Undertaking Formal Zen Training

Everyone is welcome to participate at Clouds in Water Zen Center whether you undertake formal Zen training or not. This document presents the four steps that students may take in formal Zen training, following Jukai (Receiving the Precepts). For information about Jukai, please see “Jukai, Receiving the Precepts ’03,” available from the office. Adaptations have been made in the stages common to traditional Soto Zen to reflect the present types of practitioners undertaking formal training. See the upcoming “Personal Practice Program” that will outline a course of study for those who choose not to do formal training.

Thorough training in Zen is intended to enhance a practitioner’s capacity, as the 8th precept says, to "Take up the way of not attaching to anything, not even the truth." As such, it is a path of realizing great wisdom and compassion. The 16 Bodhisattva Precepts are the air, food and water of students in training. Zazen is the foundation for practicing, manifesting, realizing and attaining the 16 Bodhisattva Precepts.

A vital aspect in this training is to make the ripening of wisdom and compassion visible in the concrete details of the practitioner's life. Thus, maintaining the precepts so as to prevent injury, to engage in helpful actions, and benefit living beings is crucial. Ethical breaches, should they occur, will be handled according to the Clouds in Water Ethics Policy, when appropriate, or by disciplinary measures determined by Dosho-sensei. Students in training are required to follow the guidelines for communication outlined in our “Communication Guidelines.” Students in training should have copies of these documents at hand and refer to them regularly. Further, students in training should regard what occurs in dokusan and practice meetings as confidential material, not for the ears of others.

General Aim: Practicing, Manifesting, Realizing and Attaining the Way

The purpose of formal training is to practice simply for the sake of the dharma (truth). The formal training process is one style in which to practice, manifest, realize and attain this truth. This will be made visible through the formal training student’s positive example for the community through following the precepts, living an upright life, deeply inquiring about the dharma, and actualizing the awakening heartmind in thought, word, and deed.

This is not a process that involves getting your dharma ticket punched in the spirit of fame and gain. “Only a fool would think s/he’s got anything to prove,” goes the song. Please undertake this training in the spirit of the three minds (hearts) that Dogen-zenji identifies as central to any Zen work: the Joyful Mind, the Magnanimous Mind, and the Parental Mind.

Further, Torei-zenji offers these 10 Rules for Training. These also manifest the heart of our training:

Please bear in mind and investigate in full detail the 10 Rules:
1. The deep and binding vow of compassion
2. Whole-hearted determination
3. Great ability
4. The clear wisdom mirror
5. Unsurpassed insight into the Way
6. Decisive walking on
7. Cutting off selfishness
8. Giving up worldly thoughts
9. Deep repentance
10. Detailed investigation of doubt in the heart

Coming and Going

Jukai, Receiving the Precepts, marks the end of the first phase of exploring the training. After Jukai, students may choose to request permission to continue formal training. Completion of the requirements for each stage of training is a necessary but not a sufficient condition for moving to the next stage. Moving from one stage to another is solely dependent on Dosho-sensei’s approval.

Entering post-jukai study, the student gathers the support necessary for further training from family and sangha. The student explores the possibility of leading the life of a priest-in-training or oblate-in-training. The priest-in-training makes receiving and giving the dharma their career focus. For the oblate-in-training, daily life in the world (including one's present career and relationship life) is the field of training and expression of the Bodhi mind. As both the priest-in-training and oblate-in-training make training their first priority for personal development and service while they maintain, develop and respect present relationships (i.e., spouse and children) and responsibilities, those aspiring to be priests-in-training or oblates-in-training do likewise. It may be appropriate for a person to move from the priest-in-training to the oblate-in-training track and visa versa as life circumstances of the training student change. Some remedial work will be necessary and a private ceremony marking the change will be conducted.

Becoming and remaining a formal training student is contingent upon endeavoring to fulfill the above “General Aim” and working all of the specific elements of the training (see below). It is my expectation that Formal Training Students move through the stages of training like flowing clouds in water. The expected interval between entry into Formal Training and beginning novitiate training is less than three years. Likewise, the requirements for beginning priest-in-training or oblate-in-training should also be met within three years. If a student appears to be stuck at a certain stage, she/he can expect interventions by Dosho-sensei. Further, students in formal training should expect to be tested by Dosho-sensei, sometimes in unexpected ways. Barrier gates will arise in the course of training through the events of life and/or within the teacher-student relationship. It is each student’s responsibility to be the barrier and move through.

