Fmo Czbs Catalog

8/2/2019 Fmo Czbs Catalog

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College of ZenBuddhist Studies

Course Catalog


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Five Mountain Educational Union

Rev. Paul Yuanzhi Lynch, Chairman and PresidentRev. Greg Sokan LeBlanc, Chancellor

Professors

Rev. Paul Yuanzhi Lynch.............Graduate SchoolRev. Greg Sokan LeBlanc.Graduate SchoolRev. Richard Jishou Sears.Graduate SchoolRev. Robert Gaffaney...Graduate SchoolHaeja Sunim..Buddhist LiturgyRev. Bill Charama Murphy...Buddhist EducationRev. Joshua Wanji Paszkiewicz ...Buddhist EducationRev. Lawrence Grecco......Buddhist Education

Contents

Direction 2

Non Discrimination Policy... 3

Vinaya and Precepts. 3

FMOEU. 3

Precepts..7

Teacher Recognition13

Classes.17

PAGE 2 FIVE MOUN TAIN ORD ER COLLEGE OF ZEN BUDDHIST STUDIES CATALOG


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Direction:

Our direction is informed by the Four Great Vows.

Sentient Beings are numberless; we vow to save them all.

Delusions are endless; we vow to cut through them all.

The Teachings are infinite; we vow to learn them all.

The Buddha Way is inconceivable; we vow to attain it.

Our path is engagement in the world with our spiritual practice. Zen Practice has been de-

scribed in the ten ox herding pictures since the 12th Century, as defined by Chinese Chn

(Zen) master Kun Shyun () these traditional practices follow the path fromengagement to execution. They are:

In Search of the Ox (aimless searching)

Discovery of the Footprints (discovering a path to follow)

Perceiving the Ox (only its rear, not its head)

Catching the Ox (a great struggle, the Ox repeatedly escapes, discipline required)

Taming the Ox (less straying, less discipline, Ox becomes gentle and obedient)

Riding the Ox Home (great joy)

The Ox Transcended (once home, the Ox is forgotten, discipline's whip is idle; stillness)

Both Ox and Self Transcended (all forgotten and empty)

Reaching the Source (unconcerned with or without) Return to the Source (in the marketplace with helping hands)

Aspirations:

Zen is the Great Work of life and death. What is life? What is death? When we attain this,

then everything is clear, everything is complete, and everything is freedom. We must awaken

to our true selves in this very moment, not some future time or some future life. The imme-

diacy of our practice is very simple, how do we keep our minds, moment after moment after

moment.

Beliefs:

We believe in the mystery that is our life. The Buddhadharma teaches us that our lives func-

tion within questions and not inside of ideas, constructs, metaphors or philosophies. Follow-

ing our path to some of the greatest teachers of Zen Buddhism, which include Dhu, Jinul,

and Seung Sahn we engage our lives in this moment, without dependence upon the past, the

present or the future.



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Non Discrimination Policy:

First and foremost we accept all who genuinely accept the Buddhadharma as their direction

in live and choose to manifest its aspirations in their daily lives. There are no other qualifica-

tions, or restrictions, from engaging the practice of the Buddhadharma or transmitting it or

teaching it.

Vinaya and Precepts:

For those who have been members of other Buddhist Organizations who may feel dispos-

sessed or alienated, we know that the commitment to the Buddhadharma and the path of the

Buddha to be sacred. For those who feel alienated from traditional organizations, we honor

and recognize any precepts or certifications that have been issued by authentic Buddhist Or-

ganizations. Advanced students are grandfathered into our organization providing proof ofprevious commitments or certifications.

Five Mountain Order Educational Union (FMOEU)

The Five Mountain Order Educational Union (FMOEU) is established with the mission of

providing a means of structured and graduated education and training for postulants, priests

and teachers within the Five Mountain Order. Enrollment in FMOEU programs is thus lim-

ited to priestly and teacher pursuant members of the Five Mountain Order.

The FMOEU currently houses both the College of Zen Buddhist Studies (CZBS) and the

Graduate College of Zen Buddhist Education (GCZBE). Within this structure, the FMOEU

grants four primary degrees, namely an Associates Degree in Zen Buddhist Studies (Th.A), a

Bachelors Degree in Zen Buddhist Studies (Th.B), a Masters Degree in Zen Buddhist Teach-

ing (Th.M) and a Doctorate Degree in Zen Buddhist Teaching (Th.D).

Successful completion of any of the four primary courses of study offered within the

FMOEU readies graduates to receive corresponding ordination within the Five Mountain

Order. The Th.A is prerequisite for ordination as a Zen Priest (SN), the Th.B is required for

ordination as a Bodhisattva Priest (BSN). The Graduate School is by Appointment Only atthe discretion of each priests Guiding Teacher (providing they have already received inka

and or transmission) and the Th.M leads to certification (inka) as a Dharma Master Teacher

(SBN), and the Th.D leads to recognition (transmission) as a Zen Master Teacher (SSN).

Traditionally, Ancestral Zen training requires a unique person-to-person, mind-to-mind con-

nection between a student and a teacher who maintain constant contact and commitment

with and to one another. Indeed, the practice and promulgation of Ancestral Zen is centered



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on the teaching exchange that occurs within the confines of the aforementioned student-

teacher institution. This presents a unique challenge when implementing a structured aca-

demic approach to the Zen process, in that the commitment between a student and a teacher

must be remain uninterrupted, as knowledge and insight are continually presented (academic

mountain), and wisdom is continually manifest (insight mountain). Therefore, it is not help-

ful for an aspiring Zen student to be bouncing from teacher to teacher formally engaging the

dharma; once a student-teacher relationship is formally established it MUST be uniquely

fostered for a mind-to-mind dharma attainment to properly render.

The importance of the student-teacher relationship and connection is very much honored and

encouraged through the FMOEU educational model. Thus, FMOEU is uniquely a geo-

graphically decentralized educational institution, wherein professorships may be granted to

ordained Th.M and Th.D graduates in good standing. In this way, ordained teachers may in-

dividually provide formal education and guidance to their postulant pupils through the stan-

dardized curriculum of both the CZBS Th.A and Th.B programs. This educational modelfunctions in a manner so that students need not travel long distances, nor engage as students,

many different teachers (and thus styles of dharma instruction) in order to receive a proper

person-to-person, mind-to-mind dharma training and education.

While this geographically decentralized model allows for a large degree of autonomy

amongst the graduated teachers of the Five Mountain Order, the FMOEU still functionally

provides oversight for any formal academic teaching efforts taking place under the FMOEU

banner. To this effect, all FMOEU academic theological designations and degrees are ma-

triculated and issued ONLY by the head office through Professors in the Five Mountain Or-

der/Educational Union. In this manner, the integrity of the academic rigor and content of our

programs may be maintained, alongside the trademark"decentralized whilst unified" ap-

proach of the Five Mountain Order.

The Th.A and Th.B programs offered through the FMOEU via the College of Zen Buddhist

Studies are primarily professional degrees, preparing students for ordination and service as

Zen Priests. Therefore, these latter mentioned courses of study follow very standardized cur-

ricula; these degrees are matriculated individually pending graduation through a studentsprofessor and the FMOEU head office guiding teacher. Conversely, the Th.M and Th.D in

Zen Buddhist Education programs through the Graduate College of Zen Buddhist Educationare largely research, advanced studies and professional practice courses. These highest level

designation programs therein require a greater degree of central oversight, in that potential

graduates portfolios are examined for approval, pending matriculation and graduation by abody of appointed Th.D holding teachers of the FMOEU, alongside the head office guiding

teacher.

FMOEU also functions effectively as a program accreditation body, which recognizes



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equivalent programs of study for acceptance as fulfillment of the academic educational re-

quirements needed for ordination within the Five Mountain Order. Currently, the Masters in

Buddhist Doctrine (M.Bd) offered through the Prajna Institute for Buddhist Studies (under

the direction of Rev. James Jiun Foster) is accepted as equivalency accreditation from

FMOEU for Zen Priests and Bodhisattva Priests.

