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Line 1: {{Short description\|none}} ~~{{ZenBuddhism}}~~ {{Self-published\|date=May 2024}}{{Cleanup lang\|date=May 2024}}{{ZenBuddhism}} [[Zen]] institutions have an elaborate '''system of ranks and hierarchy''', which determine one's position in the institution. Within this system, novices train to become a Zen priest, or a [[Zen master\|trainer]] of new novices. ==Sōtō== From its beginnings, [[Sōtō\|Sōtō Zen]] has placed a strong emphasis on lineage and dharma transmission.{{sfn\|Dumoulin\|2005b\|p={{pn\|date=May 2020}}}} In time, dharma transmission became synonymous with the transmission of temple ownership.{{sfn\|Tetsuo\|2003}} This was changed by Manzan ~~Dokahu~~Dohaku (1636–1714), a Sōtō reformer, who... {{quote\|[P]ropagated the view that Dharma transmission was dependent on personal initiation between a Master and disciple rather than on the disciple's enlightenment. He maintained this view in the face of strong opposition, citing as authority the towering figure of Japanese Zen, [[Dogen]] [...] This became and continues to this day to be the official Sōtō Zen view. {{sfn\|Lachs\|1999}}}} Line 12 ⟶ 13: ==== Jōza (上座) ==== Becoming a Sōtō-Zen priest starts with ''shukke tokudo'' (出家得度).<ref name=Antaiji1 group=web>[http://antaiji.dogen-zen.de/eng/201003.shtml Muho Noelke, ''Part 1: What does it take to become a full-fledged Sōtō-shu priest and is it really worth the whole deal?'']</ref> In this ceremony, the novice receives his outfit ("inner and outer robes, belts, o-kesa, rakusu, kechimyaku (transmission chart) and eating bowls"<ref name=Antaiji1 group=web />) and takes the precepts. One is then an [[Unsui]], a training monk.~~{{citation needed\|date=May 2012}}~~ This gives the rank of ''jōza'', except for children under ten years old, who are called ''sami''.<ref name=Antaiji1 group=web /> ==== Zagen (座元) ==== Line 26 ⟶ 27: Shihō is done "one-to-one in the abbot's quarters (hojo)".<ref name=Antaiji2 group=web /> Three handwritten documents certify the dharma transmission; {{quote\|a) Shisho (the scripture of transmission, the names of the ancestors arranged in a circle - the dharma has passed on from to Shakyamuni to yourself, and now you give it back to Shakyamuni. There is a small piece of paper, probably originally written by Sawaki Roshi, with some comments. This paper is also copied by the student when doing dharma transmission at [[Antai-ji]].) b) Daiji (the great matter, a cryptic symbolization of the content of the teaching. Again, there is a small extra sheet of paper that explains about the meaning of the symbols.) c) Kechimyaku (the blood lineage, looks quite similar to the blood line transmission that you already wrote at the time of ordination) d) Actually, in the lineage of Sawaki Roshi (and maybe other lineages as well) a student is told to write a fourth document on an extra sheet of paper, which is called Hisho (the secret document, which is encoded, but the code for deciphering is on the same paper, so once you hold it in your hands it is not so "secret" anymore.)<ref name=Antaiji2 group=web />}} Line 57 ⟶ 62: {{quote\|Tsūgen, Baisan and Jochū each demanded that future generations excommunicate any Zen teacher who failed to fulfill his obligation to serve as abbot of a head temple. Baisan decreed that the obedient Zen successors should seize defiant ones and then burn the offender's succession's certificate (''shisho'') before his eyes. Note the remarkable inversion that has occurred here. Instead of dharma transmission being a qualification for becoming an abbot, successful service as abbot has become a requirement for being allowed to retain one's dharma transmission.{{sfn\|Bodiford\|2008\|p=273}}}} The ceremony has to be done at both [[Eihei-ji]] and [[Sōji-ji]], the main temples of the Sōtõ school, within the time span of one month.<ref name=Antaiji4 group=web /> This originates in the rivalry between Eihei-ji and Sōji-ji. Eihei-ji's attempts to gain dominance were met with resistance from Sōji-ji. Several times in history Sōji-ji "has issued proclamations that anyone who received honors at Eihei-ji would never be allowed back at a temple affiliated with Sōji-ji".