In addition to fulfilling the requirements in the Eight Gates of Training (outlined below), each stage has an experiential requirement. To enter Novice training, the person must have aroused the Bodhi mind. For priest-in-training or oblate-in-training ordination, the practitioner will have realized the 3rd Ox, Glimpsing the Ox. For the 4th Stage: Lead Practitioner (Japanese, Shuso), the experiential requirement is the 8th Ox, Transcending the Ox. For Dharma Transmission, the 10th Ox, Returning to the World with Bliss Bestowing Hands is necessary.

Until priest-in-training or oblate-in-training ordination, the formal training student is considered to be investigating this style of study and may withdraw from formal training at any time. A meeting with Dosho-sensei is all that is required. A private robe-returning ceremony will be held. After priest-in-training or oblate-in-training ordination, if the student wants to withdraw from formal training, a leave of up to one year may be requested. During that time the student needs to find another Zen teacher with whom to work. Dosho-sensei may then transfer responsibility for the student’s training to that person. If the student does not find another teacher with whom to work, then the student and Dosho-sensei perform a simple and private robe-returning ceremony. Dosho-sensei receives the o’kesa for safekeeping. If the student is later accepted back into training, the robe will be returned.

The Eight Gates of Training establish the minimum requirements for all stages.

1. Zazen: at least one-hour daily and sesshin as much as possible (see changes to this for novices pursuing priest-in-training ordination).
2. Zen Study: two 100-day trainings each year, FZT day from 5:45am – 2pm once each month coinciding with the monthly koan workshop (each student is allowed a maximum of 2 absences per calendar year), and regular dokusan with Dosho. For the priest-in-training and the novice planning to be a priest-in-training this means four dokusans a month; for the oblate-in-training and the novice planning to be an oblate-in-training, two dokusans a month.
3. Liturgy: joining the sangha for service as much as possible and daily personal morning service
4. Art Practice: For priests-in-training, this includes rakusu sewing, flower arranging for altars, and calligraphy; for oblates-in-training, this area is individualized according to their work in the world (see below for detailed expectations).
5. Body Practice: In addition to the body practice of priest-in-training or oblate-in-training life, each student is expected to develop a body practice to maintain health and well-being.
6. Buddhist Studies: Specific requirements for each stage are presented below. For each teaching, a written reflection paper is required. Reflection papers should be no longer than 3 single-spaced pages, aiming at reflecting upon the full range of experience: objective (the “what?”), reflective (gut?), interpretive (so what?), and decisional (now what?).
7. Work Practice: Right livelihood, joining the sangha for care taking periods, and serving the sangha in board, temple office and volunteer positions.
8. Right Action: Manifesting the precepts in daily life in relationships with loved ones and the greater community.

In this stage, the student gathers the support necessary for further training from family and sangha. The student explores the possibility of leading the life of a priest-in-training or oblate-in-training by living like a priest-in-training or an oblate-in-training. The priest-in-training makes receiving and giving the dharma their life purpose. For the oblate-in-training, daily life in the world (including one's present career and relationship life) is the field of training and expression of the Bodhi mind. Both the priest-in-training and oblate-in-training make training their first priority for personal development and service while they maintain, develop and respect present relationships (i.e., spouse and children) and responsibilities. To become a novice, it is necessary to have received Jukai, complete all requirements described below, and receive permission from the Training Council (see below). Novices wear gray practice robes.

The Training Council is composed of those who have received priest-in-training or oblate-in-training ordination through Dosho-sensei and are active with Clouds in Water. Prior to receiving the robe of a novice, the student must complete all work assigned in the Eight Gates and have two sponsors from the Clouds in Water membership (or in the case of a person with a life partner, that partner and a member of Clouds in Water) and arrange with the Training Council for an interview. The student then requests further training. If the Training Council determines that the student has aroused the Bodhi mind and can express their heartfelt desire for further training, they schedule Tangaryo (5 – 10 days of sitting). At the completion of Tangaryo, the student receives the gray practice robe from Dosho-sensei in a private ceremony.

The following are the study requirements that must be completed prior to meeting with the training council.

