Potential Priest Training Standards for Discussion Based on the 2012 Standards Survey of the SZBA Membership August 2012

Transcription

1 Introduction Potential Priest Training Standards for Discussion Based on the 2012 Standards Survey of the SZBA Membership August 2012 Offered to the SZBA Membership by the Standards Committee: Meiren Val Szymanski Myoan Grace Schireson Kokyo Henkel Domyo Burk In 2008, the SZBA released a document called Guidelines for the Formation of Soto Zen Priests in the West, which was the fruit of four years of intensive discussion among many dedicated priests. That document laid out the goals for Soto Zen priest training in great detail. Expectations of fully trained priests were divided into four areas of focus: carrying the tradition, personal conduct, self-understanding, and knowledge of source texts. In addition, the document identified the teacher-student relationship as being central to priest training. At the 2010 SZBA conference a member of the SZBA Board of Directors proposed adding a requirement for membership in the SZBA: completion of two formal 90-day training periods, or Ango. Extensive discussion at the meeting was stimulated by this proposal, and it became clear that the members present at the conference agreed 1) that each of them had their own standards to use for training their priests now or in the future, and 2) that standards were important. It also become clear that that there was not enough agreement about the standard of two Ango to adopt it SZBA-wide. It was determined after this discussion that a Standards Committee would be formed to further study the standards for priest training currently in use among SZBA members as manifested in four different types of practice settings or areas of focus: monastic, ministerial, residential, and temple centered/non-residential. The committee was asked by the SZBA Board to draft a set of potential standards that could serve as an example of future or potential SZBA standards, and as a focal point for discussion about standards and how they might be developed and applied. Methodology In fulfilling the Board s and the Membership s mandate, the Standards Committee developed and sent an online survey on priest training to full members of the SZBA. We were pleased that 75% (90 of 120) of full members completed the survey, and this level of participation represents a valid and reliable sampling. The data from this survey, minus the comment sections that might identify survey participants, are available to SZBA members on the SZBA website The Standards Committee was surprised to see how much alignment there was amongst members regarding certain kinds of training or training goals. For example, 95% (86/91) said regular contact with one s teacher was either absolutely essential (70%, or 64) or very important (24%, or 22) for training a priest during his/her initial and most intensive period of formation as a priest. Naturally there were many areas in the survey which did not indicate this 1

2 kind of agreement. However, we drafted a set of potential standards that reflect the values of a large (a 67%) majority opinion of SZBA members. Potential standards were developed and proposed according to the following criterion - Requirement for inclusion in these Potential Priest Training Standards: on the Standards Survey, at least 2/3 (67%) of the respondents indicated that they would require the training/training outcome of all priest trainees with few exceptions. This means that 2/3 of the total respondents to that question either rated the item 5=absolutely essential; I would require this of all priest trainees without exception or 4=very important; I would require this of all priest trainees with few exceptions. Additional elaboration or definition of some of the training/training outcome standards was necessary, above and beyond the exact phrasing offered on the survey. An example of this is a description of what might be meant by intensive period of formation. The Standards Committee took the liberty of adding some definitions and descriptions in order to make the Potential Standards more meaningful, but of course such details will be open to discussion should the Membership choose to develop standards. The Standards Committee also acknowledges that some of the training recommendations (especially Ministerial Training Classes) would be difficult for some priest trainees to accomplish at this time, given a lack of training resources or classes. An example of this is some of the Ministerial training that survey respondents indicated were absolutely essential or very important (such as learning how to understand and work with sangha diversity [such as differences with respect to] disability, race, gender, culture ). We felt it was best to include any trainings/activities that survey respondents indicated were important, even if further resources to provide such training are not yet widely available. The Survey comments sections revealed that many SZBA members hope the SZBA will facilitate the development of more resources for training priests. Future Directions in Developing and Using Standards In our many discussions about standards over the last two years, the Standards Committee identified a number of ways standards could be used to strengthen Zen priests and help to develop the function of the SZBA. We hope our draft list of standards will spark much discussion about these and other possibilities: 1) The SZBA could develop a set of best practices for priest training and training outcomes. These standards were the result of the survey of all training approved by a majority of SZBA priests. These best practices for training Soto priests could be distributed to all current members, applicants for full membership and associate members. In this way, best practices could become standard training procedure. 2) The SZBA could develop a set of standards required for membership that could be applied to new applications for membership at some point in the future. This will most likely require further dialogue. As indicated by the survey, there are many areas with greater than 67% agreement already. Standards with such broad support would be meaningful and inclusive. 3) The SZBA could develop a certification process whereby members, if they chose, could apply for something like an SZBA certification of training that would provide a goal for training, as well as a way to communicate to the lay and non-zen world what a 2

