Spiritual Formation
The cultivation of virtues is essential for each student. We
evaluate spiritual formation as we observe how someone grows in the
three
components of spiritual maturity. The first part is a sincere mind. To
evidence that all sentient beings are Buddhas, the student will
be capable of manifesting this sincere mind. However, this
potential is often neglected. Students realize this and display their sincere
mind in their daily practice, which is no other than their Buddha mind.
The second component is the mind free from major defilement, such as
hatred, ill feelings and resentments. The third element is a pure mind
that can harmonize with all circumstances and respond to all situations
without harmful effects.
Six Paramita (Perfections)
1) Let me be generous and helpful.
2) Let me be pure and virtuous.
3) Let me be patient. Let me be able to bear and forbear the wrongs of others.
4) Let me be strenuous, energetic and persevering.
5) Let me practice meditation and attain concentration and oneness to serve all beings.
6) Let me gain wisdom and be able to give the benefit of my wisdom to others.
Four All-Embracing Virtues
1) Giving and sharing
2) Kind and friendly speech
3) Conduct beneficial to others
4) Selfless service to all
Spiritual Practice
(I) Formal Daily Practice
Zen
requires that we learn to integrate spiritual awareness into every
aspect of our daily life, not just when we are in the temple, practicing
meditation, or feel like it.
Turning
work and private life into personal Dharma practice is at the heart of a
meaningful Zen life. Conscious breathing, awareness as well as
mindfulness serve as the foundation for maintaining inner stability and
peace. A student will work on bringing spiritual consciousness to daily
activities, starting out with small things, and expanding until the
entire day is integrated into a mindful life.
(II) Student Meetings (Dokusan)
Dharma
students, who cannot attend Dokusan in person, email their practice
journals and hold Dharma student meetings by phone with their teacher.
(III) Home Shrine
Dharma
students are asked to set up a home shrine with a seated or standing
statue of Buddha Shakyamuni in any of the traditional postures.
Furnishings should include a cloth, a candle, an incense burner,
flowers. A small Sutra desk placed before the shrine is ideal for
studies. Your mat and cushion can be placed in front of the desk for
prostrations and meditation. Keep your shrine neat and tidy.
(IV) Ethical Standards for Dharma Students
1. Always remember that you are a direct descendant from Gautama Siddhartha Shakyamuni, the Buddha, and the inheritor of his Right Dharma. Do not fail to honor your teacher and serve your Dharma friends free from worldly thoughts. 2.
Our original body-mind is a great liberated being untainted by
defilement and the cycle of birth and death. Therefore, cultivate
yourself, trusting that your original face is no other than the pure and
perfect mind. It is a true Dharma student with an awakened heart who
trusts in his/her original self and develops big mind. Shake off
conditioned behaviors, feelings and thought patterns that arise from
conceit or self-pity with the awareness that your own original mind is
Buddha. 3.
Always cherish your beginner's mind. The purity and strong feeling of
your first mind have the Dharma power to convert your difficulties and
troubles into a valuable gift and joy. 4.
Nothing fails to inspire and enlighten the true Dharma student. Please
keep in mind that the harder the work and the more daunting the task you
face, the better it is for your Dharma strength. 5. The three karmic deeds (body, thought and speech) are the guiding light of your life. Always speak the truth and be truthful like a mirror. 6.
As you strive for enlightenment you follow the Zen Buddhist Precepts,
so that you are able to offer comfort and hope to those, who are
distressed and troubled. Give love and joy to those who are sick and
tired. 7.
The key towards an enlightened life lies in the practice of compassion.
It is easy to make mistakes and difficult to remain completely free
from faults in a life that is full of conflicts. Therefore, Dharma
students should be willing to learn from their mistakes and misdeeds
through moral discipline and practice. True and sincere spiritual
practice helps develop a compassionate heart towards the wrongs of
others. One learns to understand and forgive other fellow beings through
one's own awakening to mistakes and misdeeds.
(V) Daily practice
1.
Perform your formal meditation faithfully every day. Your meditation
practice is the place of your awakening that you are the living
embodiment of the Buddha through your response to Gautama Siddhartha
Shakyamuni, the Buddha, and spiritual communion with his tradition of
wisdom and compassion.
2.
Read the assigned literature, chapter by chapter, every day. Do not
read it like a novel, but one or two pages at a time according to the
layout of the book.
3. Sense of duty: Follow your weekly Dharma schedule; be fully accountable of your duties in the best way possible.
4.
