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{{Short description|none}}
{{See also|Japanese honorifics}}▼
{{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|
{{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}}}}
Sōtō-Zen has two ranking systems, ''hōkai'' (four dharma ranks) and ''sōkai'' (eight priest ranks).<ref name=Antaiji3 group=web />
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==== 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?
==== Zagen (座元) ====
The next step, after one has been a monk for at least three years, is ''risshin'' (立身) and ''hossen-shiki'' (Dharma combat ceremony), while acting as a ''shuso'' (首座), headmonk, during a retreat. Risshin is "To raise one's body into a standing position":
{{quote|It means to gain physical stability. Confidence in oneself and one's role as a monk. The ability to express oneself and share a wider perspective, not restricted to one's own needs only. He starts to function like a pillar that supports the sangha.<ref name=Antaiji1 group=web />}}
Hossenshiki is a ceremony in which questions and answers are exchanged. After this ceremony, one is promoted to the rank of ''zagen''.<ref name=Antaiji1 group=web />
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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 />}}
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{{quote|Dharma transmission can happen once, and only once, or never at all. Multiple dharma transmission is nonsense. If you receive dharma transmission from one teacher, from then on that is your one and only teacher, your real teacher (jap. hon-shi). The multiple lineage holders that you hear of in the West are bullshit. Therefore it is important that both sides, but especially the student, make sure that this is the right time for them to make this important step.<ref name =Antaiji2 group=web />}}
If a student does not have the feeling he wants to be tied to this teacher for the rest of his life, he may refuse to take dharma transmission from this particular teacher.<ref name=Antaiji2 group=web /> Since the time of Manzan Dokahu (1636–1714), multiple dharma transmissions are impossible in Sōtō Zen.<ref name=Antaiji2 group=web />{{sfn|Dumoulin|
In contrast to the status that dharma transmission has acquired in the west, in Japanese Sōtō it has a relatively low status:
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The ceremony originates in the medieval organisation of the [[Sōtō]]-shū, when rotation of abbotship was the norm. Dharma transmission at a branch temple obliged one to serve at least one term as abbot at the main temple. Abbotship gave severe duties, and financial burdens, for which reason many tried to avoid the responsibility of abbotship:{{sfn|Bodiford|2008|p=273}}
{{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
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
After ''zuise'' one becomes an ''Oshō'', i.e. "priest" or "teacher".
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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">[
{{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 />}}
''Ango'' (安居) helps to become a mature person:
{{quote|[T]hat is the real meaning of ango. Sharing all of your time and space and energy. Does it help to balance your nerves? In my case: Not always so. But it certainly helps to mature, and in my view, practice has something to do with being an adult.<ref name=Antaiji5 group=web />}}
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There are two grades for training supervisor, namely ''shike'' and ''jun shike''.{{sfn|Bodiford|2008|p=276}} Appointment as ''shike'' is done by cooptation:
{{quote|There are about 50 or so of these in Soto (the Rinzai roshis can also be addressed as "shike"). One big difference between the rinzai roshi and the Soto shike is that the shike transmission [...] is not vertical at all. That means that even if your teacher is a shike, he can not appoint you as a shike. So who does appoint a shike? In fact, there is a kind of committee, called the "shike-kai", consisting of all Japanese Soto shike.
===Sōkai===
Promotion in priest-rank
{| class="wikitable" style="text-align:center;"
! Rank
! Ph.D. of Buddhist Studies <br/>at Komazawa Univ. <br/>or Aichigakuin Univ.
! M.A. of Buddhist Studies <br/>at Komazawa Univ. <br/>or Aichigakuin Univ.
! B.A. of Buddhist Studies <br/>at Komazawa Univ. <br/>or Aichigakuin Univ.
! Other Univ.
