novices

Resources for novices and pre-novices

Laypeople’s practice is all right as it is; that is, to sit as much as they have time. But monks have a responsibility to become locomotives that pull people. So they must have strong power, and they must not deviate in practice. It is not permissible for monks to lose their direction while they are leading others.

—Kosho Uchiyama, The Wholehearted Way

For the first two decades of its existence, Sanshin Zen Community has been synonymous with its founder, Shohaku Okumura. Now that he has moved away from day-to-day leadership of Sanshin and into a Founding Teacher role, the Sanshin Network is stepping forward to carry on the practice tradition he brought to the West. The leadership transition is about more than naming a successor to the abbot’s seat. It’s actually quite a major shift from a focus on the activities of one person to the creation of a network of largely Western dharma leaders in the Sanshin lineage who are prepared to embody and carry the founder’s core practice vision and style while manifesting them in myriad ways that are appropriate to each teacher and sangha.

When you become a novice, you officially join not one organization but two: the Sanshin dharma family and the Soto Zen denomination (Sotoshu). Both have core values, expectations and teachings about which you need to know.

This section of Source serves as a resource for those preparing for ordination at Sanshin and for novices who have already taken their vows and whose training is underway. One of its main purposes is to help with discernment. Ordination is not simply a matter of becoming personally attached to a revered teacher. If you think you want to ordain as a novice at Sanshin, you will need to spend years first establishing a zazen practice, sitting sesshin and retreats, getting to know our style of practice, becoming familiar with the sangha and letting the sangha become familiar and comfortable with you. Discernment is a long and gradual process to be undertaken with patience; ordination does not serve as a quick fix for current suffering. Becoming clergy is a lifelong commitment which has nothing to do with your own need to be recognized or rewarded. One ordains to serve all beings, setting aside the craving and aversion of the small self and carrying the Buddha’s teachings quietly into the world. Since one can do much of this work as a sincere layperson, discernment about the motivation for becoming a novice is critical. There is no hurry.

Potential novices need to understand expectations for training and character development, the role(s) for which they’re preparing, and the nature of the practice that they’re agreeing to uphold, carry on and transmit. If any of these don’t feel like a good fit, it’s better to find that out before ordination than after.

Okumura Roshi on:

Discernment with Uchiyama Roshi

When I was 21 years old, I asked Uchiyama-roshi to ordain me as his disciple. He said that he never encouraged people to be ordained because there are so many meaningless priests in Japan already that it was not meaningful to produce another one. He said, “If you really want to practice zazen, really become a real practitioner of zazen, I’ll accept you.” He didn’t encourage me or recommend that I become a monk. I had to make the decision by myself. Uchiyama Roshi clearly said that to be a true monk is really a difficult thing. And yet, at that time, to practice zazen and become his disciple was the only thing I wanted to do. I had no desire to do anything else. I had to make up my own mind to become a monk, which means to be a daily practitioner of zazen. Neither my parents nor anyone else encouraged me, but it was what I wanted. It was my personal decision, so after I was ordained and started to practice as a monk, no matter how difficult it was I had no excuse to quit. Because of that, I really appreciate that Uchiyama Roshi didn’t encourage me. If he had recommended the wonderful life of a monk and I didn’t have that wonderful life, then I’d have had an excuse to quit. But because he said that to be a monk is a really difficult thing but that if I wanted it he would accept me, I had to say “Yes, I want to do it.”

In the beginning practice was really full of meaning and I felt that my life was very fulfilled, but after several years I found that nothing had changed. I didn’t become a better person, and yet I had no excuse to quit because my experience of reality just confirmed what my teacher had said. Also, from the very beginning of my practice, I was fortunately very familiar with Sawaki-roshi’s teaching that zazen is good for nothing. So even if no good things are happening, it cannot be an excuse to quit.

