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SUGGESTED READING The Dharma taught by the Buddha and carried across generations to our day is not something to read about but something to experience and know directly for oneself. That said, there are times when a word or phrase might just prompt one to explore more deeply or help to clarify a point of confusion. While there are any number of "Buddhist" or "Zen" books available, one can do no better than to read the sources themselves. One should always remember, however, that until one has come to some measure of insight (and even after, to be honest), they should be read with humility and caution; their meaning is bound to be obscured by the everyday, ego-driven mind, and one can end up thinking things about the Dharma that are quite simply not the case. Still, these titles are offered so that one might at least get a sense of the breadth and depth of what practice entails. Buddhist Basics Gethin, Foundations of Buddhism. Oxford University Press The Words of the Buddha Ñanamoli and Bodhi, The Middle Length Discourses of the Buddha. Wisdom Bodhi, The Connected Discourses of the Buddha. Wisdom Bodhi, The Numerical Discourses of the Buddha. Wisdom Walshe, The Long Discourses of the Buddha. Wisdom Bodhi, The Suttanipata. Wisdom Fronsdal, The Dhammapada. Shambhala Mahayana Texts Pine, Three Zen Sutras: Heart Sutra, Diamond Sutra, Platform Sutra . Counterpoint Pine, The Lankavatara Sutra, Counterpoint Watson, The Lotus Sutra. Columbia University Press Thurman, The Holy Teaching of Vimalakirti. Penn State University Press Santideva, The Bodhicaryavatara . Oxford University Press Lamotte, Suramgamasamadhisutra. University of Hawai'i Press Nagarjuna, On Generating the Resolve to Become a Buddha. Kalavinka Zen Guides Kapleau, The Three Pillars of Zen. Vintage Pine, Zen Roots. Counterpoint

BECOMING A FORMAL STUDENT From its earliest days, the Dharma has been transmitted from individual teacher to individual student, and Zen makes that one-on-one connection the foundation and backbone of practice. Here, one is not just a member of a large congregation engaged in a common, communal activity; instead, one engages in a very personal spiritual development in a relationship built on candor and openness. While anyone who comes to the Center may freely avail themselves of everything the Center and its teacher have to offer, f or some, formally establishing that teacher-student relationship will emerge as a skillful way to make the best use of these resources. B ecoming a formal student marks a new phase in one's practice life. From the side of the student, it signals in concrete terms one's aspiration for awakening and the recognition that realization is come to more surely in an environment of open, selfless honesty with a trusted guide. From the side of the teacher, it implies an even deeper commitment to the student along with the student's express permission to utilize whatever skillful means are fitting for the task at hand. The move to become a formal student is initiated by the student. A teacher does not solicit students, nor should anyone ever feel pressured to become a student. When one is ready to take this step, one simply brings it up with the teacher in dokusan. Soon thereafter, the teacher will arrange a brief ceremony that marks the formal beginning of the student-teacher relationship. The student-teacher relationship is spiritually intimate, as over time one comes to see with the same eye with which the teacher sees. The student-teacher relationship is never personally, sexually or otherwise intimate, and the Chicago Zen Center has developed a set of policies and an oversight structure to insure that the profoundly liberating space the student-teacher relationship opens up is cherished and protected as far as it can possibly be.

GLOSSARY Here we use English terms unless there's good reason not to (e.g., since zafu simply means sitting cushion, we just say cushion ). Still, there are limits to some translations, and below are some of the non-English, practice-related words one will hear at the Chicago Zen Center: Daisan: One-on-one meeting with a senior student concerning one's practice and practice-related concerns Dokusan: One-on-one meeting with the teacher concerning one's practice, koan work, and the confirmation of insight Gassho: Hands held palm-to-palm, and, depending on the context, accompanied by a bow Han: The wooden block that is struck before formal rounds, teisho or chanting Inkin Bell: The bell that is used to mark time and movement Kentan: Morning review and greeting of the zendo by the teacher Kesu: Metal bowl gongs used during chanting and other services Kinhin: Walking meditation Kyosaku: The flattened, wooden "encouragement" stick (often, we just say stick ) Mokugyo: Wooden "fish" drum used to keep time during chanting Mok-Tok: Hand-held version of the mokugyo Rakusu: The abbreviated robe of the Buddha worn about the neck Teisho: The formal talk of a Zen teacher Umpan: Gong sounded for meals Zazen: Seated meditation Zendo: Meditation Hall