3 particular person s training entailed. Such a process might be implemented instead of additional standards for SZBA membership, or as a supplement to such standards. 4) There are important trainings/training outcomes, such as Ango, that were not included in these Potential Priest Training Standards because less than 2/3 of the survey respondents said they would require them (a rating of 4 or 5). The SZBA could develop a specialist certification process whereby members could be recognized, for example, for substantial Monastic, Ministerial or Academic training. Such specialist certification might empower someone to take particular roles (such as leading an SZBA-recognized Ango). Potential Priest Training Standards for Discussion Based on areas in the Standards Survey that reflected ⅔ alignment TEACHER-STUDENT RELATIONSHIP Intensive Period of Formation Rationale: All priests should spend a significant period of time concentrating their time and energy on the training, study and service required to become a Soto Zen priest. Suggested Standard: A total of at least three-five years of full-time intensive formation. During this period priest trainees make it a priority to undergo the training, study and service required of Soto Zen priests and follow the direction of their teacher. If this period of intensive formation cannot be full time because priests have other commitments, priest training would nonetheless be one of 2-3 life priorities. Respondents who require an intensive period of formation (indicated absolutely essential or very important): 100% (89/89). 93% (83) of respondents thought this period should be at least 3 years, and 75% (67) of respondents thought this period should last 5 years or longer. Dokusan/Sanzen Rationale: Sanzen, also called dokusan, is the traditional Soto Zen private and one-on-one meeting between teacher and student, during which the teacher guides or challenges the student. Suggested Standard: Trainee should have dokusan/sanzen with his/her teacher at least once a month throughout the first five years of his/her training. This interaction should be such that the trainee receives personal guidance in his/her training from the teacher, and may be formal or informal. For limited periods of time (ideally no longer than three months, but up to a year if a someone is training abroad) a trainee may meet with another qualified teacher other than her/his ordination teacher, with her/his ordination teacher s approval. After this period, however, and before Dharma Transmission, the dokusan/sanzen connection should be re-established with the ordination teacher. The exception to this is when the ordination teacher recommends that their student study with another teacher for a significant portion of their training, perhaps even up to Dharma 3

4 Transmission, in which case the student should maintain a sanzen/dokusan relationship with the new teacher. Respondents who would require frequent dokusan/sanzen with one s teacher: 89% (81/91) 94% (79/84) of respondents who indicated the question was applicable said they would require sanzen at least once a month (61% said more often). Regular Contact with One s Teacher Rationale: Because of the centrality of the teacher-student relationship in Soto Zen training, the student should have a great deal of contact with the teacher. Suggested Standard: Trainee should have regular contact with one s ordination teacher, or a primary teacher recommended by one s ordination teacher, throughout the first five years of her/his training, including regular sesshin led by the teacher, attending temple schedule/events/classes led by the teacher, informal personal meetings, or phone contact, or living in the same community. Through this contact the teacher should be able to become very familiar with the student s personality, karmic issues and practice, and the student should be able to become very familiar with the teacher s teaching. Respondents who would require frequent contact with one s teacher: 95% (86/91) 87% (79/91) or more of respondents said this contact would include informal personal meetings (87%), attending sesshin led by one s teacher (95%), and attending temple schedule/events/classes led by one s teacher (96%). PRACTICE INTENSIVES Sangha Practice Rationale: All priests should have spent a great deal of time practicing with/in Sangha. Sangha Practice includes sesshin, retreats, periods in residential communities and monasteries, and time spent living a temple-centered life. Suggested Standard: While more than 70% of SZBA Full members spent their training years living residentially, only 47% of teachers reported that their students had trained residentially (in monastery or residential communities). Therefore, we may create a flexible standard for residential training. For every one year of residential training required or expected, we should consider 3-5 years of temple-centered (or nonresidential training) as an equivalent depending on a trainee s level of involvement. Practice Periods Rationale: Intensified periods of practice with Sangha are part of the Soto Zen tradition and extremely valuable in training. Suggested Standard: Three practice periods of at least one month each. (one 90-day SZBA Recognized Ango would fulfill this standard) 4