the style relationships between lineages

Some of the differences and similarities between Katagiri Roshi’s style of practice and my own can be understood in terms of the history of our lineages. From Shakyamuni Buddha until the seventy-fifth ancestor, Gangoku Kankei Daiosho (1683 - 1767), our lineage is exactly the same.
Katagiri Roshi was the sixth generation and I am the eight generation from Gangoku Kankei Daiosho. Soon after he was ordained as a Soto Zen priest, Katagiri Roshi practiced for three years with Hashimoto Eko Roshi, who was the godo (instructor for training monks) at Eiheiji monastery. Hashimoto Roshi was a close friend of Sawaki Kodo Roshi, and my teacher, Uchiyama Kosho Roshi, was a disciple of Sawaki Roshi. They both emphasized nyojo-e, traditional sewing of the okesa and the rakusu worn by priests and laypeople who receive the Buddha’s precepts. Hashimoto Roshi and Sawaki Roshi practiced together under Oka Sotan Roshi’s guidance at Shuzenji monastery. Another student of Oka Roshi was Kishizawa Ian Roshi, with whom Shunryu Suzuki Roshi studied in Japan. The lineages of Kishizawa Roshi, Hashimoto Roshi, and Sawaki Roshi are thus closely related. In the United States the influence of these three roshis continues through the lineages of Suzuki Roshi, Katagiri Roshi and Uchiyaya Roshi.

Although Hashimoto Roshi and Sawaki Roshi were good friends, their styles of practice were quite different. Hashimoto Roshi emphasized the importance of maintaining the details of Dogen Zenji’s monastic practice. Narasaki Ikko Roshi and Tsugen Roshi, the abbots of Zuioji, retained Hashimoto Roshi’s style in Japan. Narasaki Roshi and Katagiri Roshi were very close. Katagiri Roshi also adhered to Hashimoto Roshi’s very traditional monastic practice and sent some of his disciples to Zuioji. . . .

Sawaki Roshi never had his own temple or monastery. He was a professor at Komazawa University for more than thirty years. He also traveled throughout Japan to teach. Many laypeople started to practice zazen because of his efforts. Sawaki Roshi was called “homeless” Kodo because he did not have a monastery or temple but instead traveled all over Japan. He called his teaching style a moving monastery. My teacher Kosho Uchiyama Roshi was ordained by Sawaki Roshi and practiced only with him. After Sawaki Roshi passed away, Uchiyama Roshi became the abbot of Antaiji. He focused on zazen practice with minimal ceremony, ritual and formality. Uchiyama Roshi started five-day “sesshins without toys,” during which we simply sat fourteen fifty-minute periods of zazen. I was ordained by Uchiyama Roshi and practiced at Antaiji until he retired in 1975.

After Uchiyama Roshi’s retirement I practiced at Zuioji, where Narasaki Ikko Roshi was abbot. There, for a short time, I experienced Hashimoto Roshi’s style of practice. I learned firsthand that Katagiri Roshi’s style of practice and the style taught by Uchiyama Roshi were quite different.

Arthur Braverman, a friend of mine from Antaiji, wrote an article about Uchiyama Roshi in which he said:

While Shunryu Suzuki was igniting a Zen revolution in San Francisco in the late sixties, Kosho Uchiyama was trying to foster a Zen reformation in Japan. It was perhaps an even more imposing challenge when one considers the power of the traditional Soto Zen sect in Japan.

Both masters believed greatly in the power of meditation, and both did a masterful job of transmitting the importance of zazen to their students. While Suzuki Roshi was attempting to get his American students to see the importance of many of the Japanese forms, Uchiyama was trying to teach his Japanese students not to be attached to the forms, but to let the forms grow out of the practice.

This is a very clear explanation of both the difference and the underlying unity of Uchiyama Roshi’s style and that of Suzuki Roshi and Katagiri Roshi. Katagiri Roshi also put emphasis on traditional formal Soto Zen monastic practice. . . . For all Dogen Zenji’s descendants, of course, the basic spirit of the bodhisattva practice is the same.

I feel that the essence of bodhisattva practice and the common ground of various styles of practice is living by vow. [Living by Vow, x - xii]

Sanshin (三心) as a founding principle

Ichiza (一座), nigyou (二業), sanshin (三心):
One sitting, two practices (vow and repentance), three minds (magnanimous mind, nurturing mind, joyful mind)

This is the expression Uchiyama Roshi used in his last lecture at Antaiji. He retired from Antaiji in 1975, many years ago. I was 26 or 27 years old, so it was more than 40 years ago. He said that what he has been keeping in mind while he was the teacher or abbot of Antaiji was that these three things are the most important, and he transmitted these three points to his disciples. After that, I had to come to this country and practice without my teacher, so this teaching has been my teacher. To me, sanshin is the conclusion of his teaching.