• Original Sutta Studies
  
  • The Life of the Buddha, by Nyanponika Thera
  • Middle Length Discourses, translated by Bhikkhu Nanamoli and Bhikkhu Bodhi
    
    • "Satipatthana Sutta," p. 145
    • "The Kandaraka Sutta," p. 443
    • "Advice to Rahula," p 523
  • Long Discourses of the Buddha by Maurice Walshe
    
    • "Mahanidana Sutta" p. 223
• Mahayana Studies
  
  • “The Heart Sutra” - In Buddhist Wisdom Books By Edward Conze
  • The Diamond Sutra: Transforming the Way We Perceive the World by Mu Soeng
  • The Holy Teaching of Vimalakirti, translated by Robert Thurman
  • The Bodhisattva’s Guide to a Way of Life, translated by Stephen Batchelor
  • Calming the Mind, by Gen Lam Rimpa
• Dogen Studies
  
  • “Fukanzazengi” ("The Recommendations for Universal Zazen") (See the CIW Sutra Book)
  • “Genjokoan” ("Actualizing the Fundamental Point") (see Dosho-sensei for comparative translation)
  • “Bendowa" in Moon in a Dewdrop (MID), translated by Kaz Tanahashi (Also in the Wholehearted Way by Okumura and Leighton)
  • “Gakudoyojinshu” ("Points to Watch in Buddhist Practice") in Moon in a Dewdrop and in Dogen’s Zen by Shohaku Okumura

During the novitiate stage of training (while preparing for priest-in-training or oblate-in-training ordination), the student is expected to live and train “as if” they had already received the ordination they seek. For those training to be priests-in-training, two center-based training periods each year and three hours of daily zazen are required, as well as all sesshin days. For those training to be oblates-in-training, one hour of daily zazen is required and two 100-day trainings, either as a home-based or center-based practitioner (one center-based practice period is required prior to oblate-in-training ordination), and sesshin as much as possible.

When a novice completes the requirements of the priest-in-training or oblate-in-training, including the experiential requirement of “seeing true nature (3rd Ox),” they may request priest-in-training or oblate-in-training ordination – a public ceremony - by arranging a practice meeting with Dosho-sensei offering incense at the altar in the Dokusan Room bowing three times, and with the last bow saying, "Please accept me as priest-in-training/oblate-in-training, ready to do my utmost to practice, manifest, realize and attain the subtle eye of truth. I sincerely request your teaching and guidance."

Following the ordination ceremony, priests-in-training wear a kimono (any color but white), a koromo (black) and o’kesa (near black, 7 row) for zendo activities, and samu-e (grey) and rakusu for informal activities at the center or when functioning as a priest-in-training in the community. Priests-in-training have their heads shaved for the ceremony and continue to shave their heads at least every five days during their training (note: as shaved heads have significance in this training, it is preferred that all students in training do not shave their heads - it is required that novitiates preparing for priest-in-training ordination do not shave their heads). Priests-in-training can apply to Dosho-sensei for a variance of this requirement if the particular life circumstances merit it. After priest-in-training ordination, priests-in-training go by their dharma name both at the center and in daily life. Oblates-in-training continue to wear the grey practice robe along with their o’kesa (near black, 7 row) for zendo activities and street clothes with rakusu for informal activities at the center. Oblates-in-training also sew a “miniature o’kesa,” carrying it with them in their work in the world. Oblates-in-training do not have their heads shaved for the ordination ceremony (save the “shura” or “world of suffering”). After oblate-in-training ordination, oblates-in-training go by their dharma name at the center and use either their given first name or their dharma name, as they deem appropriate, in their life outside the center.