5 Respondents who would require practice periods (indicated absolutely essential or very important): 78% (68/87) 79% (63/80) of respondents who indicated the question was applicable said they would require at least three practice periods. Respondents were evenly divided on the average duration of practice periods (1, 2, 3 months or more). Sesshin Rationale: Sesshin, or intensive meditation retreats, are one of the primary vehicles of training in Soto Zen. Suggested Standard: Complete at least 15 full sesshin-days per year during the first five years of training (70 days), or a total of 70 days over the course of a longer period. Respondents who would require sesshin (indicated absolutely essential or very important): 99% (89/90) 88% (80/91) of respondents said they would require 8-15 sesshin-days per year or more; INNER WORK Understanding/resolving one's own difficult karmic issues, harmful habits, character weaknesses Rationale: This is part of the goal of Zen practice regardless of whether someone is going to be teaching and guiding others, but is absolutely essential if they will be. Many parts of training are aimed at fulfilling this goal (e.g. work with a teacher, Sangha practice, sesshin), but to ensure that the goal has been reasonably met, an evaluation should be made of the trainee. It would be helpful to a trainee if an additional teacher, other than the trainee s primary teacher, helped to validate the specific issues that needed to be addressed, and offered suggested practice to address blindspots. Suggested Standard: A trainee should explicitly discuss stubborn personality issues and habits with his/her teacher throughout the course of training. A trainee should agree that these are issues, and find ways to observe and show efforts to resolve these issues in conversation with his/her teacher, and ideally with an auxiliary teacher. When possible observable behaviors should be noted (losing temper, abuse of alcohol/drugs, inappropriate dating of sangha members etc). We are specifically referring to behaviors which would affect a priests leadership in a sangha. Respondents who would require understanding/resolving one's own difficult karmic issues, harmful habits, character weaknesses (indicated absolutely essential or very important): 91% (83/91) 5

6 LINEAGE-SPECIFIC TRAINING (SOTO ZEN PRIESTCRAFT) Learning Ceremonial Priestcraft Rationale: A Soto Zen priest should be familiar with Soto Zen services and ceremonies and be able to plan and lead them as needed. Most of this training occurs apprenticeship-style in temples, so this standard relies largely on documentation of the results of that training. Suggested Standard: A trainee needs to document, with the endorsement of his/her primary teacher: Any organized and formal trainings in ceremony and ritual s/he has attended (such as classes and trainings offered by organizations like the SZBA or Soto-shu) Thorough understanding of, and ability to lead and officiate at, regular Soto Zen chanting services Thorough understanding of, and ability to lead and officiate at, special ceremonies such as weddings, funerals and lay precept ceremonies, and any important ceremonies in his/her temple s liturgical year Thorough understanding of, and ability to perform, ceremonial roles including jisha (teacher s attendant), chiden (altar attendant/ceremony organizer), kokyo (chant leader), and doan (player of service instruments) Familiarity with and ability to properly use traditional Soto Zen ritual implements such as mokugyo, bells, kaishaku (clappers), incense, zagu, and kotsu (teaching stick) Respondents who would require learning ceremonial priestcraft such as serving as doshi, leading important ceremonies, and creating appropriate ceremonies as requested (indicated absolutely essential or very important): 88% (80/91) Respondents who would require serving in ceremonial temple roles such as jisha, anja, chiden, etc. (indicated absolutely essential or very important): 79% (68/86) Respondents who indicated it is important to have served as: jisha 87% (76/87); chiden 84% (73/87); kokyo and/or doan 97% (84/87) Learning How To Do Formal Sanzen/Dokusan With Students Suggested Standard: Teachers introduce this skill in the following ways: Discussion with teacher Discussion with priest or senior student group Respondents would require this of a trainee (indicated absolutely essential or very important, 71% (65/91). There is probably great variation in the formality and form of the preparation, but it is recommended that teachers introduce this skill in the following ways: o Discussion with teacher o Discussion with priest or senior student group 6