SESSHIN We are fortunate to have an ample building that makes it possible to accommodate up to 24 people for frequent live-in, multi-day retreats known as sesshin. There is no question but that sesshin is the highest expression of Zen training and a vehicle second to none for developing a focused, concentrated practice. Most anyone who has established their practice at the Center may take part in sesshin, and we warmly welcome practitioners from other Dharma centers, regardless of practice tradition. We offer sesshin five times a year, ranging in length from four to six days. The next scheduled sesshins are Feb 25, 7:30pm–Mar 1, 2026, noonish May 20, 7:30pm–May 24, 2026, noonish July 20, 7:30pm–July 26, 2026, noonish Oct 14, 7:30pm–Oct 18, 2026, noonish Dec 9, 7:30pm–Dec 13, 2026, noonish All participants live at the center, take part in daily cleaning and cooking activities, and spend upwards of ten hours a day in formal zazen (there is no Zoom option). The day is broken up by meals, a work period, a calisthenics period and a rest period. Two chanting services are held, and teisho is offered daily. Dokusan is generally offered three times in the course of a normal sesshin day. While full-time attendance is optimal, work and family commitments may make such attendance difficult, so it is possible to attend sesshin part- or short-time. Part-time attendance means that one will need to excuse oneself from some part of the sesshin day. Short-time attendance means that one will attend complete sesshin days, but not all of the days of sesshin, e.g. Friday-Sunday rather than a full Wednesday-Sunday. If one is coming part- or short-time, please make every effort to plan your arrivals/departures so they fall between two blocks in the sesshin schedule. Because sesshin is not just a bunch of rounds of zazen but is instead a full practice involving all the components of the sesshin day, no one will be accepted for sesshin if they only wish to attend isolated blocks. Simply put, if your intentions for sesshin attendance do not involve being on hand for any meals, teisho, work periods, and chanting services, then it is not sesshin that you are looking for. Consult with or email t h e Head of Zendo (nathaniel.namowicz@gmail.com ) if you have any questions. For more specific details about sesshin proper, consult our Sesshin Guidelines . For the run of the sesshin day, consult the Sesshin Schedule . To register for sesshin: REGISTRATION

SENSEI EMERITUS YUSAN GRAHAM In 1989, having just moved to the Chicago area with his young family, Yusan took his search for direction in his budding meditation practice to the Yellow Pages (kind of like the internet, but tree-based), and found the Chicago Zen Center. Yusan took on lay ordination (a formal commitment to greater service) in 2004, followed by full ordination by his teacher, Sensei Sevan Ross, in 2010. Later that year he succeeded Sensei Ross as abbot of the CZC. He stepped down from the role of abbot in 2023. Yusan and his wife Debbie are now empty nesters, following with great interest the adventures of their two kids. Prior to his retirement, he worked in the field of Assistive Technology at a local university.