Requirements for Priests-in-training

• Buddhist Study
  • Training Support
    • Asanga's Chapter on Ethics, translated by Mark Tatz
    • Women Living Zen by Paula Arai
    • The Story of Buddhism: A Concise Guide to its History and Teachings, by Donald Lopez
  • Original Sutta Studies
    • The Dhammapada (various translations are available)
    • Middle Length Discourses:
      • "Anapanisati Sutta"
      • "The Removal of Distracting Thoughts"
      • "Simile of the Snake"
      • "The Great Forty"
    • The Long Discourses of the Buddha:
      • "Mahaparinibbana Sutta"
      • "Brahmajala Sutta"
  • Mahayana Studies
    • The Awakening of Faith, translated by Yoshito S. Hakeda
    • The Lotus Sutra, translated by Burton Watson
    • “The Lotus Sutra as a Source for Dogen’s Discourse Style” by Taigen Dan Leighton (unpublished)
    • Nagarjuna's "Seventy Stanzas", translated by David Ross Komito
  • Dogen Studies (Note: see Appendix A: Dogen Studies Abbreviation Key) (Note: for priest-in-training studies, please use the Nishijima and Cross Master Dogen’s Shobogenzo (N&C), for the comparative study of each of these fascicles except Pure Standards)
    • Pure Standards for the Zen Community by Shohaku Okurmura and Taigen Dan Leighton
    • “Shinjingakudo” ("Body and Mind Study of the Way") (MID)
    • "Zazenshin" in Dogen’s Manuals of Zen Meditation, by Carl Bielefeldt
    • "Makahanyaharamita" in Shobogenzo: Zen Essays by Dogen, by Thomas Cleary
    • “Tenzokyokun” ("Instructions for the Tenzo") (MID)
    • “Shoaku Makusa” ("Do Not Do Evil") in Rational Zen by Thomas Cleary
    • "Kannon" in Sounds of Valley Streams (SVS), translated by Francis Cook
    • “Ikka Myoju” ("One Bright Pearl") in The Heart of Dogen’s Shobogenzo (HDS), by Norman Waddell and Masao Abe
    • “Shukke Kudoku” (“The Merit of Becoming a Monk”) in Zen Master Dogen (ZMD), by Yuho Yokoi
    • “Jukai” (“Receiving the Precepts”) (ZMD)
    • “Kesa Kudoku” (“The Merit of the Kasaya”) (ZMD), also see Enlightenment Unfolds, translated by Kaz Tanahashi (EU), “The Power of the Robe”
    • “Jinshin Inga” (“Deep Belief in Causality”) (ZMD), also see (EU: “Identifying with Cause and Effect”)
    • “Raihai-tokuzui” (“Prostrating to Attainment of the Marrow”) (N&C)
    • “San-ji Go” (“Karmic Retribution in the Three Stages of Time”) (ZMD)
    • “Shi-zen Biku” (“A Monk at the Fourth Stage of Meditation”) (ZMD)
    • “Gyobutsu-iigi” (“The Dignified Behavior of Acting Buddha”) (N&C)
    • “Kankin” (“The Buddhist Sutras”) (N&C)
    • “Dharani” (N&C)
  • Zen Studies
    • See Thomas Cleary’s Timeless Spring for Keizan Jokin’s “Zazen Yojinki”
• Art Practice
  • Ability to sew a rakusu and o’kesa by oneself and to teach another, based on the Nyoho-e teaching of Tomoe Katagiri-sensei.
• Work Practice
  • Serve the community as ino, tenzo, attendant, and jikido prior to the completion of the 4th Stage of Training: Lead Practitioner
• Sesshin: 100 days

Requirements for Oblates-in-training

• Buddhist Study
  • Integrating Training with Daily Life
    • Asanga's Chapter on Ethics, translated by Mark Tatz
    • Women Living Zen by Paula Arai
    • The Diamond Cutter by Michael Roach (and implement the 6-times-a-day book for at least one 100 day practice period)
    • Passionate Enlightenment: Women in Tantric Buddhism by Miranda Shaw
    • Work as Spiritual Practice, by Lew Richmond
  • Original Sutta Studies
    • The Dhammapada (a variety of translations are available)
    • Middle Length Discourses:
      • "Anapanisati Sutta"
      • "The Removal of Distracting Thoughts"
      • "Simile of the Snake"
    • The Long Discourses of the Buddha, translated by Maurice Walshe
      • “Advice to Lay People”
    • The Connected Discourses of the Buddha, translated by Bhikku Bodhi
      • “The Lay Followers” pp. 266 – 279
      • “Mahanama” pp. 1824 – 1825
  • Mahayana Studies
    • The Awakening of Faith, translated by Yoshito S. Hakeda
    • The Lotus Sutra, translated by Burton Watson
    • “The Lotus Sutra as a Source for Dogen’s Discourse Style” by Taigen Dan Leighton (unpublished)
    • Nagarjuna's "Seventy Stanzas", translated by David Ross Komito
  • Dogen Studies (Note: see Appendix A: Dogen Studies Abbreviation Key)
    • Zuimonki (translations by Cleary and Okumura)
    • “Shinjingakudo” ("Body and Mind Study of the Way") (MID)
    • "Zazenshin" in Dogen’s Manuals of Zen Meditation, by Carl Bielefeldt
    • “Tenzokyokun” ("Instructions for the Tenzo" ) (MID)
    • “Shoaku Makusa” ("Do Not Do Evil") in Rational Zen by Thomas Cleary
    • "Kannon" (SVS)
    • “Ikka Myoju” ("One Bright Pearl") (HDS)
    • “Hachi Dainin-gaku” (“One Hundred and Eight Ways to Enlightenment”) (ZMD)
    • “Raihai-tokuzui” ( “Prostrating to Attainment of the Marrow”) (N&C)
  • Zen Studies
    • A Man of Zen: The Recorded Sayings of Layman P’ang, translated by Ruth Fuller Sasaki, et al
    • Zen Letters: Teachings of Yuanwu, translated by J.C. Cleary and Thomas Cleary
• Work Practice
  • Prior to oblate-in-training ordination, the novice will give a student talk at Sunday Morning Meditation sharing his/her process in making their daily life in the world (including one's present career and relationship life) the field of training and expression of the Bodhi mind. They will then transcribe and edit this talk for publication either in the Clouds in Water newsletter and/or web site. Oblates are encouraged to undertake the responsibility for temple officer positions and serve on the Board of Directors whenever possible.
• Art Practice
  • Prior to oblate-in-training ordination, the novice will prepare an exhibit of their art practice to be presented in Compassion Hall. An opening night event will be held where the novice will discuss their art as an expression of their training.
• Sesshin: 60 days

