Ordination
Novice Priest Qualifications
Maintain an ongoing relationship with your guiding teacher. Attend at least two regular retreat each year. If not enough group retreats are available, or if you are in a financial situation that will not allow you to attend our retreats in a particular location, solo retreats are permissible. The retreat requirement is waived for prisoners. Continue to be an active member of the Zen Community, as determined by the guiding teacher.
To enter into the Priest Path the postulant should 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 Novice Priest should additionally practice giving dharma talks, and learn to teach meditation and practice forms to others. Read additional books as recommended by their guiding teacher and 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 Guiding Teacher’s discretion based upon the practitioner’s previous training in another Zen Lineage.
Ten Precepts—Novice 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 student’s everyday life. The second is realizing the responsibility and relationship to the Sangha by giving back to the Sangha. This is fulfilled through giving talks, instruction and helping the Zen Community with unique skills and energy. To apply for Precepts please fill out the following Precepts Application Form.
Lay Ordination—Five 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 personal 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 involves a lifelong commitment to the practice and realization of the Dharma within the context 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 encourages 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 Precepts—Zen 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 Center’s guiding teacher feel that the postulant teacher has the acumen and the right commitment to a lifelong dedication to Zen practice, he or she may apply to become a Zen Priest at a precepts ceremony. The postulant teacher will take the sixteen precepts at this ceremony, and this publicly marks an entry into the Five Mountain Order program.
The guiding teacher’s approval attests to the postulant’s ability to lead practice, knowledge of 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 one’s aspiration towards 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 kasas.
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. To apply for Precepts please fill out the following Precepts Application Form.
Seventy–Four Precepts—Bodhisattva 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 one’s household, without physically doing it. Bodhisattva priests make the ultimate visible commitment to the teacher, the teachings and practices of the sangha. This position signifies that they are a senior elder of the community and are looked upon much as a Kun–sŭnim (honored monk) within the Five Mountain Order. The additional requirements of passing the Advance Seminary program for Bodhisattva Priests and receiving the Masters in Buddhist Theology.
Bodhisattva Priests have the additional responsibility to perform some of the advance Buddhist 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 lineage of Zen and because of their life situations will never be able to abandon the responsibilities 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 energy to helping the Zen Community by volunteering in every capacity required there; and must have the approval of the Zen Center’s guiding teacher. Bodhisattva priests wear a small brown 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 Pômmang Gyông (Brahma Net Sūtra) and have been handed down since at least the time of Kumarajiva and have always been for lay practitioners of the dharma. To apply for Precepts please fill out the following Precepts Application Form.
17. I vow to abstain from taking any life
18. I vow to abstain from taking things not given.
19. I vow to abstain from misconduct done in lust.
20. I vow to abstain from lying and false speech
21. I vow not to sell intoxicating substances
22. I vow not to broadcast the faults of the assembly
23. I vow not to praise myself while disparaging others
24. I vow not to be covetous and to be generous
25. I vow not to give way to anger and to be harmonious
26. I vow not to slander the Triple Jewel (Buddha, Dharma and Sangha)
27. I vow to respect my teachers and friends in the Dharma
28. I vow to abstain from consuming intoxicating substances
29. I vow to abstain from eating meat
30. I vow to abstain from consuming the five pungent herbs
31. I vow to urge other followers who have transgressed to truly repent their transgressions
32. I vow to always request the Dharma and make offerings to visiting sangha members
33. I vow to always make an effort to attend Dharma lectures
34. I vow not to divide the Dharma into separate doctrines
35. I vow to always give care to the sick and the needy
36. I vow to abstain from the storing of weapons used to destroy life
37. I vow to abstain from serving as an emissary of the military
38. I vow to abstain from businesses which limits the freedom of others
39. I vow to abstain from slanderous and libelous speech
40. I vow to abstain from acts, such as clear burning, that may injure or kill living creatures
41. I vow to only teach doctrines that lead to developing the bodhi–mind
42. I vow to, first fully understand, and then to clearly teach the Dharma
43. I vow to abstain from personal gain when teaching the Dharma
44. I vow to always serve as an adequate master
45. I vow to abstain from double–tongued speech
46. I vow to liberate all sentient beings
47. I vow to abstain from violence and vengefulness
48. I vow to abstain from arrogance and will always follow the Dharma
49. I vow to teach the Dharma with generosity and an open heart
50. I vow to practice the teachings of the Buddha-Dharma
51. I vow to be a skilled leader of the assembly
52. I vow to share all offerings made to the dharma or the sangha
53. I vow not to accept discriminatory invitations which are unfair or biased
54. I vow not to issue discriminatory invitations
55. I vow not to engage in improper livelihoods
56. I vow to remain neutral in the affairs of the sangha
57. I vow to rescue clerics along with sacred objects of the dharma
58. I vow equanimity and to not harm any sentient being
59. I vow not to participate in activities which are intended to induce lustful behavior
60. I vow to always keep the Bodhi Mind
61. I vow to make great vows
62. I vow to make firm resolutions
63. I vow to avoid traveling in dangerous places
64. I vow to respect the hierarchical order of the sangha
65. I vow to cultivate merits and wisdom
66. I vow not to discriminate in conferring the precepts
67. I vow never to teach for the sake of profit
68. I vow not to give the precepts to evil persons
69. I vow not to think of violating the precepts
70. I vow to honor the sutras and moral codes
71. I vow to teach all sentient beings
72. I vow to never preach in an inappropriate manner
73. I vow constant support of the Dharma
74. I vow to never destroy the Buddha–Dharma
Maintain an ongoing relationship with your guiding teacher. Attend at least two regular retreat each year. If not enough group retreats are available, or if you are in a financial situation that will not allow you to attend our retreats in a particular location, solo retreats are permissible. The retreat requirement is waived for prisoners. Continue to be an active member of the Zen Community, as determined by the guiding teacher.