Five Mountain College of Zen Buddhist Studies

Entrance into the CZBS College of Zen Buddhist Studies requires that an applicant be cur-

rently engaged in a priestly track under a qualified teacher of the Five Mountain Order, and

that the applicant be ordained as Novice Priest before commencing studies.

The College of Zen Buddhist Studies primarily serves to train priests in fundamental Bud-

dhist doctrine, traditional Zen liturgical practice and function, as well as educating priests in

a broad spectrum of the essentials of pastoral care from both a priestly and administrativestandpoint.

This course of study aims to help priests establish a clear direction for their ordained prac-

tice and outreach, whilst developing the knowledge and skill set to be successful in pursuing

it. Successful completion of this course of study will fully prepare a priest for service in run-

ning their own local Zen center and/or outreach program.

There are two degree programs offered within the College of Zen Buddhist Studies:

Associates in Philosophy (Th.A) in Zen Buddhist Studies

Novice Priest (HJN) to Zen Priest (SN)

Bachelors in Philosophy (Th.B) in Zen Buddhist Studies

Zen Priest (SN) to Bodhisattva Priest (BSN)

Graduate College of Zen Buddhist Education

Entrance into the CZBS Graduate College of Zen Buddhist Education is available only rec-

ognized Dharma Holders of the Five Mountain Order.

This program of study is primarily concerned with the development of advanced Zen Bud-

dhist teaching and administrative skills, through both formal study and practical experience

which leads to the development of a Zen teachers telltale experiential insight and wisdom

(prajna paramita).

Successful completion of this course of study will prepare teachers to engage their practice

as fully recognized and independent leaders of the maha sangha, and will grant them the



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ability to lead their own schools, as they see fit.

It is important to note, that the graduation from the Graduate College of Zen Buddhist Edu-

cation is not based on academic study alone, but on personal attainment, insight and teach-

ing/leadership ability as recognized by the personal Master of the teacher as is necessary in

the practice of Ancestral Zen. As such, the amount of time required for completion and

graduation from either of the degree programs offered within this Graduate College may

vary greatly among postulant masters.

There are two advanced degree programs offered within the Graduate

College of Zen Buddhist Education:

Masters in Philosophy (Th.M) in Zen Buddhist EducationDharma Holder Teacher (BJN) to Inka/Dharma Master Teacher (SBN)

Doctorate in Philosophy (Th.D) in Zen Buddhist Education

Inka/Dharma Master Teacher (SBN) to Transmission/Zen Master Teacher

(SSN)

Precepts

General Information

Precepts are offered during formal Zen ceremonies that usually coincide with a retreat or

special gathering. All categories of precepts are offered at each ceremony that is held. The

postulant (a student seeking precepts) should be an active supporting member of their Zen

Community and in good standing as an active participant engaged with their respective

Guiding Teacher.

Precepts are only offered by a Zen Teacher, or a Bodhisattva Priest if the Teacher designatesthem as their representative, as they are formal representatives of their respective Dharma

lineages. A Zen Priest of three years standing, with the approval of their Guiding Teacher,

may give precepts to prisoners following the rules for each precepts category.

It is a traditional Buddhist custom to show gratitude to the teacher leading the precepts cere-

mony (who may or may not be your guiding teacher) with a small monetary gift. At the time

of the ceremony, you may leave a sealed envelope containing the donation on the altar, with



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the name of the precepts teacher on it (and your own if you would like to). A personal note

or card is always welcome along with the gift. (If you wish to make a gift by check, it should

be made out to the precepts teacher personally, not to the Zen Center.)

PreceptsLay Practitioners

A practitioner who decides to dedicate him or herself to Zen does so by taking the five pre-

cepts in a ceremony with a Zen Group. The formal studentteacher relationship is reservedfor those who are concerned with the great question of birth and death, have a genuinespiritual aspiration to come to awakening, are willing to exert themselves in their practice

including retreat attendance, and feel a genuine rapport with the Guiding Teacher. Entering

into a studentteacher relationship is not necessarily a lifelong commitment, but represents a

deep level of commitment to working together spiritually on the part of both the student andthe Guiding Teacher.

Five PreceptsLay Practitioner ( Ba Sae, UBS)

1. I vow to abstain from taking life.

2. I vow to abstain from taking things not given.

3. I vow to abstain from misconduct done in lust.

4. I vow to abstain from lying.

5. I vow to abstain from intoxicants, taken to induce heedlessness.

When taking five precepts, the postulant will receive a Buddhist name from their new Guid-

ing Teacher. Taking the five precepts means recognizing the importance of practicing, and

making it part of everyday life. It means joining a family of other people who have made the

same decision, practicing with them and support. If students live near a Zen Group, they can

frequently join others in formal meditation and will find great support practicing within a

community of other Zen students. If students live at a distance from the Zen Group, they

will find it helpful to come to intensive retreats periodically.

In order to take the five precepts, the postulant must be at least eighteen years of age andhave participated in at least four days of retreat time at the Zen Center they are about to join.

The new student will need a black kasa, which is an elaborately sewn cloth, representative of

Buddhas robe, which is worn over the robe or lay clothes. See you local Guiding Teacher toarrange the purchase of robes and kasas. If the postulant would like to wear meditation

clothing, they may obtain a Hanbok for Lay Practitioners from our supplier before taking

five precepts, although this is not a requirement.

Prisoners may take the five precepts after six months of regular practice, as determined by



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the precepts teacher. The retreat requirement is waived and it is not necessary to have a robe

or kasa.

Novice Priest Qualifications

Maintain an ongoing relationship with your guiding teacher. Attend at least two regular re-

treat each year. If not enough group retreats are available in a particular location, solo re-

treats are permissible. The retreat requirement is waived for prisoners. Continue to be an ac-

tive member of the Zen Community, as determined by the guiding teacher.

There are two ways to enter into the Priest Path, the first is to enroll in the College of Zen

Buddhist Studies and follow the traditional liturgical path of a Zen Priest. This path leads to

an Associates and a Bachelors Degree in Buddhist Philosophy. The second way is to follow

the educational option and enroll in the Prajna Institute for Buddhist Studies. The Prajna In-

stitute for Buddhist Studies is an independent Buddhist Program that leads to a Masters de-gree in Buddhism. This liturgical path is less strenuous than the scholarly path and roots the

practitioner in a strong practice centered environment.

The Novice Priest should practice giving dharma talks, and learn to teach meditation and

practice forms to others. Read additional books as recommended by the guiding teacher.

Stay current with the Seminary dues and training.

If a Novice Priest should resign or is dropped from the training program, in order to become

active again the student must receive the permission of their guiding teacher and retake the

ten precepts at a ceremony. A Lay Practitioner may apply to become a Dharma Practitioner

after a minimum of one year of active participation. This option may be waived at the Guid-

ing Teachers discretion based upon the practitioners previous training in another Zen Line-age.

Ten PreceptsNovice Priest (Haeng Ja Nim, HJN)

6. I vow not to talk about the faults of the assembly.

7. I vow not to praise myself and disparage others.

8. I vow not to be covetous and to be generous.9. I vow not to give way to anger and to be harmonious.

10. I vow not to slander the three jewels. (Buddha, Sangha, and Dharma)

There are two important aspects of becoming a Novice Priest. The first is demonstrating an

intention to live in a clear, generous, and compassionate way through the example of the stu-

dents everyday life. The second is realizing the responsibility and relationship to the Sanghaby giving back to the Sangha. This is fulfilled through giving talks, instruction and helping



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the Zen Community with unique skills and energy.

Lay OrdinationFive Mountain Order

The Five Mountain Order is an American Buddhist religious order that has been developed

within the Zen Group by the Founding Teacher. The student ordains in the Five Mountain

Order as a Zen Priest. There are two levels of commitment and precepts within this category

and both are reserved for only the very serious students. The requirements for entrance into

this order are rigorous and the ongoing responsibilities of ordained members are demanding.

Membership in the Five Mountain Order represents the highest commitment that one can

make as a lay student through the realization of the Buddhadharma and to live out of that

clear understanding for the benefit of all sentient beings.

