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The dharma ranks point to the stages in the training to become an [[Oshō]], priest or "technologist of the spirit".<ref group=web>[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'']</ref> To become a dai-Oshō, priest of a Zen-temple, one has to follow the training in an officially recognized training centre, '' sodo'', literally "monks hall".<ref group=web name=Antaiji3 />
====Joza - Ordination====
Becoming a Soto-Zen priest starts with ''shukke tokudo''.<ref name=Antaiji1 group=web>[http://antaiji.dogen-zen.de/eng/201003.shtml Muho Noelke, ''What does it take to become a full-fledged Soto-shu priest and is it really worth the whole deal? Part 1]</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.{{source?|date=May 2012}} This gives the rank of ''joza'', except for children under ten years old, who are called ''sami''.<ref name=Antaiji1 group=web />
====Zagen - Risshin and hossenshiki====
The next step,after one has been a monk for at least three years, is ''risshin'' and ''hossenshiki'' (Dharma combat ceremony), while acting as a ''susho'', 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 />}}
Hosseshiki 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 />
====Shiho (Dharma transmission)====
The third step is ''shiho'', or ''denpo'', [[dharma transmission]].<ref name=Antaiji2 group=web>[http://antaiji.dogen-zen.de/eng/201005.shtml Muho Noelke, ''Part 2: Ten points to keep in mind about dharma transmission'']</ref> Dharma transmission is...
{{quote|...the recognition of the transmission that took place long before the ceremony itself. In fact, it has nothing to do at all with the paper, with philosophy or with mystical experience. The 24 hours of the daily life shared by teacher and student are the content of the transmission, and nothing else [...] In Antaiji, when you receive shiho after, say, eight or nine years, you will have sat for 15.000 hours of zazen with your teacher. Not only that, you also shared many thousands of meals with him, worked together in the fields for thousands of hours, spread manure, cut grass and wood together, side by side, you sweat together in the summer and froze together in the winter. You cooked for him and filled the bath tub for him, you know how he likes the temperature both of his soup and the bathing water. You also shared many drinks, probabaly. In each of these activities, the dharma is transmitted. None should be left out.<ref name=Antaiji2 group=web />}}
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{{quote|Dharma transmission is not the last and final step in a student's practice. Quite the opposite, one might call it the real first step on the way of practice. The way has just begun, but now the student has decided which exact way he wants to follow to the end. But all the real hardships still lay ahead of him. To use the example of boy-meets-girl again: At this point of time they have decided that they are made for each other, so to speak, they want to get married and have kids. Hopefully, that does not mean that the romance is over. It just means that both are prepared for the real struggle to begin.<ref name =Antaiji2 group=web />{{refn|group=lower-alpha|This is reflected by the [[Five Ranks|Five ranks of enlightenment]]. The same notion can be found within the Rinzai-tradition. See [[Linji#Expressing the inexpressible|Three mysterious Gates]], and the [[Hakuin#Four ways of knowing|Four Ways of Knowing]]}}}}
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To become an ''osho'', teacher, two more steps are to be taken, ''ten-e'' and ''zuise''.<ref name=Antaiji3 group=web>[http://antaiji.dogen-zen.de/eng/201007.shtml Muho Noelke, ''Part 3: Ten-e and some words about Zui-se'']</ref>
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{{quote|Unsui (training monks) are allowed to wear only black robes and black o-kesa [...] [T]en-e is the point in the carrier of a Soto monk when you are finally allowed to wear a yellow-brown robe.<ref name=Antaiji3 group=web />}}
The literal meaning of ''Zuise'' is as follows:
After ''zuise'' one becomes an ''osho'', whereafter one may become the resident priest in one's own temple.<ref name=Antaiji3 group=web /> Hereby one can gain the highest rank:▼
{{quote|Zui means "auspicious", se is "the world". Originally, it seems that it meant the same as shusse, i.e. to get promoted to an office, to make a carrier step. Maybe it can also be interpreted as "to make an auspicious announcement to the whole world" or something along those lines.<ref name=Antaiji4 group=web>[http://antaiji.dogen-zen.de/eng/adult49.shtml Muho Noelke, ''Part 4: Zui-se - abbot for the night'']</ref>}}
Zuise is also called ''ichiya-no-jûshoku'', "abbot for one night".<ref name=Antaiji4 group=web /> In this ceremony, one is "abbot for one night". The ceremony has to be done at both [[Eihei-ji]] and [[Soji-ji]], the main temples of the Sotō-shu, within the timespan of one month.<ref name=Antaiji4 group=web /> After ''zuise'' one becomes an ''Oshō'', "priest" or "teacher".
====Dai-Oshō====
▲
{{quote|After you become the head priest at your own temple and hold a practice period there for the first time (with one student acting as the shuso), you will finally reach the highest rank of dai-osho.<ref name=Antaiji3 group=web />}}
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* {{Citation | last =McRae | first =John | author-link = | year =2003 | title =Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism | place = | publisher =The University Press Group Ltd | ISBN =9780520237988}}
* {{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}}
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