher Dhamma or a talk composed of questions and answers, will fall into dark
mental states without being aware of it. Thus from corrupt Dhamma comes corrupt discipline;
from corrupt discipline, corrupt Dhamma.

“This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert
to it and, being alert, work to get rid of it.

“And again, there will be in the course of the future monks undeveloped in
body...virtue...mind...discernment. They – being undeveloped in body...virtue...mind...discernment
– will not listen when discourses that are words of the Tathagata – deep, profound, transcendent,
connected with the Void – are being recited. They will not lend ear, will not set their hearts on
knowing them, will not regard these teachings as worth grasping or mastering. But they will listen
when discourses that are literary works – the works of poets, elegant in sound, elegant in rhetoric,
the work of outsiders, words of the disciples – are recited. They will lend ear and set their hearts
on knowing them. They will regard these teachings as worth grasping and mastering. Thus from
corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.

“This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert
to it and, being alert, work to get rid of it.

4
“And again, there will be in the course of the future monks undeveloped in
body...virtue...mind...discernment. They – being undeveloped in body...virtue...mind...discernment
– will become elders living in luxury, lethargic, foremost in falling back, shirking the duties of
solitude. They will not make an effort for the attaining of the as-yet-unattained, the reaching of
the as-yet-unreached, the realization of the as-yet-unrealized. They will become an example for
later generations, who will become luxurious in their living, lethargic, foremost in falling back,
shirking the duties of solitude, and who will not make an effort for the attaining of the as-yet-
unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Thus
from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.

“This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert
to it and, being alert, work to get rid of it.

“These, monks, are the five future dangers, unarisen at present, that will arise in the future. Be
alert to them, and being alert, work to get rid of them”

STRUCTURE OF THESE GUIDELINES


This Guidelines point toward the formation of Soto Zen priests within our Lineage and Sangha
and, as such, draw a profile of the characteristics and skills one could hope to find in a fully
ordained and transmitted member of the clergy. Four broad areas are covered: (1) Carrying the
Tradition, (2) Personal Conduct, (3) Self Understanding and (3) Knowledge of Source Texts.
The degree of emphasis to be placed on each area is to be tailored to individual needs. These
Guidelines are merely a tool and are not set in stone. It is expected that the details will be
reviewed, adapted, creatively employed and sometimes transcended thoughout the course of
training.

WHAT IT MEANS TO BE A SOTO ZEN PRIEST


The Soto Zen Buddhist Association of North America has provided the following comments on
what it means to be a “Soto Zen Priest”, and we are in overall accord with these descriptions in
our Lineage:

Vocation as a Soto Zen priest embraces three components that are inextricably intertwined and
mutually reinforcing. These three are vow, faith and function.

Vow represents a deeply rooted, never-ending commitment as expressed in the Four Bodhisattva
Vows of our Buddhist tradition: “Beings are numberless, I vow to free them. Delusions are
inexhaustible, I vow to end them. Dharma gates are boundless, I vow to enter them. The Buddha
Way is unsurpassable, I vow to realize it.” Vow is dedication to service to the sangha and to all
beings. It is a determination to live one’s entire life, in all its myriad manifestations, as an
expression of this vow.

5
Faith is the essential basis for vow, and is best expressed as trust. We trust in Shakyamuni
Buddha’s awakening to freedom from dukkha, unsatisfactoriness. We trust that his teachings offer
a path to this freedom. We trust that the wisdom of the Buddha must be experienced with the
entire body and mind. We trust that the truths of the Buddha-dharma are applicable right here and
throughout the universe, and that the Buddha-dharma must be experienced in this very moment.
We trust that the tradition of Soto Zen as shaped by Dogen Zenji and Keizan Zenji is a container
for the enlightened wisdom of the sages, and that if we practice in accordance with the path of
Soto Zen we may know directly the truth of the Buddha’s teaching. We trust that our very
circumstances, just as they are, are the ground of practice and enlightenment and we trust in a
boundless heart that vows to free all beings from dukkha.

Function expresses the activities through which the Soto Zen priest actualizes her/his vow and
faith. These activities may include, but are decidedly not limited to: teaching zazen, transmitting
the teachings of Buddhist literature, officiating at ceremonies such as weddings, funerals, precept
and repentance ceremonies, [infant welcomings]. Function may take the form of representing the
ancient tradition through wearing the garments and expressing the gesture of ritual. It may mean
counseling individuals, working in hospitals, hospices, prisons, or struggling to alleviate poverty,
environmental degradation or carrying the boundless heart into the conventional workplace. It may
mean scholarly research to bring forward the Buddhist canon. It may be the creative voice of the
artist. The functions of the Soto Zen priest are as myriad as individual talents and choices, but all
exhibit the limitless heart that honors the worth of all interdependent being.

In addition, “integrity” is vital, and means remaining committed to exemplifying the Bodhisattva
ideal despite hardships, disappointments, and unmet expectations.

The foundation of priest training rests on the following principles of Zen practice: (1) zazen, (2)
mindfulness to care and detail, (3) deepening understanding through personal effort, (4)
self-reflection, (5) working with a teacher, (6) studying Buddhist literature, and (7)
sustained effort.

It is widely recognized that both the means of priest training and the work and role of Soto Zen
clergy “in the West” implies aspects in many ways very different from the current priestly role
and traditional training methods in Japan and other Asian cultures. As well, the background and
lives of the individuals who will be undergoing clerical training within our Lineage, individuals
with families and work responsibilities out in the world in addition to and (hopefully)
complementing and expressing their clerical training, will require special ingenuity and
innovative methods in their acquiring the required experience and skills of a Soto Zen priest and
minister. Because of circumstances, and the lack of a monastic setting or like fixed training
facility for much of the training time, personal honor and drive will be required on the part of the
students, assisted, guided and constantly supported by their teachers, to attain by non-attaining
what must be attained.

6
OBJECTIVES OF PRIEST TRAINING{ TC \l1 "OBJECTIVES OF PRIEST
TRAINING}
The individual’s dedication to the elements of priest training must enable him or her to maintain a
regular, disciplined zazen practice, to instruct and guide others in their practice, to present and
discuss the history and teachings of Buddhism and Soto Zen, to perform services and ceremonies
in the Soto style as appropriate and required in the circumstance, and to actively nurture and serve
both Sangha and the larger community and society.

In addition, priest training must make the individual aware of the highest ethical standards which
must always be maintained by a member of the clergy, thereby assisting him or her in maintaining
such standards in his or her personal life at all times. Training will also enable the individual to
demonstrate personal qualities that inspire trust and confidence and encourage others to practice.
Finally, training will enable the individual to clearly understand – and communicate to others –
the relationship of Zen teaching and practice to everyday life.

THE FORMATION OF A PRIEST


In our Lineage and Sangha, as in most Soto Zen lineages in the West, priest training – the
development and maturing of skills and attributes over time – begins before Novice Ordination
(shukke tokudo). This training begins with lay practice without thought then being given to any
goal of future ordination. However, if at a certain time after years of lay practice, a person
manifests the character, calling, insight and sensitivity in Zen Practice to indicate a potential to
serve as a vessel for the continuance and furthering of our traditions, then teacher and student
may begin to discuss the possibility of Novice Ordination. However, in all cases, the decision to
undertake Novice Ordination must be voluntary on the part of the student, and made only after
deep consideration is paid to its meaning, burdens, methods and other ramifications upon
heartfelt discussions between student and teacher.