Members of the Five Mountain Order work with the Zen Teachers to develop training forms

and lead the Sangha in spiritual practice at their local Center. In addition to their own per-sonal practice duties, ordained members lead ceremonies and may be asked by the Guiding

Teacher to answer questions at Dharma talks. Zen Priests also make themselves available to

perform wedding ceremonies, birth dedication ceremonies and memorial ceremonies for the

general public as their faith moves them. Lay ordination in the Five Mountain Order in-

volves a lifelong commitment to the practice and realization of the Dharma within the con-

text of the life of the householder.

The entry into the Five Mountain Order evolves from a committed relationship with the

Guiding Teacher. The Zen Priest program is similar to becoming a Novice Monk and is an

opportunity to deepen the commitment to practice and to live the vow to help others. It en-

courages its members to widen their focus from being largely a questioner and receiver, to

being also able to guide, inspire, and educate others. As a Zen Priest, the relationship to the

teacher and the Zen Center will have the opportunity to mature.

Sixteen PreceptsZen Priest (Sunim, SN)

11. I vow homage to the Buddha.

12. I vow homage to the Dharma.

13. I vow homage to the Sangha.14. I vow generosity to people.

15. I vow compassionate speech and compassionate action toward people.

16. I vow together action with others and to become one and to attain the Buddha way.

After a member has been actively participating at the center for a minimum of twenty-four

months as a Novice Priest, and has graduated from one of the Seminary programs. If both

the applicant and the Zen Centers guiding teacher feel that the postulant teacher has the



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acumen and the right commitment to a lifelong dedication to Zen practice, he or she may ap-

ply to become a Zen Priest at a precepts ceremony. The postulant teacher will take the six-

teen precepts at this ceremony, and this publicly marks an entry into the Five Mountain Or-

der program.

The guiding teachers approval attests to the postulants ability to lead practice, knowledgeof the teaching and its forms, and a willingness to take more responsibility at the center or

group. Because all students are not interested in ordination or in the path of teaching, it is

never assumed that a member will become a Zen Priest; therefore, it is necessary to submit

an application to the guiding teacher to clarify the situation regarding ones aspiration to-wards a path of service with the local Zen community. It is necessary for each postulant

teacher to successfully complete the Foundations of Zen and the Understanding Zen Forms

and Rituals workshops before applying for the sixteen precepts.

When a postulant teacher becomes a Zen Priest, he or she must obtain a small brown kasa,and a ceremonial (large) brown kasa, which they will wear instead of the small brown kasa

at formal ceremonies and events. In addition, the postulant priest must purchase the long

ceremonial grey robes. See the local Zen Center Director to arrange the purchase of your ka-

sas.

If a new member is transferring from another Buddhist Organization and was recognized as

an equivalent Zen Priest, the Guiding Teacher may waive the requirements for this position

in Five Mountain. Even though the requirements are waived for installation as a priest, the

requirements for education and liturgy should be completed in at least forty-eight months

following ordination.

SeventyFour PreceptsBodhisattva Priest (Bosal Sunim, BSN)

If the Dharma Teacher is so inclined to make even a further commitment to Zen Buddhism,

becoming a Bodhisattva priest is as close as leaving ones household, without physically do-ing it. Bodhisattva priests make the ultimate visible commitment to the teacher, the teach-

ings and practices of the sangha. This position signifies that they are a senior elder of the

community and are looked upon much as a Kunsnim (honored monk) within the Five

Mountain Order. The additional requirements of passing the Advance Seminary program forBodhisattva Priests and receiving the Masters in Buddhist Philosophy.

Bodhisattva Priests have the additional responsibility to perform some of the advance Bud-

dhist Ceremonies (ie: Precepts at the behest of their Guiding Teacher), and are encouraged to

enter the service of the community in some sort of interactive role.

Many students who become bodhisattva priests feel a connection to the ancient traditional



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lineage of Zen and because of their life situations will never be able to abandon the responsi-

bilities of householder yet still feel compelled to take this path. To become a bodhisattva

priest, the applicant must have been actively practicing as a Dharma Teacher for at least

twenty-four months. The first requirement is that they should dedicate all of their extra en-

ergy to helping the Zen Community by volunteering in every capacity required there; and

must have the approval of the Zen Centers guiding teacher. Bodhisattva priests wear a smallbrown kasa as well as a special brown ceremonial kasa, which is worn at ceremonies and

special events. The precepts which a Bodhisattva Priest takes have their origin in the Pm-

mang Gyng (Brahma Net Stra) and have been handed down since at least the time of Ku-marajiva and have always been for lay practitioners of the dharma.

I vow to respect my teachers and friends in the Dharma

I vow to abstain from consuming intoxicating substances

I vow to abstain from eating meat

I vow to abstain from consuming the five pungent herbs I vow to urge followers who have transgressed to repent their transgressions

I vow to request the Dharma and make offerings to visiting sangha members

I vow to always make an effort to attend Dharma lectures

I vow not to divide the Dharma into separate doctrines

I vow to always give care to the sick and the needy

I vow to abstain from the storing of weapons used to destroy life

I vow to abstain from serving as an emissary of the military

I vow to abstain from businesses which limits the freedom of others

I vow to abstain from slanderous and libelous speech

I vow to abstain from acts, such as clear burning, that may injure or kill living

creatures

I vow to only teach doctrines that lead to developing the bodhimind I vow to, first fully understand, and then to clearly teach the Dharma

I vow to abstain from personal gain when teaching the Dharma

I vow to always serve as an adequate master

I vow to abstain from doubletongued speech I vow to liberate all sentient beings

I vow to abstain from violence and vengefulness

I vow to abstain from arrogance and will always follow the Dharma

I vow to teach the Dharma with generosity and an open heart

I vow to practice the teachings of the Buddha-Dharma

I vow to be a skilled leader of the assembly

I vow to share all offerings made to the dharma or the sangha

I vow not to accept discriminatory invitations which are unfair or biased



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I vow not to issue discriminatory invitations

I vow not to engage in improper livelihoods

I vow to remain neutral in the affairs of the sangha

I vow to rescue clerics along with sacred objects of the dharma

I vow equanimity and to not harm any sentient being I vow not to participate in activities that are intended to induce lustful behavior

I vow to always keep the bodhimind I vow to make great vows

I vow to make firm resolutions

I vow to avoid traveling in dangerous places

I vow to respect the hierarchical order of the sangha

I vow to cultivate merits and wisdom

I vow not to discriminate in conferring the precepts

I vow never to teach for the sake of profit I vow not to give the precepts to evil persons

I vow not to think of violating the precepts

I vow to honor the sutras and moral codes

I vow to teach all sentient beings

I vow to never preach in an inappropriate manner

I vow constant support of the Dharma

I vow to never destroy the BuddhaDharma

Precepts Categories

Five Precepts /Lay Practioner Ba Sae, UBS (Upsaka, a follower of Buddhism)Han Bok

Ten Precepts/Novice PriestHaeng Ja Nim HJNSixteen Precepts/Zen PriestSunim/Su Nim SNSeventy Four Precepts/Bodhisattva PriestBosal Sunim/Bosal Su Nim BSN

Teacher Recognition:

Dharma Holder - Boep Ju Nim, BJN (Honored Dharma Holder)Boep or Bup: Dharma

The proper Romanization of the character for Dharma in Korean is Boep/Bup

(versus the commonly seen Pp/Poep) as per the Revised (the McCuneReischauer) method.

Ju: Holder/Keeper

This character literally means keeper or holder, colloquially in the context of

both a guardian and teacher. Thus



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Nim: Honorific

Inka/Inga Sa Bu Nim, SBN (Honored Master/Teacher/Minister)

Sa: Teacher-Master

This characters translation is both Teacher and Master in English. This is dueto the fact that the Korean language has no such word as "Master", however the

cultural equivalent is that of the role of teacher, as related through this charac-

ter. SA is the same character as SI in the classical Chinese title SIFU and in the

Korean title SA BOM (which is used for martial arts "masters").