7 Learning How To Give An Effective Dharma Talk Suggested Standard: See Dharma talks under Ministerial training. Respondents would require this of a trainee (indicated absolutely essential or very important) 76%, (68/90). There is probably great variation in the formality and form of the preparation, as well as the methods used for evaluation of ability. Learning How To Guide Other In Their Zen Practice With Work, Family and Community In Non-residential Settings Suggested Standard: It is recommended that a teacher develop written guidelines and give instructions to trainees to help them focus on practice instruction rather than advice giving. Trainees may assist both at the temple and for home settings giving instruction specific to meditation practice training. Also, teachers should help trainees learn when they need to refer a student for counseling, and when they are out of their depth and need help from the teacher. Respondents would require this of a trainee (indicated absolutely essential or very important, 77% (69/90). Learning How To Give Zazen Instruction to Anyone (Able-Bodied, Disabled, People With Other Mental Health and Physical Constraints) Suggested Standard: Schedule a class or consultation with a disability specialist, or a counselor regarding cautions. For able-bodied instructions, develop a checklist. Respondents would require this of a trainee (indicated absolutely essential or very important, 86% (77/90). There is probably great variation in the formality and form of the preparation, as well as the methods used for evaluation of ability SERVICE AND LEADERSHIP IN THE SANGHA Practice Positions Suggested Standard: Trainee should have served as shuso (head student / chief junior) for not less than 90 days, and in one position in each of the following categories, also for a minimum of 90 days: tenzo (head cook), tanto (head of zendo), ino (practice coordinator) shika (guest master), shissui (work leader), soku (oryoki meal server), fusu (temple operations/treasurer), jisha (teacher s attendant), anja (teacher s assistant) Respondents who would require service in long-term traditional practice positions such as shuso, tenzo, (indicated absolutely essential or very important): 78% (67/86). Respondents who indicated each position was important to have served in: shuso 100%; tenzo 73% 7

8 Respondents who would require service in ceremonial temple roles including anja and soku 79% (68/86) Respondents who indicated each position was important to have served as soku 86% Service in leadership and teaching roles before Dharma Transmission (giving talks, teaching classes, leading sesshin or sitting groups) Suggested Standard: Trainee should document at least 100 hours of experience serving in leadership or teaching roles where evaluation and feedback from teachers and/or seniors was possible. These roles should involve the trainee taking primary responsibility for expressing the Dharma, explicitly or implicitly, in a group setting. Respondents who would require service in leadership and teaching roles before Dharma transmission (indicated absolutely essential or very important): 79% (70/89). Informal Practice Interview Suggested Standard: Trainee should document at least 20 hours worth of informal one-onone practice interviews, conducted within the setting his/her primary teacher s temple or center so the long-term relationship between trainee and interviewee, as well as the interviewee s progress in practice, can be monitored by teachers and seniors. Respondents who would indicated training before Dharma transmission would entail the trainee giving informal practice interviews: 93% (75/81) KNOWLEDGE OF BUDDHIST TEXTS & TEACHINGS Study of Sutras Rationale: Sutras provide the philosophical basis of Mahayana Buddhism and had great impact on Zen. Knowledge of them is a basic requirement for solid footing in the teachings. (from 2008 Guidelines) Suggested Standard: The equivalent of one college level course or special focus courses at Buddhist centers covering at least five sutras, and at least one from each of the following three categories. Study may be independent but should involve at least three demonstrations of understanding that can be evaluated by a teacher (writing a paper, giving a talk, or giving a class on the subject of study). (Selections below are chosen from sutras indicated as important in the 2012 survey and listed in the 2008 Guidelines): Pali Canon, Lotus Sutra Prajna Paramita Sutra in 8,000 Lines, Heart Sutra, Diamond Sutra Vimalakirti Sutra Respondents who would require study of sutras (indicated absolutely essential or very important): 83% (75/90) 8