After Novice Ordination, the individual becomes a Soto Zen priest, but not a full priest. One is
considered a novice, a priest-in-training, who practices and functions under the guidance of his
or her teacher until possible Dharma Transmission (shiho), after which the individual becomes a
full, or transmitted, priest able to function independently. Thus, at all times during training, the
ordained novitiate must make clear in describing him/herself to the outside world that he/she
is merely a ‘priest in training’, a novice, and not a full priest or an authorized teacher.

The period of formation that follows upon novice ordination (shukke tokudo) may continue for
any number of years prior to possible (although never inevitable) Dharma Transmission, but
truly continues as a lifelong endeavor that will sustain individuals dedicated to exemplifying the
Dharma and the the Bodhisattva ideal. Completing formal priest training will mean that an
individual has internalized the tradition, is capable of transmitting it, and vows to devote her or
himself to a life of continuous practice and service.

Of course, undertaking Novice Ordination and walking the path of training is in no way meant to
7
guaranty that eventual Dharma Transmission is assured or even likely. Although training is
undertaken with the goal that the student eventually be qualified as a teacher and minister, and he
or she first appears to carry the seeds for that eventual ripening, there is no sure promise as to
where this path will lead, and when or if there will be any particular outcome from one’s efforts.
We practice and train without goal or expectation. Novice priest ordination may result in Dharma
Transmission, empowering the fully ordained priest to extend Buddhist teachings and Soto Zen
practice in the West. However, priest training does not always conclude with Dharma
Transmission. For any number of reasons, novices may transition back to an exclusively lay life,
leaving training altogether.

CENTRALITY OF THE TEACHER-STUDENT RELATIONSHIP


The greatest resource of all for the novice is her or his own teacher. It is the teacher who
models the life of a Soto priest to which the novice aspires, and it is the teacher who teaches by
example, who chooses the particular path of training for an individual novice and who watches
over and guides that training. Our tradition rightly emphasizes mind-to-mind transmission and
the bond between teacher and student. It is the teacher, and the teacher alone, who will decide
if and when the novice is ready to assume the responsibilities of Dharma Transmission.
However, in all Soto Zen as in our Lineage, the teacher-student relationship need not be an
exclusive or possessive relationship between one student and one teacher. It is traditional in
Japan, for instance, for a novice to have 3 or 4 teachers – for novice ordination, for the study of
particular texts and other skills, and for Dharma Transmission. Each is vital to the student’s
development. In truth, we have infinite teachers.

CHARACTERISTICS AND SKILLS OF THE IDEAL SOTO ZEN PRIEST

A fully formed Soto Zen priest will exhibit the characteristics and skills necessary to fulfill the
responsibilities of Zen clergy. These attributes are developed through working over time within
four areas:

(1) Carrying the Tradition. (2) Personal Conduct, (3) Self-Understanding, (4)
Knowledge of Source Texts

The foregoing attributes, and the suggested methods for their development, will be discussied in
the following sections. Developing the above attributes means a lifetime of training for a Soto
Zen clergy member, which includes pre-ordination and post-ordination training and continues
endlessly after Dharma Transmission. It is further understood that not all attributes will be
completely mastered and that training for an individual committed to manifesting the Dharma will
continue to take place over a lifetime.

8
I - THE IMPORTANCE OF CARRYING THE TRADITION
The phrase “carrying the tradition” describes the commitment of a priest to bring into the present
the deep tradition of Dharma practice that comes to us through the lives of the thousands of Soto
priests who have preceded us. The most important commitment of a Soto Zen priest is to embody
the Buddha way as expressed within the tradition of Dôgen’s Zen. In the meditation hall and in all
other areas of practice, this is done through the body-mind – through zazen, ritual practice, work
practice, and all other practice activities.

A priest should also be able to take care of the practice place, garments, objects and implements,
perform appropriate ceremonies and rituals common to our Dharma lineage and often called for,
adapt or develop new ceremonies and practice forms when needed, and instruct others in key
aspects of Soto Zen practice. Priest training should also enable an individual to give dharma talks
when authorized to do so, and, for fully transmitted priests, to conduct private interviews
(dokusan) and engage in both informal and formal pastoral counseling. Also, a Soto Zen priest
should be able to nurture Sangha and perform community outreach and other activities of benefit
to society and furthering the Dharma.

The Soto Zen priest must be firmly grounded in his or her tradition in order to adequately transmit
to others the essence of the practice and teaching. To carry the Soto tradition means not mere
surface behavior. It requires personal investment in traditional gestures and practices that carry
deep meaning because one embodies each one thoroughly. It is activity deeply rooted in
thousands of years of spiritual practice, study, and understanding. Our tradition has been
transmitted through the monastic containers of China and Japan. Therefore it is important that,
during a novice’s training, he or she spend adequate time in a monastic setting that employs
traditional Soto forms so that the same can be understood and learned to a sound degree.

That being said, it is the particular flavor and emphasis of our Lineage that the hard borders
between lay and ordained practice must soften and, sometimes, fully fall. Our emphasis on
practice and training is not primarily something to be held and kept behind monastery walls but,
instead, is to be realized in our homes, in our families, offices, other work places and social
responsibilities. Our focus remains ever on the undertaking of Zazen, and the embodying of the
principles of Zazen throughout all our life, and not on the performance of rituals and ceremony as
a central practice. Yet ritual and ceremony are often the deeply rooted symbolic physical
manifestations of teachings and Buddhist philosophy. In Soto Zen Buddhism, they can play a vital
role in embodying the Way and thereby transmitting the Dharma. They should not be too easily
changed, rejected, deemphasized or ignored without profound understanding of the weight of
doing so, founded upon having first made study of the tradition, its history and place in Soto Zen
Buddhism. To this end, students should make the effort to acquire, as is possible and with careful
attention to detail and skill, training and mastery of traditional practices, rituals and ceremonies
without regard to whether, in later years, they will or will not each have a place in one’s particular
expression of the Soto Zen tradition.

9
COMPONENTS OF THE SOTO ZEN TRADITION TO BE CARRIED ON:

ZAZEN: The heart and core of our tradition is Shikantaza, whereby practice and enlightenment
are one. The single most important task for a Soto Zen priest is to carry on this Shikantaza Zazen.
Here, Zazen means, without neglect to either view, both ‘seated Zazen’ and ‘Zazen’ in its wider
meaning as expressed in all our daily activities. Neither meaning of “Zazen” can be neglected. It
is the task of a mature priest is to emphasize and teach this.

DHARMA UNDERSTANDING: For the Soto Zen novice, studying the self in Zazen is
supported and refined through studying with a teacher and studying the words of the Ancestors,
particularly Dôgen-zenji. In order to carry the tradition, thorough understanding of and
familiarity with the source texts of the tradition (i.e., Shôbôgenzô, Eihei shingi and Eihei koroku
among many others) is vital. The purpose of such study is not to clog the priest’s head with
knowledge. Instead, the mature priest employs the study of the Buddhadharma to actualize the
following statement of Dogen-zenji from Bendowa: “The endeavor to negotiate the Way, as I
teach now, consists in discerning all things in view of enlightenment, and putting such a unitive
awareness into practice in the midst of the revaluated world.”