Bu: Tutor/Guide/Minister

Nim: Honorific

Transmission Soen Sa Nim, SSN (Honored Zen Ancestor)

Seon: Zen

Sa: Teacher-MasterNim: Honorific

Dharma Holder - Boep Ju Nim, BJN (Apprentice Zen Teacher)After many years of seasoning as an active Priest, if both you and your Sa Bun Nim or Soen

Soen Sa Nim feel you have the acumen and the right commitment to assist other Sangha

members with their own Zen practice, you may be asked by your teacher to assume the role

of Dharma Holder at a special ceremony. This ceremony publicly marks your entry into the

teacher program.

This position is obviously not one that can be applied for; it is an appointment at the sole

discretion of a fully transmitted teacher and is a significant step in the path of the Five

Mountain Order Student. Boep Jun Nims are senior students who take on greater responsi-

bility in order to help students better understand Zen practice. Boep Jun Nims are authorized

to begin to give gng'n interviews that focus on practice, thereby making their experienceavailable to students. During retreats, Boep Jun Nims provide support to students who need

it. Boep Jun Nims should also lead short retreats and examine the realm of teaching within

the confines of their own insight and ability. The responsibilities taken on by Dharma Hold-

ers are helpful in intensifying practice. Learning how to digest our practice and use it to help

other people becomes an active sharing and learning experience. You must have the appoint-

ment of your Transmitted Teacher, who may require you to make additional effort to support

a positive experience while taking this step. Boep Jun Nims are given a special brown bro-

cade ceremonial kasa, which is worn at ceremonies and special events. The title for a

Dharma Holder is Boep Jun Nim and can be used as BJN following the Dharma Holders



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name.

Sa Bu Nim, SBN (Honored Master/Teacher/Minister)

In the ancient Chinese tradition, there were two kinds of transmission: secret transmission

and public transmission. Zen Master Hunng who was the sixth patriarch received a secret

transmission from his teacher, partially this was due to the seven hundred monks who were

residing at Zen Master Hngrns temple and the fact that the head monk had been practic-ing for thirty years with the fifth patriarch. All of the monks had felt that the head monkwould receive the transmission of Buddhas robe and bowl. At this time Hunng was just alaborer and was not even a monk, he was illiterate as well as being a layperson. Zen Master

Hngrn was concerned that if he gave transmission to Hunng that many of the monks

would jealous and perhaps try to make his life miserable. Zen Master Hunng received se-cret transmission at night and was then sent away. For eighteen years, he hid in the moun-

tains of Southern China and eventually he cut his hair and became a monk. This was the first

instance of secret transmission.

Inka means public seal or more appropriately a public ceremony which marks the acknowl-

edgement of a students personal struggle has ripened and is now capable of helping othersinto finding their own insight. Inka and transmission are different. The Sa Bu Nim title is the

same as the Chinese title of Shifu and the Japanese title of Sensei. In Korea, the title for this

position is usually Ip Sung Sunim which means head monk.

Having a Sa Bu Nim ceremony is very important, because during this ceremony the Sangha

gathers together and shares in the entire experience. This opportunity allows the sangha to

gauge how strong the candidate center is. If the Zen Master gives Inka or transmission pri-

vately, the Zen students will not understand this new teachers role. The Sa Bu Nim cere-mony means that anyone can come to the Zen Center and ask any kind of question, and the

candidate must answer. Whether they are good answers, or bad answers, does not really mat-

ter. How much the candidate believes in themselves one hundred percent is the most impor-tant point.

When asked by his students what is Buddha, Zen Master Mz was known to say, Mindis Buddha, Buddha is mind. In our current lineage, this is not accepted as a correct re-sponse. However, years later Mz changed and started teaching, no mind, no Buddha,these are also incorrect words. If a student tried this answer with a Zen Master today, they



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would be sent back to contemplate their mistake.

In the Sa Bu Nim ceremony, two things are verified, the candidates center and wisdom.Verifying the students center only consists of whether the answer appears quickly or not. Ifthere is no hesitation, this means the student has a strong center. If the answer is a little slow

in coming, this means the students center may not be clear. Next, it is important to decidewhether the answer is correct or not. A correct answer means this students wisdom is ripe.

1.Accepting the responsibilities for commitment(to the processes of practice; being present

daily, for retreats; financially, etc.)

2.Gaining basic control of one's karma.

3.Developing and expressing a genuine compassion for all living things.

4.Illustrating a basic cognitive mastery of the essentials of the Zen path (Dharma\Talks,

Gng'n, etc.)

5.Becoming proficient in the skills of teaching (gng'n interviews, answering questions inthe public arena, etc.)

6.Manifesting natural leadership by gaining the trust of their students in the sangha.

7.Finding one mind with the teacher and attaining a deep connection based in mutual di-rection.

8. Attaining experiential insightinto one's original nature.

9. Maintaining a life that evokes the mystery that is present in each moment

rather than cultivating a dependence on answers (any kind of pat answers.)


Attendance

Number of

Years

Quarters

per Year

Classes Per

Quarter

Units /

Class Degree

Total

Units

Total

Classes

Full Time 2 4 3 3 Associates in Buddhst Philosophy (Ph.A) 72 24

Full Time 2 4 3 3 Bachelors in Buddhst Philosophy (Ph.B) 72 24

2/3 Time 3 4 2 3 Associates in Buddhst Philosophy (Ph.A) 72 24

2/3 Time 3 4 2 3 Bachelors in Buddhst Philosophy (Ph.B) 72 24

1/3 Time 6 4 1 3 Associates in Buddhst Philosophy (Ph.A) 72 24

1/3 Time 6 4 1 3 Bachelors in Buddhst Philosophy (Ph.B) 72 24


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Zen Master Soen Sa Nim, SSN (Honored Zen Ancestor)

A Zen Master is the designation given to a student who has been training for an ex-

tremely long time. The process for transmission is as follows: first senior students become

Dharma Holders and learn to teach and lead individuals and groups on their own. Next, they

become Sa Bu Nims (Dharma Masters) after they finish all of the essential gng'ns. Thenin a formal ceremony, many of their peers come up and challenge them with Dharma Ex-

change. This is a public ceremony where the public is invited and any one can ask the candi-

date a question in which the student must answer with no hindrance. This is the culmination

of gng'n practice. When the student passes this test, they are given Inka under the Guidingteachers supervision. After a Sa Bu Nim has been teaching for three years, then the studentmust visit three Zen Masters outside of our current school. They must have Dharma Ex-

change with these outside Zen Masters and report on their experience, and then they must

deepen their practice for another two years while teaching their students. If the GuidingTeacher agrees with the students responses given to these great Zen Masters and also thefeedback from the candidates students is that they think he or she is a wonderful teacherthen getting transmission is no problem. This is Chung Hae Sam Su. Chung means not mov-

ing mind, hae means wisdom. This means that meditation and wisdom completely come to-

gether. This means the student is ripe.

