Beruflich Dokumente
Kultur Dokumente
for
The Guidelines for the Formation of Soto Zen Priests in the West
of
January, 2010
Treeleaf Sangha Guidelines
for
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?
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.
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
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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.
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“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”
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.
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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.
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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.
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
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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.
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.
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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.
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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.
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Desired characteristics and skills as outcomes of training in Carrying the Tradition:
METHODS:
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
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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.
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- 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
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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.
- 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
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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.
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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.
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.
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.
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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.
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:
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
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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:
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:
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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:
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necessary to express the inherent buddha nature, just as both palms come together to form gassho.
METHODS:
METHODS:
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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:
METHODS:
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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
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Desired characteristics and skills as outcomes of training in the study of source texts:
METHODS:
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BUDDHIST STUDIES
GENERAL WORKS
EARLY TEACHING
• The Short Discourses of the Buddha – Anguttara Nikaya, Pali Text Society.Very
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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
• 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
MADHYAMAKA
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.
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C. Chang
• Hua-Yen Buddhism, Francis Cook
MAHAYANA SUTRAS
CHAN/ZEN STUDIES
Koan Collections
• 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
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Soto Zen – Later History
Sawaki Lineage
• Living and Dying in Zazen, Arthur Braverman
• The Zen Teaching of “Homeless” Koda, compiled by Kosho Uchiyama
ETHICS
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
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DOGEN STUDIES
Collections
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• 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)
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