Stage 4: Lead Practitioner (Shuso)

After arousing the Bodhi mind, tasting the truth, and refining that realization, the emphasis in this stage is to begin manifesting what has been realized. The priest-in-training and oblate-in-training paths come back together. Although one is either a priest-in-training or an oblate-in-training, the training requirements are the same. The culmination of this stage of practice celebrates ripening of understanding and skill in sharing one's truth with others through serving as lead practitioner in a center-based 100 Days training and meeting the community in the Shuso (Lead Practitioner) Ceremony through Dharma Encounter. Dosho-sensei will invite the student to participate in this stage of training when he sees it as appropriate. Experiential requirement: 8th Ox, Transcending the Ox. Following Shuso training, the student may offer classes at the center, under the supervision of Dosho-sensei.

Requirements for Lead Practitioner

• Buddhist Study
  • Mahayana Studies
    • The Flower Ornament Scripture translated by Thomas Cleary
    • Entry Into the Realm of Reality: The Guide by Thomas Cleary
    • Entry Into the Inconceivable by Thomas Cleary
    • “Images of Women in Ch’an Buddhist Literature of the Sung Period,” by Ding-hwa E. Hsieh, in Buddhism in the Sung, ed., Peter Gregory and Daniel Getz, Jr.
    • “Miao-tao and Her Teacher Ta-hui” by Miriam Levering, in Buddhism in the Sung, ed., Peter Gregory and Daniel Getz, Jr.
  • Dogen Studies (Note: see Appendix A: Dogen Studies Abbreviation Key)
    • Dogen and the Koan Tradition, by Steven Heine
    • “Bussho” ( "Buddha Nature") (HDS)
    • "Hokyoki" (EU)
    • “Mujo Seppo” (“Insentient Beings Speak the Dharma”) (EU)
    • “Sanjushichi-Bon-Bodai-Bunpo” ("37 Bodhisattva Practices") (N&C)
    • “Bodaisatta Shisho-ho” ("Bodhisattva's Four Methods Guidance") (MID)
    • “Sansui Kyo” ("Mountains and Waters Sutra") see ZMM translation
    • “Henzan” ("All¥Inclusive Study") (MID)
    • “Shoji” ("Birth and Death") (HDS)
    • “Zenki” ("The Whole Works") (TC)
    • “Shunju” ("Spring and Fall") (MID)
  • The Zen Tradition
    • The Zen Teaching of Bodhidharma, translated by Red Pine
    • Dialogue on Contemplation Extinguished by Bodhidharma (see Dosho-sensei for copy)
    • Transmission of the Lamp translation by either Thomas Cleary or Francis Cook
    • Cultivating the Empty Field: The Silent Illumination of Zen Master Hongzhi translated by Taigen Dan Leighton
  • Developing an Area of Personal Interest within the Field of Dharma study
    • The student will develop an area of specialization in consultation with Dosho-sensei, which will culminate in the student teaching a course in the chosen area following the Shuso ceremony. Examples include women studies, Buddhist psychology, and Madhyamika.
• Liturgy Practice
  • The student will master the role of doshi through observation and training by Dosho-sensei.
• Sesshin: 100 days