{{sfn\|Bodiford\|2008\|p=275}} Since Sōji-ji has by far the largest network of temples, this was an effective ~~mean~~means to limit the influence of Eihei-ji.{{sfn\|Bodiford\|2008\|p=275}} After ''zuise'' one becomes an ''Oshō'', i.e. "priest" or "teacher". Line 64 ⟶ 69: After having become ''oshō'' one may become a ''dai-oshō'', resident priest in a Zen-temple. It takes further training in a ''sōdō-ango'', an officially recognized Sōtō-shū training centre.<ref name=Antaiji5 group=web /> A prerequisite to become ''dai-oshō'' is to do ''[[ango]]'', "to stay in peace" or "safe shelter".<ref name="Antaiji5" group="web">[~~http~~https://antaiji.~~dogen~~org/en/english-~~zen.de~~what-does-it-take-to-become-a-full-fledged-soto-shu-priest-and-is-it-really-worth-the-whole-deal-1/~~eng~~english-part-5-sessa-takuma-ango-as-life-in-a-rock-grinder/~~adult50.shtml~~ Muho Noelke, ''Part 5: Sessa-takuma - ango as life in a rock grinder'']</ref> It is derived from ancient Indian Buddhism, when monks retreated into shelter during the rain-season. ''Ango'' is a period of 90 or 100 days of intensive practice. There is no fixed stage on the training-path when ''ango'' has to be done, but ordination as a monk is necessary, and it has to be done in a ''sōdō-ango''.<ref name=Antaiji5 group=web /> The aspirant ''dai-oshō'' has to spend at least six months there, but one or two years is the usual span of time.<ref name=Antaiji5 group=web /> ''Ango'' is necessary because it "grinds" the future ''dai-oshō'': {{quote\|The point of ango is: Sessa-takuma. I used this term a number of times in the past. It consists of four Chinese characters: 切磋琢磨 The first means to cut (a bone or elephant tusk), the second to rub, the third to crush (a stone or gem), the fourth to polish. As a whole, it describes how various hard materials grind each others and during this process are all refined [...] Ango is important exactly because it can be a pain in the ass to live with others who go on our nerves, occupy our space and demand our time, have different habits and different vies, different outlooks on life etc. They often show us a mirror because life in the monastery forces them to do so, when people in the world would just step out off our way.<ref name=Antaiji5 group=web />}} Line 83 ⟶ 88: ===Sōkai=== Promotion in priest-rank ~~depends（~~({{Langx\|ja\|僧階）\|translit=sōkai\|label=none}}) depends on school education and the amount of time ~~spend~~spent in monastery training.<ref name=Antaiji3 group=web /> There are eight ranks:<ref name=Antaiji3 group=web />{{sfn\|Bodiford\|2008\|p=331, note 37}} {\| class="wikitable" style="text-align:center;" Line 117 ⟶ 122: ==== Kaikyōshi==== A special title, ''Kaikyōshi''（ (開教使）), was created for foreign practitioners,. ~~which~~It is not ~~being~~ used anymore, ~~but~~having been replaced by the title ''Kokusai Fukyōshi''.<ref group=web name=DenisLahey>[http://sweepingzen.com/myo-denis-lahey-interview Sweeping Zen (2009), ''Myo Denis Lahey Interview'']</ref>{{refn\|group=lower-alpha\|Myo Denis Lahey recalls: "Oh yeah, Dendo Kyoshi — that title has been abolished, actually. You know, there were a number of these designations that were thrown around, some lasting only a few months or a year before being discarded. Basically what the Japanese had was two sets of regulations—one for Japanese trained priests and then another set for Western priests. So, over the last five years or so, they’ve made a great effort to eliminate that split and have only one set of regulations. So, Dendo Kyoshi doesn’t exist anymore. So they probably shouldn’t be using that term anymore—now the term is something like kokusai fukyoshi. I think it means something like missionary teacher, or something like that. That is the designation for foreign trained priests, but within that there are several levels of teaching responsibility within the Sōtō hierarchy. So those of us who have kind of the tentative approval of the Japanese are considered nito kyoshi—which is kind of like a “second string” teacher (laughs). But one should point out that this is a pretty big thing, for the Japanese to even allow that to happen. So anyway, if anyone says to you they are a Dendo Kyoshi I think you should say to them, “Oh, you’ve been abolished.”"