Classes

Liturgy010 - Chanting

1 LIT011 - Chanting Practicum 1

2 LIT012 - Chanting Practicum 2

3 LIT013 - Mantra Practicum

4 LIT014 - Ceremony Chanting Practicum

020- Meditation Forms

5 LIT021 - Meditation Practicum 1




030 - Cognitive Buddhism

9 LIT031 - Dharma Talks

10 LIT032 - Kanhua Ch'an & Huatou

040 - Retreats



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12 LIT041* - National Spring Retreat

14 LIT042* - National Fall Retreat

16 LIT043* - Local/Solo Retreat

17 LIT044 - Traditional Meditation Forms

18 LIT045 - Esoteric Meditation Forms

050 - Ceremonies

19 LIT051 - Daily Ceremonies

20 LIT052 - Basic Buddhist Ceremonies

21 LIT053 - Advanded Buddhist Ceremonies

060 - Zen Buddhist Traditions

22 LIT061 - Buddhist Iconography

070 - Zen and the Arts23 LIT071e - Zen Poetry

24 LIT072e - Tea and Zen

Buddhist Philosophy

100 - Establishing Our Direction

25 BPH101 - Introduction to Buddhism Thich Nhat Hahn

26 BPH102 - Buddhism Plain and Simple Buddhism Plain and Simple - Steven Hagen

27 BPH103 - Intro to Zen Buddhism Zen Mind Beginners Mind - Shunryu Suzuki Roshi

28 BPH104 - Compass of Zen Compass of Zen - Zen Master Seung Sahn

29 BPH105 - Buddhist Ethics

110 - Korean Buddhism

30 BPH111 - Korean Buddhist History Thousand Peaks - Mu Soeng

31 BPH112 - Korean Buddhism Tracing Back the Radiance - Robert Buswell

32 BPH113 - Seon Master T'aego A Buddha from Korea - Chris Cleary

33 BPH114 - Mirror of Seon Mirror of Sn - Rev. Paul Yuanzhi Lynch

120 - Advanced Buddhist Study

34 BPH121 - Kanhua Ch'an Kanhua Ch'an - Rev. Paul Yuanzhi Lynch

35 BPH122 - Spiritual Materialism Cutting Through Spiritual Materialism - Trungpa Rin-

poche

36 BPH123 - Buddhist Precepts Understanding Buddhist Precepts - Rev. Paul Yuanzhi

Lynch



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37 BPH125 - Buddhist Monastic Code The Origins of Buddhist Monastic Codes in

China - Yifa

38 BPH126 - Agnostic Buddhism Stephen Bachelor

130 - Buddhist Social Services

39 BPH131 - Intro to Spiritual Counseling

40 BPH132 - Advanced Spiritual Counseling

41 BPH133e - Prison Dharma Network

42 BPH134e - Grief Counseling

140 - Buddhist Sutras

43 BPH141 - Platform Sutra

44 BPH142 - Heart Sutra

45 BPH142 - Diamond Sutra

46 BPH142 - Perfect Enlightenment Sutra

150 - Zen Ancestors

47 BPH151 - Chn Master Dhu Swampland Flowers - Chris Cleary

48 BPH152 - Chn Master Bodhidharma

49 BPH153 - Chn Master Baizhang

50 BPH154 - Chn Master Linji

51 BPH155 - Chn Master Xuyun

Course DetailsLiturgical Studies

010 ChantingLIT011 - Chanting Practicum 1 (3 Units)No PrerequisitesTextbook: Five Mountain Traditional Chanting Booklet9 week course beginning the week of 01/02/12This course offers downloadable mp3's for each chant and interactive videos that will guide the

student each step of the way. The chanting books are available as purchase or in downloadableformat.Chanting practice is an extremely important aspect of the Zen students daily liturgy. Newer

students sometimes have great difficulty understanding the efficacy of chanting practice. Usu-ally, these doubts and questions subside after chanting for a regular period of time, and most

of these students eventually arrive upon a similar understanding of this chanting practice,which is something like, oh! When I completely focus on my voice and the voices around me

during chanting I sometimes experience the stopping of all the mental chatter in my head!

LIT012 - Chanting Practicum 2 (3 Units)Prerequisite LIT011Textbook: Five Mountain Traditional Chanting Booklet

9 week course beginning the week ofThis course offers downloadable mp3's for each chant and interactive videos that will guide the



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student each step of the way. The chanting books are available as purchase or in downloadableformat.

Chanting practice is an extremely important aspect of the Zen students daily liturgy. Newer

students sometimes have great difficulty understanding the efficacy of chanting practice. Usu-ally, these doubts and questions subside after chanting for a regular period of time, and most

of these students eventually arrive upon a similar understanding of this chanting practice,

which is something like, oh! When I completely focus on my voice and the voices around meduring chanting I sometimes experience the stopping of all the mental chatter in my head!

LIT013 - Mantra Practicum (3 Units)Prerequisite: LIT012Textbook: Five Mountain Traditional Chanting Booklet9 week course beginning the week ofA Mantra is a formula or a word with spiritual significance; however, when stripped of their

Tantric undertones they become meaningless syllables, which can help us to detach and relax

very deeply. Mantra meditation is very easy to learn and effective in letting go of our attach-ment to thinking. Just repeating a mantra helps us to focus our attention on a single point andeventually reach a state of very deep rest. The regular practice of meditation can reduce our

irritability and thus the feeling of being stressed, but more importantly is that continued mantra

practice will reduce the time of recovery following all kinds of distressing situations. Mantrapractice in juxtaposition with bowing practice can help cut through our karma very quickly.

LIT014 - Ceremony Chanting Practicum (3 Units)Prerequisite: LIT013Textbook: Five Mountain Traditional Chanting Booklet9 week course beginning the week of

enter description here020 - Meditation Forms

LIT021 - Meditation Practicum 1 (3 Units)No Prerequisites

Textbook: On Line Resources18 week course beginning the week of 01/02/12Each week you will be given meditations to accomplish and gradually some of these activitieswill develop into your all important Daily Routine. The daily routines are the fundamentalpractices that when combined become your individual daily practice long after you finish your

program.

We are thrilled that you have taken the opportunity to use this service to strengthen your con-

nection to your inner strength and spirituality.

Oh, and if youd like to share the experience with a friend why not send them a link to the site

and they can sign-up too. It can be very helpful when developing a routine to receive support

from those around you.

LIT022 - Meditation Practicum 2 (3 Units)Prerequisite: LIT021Textbook: On Line Resources9 week course beginning the week of 04/02/12

Each week you will be given meditations to accomplish and gradually some of these activities

will develop into your all important Daily Routine. The daily routines are the fundamentalpractices that when combined become your individual daily practice long after you finish yourprogram.



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We are thrilled that you have taken the opportunity to use this service to strengthen your con-nection to your inner strength and spirituality.

Oh, and if youd like to share the experience with a friend why not send them a link to the siteand they can sign-up too. It can be very helpful when developing a routine to receive support


LIT023 - Meditation Practicum 3 (3 Units)Prerequisite: LIT022Textbook: On Line Resources9 week course beginning the week ofEach week you will be given meditations to accomplish and gradually some of these activitieswill develop into your all important Daily Routine. The daily routines are the fundamentalpractices that when combined become your individual daily practice long after you finish your

program.

We are thrilled that you have taken the opportunity to use this service to strengthen your con-nection to your inner strength and spirituality.



LIT024 - Meditation Practicum 4 (3 Units)Prerequisite: LIT023Textbook: On Line Resources9 week course beginning the week of

Each week you will be given meditations to accomplish and gradually some of these activitieswill develop into your all important Daily Routine. The daily routines are the fundamentalpractices that when combined become your individual daily practice long after you finish yourprogram.

We are thrilled that you have taken the opportunity to use this service to strengthen your con-

nection to your inner strength and spirituality.



030 - Cognitive BuddhismLIT031 - Dharma Talks (3 Units)No PrerequisitesTextbook: On Line Resources9 week course beginning the week of 04/02/2012

On occasion, there is a formal Dharma Talk at each of our Zen Centers. A student who hastaken the Five Precepts, has been practicing steadily for some time, and is familiar with ourparticular style of teaching usually gives the talk. The talk should last about twenty minutes,

after which there is a period for questions. When the Guiding Teacher is at the Zen Center, the

Guiding Teacher will answer them. When the Guiding Teacher is not, a Senior Dharma Teacheranswers them. Questions are directed to the Dharma Teacher but may also be asked of thestudent who gave the talk, so there are always two people involved in the presentation.