Life of no delusion: Enlightenment and truth are always before your
eyes and within your reach. Enlightenment is the pure and sincere heart
of practice itself, and the truth is the spirit of practice that all
sentient beings are Buddha. Accordingly, there is no enlightenment or
truth apart from the common ordinary person and the everyday task. It
is illusory to seek or anticipate truth and enlightenment from the
outside. The mind of the Dharma student will let go of this delusion.
5.
Repentance: Seek forgiveness and restore yourself right away if you had
caused trouble to others, committed wrongdoings or made blunders
through carelessness and inattention. Keep your mind free from guilt,
remorse and avoid retribution, such as hatred and enmity. Remain in a
constant awakening state.
6.
Hidden Virtue: The body-mind of the Dharma student should be sober and
clear. Care for goods and articles mindfully. They are the properties of
the Three Jewels. Use them responsibly and sparingly, so that
they will last. Recycle what is no longer useful. Try to manage with
less; but be generous and helpful to others as much as possible.
7.
Environment: To take good care of your home environment is to take
good care of the body-mind of your training. Cleaning and keeping our
environment free from pollution and disorder is Zen practice.
8.
Renewal: It is unbecoming for a Dharma student to criticize others or
to be judgmental, in order to build a self-defense or to reinforce one's
own position. It would be the downfall of a Dharma student to become
jealous of other people's prosperity or gloat over others' misfortunes.
If such a feeling or thought arises, you should surrender your weakness
right away, as well as renew your Bodhisattva vows. Pray for the
happiness of all beings (Metta Prayer) and/or make prostrations (full
bows).
| About the Syllabus
Throughout each Term, students compile Book Reviews as they progress in their studies and engage in regular student-teacher conferences. Towards
the end of each Term, a Term
Paper is due focusing on a
certain topic or point in order to demonstrate understanding and wisdom. Both Book Review and Term Paper need to be submitted according to school guidelines.
In
addition to completing a Term Paper, each student meets with faculty as scheduled throughout the year for evaluation purposes.
Students can access their classes via LBS.edu20.org from anywhere.
First Year: Associate Level (Associate in Buddhist Studies. Postnomial: AB)
The
first year novice student learns about the life of the Buddha, his
great disciples and early canonical scriptures. He or she also studies
the visual art history of Buddhism, such as the iconography of Buddhas
and Bodhisattvas.
The student also takes all three in-person training Units relevant to Zen practice.
Second Year: Baccalaureate Level (Baccalaureate in Dharma Studies. Postnomial: BD)
The second year junior student
learns about Prajnaparamita wisdom literature, such as the Heart Sutra
and the Diamond Sutra, and the early history of Zen Buddhism. Books and other materials will be gradually assigned to the student.
The
second year junior student takes an advanced meditation course
(residential or retreats) and learns how to use the power of the
unknowing mind, the power of concentration in order to cultivate
boundless heart.
Third Year: Master's Level (Master of Divinity. Postnomial: MDiv)
The third year senior student learns
about the history of Zen Buddhism, including American Zen and socially
engaged Buddhism. He or she learns how to make herself/himself mindfully
available for public service and teaching, how to facilitate meditation
practice and conduct Dharma services, as well as to offer introductory
meditation courses and retreats. Books and other materials will be gradually assigned to the student.
Dharma Student Meetings
Four times per year, Dharma students meet individually with faculty for evaluation. Students who cannot attend these meetings due to distance or
other concerns are held to email or fax their Practice Journals and hold
student-teacher meetings by phone with their master.
Evaluation and Advancement
Dharma
students, who aspire to become qualified in Buddhist teaching, must be
prepared to pass through the spiritual gates of stability and personal
maturity.
There are no no tests and exams per se. Over the course of the
the program, it will become apparent whether a student has been able to
mature, work through various challenges, obtain a state of leadership
and become a role model to others.
Seminary Degrees
The student
will receive a graduation certificate according to the level completed. Students are not required to complete all three years or six terms. However, the completion of the third level is necessary for ordination.
Accreditation
Please note that seminary or religious degrees are not identical with academic degrees from a college or university, though they may be somewhat comparable.
LBS is a seminary school with the purpose of training men and women for Buddhist ministry. In the United States, accreditation of universities and seminaries is a voluntary process by which accreditation may be obtained through non-governmental agencies. Seminary schools granting only religious degrees are not required by the U.S. Dept. of Education or any state law to obtain regional accreditation. Decisions concerning the acceptance of LBS credits by any institution are made at the sole discretion of the receiving institution. Lotus Blossom Buddhist Seminary School makes no representation whatsoever concerning the transferability of its credits to any institution and vice versa. Lotus Blossom Buddhist Seminary School strives to maintain the highest educational standards, incorporating the best methods of educational means and spiritual formation.
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