Of course, most important is zazen, but sanshin is how our zazen works in our daily lives, whether we are living in a monastery or in society, with our families, in our workplaces or in society at large. When we live together with other people we need these three minds. For Dogen the three minds is a practical teaching for monks within the monastery, but Uchiyama Roshi said that this teaching is not only for monks in the monastery but for anyone who lives with others. Whether it’s a Buddhist sangha or whatever kind of community, we need these three minds.

Likewise, the teachings in Dogen’s Eihei Shingi (Pure Standards for the Zen Community), according to Uchiyama Roshi, are an introduction to how our zazen practice can work outside the zendo in our daily lives. In the part of this text called Tenzo Kyokun (Instructions for the Cook), Dogen writes about the three minds. The tenzo, like all bodhisattvas, must keep these three minds as he or she prepares meals for the community.

I taught at Minnesota Zen Meditation Center from 1993 to 1997 (to 1996 as head teacher). In 1996 I established Sanshin Zen Community and I used this word sanshin as the name of the community. Often American Zen centers use the name of a place as a part of their names, for instance San Francisco Zen Center, Minnesota Zen Center, and there are many more. But at that time we didn’t have a place; only four people got together and made the decision to create a Zen community. There was no way to put a place in our name. We were looking for a suitable place to locate this community and we didn’t know where we would be. That’s why I used this word sanshin to indicate a community in which the members practice together with three minds.

To me, these three minds are really important and that’s why we studied the Eihei Shingi in the Wednesday dharma study group for the first few years after I established this temple in Bloomington in 2003. We read the entire Eihei Shingi. I knew that this is not a monastery; I didn’t intend to establish a monastery, so monastic regulations don’t make sense as a study topic. Still, in a monastery there is a structure—the abbot who has ultimate authority, the officers and teachers who can lead the practice and who can teach the training monks, experienced training monks, and young training monks. There is a hierarchy, and if it’s a good community, new monks are taught by the elders based on Dogen’s instructions. The teachings in the Eihei Shingi are actually transmitted within the monastic community, generation after generation. But because Sanshin is not a monastery, there were no such people in such a system. I was the only teacher and although there were several ordained people, basically this was a new community and people were not familiar with monastic structure or formal practice. Therefore I thought it was important that each person understand the spirit of monastic or community practice. That’s why I decided to study the Eihei Shingi at the very beginning of the history of this temple. I’m not sure whether it worked well or not, but at least that was my intention.

Original vows and personal vows

In Mahayana Buddhism, all practitioners who have aroused bodhi-mind, the aspiration for seeking awakening (bodhi) and helping all living beings are called bodhisattvas (菩薩). One of the definitions of a bodhisattva is based on the idea that ordinary beings are living pulled by their karma (業生の凡夫 gossho no bonpu), whereas bodhisattvas are living led by vows (（願生の菩薩 gansho no bosatu). In the four bodhisattva vows, the original vow of the bodhisattva is clearly expressed, based on the Buddha’s teaching of the Four Noble Truths. For all bodhisattvas, taking the four bodhisattva vows is the starting point of the practice on the path toward buddhahood. When we receive the bodhisattva precepts, we also take the four bodhisattva vows:

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’s way is unsurpassable, I vow to realize it.

In his last talk Uchiyama Rōshi said, “Because I believe vow is so important, I made it a rule to chant only the four bodhisattva vows before and after my talks. There’s no need to argue difficult philosophical matters. Just hold these four vows; they’re essential.”

These are boundless and endless vows. At no time can we say that we have completely accomplished all of these vows, at least within this lifetime. Therefore, our practice is also endless. For us, these general vows are directions toward which we need to walk, one step at a time. Based on these four vows, we need to take our own personal vows (別願 betsugan) as the Bodhisattva (Shakyamuni in his past lives) did in each of his five hundred lifetimes, depending on who he was and what he could do to help other beings. Since each of us has a unique personality and capability, depending upon who we are and the situation in which we live, we take particular personal vows.