LIT032 - Kanhua Ch'an & Huatou (3 Units)Prerequisites



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Textbook:9 week course beginning the week of

Enter course description here

040 Retreats

LIT043* - Local/Solo Retreat (3 Units)PrerequisitesTextbook:

9 week course beginning the week of


LIT042* - National Fall Retreat (3 Units)PrerequisitesTextbook:

9 week course beginning the week ofEnter course description here

LIT041* - National Spring Retreat (3 Units)

PrerequisitesTextbook:



LIT044 - Traditional Meditation Forms (3 Units)PrerequisitesTextbook:9 week course beginning the week of


LIT045 - Advanced Meditation Forms (3 Units)

050 CeremoniesLIT051 - Daily Ceremonies (3 Units)PrerequisitesTextbook:


LIT052 - Basic Buddhist Ceremonies (3 Units)PrerequisitesTextbook:



LIT053 - Advanced Buddhist Ceremonies (3 Units)PrerequisitesTextbook:9 week course beginning the week of


006 - Zen Buddhist Traditions

LIT061 - Buddhist Iconography Summary (3 Units)



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PrerequisitesTextbook:



070 - Zen and the Arts

LIT072e - Tea and Zen (3 Units)Elective. PrerequisitesTextbook:


LIT071e - Zen Poetry (3 Units)Elective. PrerequisitesTextbook:9 week course beginning the week ofEnter course description here

Buddhist Philosophy

BHP101 The Life of the Buddha (3 Units)PrerequisitesTextbook: The Life of the Buddha by Karen Armstrong9 week course beginning the week of

With such bestsellers as A History of God and Islam, Karen Armstrong has consistently deliv-

ered "penetrating, readable, and prescient" (The New York Times) works that have lucidly en-gaged a wide range of religions and religious issues. In Buddha she turns to a figure whose

thought is still reverberating throughout the world 2,500 years after his death.

Many know the Buddha only from seeing countless serene, iconic images. But what of the manhimself and the world he lived in? What did he actually do in his roughly eighty years on earth

that spawned one of the greatest religions in world history? Armstrong tackles these questionsand more by examining the life and times of the Buddha in this engrossing philosophical biog-

raphy. Against the tumultuous cultural background of his world, she blends history, philosophy,mythology, and biography to create a compelling and illuminating portrait of a man whoseawakening continues to inspire millions.

BHP102 - Foundational Buddhism (3 Units)No PrerequisitesTextbook: The Heart of the Buddha's Teaching - Thich Nhat Hanh9 week course beginning the week of 01/02/12In The Heart of the Buddha's Teaching, Thich Nhat Hanh introduces us to the core teachings of

Buddhism and shows us that the Buddha's teachings are accessible and applicable to our daily

lives. With poetry and clarity, Nhat Hanh imparts comforting wisdom about the nature of suffer-

ing and its role in creating compassion, love, and joy--all qualities of enlightenment. Coveringsuch significant teachings as the Four Noble Truths, the Noble Eightfold Path, the Three Doors

of Liberation, the Three Dharma Seals, and the Seven Factors of Awakening, The Heart of theBuddha's Teaching is a radiant beacon on Buddhist thought for the initiated and uninitiatedalike.

BHP103 - Buddhism Plain and Simple (3 Units)No PrerequisitesTextbook: Buddhism Plain and Simple - Steve Hagen9 week course beginning the week of TBD



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"Buddhism Plain and Simple" offers a clear, straightforward treatise on Buddhism in generaland on awareness in particular. Steve Hagan presents the Buddha's uncluttered, original teach-

ings in everyday, accessible language unencumbered by religious ritual.

BHP104 Intro to Zen Buddhism (3 Units)Prerequisites

Textbook:9 week course beginning the week ofEnter course description here

BHP105 - Compass of Zen (3 Units)Prerequisites:

Textbook: Compass of Zen - Seung Sahn9 week course beginning the week of TBD

The Compass of Zen is a simple, exhaustiveand often hilariouspresentation of the essence

of Zen by a modern Zen Master of considerable renown. In his many years of teaching through-out the world, the Korean-born Zen Master Seung Sahn has become known for his ability to cutto the heart of Buddhist teaching in a way that is strikingly clear, yet free of esoteric and aca-

demic language. In this book, based largely on his talks, he presents the basic teachings of

Buddhism and Zen in a way that is wonderfully accessible for beginnersyet so rich with sto-ries, insights, and personal experiences that long-time meditation students will also find it a

source of inspiration and a resource for study.

BHP106 - Buddhist Ethics (3 Units)Prerequisites:

Textbook: The Mind of Clover - Robert Aikten Roshi9 week course beginning the week of TBDIn The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of

appropriate personal and social action through an exploration of the philosophical complexities

of Zen ethics.

Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover,which enriches the soil and benefits the environment as it grows. The opening chapters discuss

the Ten Grave Precepts of Zen, which, Aitken points out, are "not commandments etched instone but expressions of inspiration written in something more fluid than water." Aitken ap-proaches these precepts, the core of Zen ethics, from several perspectives, offering many lay-

ers of interpretation. Like ripples in a pond, the circles of his interpretation increasingly widen,and he expands his focus to confront corporate theft and oppression, the role of women in Zenand society, abortion, nuclear war, pollution of the environment, and other concerns.

The Mind of Clover champions the cause of personal responsibility in modern society, encourag-ing nonviolent activism based on clear convictions. It is a guide that engages, that invites us to

realize our own potential for confident and responsible action.

110 - Korean Buddhism

BHP111 - Korean Buddhist History (3 Units)PrerequisitesTextbook: Thousand Peaks: Korean Zen-Tradition and Teachers by Mu Soeng Sunim9 week course beginning the week of


BHP112 - Korean Buddhism (3 Units)Prerequisites



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Textbook: The Zen Monastic Experience by Robert E. Buswell9 week course beginning the week of


BHP113 - Seon Master T'aego (3 Units)Prerequisites

Textbook: Buddha from Korea: The Zen Teachings of T'aego by J.C. Cleary9 week course beginning the week ofEnter course description here

BHP114 - Mirror of Seon (3 Units)PrerequisitesTextbook: The Mirror of Zen: The Classic Guide to Buddhist Practice by Zen Master So Sahn byBoep Joeng9 week course beginning the week of


120 - Advanced Buddhist Studies

BHP121 - Kanhua Ch'an (3 Units)PrerequisitesTextbook:


BHP122 - Spiritual Materialism (3 Units)PrerequisitesTextbook: Cutting Through Spiritual Materialism by Chogyam Trungpa Rinpoche9 week course beginning the week of

In this modern spiritual classic, the Tibetan meditation master Chgyam Trungpa highlights acommon pitfall to which every aspirant on the spiritual path falls prey: what he calls spiritual

materialism. The universal human tendency, he shows, is to see spirituality as a process of self-improvementthe impulse to develop and refine the ego when the ego is, by nature, essen-

tially empty. The problem, Trungpa says, is that ego can convert anything to its own use,even spirituality. His incisive, compassionate teachings serve to wake us up from this trick weall play on ourselves, and to offer us a far brighter reality: the true and joyous liberation that

inevitably involves letting go of the self rather than working to improve it. It is a message thathas resonated with students for over thirty years and remains fresh as ever today. This editionincludes a foreward by Chgyam Trungpas son and lineage holder Sakyong Mipham.

BHP123 - Buddhist Precepts (3 Units)PrerequisitesTextbook: Buddhist Precepts - a Guide for Western Buddhist Lay Practitioners by Rev. Paul

Yuanzhi Lynch

9 week course beginning the week ofIn this 21st Century Quantum Physical World why observe Buddhist Precepts? Taking refuge in

the 3 Jewels is the initial step in becoming a Buddhist and following the precepts forms thefoundation of the path. Buddhists practitioners observe various levels of precepts, dependingupon each individuals level of commitment to the path. The initial refuge in the 3 Jewels signi-

fies the starting point on the path of the eradication of suffering and the awakening of not just

ones self but all sentient beings. Taking precepts can be compared to military personnel adher-ing to the rules of military law or citizens of a particular country abiding by the common law oftheir society. The difference between the first two approaches and the Buddhist approach is

that the military rules or the common laws are external restrictions whereas the Buddhist pre-



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cepts spring forth from a practice of selfdiscipline which eventually can become self regulated.

BHP124 - Buddhist Monastic Code (3 Units)PrerequisitesTextbook: Origins of the Buddhist Monastic Code by Venerable Yifa9 week course beginning the week of

This book is a study and an annotated translation of the earliest Chan monastic code in exis-tence. This new research reflects Buddhologists' growing interests in Buddhist monastic life. Itsauthor, Dr. Yifa, has faithfully translated this monastic code and provides an insightful introduc-

tion to Chinese monastic tradition.