To enter into the Priest Path the postulant should 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 Novice Priest should additionally practice giving dharma talks, and learn to teach meditation and practice forms to others. Read additional books as recommended by their guiding teacher and 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 Guiding Teacher’s discretion based upon the practitioner’s previous training in another Zen Lineage.
Ten Precepts—Novice 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 student’s everyday life. The second is realizing the responsibility and relationship to the Sangha by giving back to the Sangha. This is fulfilled through giving talks, instruction and helping the Zen Community with unique skills and energy. To apply for Precepts please fill out the following Precepts Application Form.
Lay Ordination—Five 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 personal 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 involves a lifelong commitment to the practice and realization of the Dharma within the context 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 encourages 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 Precepts—Zen 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 Center’s guiding teacher feel that the postulant teacher has the acumen and the right commitment to a lifelong dedication to Zen practice, he or she may apply to become a Zen Priest at a precepts ceremony. The postulant teacher will take the sixteen precepts at this ceremony, and this publicly marks an entry into the Five Mountain Order program.
The guiding teacher’s approval attests to the postulant’s ability to lead practice, knowledge of 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 one’s aspiration towards 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 kasas.
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. To apply for Precepts please fill out the following Precepts Application Form.
Seventy–Four Precepts—Bodhisattva 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 one’s household, without physically doing it. Bodhisattva priests make the ultimate visible commitment to the teacher, the teachings and practices of the sangha. This position signifies that they are a senior elder of the community and are looked upon much as a Kun–sŭnim (honored monk) within the Five Mountain Order. The additional requirements of passing the Advance Seminary program for Bodhisattva Priests and receiving the Masters in Buddhist Theology.
Bodhisattva Priests have the additional responsibility to perform some of the advance Buddhist 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 lineage of Zen and because of their life situations will never be able to abandon the responsibilities 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 energy to helping the Zen Community by volunteering in every capacity required there; and must have the approval of the Zen Center’s guiding teacher. Bodhisattva priests wear a small brown 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 Pômmang Gyông (Brahma Net Sūtra) and have been handed down since at least the time of Kumarajiva and have always been for lay practitioners of the dharma. To apply for Precepts please fill out the following Precepts Application Form.
17. I vow to abstain from taking any life
18. I vow to abstain from taking things not given.
19. I vow to abstain from misconduct done in lust.
20. I vow to abstain from lying and false speech
21. I vow not to sell intoxicating substances
22. I vow not to broadcast the faults of the assembly
23. I vow not to praise myself while disparaging others
24. I vow not to be covetous and to be generous
25. I vow not to give way to anger and to be harmonious
26. I vow not to slander the Triple Jewel (Buddha, Dharma and Sangha)
27. I vow to respect my teachers and friends in the Dharma
28. I vow to abstain from consuming intoxicating substances
29. I vow to abstain from eating meat
30. I vow to abstain from consuming the five pungent herbs
31. I vow to urge other followers who have transgressed to truly repent their transgressions
32. I vow to always request the Dharma and make offerings to visiting sangha members
33. I vow to always make an effort to attend Dharma lectures
34. I vow not to divide the Dharma into separate doctrines
35. I vow to always give care to the sick and the needy
36. I vow to abstain from the storing of weapons used to destroy life
37. I vow to abstain from serving as an emissary of the military
38. I vow to abstain from businesses which limits the freedom of others
39. I vow to abstain from slanderous and libelous speech
40. I vow to abstain from acts, such as clear burning, that may injure or kill living creatures
41. I vow to only teach doctrines that lead to developing the bodhi–mind
42. I vow to, first fully understand, and then to clearly teach the Dharma
43. I vow to abstain from personal gain when teaching the Dharma
44. I vow to always serve as an adequate master
45. I vow to abstain from double–tongued speech
46. I vow to liberate all sentient beings
47. I vow to abstain from violence and vengefulness
48. I vow to abstain from arrogance and will always follow the Dharma
49. I vow to teach the Dharma with generosity and an open heart
50. I vow to practice the teachings of the Buddha-Dharma
51. I vow to be a skilled leader of the assembly
52. I vow to share all offerings made to the dharma or the sangha
53. I vow not to accept discriminatory invitations which are unfair or biased
54. I vow not to issue discriminatory invitations
55. I vow not to engage in improper livelihoods
56. I vow to remain neutral in the affairs of the sangha
57. I vow to rescue clerics along with sacred objects of the dharma
58. I vow equanimity and to not harm any sentient being
59. I vow not to participate in activities which are intended to induce lustful behavior
60. I vow to always keep the Bodhi Mind
61. I vow to make great vows
62. I vow to make firm resolutions
63. I vow to avoid traveling in dangerous places
64. I vow to respect the hierarchical order of the sangha
65. I vow to cultivate merits and wisdom
66. I vow not to discriminate in conferring the precepts
67. I vow never to teach for the sake of profit
68. I vow not to give the precepts to evil persons
69. I vow not to think of violating the precepts
70. I vow to honor the sutras and moral codes
71. I vow to teach all sentient beings
72. I vow to never preach in an inappropriate manner
73. I vow constant support of the Dharma
74. I vow to never destroy the Buddha–Dharma