<ref group=web name=DenisLahey />}}{{refn\|group=lower-alpha\|"Teacher who disseminates the dharma internationally".<ref group=web name=ZenRiver>[{{Cite web \|url=http://www.zenrivertemple.org/dutch.html#Leraren \|title=Zen River, ''Tenkei Coppens Roshi''] \|access-date=2012-05-30 \|archive-date=2012-01-30 \|archive-url=https://web.archive.org/web/20120130005421/http://www.zenrivertemple.org/dutch.html#Leraren \|url-status=dead }}</ref>}} ==Rinzai== At [[Myōshin-ji]], two kinds of ranking systems are being used to rank ''sōryo'' ("a member of the educated clergy, a priest, as opposed to a monk"),{{sfn\|Borup\|2008\|p=54}} namely the ''hokai'' (dharma rank) and the ''Tokyū''-class system.{{sfn\|Borup\|2008\|p={{pn\|date=May 2020}}}} ===Hōkai=== Line 132 ⟶ 137: ====Jūshoku==== The ''suiji-shiki'' ceremony is performed when one has finished the formal training period and is ready to start as assistant-priest, "often one's father temple".{{sfn\|Borup\|2008\|p=180}} ~~hereby~~Afterwards, one gains the rank of ''oshō'', priest. In the Rinzai-school, a difference is made between acknowledgement of insight and succession in the organisation: Line 146 ⟶ 151: According to roshi Sokun Tsushimoto, the title of ''shike'' is equivalent to ''Zen master'' and ''roshi'':<ref group=web name="BD" /> {{quote\|'Roshi' is the title compatible with the most formal title 'Shike' who got officially authorized as a Dharma successor by authentic master.<ref group=web name="BD">[{{Cite web \|url=http://boeddhistischdagblad.nl/rients-ritskes-op-beschuldiging-raksu-formeel-uitgereikt-als-bewijs-van-een-competent-zenleader/ \|title=Boeddhistisch Dagblad, 17 April 2013, ''Rients Ritskes op beschuldiging: 'Raksu formeel uitgereikt als bewijs van competent zenleiderschap' ''] \|access-date=17 April 2013 \|archive-date=20 April 2013 \|archive-url=https://web.archive.org/web/20130420011852/http://boeddhistischdagblad.nl/rients-ritskes-op-beschuldiging-raksu-formeel-uitgereikt-als-bewijs-van-een-competent-zenleader/ \|url-status=dead }}</ref>{{efn\|1=For more information on Sokun Tsushimoto, see "Interview with Sokun Tsushimoto".<ref group=web>[http://www.japantimes.co.jp/text/fl20090802x1.html The Japan Times online: Caring for body and soul. Interview with Sokun Tsushimoto]</ref>}}}} The ''shike'' has received ''inka-shōmei'' or dharma transmission. ''Inka-shōmei'' is used for the transmission of the "true lineage" of the masters (''shike'') of the training halls.{{sfn\|Borup\|2008\|p=13}} There are only about fifty<ref name=antaiji10 group=web>[http://antaiji.dogen-zen.de/eng/adult50.shtml Muho Noelke, ''Part 10: What does it take to become a full-fledged Sōtō-shu priest and is it really worth the whole deal?'']</ref> to eighty<ref group=web name="Buddhadharma">[http://archive.thebuddhadharma.com/issues/2002/winter/dictionary-roshi_winter02.htm Buddhadharma, Dharma Dictionary, ''Roshi'']</ref> of such ''inka-shōmei'' bearers in Japan: Line 216 ⟶ 221: ==White Plum Asanga== ==== Hoshi= === In the White Plum Asanga, the first step in a practitioner's teaching career is to receive the rank of "Hoshi" or Dharma Holder. This usually signifies that the practitioner has completed all or a portion of the White Plum koan curriculum and can start giving Dharma talks and seeing students in private interviews under the supervision of their teacher. <ref group=web name=EvolutionWhitePlum>[https://whiteplum.org/user_uploads/Evolution%20of%20the%20White%20Plum.pdf, ''Evolution of the White Plum'']</ref> ==== Denkai= === The White Plum Asanga, consisting of Dharma heirs of [[Taizan Maezumi]], recognizes ''denkai'', transmission of the [[Bodhisattva Precepts]], in advance of dharma transmission: {{quote\|This authorizes them to give the precepts ([[Buddhist initiation ritual\|jukkai]]) and to ordain (shukke tokudo), although not to give dharma transmission, themselves.<ref group=web name=SeepingZenDenkai>[http://sweepingzen.com/denkai Sweeping Zen, ''Denkai'']</ref>}} This precept-transmission has a long history in Sōtō-shu. [[Keizan]], the fourth Sōtō-patriarch, received transmission of the precepts from [[Sandai sōron\|Gien]], the third (actually fourth) abbot of [[Eihei-ji]], but received dharma transmission from [[Tettsū Gikai]], the disputed third abbot of Enheiji.