CEREMONY AND RITUAL: Our focus, in this Lineage and Sangha, remains ever on the
undertaking of Zazen, and the embodying of the principles of Zazen throughout all our lives, and
not on the performance of rituals and ceremony for their own sake. That being said, one must not
too easily change, reject, deemphasize or ignore tradition without first achieving profound
understanding of the weight of doing so, founded upon having first made study of the tradition, its
history and place in Soto Zen. Furthermore, in the role of clergy and minister, some performance
of ceremony and ritual will always be required at certain life moments and in appropriate settings.
All activities are ‘Zazen’ when undertaken as such. Thus, carrying the tradition requires some
firm mastery of ceremony and ritual, and necessary familiarity and understanding of the
traditional Soto Zen liturgy as contained in the Soto School Scriptures for Daily Services and
Practice (Sōtōshū nikka gongyō seiten) and Standards for Soto School Practice (Sōtōshū gyōji
kihan). When appreciated in their most subtle aspect, and when appropriate to a moment of life,
ceremony and ritual as liturgy express the true meaning of the Buddhas and Ancestors.

SERVICE: The mature priest carries the Soto Zen tradition with the Mahayana spirit manifesting
generosity, tolerance, and magnanimity by helping others to live in peace and harmony. Because
the suffering of living beings is limitless, the opportunities to serve living beings by giving
material things, fearlessness, and the teaching of Dharma are also without limit. In the middle of
the confused world, without being crushed by despair, the Soto Zen priest stands upright, thus
offering fearlessness and Dharma to all living beings. Though opportunities for service are as
varied as the needs of humanity, our own Sangha will offer a primary opportunity to serve
through even-handedly encouraging the efforts of Sangha members in all areas of practice and
study. Service also includes care for the practice place, including the technology which allows
our Sangha, and other administrative affairs that support the practice. Proper service including
volunteer work in one’s community with those suffering is expected.

10
Desired characteristics and skills as outcomes of training in Carrying the Tradition:

ZAZEN: - has established a steady personal practice


- is able to clearly demonstrate proper procedures to others
- understands and can articulate the unique nature of Shikantaza (wholehearted
“just sitting”)
- understands and can articulate the various other practices which accompany
Zazen such as Kinhin,Bowing, Chanting, common ceremonies, Oryoki, care in the
bath and other daily activities, Samu and countless other like accompanying
practices further expressing Zazen.

METHODS:

• Daily sittings of Shikantaza Zazen, as well as regular attendance at longer Zazenkai


and at least one annual Sesshin organized by others
• A closed, private section of the Forum will be established exclusively for
communication between Sangha teachers and novices, and each will engage in
regular Dokusan as necessary and appropriate
• Organizing and continuing a local sitting group in one’s community
• Frequent comments and postings to our Forum correctly articulating and guiding
others in the sitting of Shikantaza Zazen, as well as the meaning and methods of
other accompanying practices such as Kinhin, Bowing, Chanting, Oryoki and the like
• Sewing the O-kesa, Zagu, Rakusu and learning the ways of their proper care
• Memorization and incorporation in daily life of meal, bath and other Gatha
• If possible, attendance at all or a major part of an ‘International Ango’ for the
concentrated training of Western priest such as that held at Shogoji in Japan
(http://shogoji.com/Ango%20explanation.html) or other location.

DHARMA UNDERSTANDING:
- is able to clearly express the Buddhadharma via dharma talks, dokusan, public
speaking, and writing
- pays attention to the immediate context of communication and truly listens to
what is being said
- does not pretend to have answers when not, but makes suggestions for
exploration

METHODS:

• Expression of the Dharma in writings and interactions with others on our Forum, as
well as other writings.
• When appropriate, the opportunity to present Dharma Talks (often online)
• Taking outside courses in skills such as public speaking, creative writing, ‘deep
listening’, ‘non-violent communication’ and the like

11
CEREMONY AND RITUAL:
- appreciates the spiritual meaning of ritual and ceremony
- is familiar generally with the proper use of ritual implements, e.g. mokugyo,
kaishaku (clappers), bells, incense, zagu, and kotsu (stick)
- is, to the degree necessary to his/her activities as a Soto Zen teacher, experienced
in the Soto style of chanting sutras
- is, to the degree necessary to his/her activities as a Soto Zen teacher, familiar
with and able to perform in ceremony roles: doshi, ino, doan, jikido, jisha, fukudo
- is skilled in proper procedures for cooking, serving, eating, and chanting during
Oryoki meals
- is able, to the degree necessary to his/her activities as a Soto Zen teacher, to
officiate at not only daily services, but also specialized ceremonies such as
weddings, funerals and lay precept ceremonies
- when necessary, can adapt or construct ceremonies for special occasion
- can give clear instruction to others in ceremonial functions

METHODS:

• Detailed study and memorization (where appropriate) of the Soto School Scriptures
for Daily Services and Practice (Sōtōshū nikka gongyō seiten) and Standards for Soto
School Practice (Sōtōshū gyōji kihan)
• Seeking out lessons and instruction from senior priests, both within and outside our
Sangha, who are experienced in such rituals and practices
• Some limited study of the structure and meaning of Chinese and Japanese language
and characters
• Attendance at Zazenkai and at least one annual Sesshin organized by others where
such ceremonies and other rituals are daily conducted
• Close study of videos available online and from various sources of Japanese and
Western priests engaged in various ceremonies and rituals
• A short period of study and learning of Oryoki in method and philosophy, as well as
attendance at at least one Sesshin in which rigorous, traditional Oryoki is practiced
• Visits to a variety of Soto Zen centers and temples to build understanding of the
variety of practices and their variations in interpretation
• When appropriate, the leading of various Sangha ceremonies and Zazenkai online
• If possible, attendance at all or a major part of an ‘International Ango’ for the
concentrated training of Western priest such as that held at Shogoji in Japan
(http://shogoji.com/Ango%20explanation.html) or other location.

SERVICE - NURTURING SANGHA:


- approachable and available to Sangha members
- listens well and with compassion and loving kindness
- participates in the work of maintaining the facilities of the Sangha and carrying
out sangha activities when asked

12
- supports Sangha members in their practice, and in taking increased responsibility
for their own practice
- encourages positive, peaceful relationships among Sangha members
- does not play favorites or misuse one’s position in the Sangha
- has a sense of humor about one’s own limitations
- makes the practice central, not one’s own ego needs
- maintains confidentiality (this is absolutely vital as a member of the clergy)
- knows where the boundary exists between practice or dharma questions and
personal emotional problems, and knows how not to cross it.
- knows how to refer and guide members to outside medical, psychological,
counseling, addiction, legal or other resources when appropriate
- treats every aspect of the practice place with care and respect, encourages others
to do likewise
- is willing to undertake necessary tasks for the financial and physical maintenance
of the practice place
- keeps an eye on what may be needed or needs to be replenished, and is always
willing to volunteer even when not asked.
- knows proper set up for the zendo, e.g.: altar, flowers, cushions

METHODS:

• Proper and helpful conduct through our Forum and interaction with others
• Proper and helpful conduct and dedication to organizing and mainiaing a local
sitting group, and supporting its members in practice
• Personal effort to develop the qualities described throughout one’s life
• Regular volunteer activities to support and aid our Sangha, both solicited and
unsolicited
• Study and practice of the duties and responsibilities of ‘confidentiality’ for clergy
• Undertaking available courses for Buddhists and others in chaplaincy, dealing with
mental health issues in Sangha members, identifying and dealing with crises
situations in the lives of Sangha members, addiction treatment and the like
• Undertaking proper care of a practice place and its objects at home and/or other
location
• Commitment, as necessary and in accordance with one’s financial abilities, to employ
one’s own financial resources generously for one’s activities as Buddhist clergy
• Attendance at Zazenkai and at least one annual Sesshin or Ango organized by others
where one can observe and participate in various practice positions

13
SERVICE - COMMUNITY:
- may organize and manage a local sitting group
- engages in weekly, ‘hands on’ volunteer activities in his/her community helping
to feed the poor, nurse the sick, comfort the suffering.