To take a concrete personal vow is to be determined to make efforts to accomplish something meaningful for the sake of the Dharma or beneficial for living beings within the situations we encounter.

For more on original and personal vows, see Okumura Roshi’s opening chapter in Boundless Vows, Endless Practice.

Areas of clergy training

As Soto Zen clergy, we train ourselves in 3 areas:

(1) Monastic practice including zazen; rituals and forms such as conducting and participating in services, meals using oryoki, etc; and living and working in community.

(2) Dharma study including Dogen’s teachings and Buddhism in general.

(3) Ministry work including teaching lay people how to sit; leading various formal practices in the zendo or a temple; and various kinds of beneficial action in the larger community.

All of us need to develop our skills in these areas to a certain degree, but one person cannot do all of them completely. We need experts in each area. People such as Sawaki Roshi and Uchiyama Roshi focused on zazen practice. We also need those who:

can lead and teach monastic practice
study Dogen’s teachings, translate them and teach about them to others
have professional skills in temple administration
focus their work on various problems we face in the society in which we are living.

We really need many different kinds of people with wisdom and skills to do many different kinds of bodhisattva work. Each of us must determine the best thing we can offer with our particular body and mind, from the perspective of sanshin: magnanimous mind, nurturing mind and joyful mind.

In Shobogenzo Ango (Practice Period), Dogen Zenji introduced an interesting story:

The World-Honored One held a ninety-day practice period in a monastery. On the last day, when all the monks are to confess their faults and ask for forgiveness, Manjushri suddenly appeared in the assembly.

Mahakashyapa asked Manjushri, “Where have you spent the summer practice period?”

Manjushri replied, “In three places” [a demon’s palace, a wealthy man’s house, and a house of prostitution].

Mahakashyapa immediately assembled the monks to announce that Manjushri would be expelled; he lifted the mallet and was about to strike the sounding block of wood when suddenly he saw countless monasteries appear and in each of them there were a Manjushri and a Mahakashyapa. Just at the moment Mahakashyapa raised the mallet and was about to strike the sounding block signaling the expulsions of the multiple Manjushris that were in the multiple monasteries, the World-Honored One said to Mahakashyapa, “Which of these Manjushris are you going to expel?” Mahakashyapa was dumbfounded. [抜粋: Zen Master Dogen. Treasury of the True Dharma Eye, Apple Books ]

We need both Mahakasyapa, who quietly practices in a monastery and maintains Buddhist practice in a strict way, and also Manjushri, who can help all the people in the world. In his comment on this story, Dogen Zenji wrote:

Thus, although the World-Honored One practiced a practice period in one place while Manjushri practiced in three places, Manjushri was not a nonparticipant in the practice period. Those who are nonparticipants in the practice period are nonbuddhas and nonbodhisattvas. There are no descendants of buddha ancestors who are nonparticipants in practice period. Know that all practice period participants are always descendants of buddha ancestors. [抜粋: Zen Master Dogen. Treasury of the True Dharma Eye, Apple Books ]

I think what Dogen Zenji is saying is that even when we work outside the monastery as our practice based on our bodhisattva vows, we need to do so as if we are participating in a monastic practice period.

Uchiyama Roshi: To you who has decided to become a Zen monk

Okumura Roshi: Dogen's view of leaving home

Antaiji: What does it take to become a full-fledged Soto-shu priest and is it really worth the whole deal?

Practicing in community

At a glance: Steps to ordaining as a novice at Sanshin

What you're agreeing to carry: Sotoshu essentials

Core competencies for clergy in North America

Determining your personal vows as clergy

Clergy roles and training within the Sanshin lineage

Preparing to train in the senmon sodo

Serving as shuso

Hoko: To you, who is spending sleepless nights trying to decide between your family and ordination

Teaching methods of the Buddha

Six tasks of religious education and five elements of spiritual health

Clergy as Mandatory Reporters of Child Abuse and Neglect