THE WIDER SANGHA The Chicago Zen Center is part of an extended family of centers that trace their teaching tradition back to Philip Kapleau and the Rochester Zen Center. While these centers and groups are for the most part self-governing, independent sanghas, they all share a common spirit of practice and aspiration that characterized Kapleau's teaching. The CZC has been pleased to host some of the teachers and sangha members from time to time, and members of the CZC have found a warm welcome at many of these centers as well. Auckland Zen Centre, (Ven. Amala Wrightson, Sensei) Berlin Zen Group , Germany (Robert Goldmann, Sensei) Casa Zen , Mexico City Casa Zen, Heredia, Santo Domingo, Costa Rica (Ven. Sunyana Graef, Sensei) Cloud Water Zen Centre , Glasgow (Karl Kaliski, Sensei) Helsinki Zen Center , (Ven. Sangen Salo, Sensei) Madison Zen Center (Rick Smith, Sensei) Montreal Zen Center Mountain Gate New Mexico (Ven. Mitra Bishop, Sensei) Rochester Zen Center (John Pulleyn, Sensei, Ven. Dhara Kowal, Sensei) Roma Zen Center (Ven Amala Wrightson, Sensei) Toronto Zen Centre (Ven. Taigen Henderson, Sensei) Vermont Zen Center (Ven. Sunyana Graef, Sensei) Windhorse Zen Community North Carolina, (Ven. Sunya Kjolhede, Roshi; Ven. Lawson Sachter, Roshi) Zen Center of Denver (Karin Ryuku Kempe, Sensei; Peggy Metta Sheehan, Sensei) Zenbuddhistiska samfundet Sweden (Ven. Sante Poromaa, Sensei; Ven. Kanja Odland, Sensei)

WORK PRACTICE While the residents are charged with general upkeep, larger projects that require many hands at once do crop up from time to time. On such occasions, members are encouraged to give of their time and energy to the extent to which they are able. SANGHA WORK DAYS Projects that require many hands and some hours of dedicated effort may be scheduled periodically on a weekend day or two. Check the calendar for any upcoming work days. VOLUNTEERING There are always more jobs to do than there is time to do them. If you have a couple of hours of your time you'd like to spend on upkeep, maintenance, or gardening, contact the Abbot or Head of Zendo to see what needs doing.

SUPPORT & MEMBERSHIP We are able to offer the Dharma to all only because of the generous support of so many. If you find it important to you that a place such as this is able to do the work it does, you might be moved to contribute financially to its support. Electronic contributions may be sent via the Donate button below (PayPal) or via Zelle using czc.business.mgr@gmail.com as the recipient (preferred). If your employer matches your charitable donations, our business manager can help you with the necessary filing information. At the end of each calendar year, the Center sends out contribution statements for you to use when filing your taxes. CONTRIBUTIONS Our temple is a community resource, and we offer the Dharma freely to anyone sincerely looking for support on their path to awakening. In keeping with the long Buddhist tradition, there is no charge for anything the Center has to offer. The only exception is sesshin, since it involves expenses connected with food and lodging, but even sesshin fees may be underwritten by resources from the Abbot's Fund in cases where one is unable to afford them on one's own. MEMBERSHIP When the Chicago Zen Center begins to feel like an integral part of your spiritual work, you might consider becoming a sustaining member. Dues are modest ($50/month or $600/year for regular individual membership; $75/month or $900/year for regular couples membership; $10/month or $120/year for students or those who are underemployed). They can be paid in cash at the Center, by check through the mail or at the Center, or electronically via the Donate button above (PayPal) or through Zelle to czc.business.mgr@gmail.com (preferred). Membership dues count towards your charitable donations for tax purposes. Be sure to fill out the Membership Form below so we have an accurate census and your contact information should we need it. Membership Form PLANNED GIVING One way to ensure the continued teaching presence of the Center is to include the Center in your estate planning. Even modest endowments can go some distance to help secure the building and programming of the Center into the future. For information on our tax identification number and the like, please consult the Center's business manager (czc.business.mgr@gmail.com ).

ZENDO JOBS Drum Play the taiko drum at the start of sesshin and before teisho. Han Strike the han that signals the beginning of the rounds of zazen and calls to teisho or chanting. Greeter Welcome new visitors and give them a brief orientation to practice. Lead Chanter Conduct the chanting services and assist at other ceremonies such as Jukai. Mokugyo Keep time during chanting on the mokugyo. Offices Offer incense at the Center's altars, chanting and ringing a small handbell between them, before morning sittings. Timer Ring the big bell, strike the clappers, and keep time with the inkin bell during formal rounds. When there is no monitor, the timer also announces and kicks off dokusan. As an essentially lay, non-residential sangha, we have to rely on each other's readiness to step up and commit to the work of making formal practice a reality. Not only is this a way to keep the temple functioning, it also provides yet another occasion for one to learn to step out of the way and let things just as they are unfold. One place to begin is demonstrating a willingness to train at the various instruments and jobs that sustain our common practice. Some of the instruments and jobs almost anyone can be trained to play or do. Others require particular skill sets. Talk with the Abbot or the Head of Zendo if you'd like to take a stab at training up at any of these:

ORDAINING The Dharma continues from one generation to the next because it is carried on the shoulders of those who have offered to devote themselves to keeping it alive. As one's practice deepens, one may come to be grateful for those who have carried it to this moment, and one might begin to sense an eagerness to pay it forward by taking their place and upholding the Dharma for those who will follow. In such a case, one might consider ordaining as a priest. In our lineage priesthood ordination is relatively rare, for it is relatively rare to find a person with the depth of practice and insight, the soundness of character, and the strength of commitment to undertake it. Still, they are to be found, and our tradition has continued because we have been fortunate to have men and women who have stepped up to do what they can to pass it on. Ordination in our lineage is an offer of dedication and responsibility, not a marker of rank. It is entirely distinct from sanctioning as a teacher. It is an entry into a life of selfless service to the Three Treasures out of a wellspring of compassion for all still subject to dukkha. If one begins to feel a tug in the direction of ordaining, a first place to start is the description of ordination and the ordaining process here .

POLICIES & BYLAWS Dedicated spiritual practice can only occur in an environment of confidence and trust. As members of a Buddhist community, the administrators and staff of the Chicago Zen Center strive daily to live in accordance with the Sixteen Bodhisattva Precepts. We are aided in that effort by the Bylaws and Guidelines we have established as a sangha. These mark a clear line of ethical behavior, and they lay out procedures by which lapses in that behavior can be addressed and remedied. The Chicago Zen Center is proud to make its Bylaws and Ethical Guidelines known to any who care to review them.

TAKING THE PRECEPTS (JUKAI) Zen is a particular expression of the Dharma of the Buddha. As such, it shares with all schools of Buddhism a commitment to the Path the Buddha taught as the sure path to liberation. While Zen puts great store in the practice of concerted meditation, it cannot dispense with the other elements of the Path—moral sensitivity and an aspiration to wisdom—without utterly losing its bearings. In union with all of the sons and daughters of the Buddha, we therefore take the precepts. They function as a guide because they straightforwardly describe the comportment of the awakened and awakening ones. We check our body, speech, and mind against them in order to see where we still need to apply greater effort and resolve—and cultivate greater insight and wisdom—in our practice. In our tradition we take the Sixteen Bodhisattva Precepts: The Threefold Refuge in Buddha, Dharma, and Sangha The Three Resolutions to do good, to avoid evil, and to liberate sentient beings The Ten Cardinal Precepts: I resolve not to kill, but to cherish all life I resolve not to take what is not given, but to respect the things of others I resolve not to misuse sexuality, but to be caring and responsible I resolve not to lie, but to speak the truth I resolve not to cause others to abuse alcohol or drugs, nor to do so myself, but to keep the mind clear I resolve not to speak of the faults of others, but to be understanding and sympathetic I resolve not to praise myself and disparage others, but to overcome my own shortcomings I resolve not to withhold spiritual or material aid, but to give them freely where needed I resolve not to indulge in anger, but to practice forbearance I resolve not to revile the Three Treasures, but to cherish and uphold them They are taken/renewed twice a year (spring and fall) in a ceremony called Jukai. In keeping with the long tradition of the Dharma, anyone who presents themselves that evening may take them (there is no preliminary catechesis involved). Anyone with questions about them is certainly free to bring them up in the context of dokusan, and occasionally they are the subject of teisho. The importance of the precepts for Zen practice is highlighted by the fact that they are taken again in conjunction with ordination and with sanctioning as a teacher. Indeed, they are often incorporated into wedding ceremonies held at the Center. The incomprehensible profundity of the precepts is highlighted by the fact that towards the end of one's koan training they are taken up as koans in their own right.