- is available on a reasonable basis for public talks, seminars, discussion groups


- may participate in interfaith activities
- is responsive to community’s social needs
- is comfortable teaching in non-traditional settings such as prisons, schools, rehab
groups etc.
METHODS:

• Organizing and maintaining a local sitting group


• Unless there are extreme or unusual circumstances preventing doing so, engaging in
weekly, ‘hands on’ volunteer activities in his/her community helping to feed the poor,
nurse the sick and dying (hospice work is strongly encouraged), comforting the
suffering
• Frequent participation in community events, blogging and discussions representing
and presenting Zen Buddhism to the general public
• Is active and inventive in creating at one’s own initiative events, themes, activities,
discussions and projects which pull the Sangha community together, stimulate
bonding, learning, mutual support and communication
• Examination of life roles within the priesthood other than or in addition to leading a
sangha, i.e chaplaincy, prison ministry, social activism

Additionally, we note the importance of:

SEWING RAKUSU, OKESA and ZAGU


The individual hand sewing of these garments is at the experiential heart of our practice,
embodying:

- commitment
- patience
- taking great care
- ability to follow guidance of others
- humility in the face of the challenges posed
- willingness to make public witness to one’s devotion to the Dharma
- identification with the ancient stream of Soto Zen

METHODS:
• Sewing practice under the guidance of Rev. Taigu

14
MONASTIC PRACTICE, including Sesshin
- practice of commitment
- letting go of ego-self
- learning to follow a strict schedule and function well in a group
- steady practice of zazen
- ability to perform ceremony and ritual
- reduced reliance on creature comforts
- maturity, responding well to criticism and learning from mistakes
- conducting oneself with dignity, courtesy, patience, humility, tolerance and good humor
- awareness of personal habits, tendencies and biases
- ability to show restraint
- devotion to the continual unfolding of wisdom and compassion
- grounding in the unique approach of Soto Zen

METHODS:
• Attendance at Sesshin and Ango, if not longer monastic practice, in Japan and/or the
West, is strongly encouraged.

WORK & FAMILY PRACTICE


In our Lineage and Sangha particularly, family, job and daily life are our temple, our monastery,
our practice place. Spiritual practice and learning does not function on an isolated mountaintop,
but must translate into the sacred activity of living and working “in the marketplace.” There shall
be no separation between such places and times and the remainder of training, and all moments of
daily life shall be considered an opportunity for practice and learning.

15
II - THE IMPORTANCE OF PERSONAL CONDUCT
A Soto Zen priest aims to manifest the Bodhisattva ideal and way of life, behaving selflessly not
only in personal relationships, but also in every aspect of life. Personal Conduct is a manifestation
of the root of the enlightened mind, empty of personal biases and desires, balanced and ready for
whatever comes. The characteristics of Personal Conduct reflect the mind of integrity that creates
deep and trusting relationships and puts people at ease. These attributes encourage and inspire
others to continue practice and to discover their own wisdom and compassion.

A Soto Zen priest should conduct himself or herself ethically in accordance with the Sixteen
Bodhisattva Precepts. He or she should also show the proper respect for seniors, juniors, and
peers, for the O-kesa, and for the role of a priest and minister. He or she should be able to respond
positively to criticism, to practice forgiveness, to learn from mistakes, to accept praise and blame
without losing balance, to teach by example, and to conduct himself or herself with dignity,
courtesy, patience, humility, tolerance, and good humor in everyday life. Also, a Soto Zen priest
should maintain constancy, the ability to fulfill commitments over time, and be able to provide
leadership with integrity.

COMPONENTS OF PERSONAL CONDUCT:

MATURITY is the ability to respond positively to criticism, practice forgiveness, learn from
others and conduct oneself with dignity, courtesy, patience, humility, tolerance, and good humor.
These are the attributes of an individual free of a demanding or fearful ego, and are manifestations
of a generous and giving mind oriented towards others rather than towards oneself. Such
attributes enable a priest to avoid taking things personally and acting defensively, attitudes that
are corrosive to the Way-seeking mind. A priest who remains caught in the tangle of delusions is
thereby hampered from helping others to disentangle from their own, so these attributes are
fundamental requirements of a fully matured Zen minister who aspires to lead people in spiritual
practice with dignity, humility, and humor.

BEHAVING ETHICALLY in accordance with the Sixteen Bodhisattva Precepts is the


foundation for honesty in relationships, for reverence for all life, for not harming, and for
nurturing and taking care of all beings. Adhering to these ethical guidelines is essential for living
in peace and harmony and acknowledging the interdependent nature of all life. Also, a priest is
frequently entrusted with confidential information, and honoring confidentiality is vital to the role
of clergy. A priest must be worthy of trust.

TEACHING BY EXAMPLE is the most honest and potent way to teach. Because people learn
most completely from what they witness and observe, a priest must be able express the precepts
visibly in his or her life.

16
MAINTAINING CONSTANCY is essential not only in Zen Buddhist practice, but also in a
priest’s general life. It means keeping commitments and remaining accountable, not skimming
surfaces or professing dedication and then abandoning a project. Maintaining constancy also
means to support students through struggles that put a strain on one's relationship with them. It
also means not to make promises lightly.

Desired characteristics and skills as outcomes of training in Personal Conduct:

MATURITY
- maintains composure, does not react with anger when treated unfairly or
confronted by a negative or threatening attitude
- does not react angrily to others’ mistakes
- is not callous or dismissive of his or her own mistakes
- encourages feedback
- performs tasks with attention and care
- maintains composure
- shows respect for others in personal relationships
- does not attempt to “win” or be in control
- does not insist on others being perfect
- demonstrates humility rather than pride
- does not display annoyance or defensiveness

METHODS:

• General conduct and self-reflection in one’s personal life and practice


• Courses in anger management, ‘non-violent communication’, conflict resolution,
‘deep listening’ and the like

BEHAVING ETHICALLY
- uses the Sixteen Bodhisattva Precepts as standard for behavior
- is honest in relationships, does not mislead
- seeks to create no harm; does not betray or abuse others
- does not take advantage of others for personal benefit
- maintains confidences
- is accountable for commitments and actions

METHODS:

• Deep study of the Precepts, their meaning and putting each into practice in own life
• Journaling, blogging and honest personal reflection on daily ethical dilemnas

17
TEACHING BY EXAMPLE
- actions are in accordance with words, i.e. “practicing what you preach”
- exhibits care for others, for the practice and for the practice place
- always makes the best effort
- demonstrates leadership, is willing to point the way

METHODS:

• To be demonstrated in ordinary life and practice

MAINTAINING CONSTANCY
- is willing to make commitments
- sees a task through to the end despite difficulties
- is accountable and fulfills promises
- does not make up excuses

METHODS:

• To be demonstrated in ordinary life and practice

18
III - THE IMPORTANCE OF SELF-UNDERSTANDING
Self-understanding is a necessary pre-requisite for fulfilling the role of a Soto Zen Priest.
Selflessness derives from recognizing in what ways one is not selfless and then cultivating the
willingness to work on letting go of such tendencies. Recognizing, accepting, and refining
personal qualities – both those that are admirable and those that require attention – will enable the
novice to perceive the needs of others and then to conduct personal interviews, perform pastoral
counseling and nurture sangha. In contrast, by failing to develop critical thinking or perceive and
accept self-centered needs, well-intentioned and motivated people can become driven by ambition
and the pursuit of recognition and approval. The result can be manipulation, betrayal, or abuse of
others. Seeing into the problems that arise out of concerns of the personal, small self is the
ongoing task of the Zen Buddhist practitioner and the Soto Zen priest in particular.