The subject of the book, the Chanyuan qinggui (Rules of purity for the Chan monastery, 1103),is an edition of Chan monastic codes compiled by Zongze (d. 1107?) during the Northern Songdynasty. Immediately after its compilation, this text became extremely influential, to which

Japanese pilgrims such as Eisai and Dogen attested. After the Song dynasty, although several

other editions of monastic codes were compiled in order to accommodate the variety of existing

practices, the influence of Chanyuan qinggui was still visible in new monastic codes such asChixiu Baizhang qinggui, an imperial edition compiled in 1338.Yifa's work is divided into two parts: a detailed introduction to Chinese monastic rules and to

the origin of the Chanyuan qinggui and an annotated translation of the text. In the first part,

Yifa successfully situates Chanyuan qinggui in the Chinese monastic tradition and delineates aclear picture of the evolution of monastic regulations in China since the translation of

Mahasanghika Vinaya texts by Dharmakala in the third century. According to Yifa's study,

Chanyuan qinggui is a rich collection of monastic rules and a textual reflection of monastic life.The original text of Chanyuan qinggui includes a preface and ten fascicles. Yifa chose to trans-late the preface and the first seven fascicles because the rest of the texts are appendices. The

preface is a statement of Zongze's purpose for compiling such a text. Fascicle 1, which is the

longest of the ten, stipulates the ritual protocols of everyday monastic life, such as taking pre-cepts and attending meals and tea ceremonies. Fascicle 2 details proper procedures for offering

sermons and chanting sessions and for organizing summer retreats. Fascicles 3 and 4 discuss

the roles of monastic officials in detail. Fascicle 5 contains a lengthy description of how teaceremonies are to be performed. Fascicle 6 details ritual procedures for burning incense, read-

ing sutras, and delivering letters. Fascicle 7 sets forth rules and etiquette for abbots, who holdthe most important official post in the monastery.

There are six extant editions of Chanyuan qinggui, all of which are preserved in Japan. Yifa'stranslation is based on an annotated edition by Japanese scholars Kagamishima Genryu, SatoTatsugen, and Kosaka Kiyu. After comparing Yifa's translation with the original text, I find that

Yifa's translation is in general reliable and elegant. In particular, Yifa has done an excellent jobof rendering Buddhist ritual terms, official titles, and obscure Chan phrases into English.Yifa's approach to Chanyuan qinggui is based on a methodology that stresses continuities

rather than discontinuities within Chinese monastic tradition. This methodology has been well

illustrated in her discussion of the authenticity of Baizhang's monastic codes, which has beendisputed by scholars such as Griffith Foulk. Following the Japanese scholar Kondo Ryoichi, Foulk

argued some years ago that Baizhang's monastic regulations (Baizhang qinggui) are a myth

manufactured during the Song because no earlier sources mention the existence of such a code

(see Foulk, "Myth, Ritual, and Monastic Practice in Sung Ch'an Buddhism," in Religion and Soci-ety in T'ang and Sung China, ed. by Patricia B. Ebrey and Peter N. Gregory [Honolulu: Univer-

sity of Hawai'i Press, 1993]). According to Foulk, Chan monastic codes were compiled largelyon the basis of the existing Buddhist monastic life because Chan Buddhism was superimposedupon the existing monastic structure as a result of the conversion of Vinaya monasteries into

Chan monasteries by imperial order. Describing Kondo's and Foulk's method as argumentum ex

silencio, Yifa asserts that this argument is deficient because the absence of textual referencesis not valid proof of the nonexistence of Baizhang's monastic code. For example, as Yifa pointsout, although Zongze compiled Chanyuan qinggui, no other sources about Zongze actually

mention his compilation. Therefore, although she is in agreement with Foulk that Baizhang's



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code was not a complete departure from the existing Buddhist tradition, Yifa believes that"Baizhang could have had a monastic text written for his order, as did many monks before him;

however, this text could not have been given the title Baizhang qinggui" (p. 34).

Emphasis on continuities leads Yifa to rely heavily on the method of textual comparison be-tween Chanyuan qinggui and other monastic codes. Through meticulous comparisons that are

intended to identify textual parallels, Yifa has firmly established her thesis that "most of the

elements of the work reach back much further in time than scholars have suspected" (p. 96).She demonstrates that, in addition to the Vinaya heritage, Chanyuan qinggui reflects indige-nous Chinese influences, especially those from governmental regulation of monasteries and

from Confucian ritual manuals.

BHP125 Agnostic Buddhism (3 Units)PrerequisitesTextbooks: Buddhism Without Beliefs: A Contemporary Guide to Awakening by Stephen

Batchelor and Confession of a Buddhist Atheist by Stephen Batchelor9 week course beginning the week ofThose with an interest in Buddhism will welcome this new book by Stephen Batchelor, formermonk and author of Alone With Others and The Awakening of the West. But those who are just

discovering this increasingly popular practice will have much to gain as well-for Buddhism With-

out Beliefs serves as a solid, straightforward introduction that demystifies Buddhism and ex-plains simply and plainly how its practice can enrich our lives. Avoiding jargon and theory,

Batchelor concentrates on the concrete, making Buddhism accessible and compelling and show-

ing how anyone can embark on this path-regardless of their religious background.Does Buddhism require faith? Can an atheist or agnostic follow the Buddhas teachings withoutbelieving in reincarnation or organized religion? This is one mans confession.

In his classic Buddhism Without Beliefs, Stephen Batchelor offered a profound, secular ap-

proach to the teachings of the Buddha that struck an emotional chord with Western readers.Now, with the same brilliance and boldness of thought, he paints a groundbreaking portrait of

the historical Buddhatold from the authors unique perspective as a former Buddhist monk

and modern seeker. Drawing from the original Pali Canon, the seminal collection of Buddhistdiscourses compiled after the Buddhas death by his followers, Batchelor shows us the Buddha

as a flesh-and-blood man who looked at life in a radically new way. Batchelor also reveals theeveryday challenges and doubts of his own devotional journeyfrom meeting the Dalai Lama in

India, to training as a Zen monk in Korea, to finding his path as a lay teacher of Buddhism liv-ing in France. Both controversial and deeply personal, Stephen Batchelors refreshingly doctrine-free, life-informed account is essential reading for anyone interested in Buddhism.

130 - Buddhist Social Services

BHP131 - Intro to Spiritual Counseling (3 Units)No PrerequisitesTextbook: Five Mountain Traditional Chanting Booklet9 week course beginning the week of

Explore the difficulties and direction in Buddhist Ministry within the Western context. Also,through a person-centered educational process, explore ways and means to develop ones per-sonal ministry for the west. To study and evaluate an educational process will be the core ele-

ment of the course. Lecture/seminar with research paper which includes personal reflection

documented with the words of the Buddhist teacher.

BHP132 - Advanced Spiritual Counseling (3 Units)PrerequisitesTextbook:9 week course beginning the week of




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BHP133e - Prison Dharma Network (3 Units)PrerequisitesTextbook:9 week course beginning the week of


BHP134e - Grief Counseling (3 Units)PrerequisitesTextbook:


140 - Buddhist Sutras

BHP141 - Platform Sutra (3 Units)PrerequisitesTextbook: The Diamond Sutra and the Sutra of Hui-Neng by A. F. Price, Wong Mou-lam, W. Y.

Evans-Wentz and Christmas Humphreys9 week course beginning the week ofThe Sutra of Hui-neng, also known as the Platform Sutra, contains the autobiography of a piv-

otal figure in Zen history and some of the most profound passages of Zen literature. Hui-neng

(638713) was the sixth patriarch of Zen in China, but is often regarded as the true father ofthe Zen tradition. He was a poor, illiterate woodcutter who is said to have attained enlighten-ment upon hearing a recitation of the Diamond Sutra. Together, these two scriptures present

the central teaching of the Zen Buddhist tradition and are essential reading for all students of

Buddhism.