9 High proportions of respondents indicated sutra study should include the Heart Sutra (100%), Diamond Sutra (89%), Lotus Sutra (87%), Vimalakirti Sutra (74%) and the Pali Canon (74%). Study of Dogen and Keizan s Teachings Rationale: This is essential to an understanding of Soto Zen and the manner in which it may vary from its cousin Zen traditions. (from 2008 Guidelines) Suggested Standard: The equivalent of one college level course or special focus courses at Buddhist centers covering Dogen s writings, or covering Dogen and Keizan s writings (Dogen must be covered substantially). Study may be independent but should involve at least three demonstrations of understanding that can be evaluated by a teacher (writing a paper, giving a talk, or giving a class on the subject of study). At least ten separate writings should be studied, with at least three from each of the following categories: Bendowa, Genjokoan, Fukanzazengi, Tenzokyokun, Uji, Zazenshin Other fascicles in Dogen s 95-fascicle Shobogenzo Eihei Koroku, Eihei Shingi, Shobogenzo-Zuimonki, Denkoroku, other Keizan writings Respondents who would require study of Dogen and Keizan s teachings (indicated absolutely essential or very important): 90% (81/90) High proportions of respondents indicated Dogen & Keizan study should include Genjo Koan (96%), Bendowa (91%), Fukanzazengi (97%), Tenzokyokun (89%), Uji (77%), Zazenshin (77%), and the Denkoroku (75%). Study of Other Chan/Zen Texts and Other Buddhist Subjects Rationale: A Soto Zen priest should understand his/her tradition in a larger context, and have additional resources at hand for working with others. Suggested Standard: The equivalent of one college level course or special focus courses at Buddhist centers covering other topics in Buddhism. Study may be independent but should involve at least three demonstrations of understanding that can be evaluated by a teacher (writing a paper, giving a talk, or giving a class on the subject of study). Study may occur in any of the following areas, but must include at least 20 hours in each of the first two categories: History of Buddhism (at least 20 hours) Sengcan s Verses on the Trusting Mind, Platform Sutra of the Sixth Ancestor, Shitou s Harmony of Difference and Equality, Dongshan s Precious Mirror Samadhi, Book of Serenity, Blue Cliff Record, Gateless Barrier (at least 20 hours) Study of topics such as Abhidharma, Ashvaghosa, Nagarjuna, Vasubandhu, Shantideva Further study of the Pali Canon, or writing and teachings from other types of Buddhism (such as Vajrayana, Korean Zen, Rinzai Zen, etc.) Study of Chinese sutras and shastras Writings and teachings of contemporary Zen or Buddhist teachers Respondents who would require study of: History of Buddhism and Zen (91%), Shitou s Harmony of Difference and Equality (90%), Dongshan s Precious Mirror Samadhi (88%), Platform Sutra of the Sixth Ancestor (82%), Nagarjuna s Verses on the Middle 9