A Soto Zen priest and minister should be aware of his or her personal biases and beliefs as well as
karmic habits and reactive tendencies. He or she should be able to show restraint and not act them
out. A Soto Zen priest should also be cognizant of his or her own strengths and weaknesses and
should be willing to devote himself or herself to the continual unfolding and expression of
wisdom and compassion.

COMPONENTS OF SELF-UNDERSTANDING:

CULTIVATING AWARENESS OF HABITS, TENDENCIES, BIASES as well as self-


oriented motives, is the basis for developing critical thinking, overcoming delusions and seeing
reality without distortion. This is the foundation of honesty.

WILLINGNESS TO SHOW RESTRAINT: Without this, awareness of personal tendencies


will be of little value. Over time, the novice priest will develop the ability to let go of the strong
pull of desires, for this is the primary work of a realized priest. If this is accomplished,
bodhisattva qualities such as the Six Paramitas can emerge without blemish.

COGNIZANCE OF STRENGTHS AND WEAKNESSES: Through training, the novice will


learn not to allow habits, prejudices, and emotional responses to deflect him or her from the path,
particularly when these responses may injure others or may encourage them to misunderstand
such actions as valid expressions of practice. The novice will learn to know what personal
characteristics and skills can be put to good use and which ones need to be improved to make
them more valuable. This process is essential when walking the path of wisdom and compassion.
Learning to stress strengths and be mindful of weaknesses, the novice will expand his or her
capacity to understand and express the practice.

DEVOTION TO A CONTINUAL UNFOLDING OF WISDOM AND COMPASSION will


require ongoing self-examination as the novice endeavors to stay on the bodhisattva path and to
manifest Buddhahood. To embrace the ideal of increasing wisdom and compassion leads to a
constant awareness of personal characteristics and behavior. Wisdom and compassion are both

19
necessary to express the inherent buddha nature, just as both palms come together to form gassho.

Desired characteristics and skills as outcomes of training in Self-Understanding:

CULTIVATING AWARENESS OF HABITS, TENDENCIES, BIASES


- displays a “Letting Go” attitude
- exhibits lack of ambition for personal gain
- has a positive approach to problems that minimizes personal biases
- learns to engage in self-reflection
- learns to feel empathy and patience with the shortcomings of others
- is open to new ideas
- demonstrates humility and asks for patience or aid when working in an area of
weakness
- able to lead, demonstrating confidence without pride
- gives clear instructions for performing tasks without being solely wedded to
one’s approach
- does not mask insecurity by over-reliance on “perfect form”

METHODS:

• To be demonstrated in ordinary life and practice


• Writings, blogging and interaction with others in our Sangha manifesting such
qualities

WILLINGNESS TO SHOW RESTRAINT


- exhibits composure and equanimity
- is able to take a wide view, with a sense of connection to the whole
- is reflective, rather than reactive, in words and actions
- accepts direction readily, considers suggestions without resistance
- neither promotes nor deprecates self
- promotes ideas that benefit others, not merely self
- can develop ideas that support long term goals, not just immediate concerns
- lacks stubbornness, does not hold others back

METHODS:

• To be demonstrated in ordinary life and practice


• Writings, blogging and interaction with others in our Sangha manifesting such
qualities

20
COGNIZANCE OF STRENGTHS AND WEAKNESSES
- is able to lead when leadership is called for, follow when following is called for,
can both sit down and shut up and stand up and speak out.
- is honest regarding skills and abilities
- has realistic expectations of self, does not jeopardize success of activities by
overreaching one’s capabilities
- learns from others
- is willing to train and practice in areas needing improvement

METHODS:

• To be demonstrated in ordinary life and practice


• Writings, blogging and interaction with others in our Sangha manifesting such
qualities

DEVOTION TO THE CONTINUAL UNFOLDING OF WISDOM AND COMPASSION


- is dedicated to spiritual practice, such as daily zazen and sesshin
- exhibits selflessness
- is sensitive to the suffering of others
- listens carefully, does not judge
- takes Dôgen’s Hachi-dainingaku (Eight Truths of Great Beings) as a model: to
have small desire, to know satisfaction, to enjoy tranquility, to practice diligence,
to not lose mindfulness, to practice the balanced state of dhyana, to practice
wisdom, to not engage in idle discussion.
- is willing to change one’s mind about judgments, opinions or previous responses
to others
- shows respect for the Sutras and Zen classics

METHODS:

• To be demonstrated in ordinary life and practice


• Writings, blogging and interaction with others in our Sangha manifesting such
qualities

21
IV - THE IMPORTANCE OF KNOWLEDGE OF SOURCE TEXTS
The novice needs to become informed sufficiently to reliably express understanding of both
general Buddhist and Zen Buddhist literature, history, theory and practice. Just as Zazen is
ongoing lifelong practice, just so study of the literature is an ongoing commitment, thus the direct
experience of Zazen both informs, and is informed by, a conceptual understanding drawn from
the literature. The novice priest’s growing capacity to communicate and explain the principal
elements of Buddhism and Zen will expand understanding and encourage study on the part of
both committed Zen students and the wider community. Also, a Soto Zen priest must be well
grounded in the literature in order to give effective dharma talks and to demonstrate the relevance
of practice to everyday life.

It is said that our Way is ‘a special transmission outside the scriptures, not dependent on words
and letters’; yet one must know our traditions and writings well in order to see through and
express through. A Soto Zen priest should exhibit an understanding of both general Buddhist and
Zen Buddhist literature, history, theory, and practice, and be able to communicate this
understanding to others. He or she should also exhibit grounding in the teachings and practices
unique to Soto Zen Buddhism and the practices and perspectives particular to the priest’s own
Dharma lineage

COMPONENTS OF THE STUDY OF SOURCE TEXTS:

UNDERSTANDING OF BOTH BASIC BUDDHIST & ZEN BUDDHIST LITERATURE:


Study of the actual texts that have come down to us through thousands of years can serve as an
antidote to misunderstandings about the practice based upon personal or cultural bias. Study can
also be invaluable in creating a commonality of terminology, metaphor and interpretation of
personal experience that deepens communication and a sense of community.

THE CAPACITY FOR COMMUNICATING WELL is of primary importance in effectively


passing on the teachings, transmitting one’s own understanding and inspiring reflection in others.
To have a depth of understanding that will enable one to give dharma talks, make public
presentations and communicate effectively within dokusan, one must be well grounded in the
necessary history, literature and philosophy.

