Dear All,
I am very content to make this announcement, on behalf of Taigu and myself, and ask everyone sitting with our Sangha to join in its celebration.
From time to time, after undertaking Zen practice for many years, a person may feel in their heart a certain calling. They may wish to train in our traditions and embody them in order to keep this way alive into the next generation as clergy. They may feel a calling within themselves to live as a servant and minister to the community, to the Sangha and to all living beings.
Traditionally, in India, China, Japan and the other Buddhist countries of Asia, one was expected to leave one’s home and family behind in order to begin the necessary training and practice of an “apprentice”. Thus, the ancient ceremony of ordination in Buddhism became known as Shukke Tokudo, “Leaving Home to Take the Way”. Now, in modern Japan and in the West, one of the great changes in the nature of Buddhist clergy has been that most of us function more as “ministers” than “monks”, with family and children, often with outside jobs as “Right Livelihood” supporting us, while ministering to a community of parishioners. This, in keeping with changes in cultures and society, has done much to bring Buddhism out from behind monastery walls. While, now, we may be living in a monastic setting for periods of weeks or months (and thus can be called “monks” during such times), we then return to the world beyond monastery walls, where these teachings have such relevance for helping people in this ordinary life. Thus, the term “leaving home” has come to have a wider meaning, of “leaving behind” greed, anger, ignorance, the harmful emotions and attachments that fuel so much of this world, in order to find the “True Home” we all share. In such way, we find that Home that can never be left, take to the Way that cannot be taken.
Someone’s undertaking “Shukke Tokudo” is not a “raising up” of their position in the Sangha, it is not an honor or “promotion” into some exalted status, not by any meaning. Far from it, it is a lowering of oneself in offering to the community, much as all of us sometimes deeply bow upon the ground in humility, raising up others and the whole world above our humbled heads.
It is to volunteer and offer oneself as the lowest ‘sailor on the ship’ at the beck and call of the passengers' well-being and needs, a nurse to help clean soiled linens, a brother or sister to sacrifice oneself for a family, a friend offering to help carry a burden. One must be committed primarily to serve and benefit others, and one must not undertake such a road for one’s own benefit, praise or reward.
What is more, the undertaking of “Shukke Tokudo” is not the end of the road of training, not by any meaning. Far from it, it is but the first baby steps. Perhaps, years down the road, the person will find that that they still have the inner calling to continue this path … and, perhaps, years down the road, they may have embodied this Tradition sufficiently to continue it and be certified as full “priest” and a teacher … but there is no guaranty of any of that. For this reason, one undertaking “Home Leaving” is not yet recognized in the Zen world as truly a fully ordained “priest” for many years, and is called an “Unsui”, meaning “clouds and water”. The best translation in English is “apprentice priest” or “priest trainee”. Perhaps, years down the road, some trainees will be felt to have embodied these traditions sufficiently in order to function independently as teachers … but not necessarily. For now, they are just school children expected to learn … with the future not assured. (Of course, we are all beginners, all children … all learning from each other … teachers learning from students too).
We hope that, in the coming years, other people will feel this same calling. It must be by mutual decision. It is not something that should be rushed into, nor rushed through. Although people are all different, maybe a good time to first consider such a thing would be only after practicing for 5 years or longer, and then it should be deeply thought about (and non-thought about) for longer still before first taking on the responsibilities of being an apprentice student-priest.
For now, Taigu and I are pleased to announce that Shohei (Dirk), Hans and Fugen will be our first “class”. Perhaps, it would be better to say “our first test subjects”. The reason is that, given the nature of our Sangha, the coming years of training will have to be done in some traditional ways and some very new, innovative ways. If anyone wishes to download and read a very long and detailed statement of the ‘goalless goals’ of training that these three are expected to follow and come to embody … here it is (33 pages, PDF).
These “Treeleaf Sangha Guidelines for Training Soto Zen Buddhist Clergy” are based, as closely as we can, upon guidelines for priest training established by the The Soto Zen Buddhist Association (SZBA) of North America. The process of training, with no guaranty that it can ever come to flower, will take several years. As our Guidelines state:
Training, sometimes in a residential setting and sometimes not, sometimes in a group with others and sometimes by the student's own endeavors, will be based on the following perspectives …
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.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.
We hope that you will join us in wishing Shohei, Hans and Fugen well in their start on this long undertaking. What is more, we hope that they will be merely the first among other folks to follow in the years to come. We anticipate that the formal ceremony of “Shukke Tokudo” will occur late in the summer. As in all we undertake in our Sangha, the ceremony will not be limited to a specific location, much as our annual Jukai here at Treeleaf … and we hope that you will all join us for the ceremony when the time comes.