BHP142 - Heart Sutra (3 Units)PrerequisitesTextbook: The Heart of the Universe: Exploring the Heart Sutra by Mu Soeng

9 week course beginning the week ofThough The Heart Sutra is an ancient Buddhist scripture, scholars are now discovering how it

offers insight into the nature of an ultimate reality perceived through intuitive wisdom. Fasci-natingly, quantum physicists are increasingly discovering interesting parallels between scienceand the basic insights of The Heart Sutra. In this important offering, Mu Soeng shows how the

intellectual and the intuitive can begin to meet. In offering a commentary on this importantpiece of the worlds great religious literature, The Heart of the Universe establishes a broadcontext to encounter The Heart Sutra on many levels historical, spiritual, and empirical

each serving to interdependently illuminate the other.

BHP143 - Diamond Sutra (3 Units)PrerequisitesTextbook: The Diamond Sutra and the Sutra of Hui-Neng by A. F. Price, Wong Mou-lam, W. Y.

Evans-Wentz and Christmas Humphreys9 week course beginning the week of

The Diamond Sutra, composed in India in the fourth century CE, is one of the most treasuredworks of Buddhist literature and is the oldest existing printed book in the world. It is known asthe Diamond Sutra because its teachings are said to be like diamonds that cut away all dualistic

thought, releasing one from the attachment to objects and bringing one to the further shore of

enlightenment. The format of this important sutra is presented as a conversation between theBuddha and one of his disciples.

BHP144 - Perfect Enlightenment Sutra (3 Units)



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PrerequisitesTextbook: The Sutra of Perfect Enlightenment by A. Charles Muller9 week course beginning the week of

The Sutra of Perfect Enlightenment, used in monastic education for more than a millennium, isa concise guide to the key paradigms of the practice systems of the East Asian meditational

schools (Ch'an, Son, and Zen).

150 - Zen Ancestors

BHP151 - Chn Master Dhu (3 Units)PrerequisitesTextbook: Swampland Flowers: The Letters and Lectures of Zen Master Ta Hui by J.C. Cleary9 week course beginning the week ofThe writings of the twelfth-century Chinese Zen master Ta Hui are as immediately accessible as

those of any contemporary teacher, and this book, which introduced them to the English-

speaking world in the 1970s, has become a modern classica regular feature of recommendedreading lists for Zen centers across America, even though the book has become difficult to find.We are happy to make the book available again after more than a decade of scarcity.

J. C. Cleary's translation is as noteworthy for its elegant simplicity as for its accuracy. He has

culled from the voluminous writings of Ta Hui Tsung Kao in the Chi Yeuh Lu this selection ofletters, sermons, and lectures, some running no longer than a page, which cover a variety of

subjects ranging from concern over the illness of a friend's son to the tending of an ox. Ta Hui

addresses his remarks mainly to people in lay life and not to his fellow monks. Thus the em-phasis throughout is on ways in which those immersed in worldly occupations can neverthelesslearn Zen and achieve the liberation promised by the Buddha. These texts, available in English

only in this translation, come as a revelation for their lucid thinking and startling wisdom. The

translator's essay on Chan (Chinese Zen) Buddhism and his short biography of Ta Hui place thetexts in their proper historical perspective.

BHP152 - Chn Master Bodhidharma (3 Units)Prerequisites

Textbook: The Zen Teaching of Bodhidharma: A Bilingual Edition by Red Pine9 week course beginning the week ofA fifth-century Indian Buddhist monk, Bodhidharma is credited with bringing Zen to China. Al-though the tradition that traces its ancestry back to him did not flourish until nearly two hun-dred years after his death, today millions of Zen Buddhists and students of kung fu claim him

as their spiritual father.While others viewed Zen practice as a purification of the mind or a stage on the way to perfectenlightenment, Bodhidharma equated Zen with buddhahood and believed that it had a place in

everyday life. Instead of telling his disciples to purify their minds, he pointed them to rock

walls, to the movements of tigers and cranes, to a hollow reed floating across the Yangtze.This bilingual edition, the only volume of the great teacher's work currently available in English,

presents four teachings in their entirety. "Outline of Practice" describes the four all-inclusive

habits that lead to enlightenment, the "Bloodstream Sermon" exhorts students to seek the

Buddha by seeing their own nature, the "Wake-up Sermon" defends his premise that the mostessential method for reaching enlightenment is beholding the mind. The original Chinese test,

presented on facing pages, is taken from a Ch'ing dynasty woodblock edition.

BHP153 - Chn Master Huangbo (3 Units)PrerequisitesTextbook: The Zen Teaching of Huang-Po: On the Transmission of Mind by John Blofeld9 week course beginning the week ofThis complete translation of the original collection of sermons, dialogues, and anecdotes of

Huang Po, the illustrious Chinese master of the Tang Dynasty, allows the Western reader to



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gain an understanding of Zen from the original source, one of the key works in its teachings; italso offers deep and often startling insights into the rich treasures of Eastern thought. Nowhere

is the use of paradox in Zen illustrated better than in the teaching of Huang Po, who shows how

the experience of intuitive knowledge that reveals to a man what he is cannot be communi-cated by words. With the help of these paradoxes, beautifully and simply presented in this col-

lection, Huang Po could set his disciples on the right path. It is in this fashion that the Zen

master leads his listener into truth, often by a single phrase designed to destroy his particulardemon of ignorance.

BHP154 - Chn Master Linji (3 Units)PrerequisitesTextbook: The Zen Teachings of Master Lin-Chi by Burton Watson9 week course beginning the week ofAmong the most important texts of Zen literature, the Lin-Chi lu details the insights and ex-

ploits of the great ninth century Chinese Zen master Lin-chi, one of the most highly regarded of

the T'ang period masters. PEN Translation Prize-winner Burton Watson presents here an elo-quent translation -- the first in the English language -- of this seminal classic, The Zen Teach-ings of Master Lin-chi. The work is an exacting depiction of Lin-chi's words and actions, describ-

ing the Zen master's life and teaching, and includes a number of his sermons. Because Lin-chi's

school outlasted other forms of early Chinese Zen to become dominant throughout China to thisday, this translation bears unique significance within the literature of this great Asian nation.

With Watson's lucid introduction to the work, a glossary of terms, and notes to the text, The

Zen Teachings of Master Lin-chi is a generously constructed and accessible model of translationthat will stand as the definitive primary material on Lin-chi for many years to come.

BHP155 - Chn Master Xuyun (3 Units)PrerequisitesTextbook: Empty Cloud: The Autobiography of the Chinese Zen Master Xu Yun by Charles Luk9 week course beginning the week of

In the course of a long-life, spanning almost 120 years, Xu-yun (1840-1959)had become some-thing of a living legend. By the time of his passing in 1959, Xu-yun was the most renowned

Zen Buddhist in China. Hence this biography makes fascinating reading. It details the struggles- as well as the rewards, of a life dedicated to the Dharma. Philip Kapleau Roshi used to read

portions of this book to his students to inspire them and provide spurs for practice.Born around the time of the Opium Wars - Xu-yun's life spanned some of the most violent up-heavals China had ever witnessed -what with being occupied by several foreign powers, the

formation of the Republic, then civil war, leaving China under Communist rule. Few of China'smodernisers - communist or otherwise, were sympathetic to Buddhism, leaving the fate of theSangha uncertain. Unlike the days of yore, when official patronage and funding could be

counted on, these were hard times. Hence, Xu-yun's endeavours to restore Chinese Buddhism

or bring about a revival seem all that more remarkable. Similar challenges had been encoun-tered by the eminent Ming master Han-shan, so Xu-yun came to be known as "Han-shan come-

again."

This book also documents Xu-yun's pilgrimages and travels - for the most part on foot, to

neighbouring Buddhist lands - India, Tibet, Burma, Thailand etc. While in Thailand, the Kingwas so impressed by Xu-yun, he became a personal disciple of the master. On a practical note,

supplementary material has been added,detailing Xu-yun's instructions on Ch'an/Zen practice,at the Jade Buddha temple, Shanghai. These were highly practical and can be put to use any-where. Master Xu-yun's inspiring story deserves a place in every Buddhist library.



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