THE ABILITY TO TRANSMIT THE SOTO TRADITION requires a solid grounding in


Buddhist thought including early Buddhism, Mahayana Buddhism, Chinese Zen and the Soto Zen
lineage refined by Dôgen, Keizan and their successors. Out of respect for our own teachers, it is
also appropriate that we learn and carry on the practices and teachings particular to our Dharma
Lineage.

22
Desired characteristics and skills as outcomes of training in the study of source texts:

EXHIBITING UNDERSTANDING OF GENERAL BUDDHIST & ZEN BUDDHIST


LITERATURE
- is comfortable expressing understanding of the literature through discussions,
lectures, writings, and answering questions
- has learned how to relate Buddhist and Zen teachings and principles to those of
other religions and belief systems
- is invited as guest speaker by institutions other than own sangha, both Buddhist
and non-Buddhist
- written work is published outside of own sangha
- has the respect of Soto Zen teachers within and without own sangha
- is easily understood and communicates well in general
- engages the listener and reader in presentation of ideas
- speaks and writes with clarity; and is well-organized
- is able to couch ideas in terms that will reach a particular audience, yet without
“talking down.”
- has the ability to transmit the Soto tradition
- is well-grounded in the writings of Soto Zen teachers, and most especially Master
Dôgen
- is familiar with practices of the Soto school and of our Lineage

METHODS:

• To be demonstrated in comments and writings in our Forum, blogging, published


writings, talks and the like manifesting such qualities
• Open minded, non-judgmental study of other religions and philosophies, both within
and without Buddhist schools, via both academic study and real life interactions
• Academic study of Buddhism, including on-line Buddhist courses
• Completion, slowly and carefully, of reading and study of a significant portion of the
following Sutras and classics, scholarly works and modern writings. However, study
is truly a lifetime pursuit, and a matter of piercing deeply as much as reading widely

23
BUDDHIST STUDIES

GENERAL WORKS

• Buddhist Philosophy -- A Historical Analysis, David J. Kalupahana


• The Essentials of Buddhist Philosophy, Junjiro Takakusu
• Buddhism: Its Essence and Development, Edward Conze
• Buddhist Thought in India, Edward Conze
• Mahayana Buddhism, The Doctrinal Foundations, Paul Williams
• What the Buddha Taught, Rahula Walpola
• Heartwood of the Bodhi Tree – The Buddha’s Teaching on Voidness, Buddhadasa
Bhikkhu
• Causality, the Central Philosophy of Buddhism, David Kalupahana
• Buddhism: A Modern Perspective, Charles H. Prebish
• A Concise History of Buddhism, Andrew Skilton
• Basic Buddhist Concepts, Kogen Mizuno
• The Beginnings of Buddhism, Kogen Mizuno
• A History of Indian Buddhism, Hirakawa Akira, trans. Paul Groner
• Unmasking Buddhism, Bernard Faure
• Buddhist Thought, Paul Williams
• Zen and the Brain, Dr. James Austin
• The Experience of Samadhi, Richard Shankman

LIFE OF THE BUDDHA

Each of the following biographies offers its own perspective:

• The Life of the Buddha, H. Saddhatissa


• The Life of the Buddha, Bikkhu Nanamoli
• The Way of Siddhartha, David Kalupahana
• Old Path; White Clouds, Thich Nhat Hanh
• The Buddha, Michael Carrithers
• The Beginnings of Buddhism, Kogen Mizuno
• Buddha, Karen Armstrong

EARLY TEACHING

• Dhammapada, various translations

From the Sutra Pitaka – Pali Canon

• The Short Discourses of the Buddha – Anguttara Nikaya, Pali Text Society.Very
24
short works; not so valuable for extensive study.
• The Connected Discourses of the Buddha – Samyutta Nikaya, Valuable shorter
works; contains material on similar subjects gathered in groups.
• The Middle Length Discourses of the Buddha -- Majjhima Nikaya

Some interesting Suttas to study in the foregoing:

• Vatthupama Sutta (the Simile of the Cloth)


• Sammaditthi Sutta
• Satipatthana Sutta (The Foundations of Mindfulness – Thich Nhat Hanh’s
commentary on this Sutra, Transformation and Healing is recommended)
• Culasihanada Sutta (The Shorter Discourse on the Lions’s Roar)
• Mahasihanada Sutta (The Greater Discourse on the Lion’s Roar)
• Cetokhila Sutta (The Wilderness in the Heart)
• Kandaraka Sutta
• Sekha Sutta
• Potaliya Sutta
• Ambalatthikarahulovada Sutta (Advice to Rahula)
• Culamalunkya Sutta (The Shorter Discourse to Malunkyaputta)
• Tevijjavacchagota Sutta
• Ratthapala Sutta
• Angulimala Sutta
• Pancattaya Sutta
• Samagama Sutta
• Culapunnama Sutta
• Anapanasati Sutta (Mindfulness of Breathing)
• Mahasunnata Sutta
• Culkammavibhanga Sutta (The Shorter Exposition of Action)
• Mahakammavibhanga Sutta (The Greater Exposition of Action)
• Anathapindikovada Sutta (Advice to Anathapindika)

• The Long Discourses of the Buddha -- Digha Nikaya, Wisdom Publications.

Some interesting Suttas to study in the foregoing:

• Brahmajala Sutta: The Supreme Net (What the Teaching is Not)


• Potthapada Sutta (States of Consciousness)
• Lohicca Sutta (Good and Bad Teachers)
• Mahanidana Sutta (The Great Discourse on Origination)
• Mahaparinibbana Sutta (the Buddha’s Last Days)
• Mahasatipatthana Sutta (The Greater Discourse on the Foundations of Mindfulness
• Udumbarika-Sihanada Sutta
• Agganna Sutta (On Knowledge of Beginnings)
• Lakkhana Sutta (The Marks of a Great Man)
• Sigalaka Sutta (Advice to Lay People)
25
VINAYA PITAKA – Rules for Monks and Nuns

• Book of the Discipline, Pali Text Society (Six Volumes). Random reading in the
Vinaya provides valuable insight into how Buddha shaped the sangha and responded
to day-to-day situations.

ABHIDHARMA

The General Sources listed below all provide good information on Buddhist Psychology
from a variety of perspectives. However, systematic study of either Sanskrit or Pali
Abhidharma (as presented in either the Abhidharmakosa-bhasyam or the Abhidamma) is
most productive under the guidance of a qualified teacher.