! High <br/>School
! Junior High <br/>School
|-
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| colspan="6" |
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| daikyōshi <
| colspan="6" |
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| colspan="6" |
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| daikyōjō <
| colspan="6" |
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|}
==== Kaikyōshi====
A special title, ''Kaikyōshi''
==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===
The ''hōkai'' (dharma rank) system is used to denote ranks in the Buddhist clerical career hierarchy. It has fourteen ranks and titles, starting with the ''shami'' rank.{{sfn|Borup|2008|p=57}} A central, but temporary phase in this career is the stay in a monastery for a few years.{{sfn|Borup|2008|p=54}} Half of the ''jūshoku'' (priests) connected to Myōshin-ji stayed there less than two years, and 10% even shorter than one year.{{sfn|Borup|2008|p=54}} The stay at the monastery is meant to learn the skills and social role necessary to function as a priest:
{{quote|[T]he goal of Zen is not simply an inner state of tranquility but the social reconstruction of the self"{{sfn|Borup|2008|p=56, citing Odin 1996 p. 453.{{fcn|date=May 2020}}}}}}
====Shami====
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====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}}
In the Rinzai-school, a difference is made between acknowledgement of insight and succession in the organisation:
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Three of the highest ranks are ''shike'' ("Zen master"{{sfn|Borup|2008|p=177}} (of the training hall{{sfn|Borup|2008|p=13}})), ''rekijō''{{sfn|Borup|2008|p=177-178}} and ''tokujūshoku'' (''kancō'', abbot).{{sfn|Borup|2008|p=58}}
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">
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:
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According to roshi Sokun Tsushimoto,
{{quote|Authorization as a Roshi should be done in the most formal and explicit way. In Rinzai tradition a master gives a calligraphy of Inka-certificate to disciple as a proof of authorization. Needless to say authorization must be backed up by the fact that the disciple spent many years in zen training under the master earnestly and continuously.<ref group=web name="BD" />}}
But according to Mohr,
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{{quote|For instance, to become a ''shami'' one has to be at least five years old, and to get the title of ''Zenjūshoku'' one has to be at least forty years old and with a ''hōrō'' seniority of thirty years.{{sfn|Borup|2008|p=57}}}}
{| class="wikitable" style="text-align:center;"
! Rank
! Buddhist studies department<br>[[Hanazono University]]
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! Junior<br>High School
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A 'part-time' career program is offered by the
Besides the official ranking, several honorific titles are being used:
* ''Oshō'' ("virtuous monk") is being used for an educated teacher (''kyōshi'') above ''Zendōshoku'' rank,{{sfn|Borup|2008|p=58}} "which most persons acquire by having spent a time in the monastery"{{sfn|Borup|2008|p=180}} ''Osho-san'' is used with respect and affection.<ref group=web name="BD" />
* ''Dai-Osho'' is not commonly used in Rinzai priesthood. It is respectfully used for deceased priests.<ref group=web name="BD" />
* ''Daizenji'' ("great master") is attached to the ''Oshō''-title when someone has the Zenjūshoku or Dai kyōshi rank.{{sfn|Borup|2008|p=58}}
* ''Rōshi'' is used for a teacher of ''dai kyōshi'' grade, but also for older teachers. In the west the title ''rōshi'' has acquired the meaning of "enlightened Zen master".{{sfn|Borup|2008|p=58}}
==Sanbo Kyodan==
The [[Sanbo Kyodan]] is a lay lineage mixing Soto and Rinzai-elements.{{sfn|Sharf|1995
The Sanbo Kyodan has two levels of teaching authority, namely ''junshike'' ("associate zen master"), and ''shōshike'' ("authentic zen master").{{sfn|Sharf|1995
The process toward gaining these titles has seen some variations within the Sanbo Kyodan. ''Hasansai'' may be preparatory to the ''junshike''-title, but may also be the promotion to this title. And promotion to ''shoshike'' may be preparatory to dharma transmission, but may also be equivalent to it.{{sfn|Sharf|1995
In dharma transmission, the student receives the ''sanmotsu'', in a lay version of the Soto shiho ceremony.{{sfn|Sharf|1995
==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
=== 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>}}
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# 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
# A Soen Sa Nim (Zen master; ''seonsa-nim''; {{lang|ko|선사님}}; {{lang|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>
==Criticism==
The hierarchical system of Zen has attracted severe criticism in the west, because of the misconception of the role and degree of awakening of Zen teachers.{{sfn|Lachs|1999}}{{sfn|Vladimir K.|2003}}{{sfn|Lachs|
==See also==
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* [[Zen master]]
* [[Rōshi]]
==Notes==
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==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
* {{Citation | last =Dumoulin | first =Heinrich
* {{Citation | last =Faure | first =Bernard
* {{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
* {{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
* {{Citation | last =McRae | first =John
* {{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 |
▲* {{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 |deadurl=yes }}
==External links==
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* [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://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 }}
* [
'''History of Zen'''
* [http://www.thezensite.com/ thezensite]
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[[Category:Zen]]
[[Category:Zen Buddhist spiritual teachers]]
[[Category:Zen sects]]
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