10 Way (77%), Book of Serenity (76%), Blue Cliff Record (74%), Sengcan s Verses on the Trusting Mind (71%), Gateless Barrier (67%), Shantideva s Way of the Bodhisattva (67%). MINISTERIAL TRAINING We have listed suggested coursework in the next section that may be described as Ministerial Training. This training prepares someone to serve and lead in a spiritual community. Included here are aspects of Ministerial Training that 67-70% of survey respondents indicated they would require of their priest trainees (indicating it was absolutely essential, very important or important). Lineage specific skills such as Giving Dharma talks, Understanding Self and Shadow (Inner work), Teaching Zen in Community, and learning to do one-to-one spiritual guidance or spiritual counseling are also included because they fit into the class format. We have listed below classes, training and activities that could help priests lead and teach in their temples and communities. Trainings deemed important are mentioned here to inform teachers of potential class offerings and to motivate creation of Ministerial Training Curriculum for Zen priests (especially for those priests leading a community temple). Learning one-on-one counseling skills Suggested training: Approximately 20 hours of formal classes or training in this area or the equivalent amount of training with teacher or priest group. These classes or trainings can occur at a trainee s temple or other private or non-institutional setting. Respondents who would require learning one-on-one counseling skills 67% (60/91) Learning how to guide others in Zen practice in work, family and community Suggested training: Any organized or formal classes on teaching Zen in community settings (outside of formal temple practice). Approximately 20 hours in group or individual discussion with teacher or senior priests. Respondents who would require learning how to guide others in Zen practice in work, family and community 77% (69/90) Learning to work with people during times of illness, death and dying Suggested training: Any organized and formal classes or trainings s/he has attended in this area. These classes or trainings can occur at a trainee s temple or other private or non-institutional setting but should be led by a person qualified to teach about this area. The trainee needs face to face experience in pastoral care with someone facing severe illness, death and dying; suggest approximately 20 hours of formal face to face training in this area. Respondents who would require learning to work with people during times of illness, death and dying (indicated absolutely essential or very important): 73% (66/91) 10

11 Learning to assist in sangha conflict resolution Suggested training: Any organized and formal classes or trainings s/he has attended in this area. Approximately hours. These classes or trainings can occur at a trainee s temple or other private or non-institutional setting but should be led by a person qualified to teach about this area. Respondents who would require training to assist in sangha conflict resolution (absolutely essential or very important): 68% (61/90) Learning to identify and deal with ethical issues, dilemmas in priest role (sexual, gender, cultural), appropriate boundaries Suggested activities: Develop ethics statement appropriate to own center according to SZBA guidelines or study statement in place with teacher. (approximately hours) Take course offered on professional ethics Respondents who would require training to identify and deal with ethical issues, dilemmas in priest role (absolutely essential or very important): 80% (72/90). Developing skills for leading and organizing the sangha (group dynamics, especially for contemplative communities) Suggested training: Teacher leads class/priest group or consultant leads approximate 10 classes Student takes workshop outside of own center approximately hours Respondents who would require training for leading and organizing the sangha (absolutely essential or very important): 68% (61/90). Learning how to understand and work with sangha diversity (disability, race, culture) Suggested training: Teacher leads class/priest group or consultant leads approximate 10 classes Student takes workshop outside of own center approximately10-15 hours. Respondents who would require training to understand and work with sangha diversity (absolutely essential or very important): 74% (66/90). Learning self-care as a priest/spiritual leader (psychological, physical, spiritual) Suggested training: Teacher or other faith leader teaches on this role approximately15 hours (grief, trauma, weddings, funerals) One on one interviews discussed with teacher approximately 2-5 year ongoing 11

12 Respondents who would require self-care training as a priest/spiritual leader (absolutely essential or very important): 78% (70/90). Resolving character weakness, karmic difficulties (self and shadow, transference) Suggested training: Teacher or consultant leads ongoing priest group or explicitly teaches a trainee in a oneto one consultation on this subject (approximately hours) Additional class outside own center approximately 7 hours, or online study 15 hours, or individual therapy Corresponding survey results: Respondents who would require work to resolve character weakness and karmic difficulties 90% (81/90) Formal Study Giving Dharma Talks Suggested training: Teacher/consultant/ group develops instructions and feedback process 3 talks given for evaluation by peers and teacher Participates in feedback group on approximately10 talks Public speaking/presentation skills class if needed (outside center) Respondents who would require training in Dharma talks 75.6% (68/91) Cultivating interfaith relationships Suggested activities: Visits 3 faith centers, meets with minister, discusses meeting with teacher Participates in three interfaith events (e.g. 9/11 event, Thanksgiving, a memorial event) Respondents who would require interfaith training 76% (68/90) 12