Sanskrit
• Abhidharmakosabhasyam, Vasubhandhu, trans. from Sanskrit to French by Louis
De La Vallee Poussin, English trans. by Leo M. Pruden, 4 vols,
• “A Map of Consciousness, the 75 Dharmas of the Sarvastivadins,” Gesar
• Analytical Study of the Abhidharmakosa, Sukomat Chaudhuri, Motilal Banarsidass

Pali
• Abhidamma, 7 vols, Pali Text Society
• Abhidhammattha-Sangaha (A Manual of Abhidhamma), Anuruddha, trans. Narada
• The Path of Purification (Visuddhimagga), Buddhaghosa, Buddhist Publication
Society

General Sources
• Philosophy and Psychology in the Abhidharma, Herbert Guenther
• The Psychological Attitudes of Early Buddhist Philosophy, Lama Govinda,
• The Art of Happiness, Teachings of Buddhist Psychology, Mirko Fryba
• The Principles of Buddhist Psychology, David Kalupahana
• The Psychology and Philosophy of Buddhism: an Introduction to the Abhidharma,
W. F. Jayasuriya
• Mind in Buddhist Psychology, Herbert Guenther and Leslie Kawamura
• Meditative States in Tibetan Buddhism, Lati Rinpochay

PRAJNA PARAMITA

• The Perfection of Wisdom in 8,000 Lines, trans. Edward Conze


• Heart Sutra, trans. Soto Zen Translation Committee
• Heart of Wisdom, Geshe Kelsang Gyatso
• Heart of Understanding, Thich Nhat Hanhs
• Heart Sutra Explained, Donald Lopez, Jr
26
• Heart Sutra, Ancient Buddhist Wisdom in the Light of Quantum Reality, Mu Soeng
Sunim
• Maha Prajna Paramita Hridaya Sutra, Gyomay M. Kubose
• The Diamond Sutra, trans. and commentary, Mu Soeng
• Diamond Sutra, trans. Thich Nhat Hanh, Annabel Laity, and Anh Huong Nguyen
• Diamond That Cuts Through Illusion, Thich Nhat Hanh
• Buddhist Wisdom Books, Edward Conze
• “The Diamond Sutra.” In The Diamond Sutra and the Sutra of Hui-neng. Trans by
A.F. Price and Wong Mou-lam.

MADHYAMAKA

• The Fundamental Wisdom of the Middle Way – Nagarjuna’s


Mulamadhyamakakarika, trans and commentary by Jay Garfield
• The Philosophy of the Middle Way, (Includes a translation of and commentary on
the Mulamadhyamakakarika), David Kalupahana
• Lucid Exposition of the Middle Way: The Essential Chapters from the
Prasannapada of Candrakirti (The Prasannapada is Candrakirti’s Commentary on
the Mulamadhyamakakarika), trans. Mervyn Sprung
• Early Madhyamaka in India and China, Richard Robinson
• The Foundational Standpoint of Madhyamaka Philosophy, Gadjin Nagao
• Heartwood of the Bodhi Tree, The Buddha’s Teachings on Voidness, Buddhadasa
Bikkhu

YOGACARA

• Seven Works of Vasubandhu, (Of special importance are the Twenty Verses and the
Thirty Verses), Stephan Anacker
• On Knowing Reality, The Tattvartha Chapter of Asanga’s Bodhisattvabhumi, trans.
with commentary by Janice Dean Willis
• Ocean of Eloquence, Tsong kha pa’s Commentary on the Yogacara Doctrine of
Mind, trans. Gareth Sparham
• Emptiness in the Mind-Only School of Buddhism, Jeffrey Hopkins
• Madhamaka and Yogacara, Gadjin Nagao
• The Yogacara Idealism, Ashok Kumar Chatterjee

TATHAGATAGARBHA
• The Awakening of Faith, trans. Y. Hakeda
• Pruning the Bodhi Tree, Hubbard & Swanson

HUA-YEN
• The Buddhist Teaching of Totality: the Philosophy of Hwa-yen Buddhism, Garma C.
27
C. Chang
• Hua-Yen Buddhism, Francis Cook

MAHAYANA SUTRAS

• Lotus Sutra, trans. Burton Watson


• Lotus Sutra, trans. Gene Reeves
• Buddhism for Today, A Modern Interpretation of the Threefold Lotus Sutra, Nikkyo
Niwano
• Vimalakirti-Nirdesa Sutra, trans. Robert Thurman
• Vimalakirti Sutra, trans. Burton Watson
• The Awakening of Faith, Ashvaghosa, trans. Yoshito S. Hakeda
• The Way of the Bodhisattva (Bodhicaryavatara), Shantideva, trans. Padmakara
Translation Group
• The Flower Ornament Scripture (Avatamsaka Sutra), trans. Thomas Cleary
• Entry Into the Inconceivable, Thomas Cleary
• The Lankavatara Sutra, Trans, D.T. Suzuki
• The Surangama Sutra with Commentary by the Venerable Master Hsuan Hua
• Gandarvyuha Sutra (Entry Into the Realm of Reality), trans. Thomas Cleary
• Samdhinirmocana Sutra, trans. John Powers

CHAN/ZEN STUDIES

Early Chinese Buddhism and Zen

• Buddhism in China: A Historical Survey. Ch’en, Kenneth


• Traditions of Meditation in Chinese Buddhism, Peter Gregory
• Zen’s Chinese Heritage: The Masters and their Teachings, Andy Ferguson
• Seeing through Zen: Encounter, Transformation, and Genealogy in Chinese Chan
Buddhism, John R. McRae
• How Zen Became Zen: The Dispute over Enlightenment and the Formation of Chan
Buddhism in Song-Dynasty China, Morten Schlütter
• Fathering Your Father, The Zen of Fabrication in Tang Buddhism, Alan Cole
• Zen Buddhism: A History—India and China. Heinrich Dumoulin.
• Zen Dawn, trans. J. C. Cleary
• The Zen Teaching of Bodhidharma, trans. Red Pine
• The Bodhidharma Anthology, trans. Jeffrey Broughton
• The Zen Teaching of Huang Po, trans. John Blofeld
• Original Teachings of Ch’an Buddhism, trans. Chang Chung-yuan
• The Platform Sutra of the Sixth Patriarch: The text of the TunHuang Manuscript.
Trans Philip B. Yampolsky
• A Man of Zen: The Recorded Sayings of Layman P’ang, trans. Ruth Sasaki et. al.
28
• Studies in Ch’an and Hua-yen, Gimello, Robert M. and Peter N. Gregory, eds.
• Chan Insights and Oversights, Bernard Faure
• Chan Buddhism in Ritual Context, Bernard Faure

History of Zen and Buddhism in the West

• Zen Master Who?, James Ford


• Luminous Passage: The Practice and Study of Buddhism in America, Charles S.
Prebish
• How the Swans Came to the Lake, Rick Fields
• Shoes Outside the Door: Desire, Devotion, and Excess at San Francisco Zen Center,
Michael Downing
• Sanbôkyôdan Zen and the Way of the New Religions by Robert H. Sharf (available
online)
• Once Born, Twice Born Zen, Conrad Hyers

Western Zen Meets Japanese Zen

• Two Shores of Zen: An American Monk's Japan (Paperback), Jiryu Mark


Rutschman-Byler
• Nine-Headed Dragon River: Zen Journals, Peter Matthiessen
• Thank You and Ok!: An American Zen Failure in Japan, David Chadwick

Koan Collections

• Book of Serenity (Shoyoroku), trans. Thomas Cleary


• The Blue Cliff Record (Hekiganroku), trans. Thomas and J. C. Cleary
• The Gateless Gate (Mumonkan), trans. and with commentary by Robert Aitken
• The Gateless Barrier: Zen Comments on the Mumonkan. Shibayama Zenkei.
• Zen’s Chinese Heritage, The Compendium of the Five Lamps, trans. Andy Ferguson
• The Record of Tung Shan, trans William Powell
• The Zen Koan: Its History and Use in Rinzai Zen by Isshu Miura and Ruth Fuller
Sasaki

Soto Zen – Early Teachings

• Cultivating the Empty Field, The Silent Illumination of Zen Master Hongzhi, trans.
Taigen Daniel Leighton
• Transmission of Light, (by Keizan Jokin), trans. Thomas Cleary
• Timeless Zen, A Soto Zen Anthology, trans. Thomas Cleary