Stage 5: Dharma Transmission

The culmination of this stage celebrates the face-to-face meeting of teacher and student. This process may take several years as the three parts of transmission (Denkai, Daiji, and Dempo) are completed. Following Denkai, the student has become an assistant teacher and is qualified to carry out priestly functions. He/she may also perform weddings, funerals and other rites of passage ceremonies. He/she may meet with students individually for practice meetings under Dosho-sensei’s supervision (prior to this stage of training, students are not allowed to meet with other students for the purpose of dharma instruction). Daiji is the teacher’s verification of the student’s clarity concerning the Great Matter. Following Dempo, the student is now qualified to serve as a teacher. He/she may lead sesshin and give the precepts. Experiential requirement: 10th Ox, Returning to the World with Bliss Bestowing Hands. However, up to ten years of post-dharma transmission work with Dosho-sensei is expected (including regular dokusan and consultation). A priest who receives Dharma Transmission will be fully empowered to transmit the dharma she/he has received to either priests or oblates. An oblate will be fully empowered to transmit to an oblate, as it is necessary to have done priest-in-training training oneself to transmit to a priest.

• Buddhist Study
  • Leading a Zen Center in American Culture
    • Generation to Generation: Family Process in Church and Synagogue by Milton H. Freidman
    • Zen Lessons: The Art of Leadership, translated by Thomas Cleary
    • Shackelton’s Way: Leadership Lessons from the Great Antarctic Explorer, by Margot Morrell, et al
    • Shoes Outside the Door, by Michael Downing
  • Mahayana Studies
    • The Sutra of Hui-neng, translated by Thomas Cleary
    • Visions of Power: Imagining Medieval Japanese Buddhism by Bernard Faure
    • Transformation at the Base: Fifty Verses on the Nature of Consciousness, by Thich Nhat Hanh
  • Dogen Studies (Note: see Appendix A: Dogen Studies Abbreviation Key)
    • “Mitsugo” (“Intimate Language”) (EU)
    • “Muchu Setsumu” (“Within a Dream Expressing the Dream”) (EU)
    • “Gyoji” ("Continuous Practice") (EU)
    • “Bukkojoji” ("Going Beyond Buddha") (MID)
    • “Menju” ("Face to Face Transmission") (MID)
    • “Katto” ("Twining Vines") (MID)
    • “Yuibutsu Yobutsu” ("Only Between Buddha and Buddha") (MID)
    • “Sammai-O-Sammai” (“The King of Samadhis Samadhi”) (HDS)
  • The Zen Tradition
    • Soto Zen in Medieval Japan by William Bodiford
    • Master Yunmen, translated by Urs App
    • The Record on Tung-shan, by William Powell
    • Sayings and Doings of Pai Chang, translated by Thomas Cleary
    • Swampland Flowers: The Letters and Lectures of Zen Master Ta Hui, translated by Thomas Cleary
    • The Recorded Sayings of Zen Master Joshu, translated by James Green
    • The Zen Teachings of Huang Po, translated by John Blofield
    • Zen Teachings of Master Lin-chi
    • The Essential Teachings of Zen Master Hakuin, translated by Norman Waddell
• Mountain Light
  • Book of Serenity translation by Thomas Cleary (the student presents each of the 100 cases in dokusan, then adds notes and a capping verse; each must be approved by Dosho-sensei)
• Art Practice
  • Completion of brown rakusu; 7 and 9-row o'kesas and zagu; and documents of heritage.
• Liturgy
  • The student will demonstrate mastery of key ceremonies in the Zen tradition, including those associated with the annual cycle, Jukai, Priest-in-training or Oblate-in-training Ordination, weddings and funerals.
• Sesshin
  • 100 days

Appendix A: Dogen Studies Abbreviation Key

(EU)	Enlightenment Unfolds, by Kaz Tanahashi
(HDS)	The Heart of Dogen’s Shobogenzo , by Norman Waddell and Masao Abe
(MID)	Moon in a Dewdrop (MID), translated by Kaz Tanahashi/td>
(N&C)	Master Dogen’s Shobogenzo, Nishijima and Cross
(SVS)	Sounds of Valley Streams, translated by Francis Cook
(ZMD)	Zen Master Dogen, by Yuho Yokoi