{{sfn\|Faure\|2000\|p=55}} According to Keizan's [[Denkoroku]], Dogen had received Dharma transmission from Rujing, bur precept transmission via the Rinzai-linegae of [[Myozen]], with whom he first studied.{{sfn\|Faure\|2000\|p=55, 56-57}} ==== Denbo= === In the [[White Plum Asanga]], full Dharma transmission is ~~confered~~conferred through receiving ''denbo.'' and qualifies one as a [[sensei]].{{sfn\|Ford\|2006\|p=102}}. At this point a practitioner may give denkai and denbo to their students as they see fit. ==== Inka= === Dharma Transmission may be followed by inka, the final acknowledgemment:{{sfn\|Ford\|2006\|p=102}} {{quote\|… once you have transmission then your teacher is sort of watching to see how you’re doing as a teacher – on how you are conducting yourself and, after a period of time, if the teacher has confidence in your understanding and ability to teach (that you are conducting yourself with integrity and clarity) then, at some point, the person will get the final seal of approval – which is what inka is. There is nothing particularly mysterious about it.<ref group=web>[http://sweepingzen.com/inka SweepingZen, ''Inka shomi'']</ref>}} Line 235 ⟶ 241: # A Dharma teacher is an individual that has taken the [[Five precepts]] and [[Ten Precepts (Buddhism)\|Ten precepts]], completed a minimum of four years of training and a minimum of eight weekend retreats, understood basic Zen teaching and has been confirmed by a [[Soen Sa Nim]] (Zen master) to receive the title. These individuals can give a Dharma talk but may not respond to audience questions. # A senior Dharma teacher is a Dharma teacher who, after a minimum of five years, has been confirmed by a Soen Sa Nim and has taken the Sixteen precepts. These individuals are given greater responsibility than a Dharma teacher, are able to respond to questions during talks, and give consulting interviews. # A Ji Do Poep Sa Nim (JDPSN; Dharma master; ''jido beopsa-nim''; {{lang\|ko\|지도법사님}}; {{~~script~~lang\|~~hani~~zh\|指導法師님}}) is an authorized individual that has completed [[kong-an]] training (having received [[inka shōmei\|inka]]), and is capable of leading a retreat. The nominee must demonstrate an aptitude for the task of teaching, showing the breadth of their understanding in their daily conduct, and undergo a period of teacher training. # A Soen Sa Nim (Zen master; ''seonsa-nim''; {{lang\|ko\|선사님}}; {{~~script~~lang\|~~hani~~zh\|禪師님}}) is a JDPSN that has received full [[Dharma transmission]] master to master.{{sfn\|Ford\|2006\|p=105}} An Abbot serves a Zen center in an administrative capacity, and does not necessarily provide spiritual direction, though several are Soen Sa Nims. These individuals take care of budgets and other such tasks.<ref group=web>[{{Cite web \|url=http://www.kwanumzen.org/misc/glossary.html \|title=Kwanum Zen Glossary] \|access-date=2012-05-24 \|archive-date=2008-05-09 \|archive-url=https://web.archive.org/web/20080509065952/http://www.kwanumzen.org/misc/glossary.html \|url-status=dead }}</ref> ==Criticism== Line 260 ⟶ 266: ==Sources== {{refbegin}} * {{Citation \| last =Bodiford \| first =William M. \| year =2008 \| title =Dharma Transmission in Theory and Practice. In: Zen Ritual: Studies of Zen Buddhist Theory in Practice \| publisher =Oxford University Press \| url =http://korat.ibc.ac.th/files/private/Zen%20Ritual%20Studies%20of%20Zen%20Buddhist%20Theory%20in%20Practice.pdf }} * {{Citation \| last =Borup \| first =Jørn \| year =2008 \| title =Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion \| publisher =Brill}} * {{Citation \| last =Dumoulin \| first =Heinrich \| year =2005a \| title =Zen Buddhism: A History. Volume 1: India and China \| publisher =World Wisdom Books \| ~~ISBN~~isbn =9780941532891}} * {{Citation \| last =Dumoulin \| first =Heinrich \| year =2005b \| title =Zen Buddhism: A History. Volume 2: Japan \| publisher =World Wisdom Books \| ~~ISBN~~isbn =9780941532907}} * {{Citation \| last =Faure \| first =Bernard \| title =The Daruma-shū, Dōgen, and Sōtō Zen \| journal =Monumenta