29
Soto Zen – Later History

• Soto Zen in Medieval Japan, William M. Bodiford


• The Other Side of Zen: A Social History of Soto Zen Buddhism in Tokugawa Japan
by Duncan Ryuken Williams
• Dogen Zen (featuring works by Menzan Zuiho)
• Visions of Power: Imagining Medieval Japanese Buddhism, Bernard Faure
• Eat Sleep Sit, Kaoru Nonomura (Diary of a young monk's year of training at Eiheiji
monastery

Soto Zen – Modern Masters

• Zen Mind, Beginner’s Mind, Shunryu Suzuki, Weatherhill


• Not Always So, Shunryu Suzuki
• Branching Streams Flow in the Darkness, Zen Talks on the Sandokai, Shunryu
Suzuki
• Crooked Cucumber, The Life and Zen Teachings of Shunryu Suzuki, David
Chadwick
• Returning to Silence, Dainin Katagiri
• You Have to Say Something, Dainin Katagiri
• Opening the Hand of Thought, Kosho Uchiyama
• Zen Seeds, Reflections of a Female Priest, Shundo Aoyama
• Soto Zen, An Introduction to the Thought of the Serene Reflection Meditation School
of Buddhism, Koho Chisan
• Zen is Eternal Life, Jiyu-Kennett
• Asking About Zen, 108 Answers, Jiho Sargent

Sawaki Lineage
• Living and Dying in Zazen, Arthur Braverman
• The Zen Teaching of “Homeless” Koda, compiled by Kosho Uchiyama

Modern Teachers in Other Zen and Buddhist Traditions


• Start Where You Are. Chödrön, Pema
• The Places that Scare You: A Guide to Fearlessness in Difficult Times, Chödrön,
Pema
• The Three Pillars of Zen: Teaching, Practice, and Enlightenment. Kapleau, Roshi
Philip, ed.
• Taking the Path of Zen. Aitken, Robert.
• Everyday Zen: Love & Work, Charlotte Joko Beck
• A Path with Heart: A Guide Through the Perils and Promises of Spiritual Life, Jack
Kornfield
• Cave of Tigers: Modern Zen Encounters. Loori, John Daido. Weatherhill
• Celebrating Everyday Life: Zen Home Liturgy. Loori, John Daido
• Getting the Buddha Mind. Master Sheng-yen
30
• Faith in Mind: A Guide to Ch’an Practice. Master Sheng-yen
• Cutting Through Spiritual Materialism. Trungpa

ETHICS

• The Mind of Clover, Robert Aitken


• The Heart of Being, John Daido Loori
• The Practice of Perfection, Robert Aitken
• In This Very Life: The Liberation Teachings of the Buddha. U Pandita, Sayadaw
• Engaged Buddhism in the West., Christopher Queen, ed.
• Being Upright, Tenshin Reb Anderson
• Buddhist Ethics, Hammalawa Saddhatissa
• The Red Thread: Buddhist Approaches to Sexuality by, Bernard Faure
• Lust for Enlightenment: Buddhism and Sex, John Stevens
• Zen at War, Daizen Victoria
• The New Social Face of Buddhism: A Call to Action by Ken Jones
• The New Buddhism by David Brazier
• At Hells Gate by Claude Anshin Thomas

NISHIJIMA ROSHI

In English:

• A Heart to Heart Chat on Buddhism with Old Master Gudo, Trans. Jundo Cohen
• To Meet The Real Dragon -- newly revised fourth edition (2009), with J.Bailey
• Master Dogen's Shobogenzo (4 volumes), with Chodo Cross
• Master Dogen's Shinji Shobogenzo (collection of 301 Koan stories)
• How to Practice Zazen -- a download version in English, Spanish, French, Italian or
Czech.

In French:
• Face Au Vrai Dragon

In German:
• Begegnung mit dem wahren Drachen
• Die Schatzkammer der wahren buddhistischen Weisheit
• Meister Dogens SHOBOGENZO (4 volumes)

In Spanish:
• Encontrar El Verdadero Dragon
• Shobogenzo

31
DOGEN STUDIES

Collections

• Shobogenzo (4 vols.), trans. Nishijima and Cross, Windbell Publications


• Dogen’s Pure Standards for the Zen Community (Eihei Shingi), trans. Taigen Daniel
Leighton and Shohaku Okumura
• Moon in a Dewdrop, ed. Kazuaki Tanahashi
• Enlightenment Unfolds, ed. Kazuaki Tanahashi
• Shobogenzo, Zen Essays by Dogen, trans. Thomas Cleary
• Rational Zen. The Mind of Dogen Zenji, trans. Thomas Cleary
• Shobogenzo Zuimonki, Saying of Eihei Dogen Zenji, trans. Shohaku Okumura and
Tom Wright
• How to Raise an Ox, Francis Dojun Cook
• Sounds of Valley Streams, Francis H. Cook

Essential Readings & Dogen Commentaries


• Hokyo-ki (Dogen’s Formative Years in China), Takashi James Kodera
• The Wholehearted Way, trans. of and commentary on Bendowa by Kosho Uchiyama
• From the Zen Kitchen to Enlightenment (Refining Your Life), trans. of and
commentary on Tenzo Kyokun by Kosho Uchiyama
• Dogen’s Manual of Zen Meditation, Carl Bielfeldt
• Dogen Studies, William LaFleur, ed
• Dogen and the Koan Tradition: A Tale of Two Shobogenzo Texts, Steven Heine
• Eihei Dogen: Mystical Realist, Revised, Third Edition, Hee-Jin Kim
• Dogen on Meditation And Thinking: A Reflection on His View of Zen, Hee-Jin Kim
• A Study of Dogen, Masao Abe
• Buddha Nature is Impermanence, Joan Stambaugh
• The Formless Self, Joan Stambaugh
• The Art of Just Sitting, ed. John Daido Loori
• Beyond Thinking, ed. Kazuaki Tanahashi
• Visions of Awakening Space and Time, Dogen and the Lotus Sutra, Taigen Dan
Leighton

Special attention to:


• Genjo Koan (Actualizing the Fundamental Point)
• Raihai Tokuzui (Prostrating and Attaining the Marrow)
• Kannon (Avalokiteshvara)
• Bodaisatta Shisho-ho (The Bodhisattva’s Four Methods of Guidance)
• Gyoji (Continuous Practice)
• Jukai (Receiving the Precepts)
• Kesa-kudoku (The Merit of the Kesa)
• Shukke (Home-leaving)
• Shukke-kudoku (The Merit of Home-leaving)
• Makahannya haramitsu (Great Perfect Wisdom)

32
• Ikka-no-myoju (One Bright Pearl)
• Uji (Being-Time)
• Shoaku Makusa (Do Not Do Anything Evil)
• Bussho (Buddha Nature)
• Zazenshin (Acupuncture Needle of Zazen)
• Zenki (Total Dynamic Working)
• Shoji (Birth and Death)
• Sansui-kyo (Mountains and Waters Sutra)
• Baika (Plum Blossoms)
• Yuibutsu Yobutsu (Only Buddha and Buddha)
• Katto (Twining Vines)
• Menju (Face-to-Face Transmission)
• Shisho (Document of Heritage)

33

Das könnte Ihnen auch gefallen