Gassho, Jundo (for Taigu too)
I am very content to make this announcement, on behalf of Taigu and myself, and ask everyone sitting with our Sangha to join in its celebration.
From time to time, after undertaking Zen practice for many years, a person may feel in their heart a certain calling. They may wish to train in our traditions and embody them in order to keep this way alive into the next generation as clergy. They may feel a calling within themselves to live as a servant and minister to the community, to the Sangha and to all living beings.
Traditionally, in India, China, Japan and the other Buddhist countries of Asia, one was expected to leave one’s home and family behind in order to begin the necessary training and practice of an “apprentice”. Thus, the ancient ceremony of ordination in Buddhism became known as Shukke Tokudo, “Leaving Home to Take the Way”. Now, in modern Japan and in the West, one of the great changes in the nature of Buddhist clergy has been that most of us function more as “ministers” than “monks”, with family and children, often with outside jobs as “Right Livelihood” supporting us, while ministering to a community of parishioners. This, in keeping with changes in cultures and society, has done much to bring Buddhism out from behind monastery walls. While, now, we may be living in a monastic setting for periods of weeks or months (and thus can be called “monks” during such times), we then return to the world beyond monastery walls, where these teachings have such relevance for helping people in this ordinary life. Thus, the term “leaving home” has come to have a wider meaning, of “leaving behind” greed, anger, ignorance, the harmful emotions and attachments that fuel so much of this world, in order to find the “True Home” we all share. In such way, we find that Home that can never be left, take to the Way that cannot be taken.
Someone’s undertaking “Shukke Tokudo” is not a “raising up” of their position in the Sangha, it is not an honor or “promotion” into some exalted status, not by any meaning. Far from it, it is a lowering of oneself in offering to the community, much as all of us sometimes deeply bow upon the ground in humility, raising up others and the whole world above our humbled heads.
It is to volunteer and offer oneself as the lowest ‘sailor on the ship’ at the beck and call of the passengers' well-being and needs, a nurse to help clean soiled linens, a brother or sister to sacrifice oneself for a family, a friend offering to help carry a burden. One must be committed primarily to serve and benefit others, and one must not undertake such a road for one’s own benefit, praise or reward.
What is more, the undertaking of “Shukke Tokudo” is not the end of the road of training, not by any meaning. Far from it, it is but the first baby steps. Perhaps, years down the road, the person will find that that they still have the inner calling to continue this path … and, perhaps, years down the road, they may have embodied this Tradition sufficiently to continue it and be certified as full “priest” and a teacher … but there is no guaranty of any of that. For this reason, one undertaking “Home Leaving” is not yet recognized in the Zen world as truly a fully ordained “priest” for many years, and is called an “Unsui”, meaning “clouds and water”. The best translation in English is “apprentice priest” or “priest trainee”. Perhaps, years down the road, some trainees will be felt to have embodied these traditions sufficiently in order to function independently as teachers … but not necessarily. For now, they are just school children expected to learn … with the future not assured. (Of course, we are all beginners, all children … all learning from each other … teachers learning from students too).
We hope that, in the coming years, other people will feel this same calling. It must be by mutual decision. It is not something that should be rushed into, nor rushed through. Although people are all different, maybe a good time to first consider such a thing would be only after practicing for 5 years or longer, and then it should be deeply thought about (and non-thought about) for longer still before first taking on the responsibilities of being an apprentice student-priest.
For now, Taigu and I are pleased to announce that Shohei (Dirk), Hans and Fugen will be our first “class”. Perhaps, it would be better to say “our first test subjects”. The reason is that, given the nature of our Sangha, the coming years of training will have to be done in some traditional ways and some very new, innovative ways. If anyone wishes to download and read a very long and detailed statement of the ‘goalless goals’ of training that these three are expected to follow and come to embody … here it is (33 pages, PDF).
These “Treeleaf Sangha Guidelines for Training Soto Zen Buddhist Clergy” are based, as closely as we can, upon guidelines for priest training established by the The Soto Zen Buddhist Association (SZBA) of North America. The process of training, with no guaranty that it can ever come to flower, will take several years. As our Guidelines state:
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:
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.
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:
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.
Training, sometimes in a residential setting and sometimes not, sometimes in a group with others and sometimes by the student's own endeavors, will be based on the following perspectives …
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.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.
We hope that you will join us in wishing Shohei, Hans and Fugen well in their start on this long undertaking. What is more, we hope that they will be merely the first among other folks to follow in the years to come. We anticipate that the formal ceremony of “Shukke Tokudo” will occur late in the summer. As in all we undertake in our Sangha, the ceremony will not be limited to a specific location, much as our annual Jukai here at Treeleaf … and we hope that you will all join us for the ceremony when the time comes.
Gassho, Jundo (for Taigu too)
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