Nipponica \|volume=42 \|issue=1 \|date=Spring 1987 \|pages=25–55\| doi =10.2307/2385038 \| jstor =2385038 }} * {{Citation \| last =Faure \| first =Bernard \| year =2000 \| title =Visions of Power. Imaging Medieval Japanese Buddhism \| place =Princeton, New Jersey \| publisher =Princeton University Press}} {{cite book \| last =Ford \| first =James Ishmael \| year =2006 \| title =Zen Master Who? \| publisher =Wisdom Publications \| isbn =0-86171-509-8 \| url-access =registration \| url =https://archive.org/details/zenmasterwhoguid00jame }} {{Citation \| last =Lachs \| first =Stuart \| year =1999 \| title =Means of Authorization: Establishing Hierarchy in Ch'an /Zen Buddhism in America \| url =http://www.thezensite.com/ZenEssays/CriticalZen/Means_of_Authorization.htm }} * {{Citation \| last =Lachs \| first =Stuart \| year =n.d. \| title =Reply to Vladimir K. \| url =http://www.thezensite.com/ZenEssays/CriticalZen/Lachsreplies.htm }} * {{Citation \| last =Lachs \| first =Stuart \| year =2006 \| title =The Zen Master in America: Dressing the Donkey with Bells and Scarves \| url =http://www.thezensite.com/ZenEssays/CriticalZen/Zen_Master_in_America.html }} * {{Citation \| last =McRae \| first =John \| year =2003 \| title =Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism \| publisher =The University Press Group Ltd \| ~~ISBN~~isbn =9780520237988}} * {{Citation \| last =Mohr \| first =Michel \| year =1994 \| title =Zen Buddhism during the Tokugawa period: The challenge to go beyond sectarian consciousness. In: Japanese Journal of Religious Studies, vol. 21 no. 4, December 1994, pp. 341–72 \| url =http://nirc.nanzan-u.ac.jp/publications/jjrs/pdf/425.pdf \| access-date =2012-06-01 \| archive-date =2011-08-11 \| archive-url =https://web.archive.org/web/20110811225657/http://nirc.nanzan-u.ac.jp/publications/jjrs/pdf/425.pdf \| url-status =dead }} * {{Citation \| last =Odin \| first =Steve \| year =1994 \| title =The Social Self in Zen and American Pragmatism \| publisher =SUNY Press}} * {{Citation \| last =Sharf \| first =Robert H. \| title =Sanbokyodan. Zen and the Way of the New Religions \| journal =Japanese Journal of Religious Studies \| year =1995 \| volume =22 \| issue =3–4 \| doi =10.18874/jjrs.22.3-4.1995.417-458 \| url =http://www.thezensite.com/ZenEssays/CriticalZen/sanbokyodan%20zen.pdf }} * {{Citation \| last =Tetsuo \| first =Otani \| year =2003 \| title =To Transmit Dogen Zenji's Dharma \| url =http://www.thezensite.com/ZenEssays/DogenStudies/ToTransmitDogenZenji%27sDharma.pdf }} * {{Citation \| last =Vladimir K. \| year =2003 \| title =Tending the Bodhi Tree: A Critique of Stuart Lachs' Means of Authorization: Establishing Hierarchy in Cha'n/Zen Buddhism in America \| url =http://www.thezensite.com/ZenEssays/CriticalZen/Tending_the_Bodhi_Tree.htm }} {{refend}} ==Further reading== * {{Citation\|last=Hori \|first=Victor Sogen \|year=1994 \|title=Teaching and Learning in the Zen Rinzai Monastery. In: Journal of Japanese Studies, Vol.20, No. 1, (Winter, 1994), 5-35 \|url=http://www.essenes.net/pdf/Teaching%20and%20Learning%20in%20the%20Rinzai%20Zen%20Monastery%20.pdf \|archive-url=https://web.archive.org/web/20191019155421/http://www.essenes.net/pdf/Teaching%20and%20Learning%20in%20the%20Rinzai%20Zen%20Monastery%20.pdf \|url-status=usurped \|archive-date=October 19, 2019 }} ==External links== Line 289 ⟶ 295: * [http://www.patheos.com/blogs/monkeymind/2009/03/monks-nuns-priests-in-western-zen.html James Ishmael Ford: Bodhisattva Ordination, Leadership Reform, and the Role of Zen Clerics in Japan] '''Criticism''' * [~~http~~https://ryusenflowingfountain.blogspot.com/2012/04/waking-up-to-soto-zen-hierarchy.html Waking up to Sōtō Zen Hierarchy] * [http://nozeninthewest.wordpress.com/2011/04/09/fundamentally-no-hierarchy/ Fundamentally No Hierarchy?] * [http://www.disinfo.com/2011/12/sex-sake-and-zen/ Sex, sake and Zen] {{Webarchive\|url=https://web.archive.org/web/20120524233158/http://www.disinfo.com/2011/12/sex-sake-and-zen/ \|date=2012-05-24 }} * [~~http~~https://dangerousharvests.blogspot.com/2010/06/online-zen-priest-ordination.html Online Zen-priest ordination] '''History of Zen''' * [http://www.thezensite.com/ thezensite]