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..

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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

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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”

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.

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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.

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

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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.

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.

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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:

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

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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.

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

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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.

- 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

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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. 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.

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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. 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.

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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.

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

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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: • 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

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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:

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

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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

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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: • 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

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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

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.

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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

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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

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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

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)

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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

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• 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.

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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.

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• 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

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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

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• 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

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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)

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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)