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Zen ranks and hierarchy

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Zen institutions have an elaborate system of ranks and hierarchy, which determine one's position in the institution. Within this system, novices train to be come a Zen priest, or a trainer of new novices.

Soto

From it's beginnings, Soto Zen has laid a strong emphasis on the right lineage and dharma transmission.[1] In time, dharma transmission became synonym with the transmission of temple ownership.[2]

Soto-Zen has two ranking systems, hokai (four dharma ranks) and sokai (eight priest ranks).[web 1]

Hokai

The dharma ranks point to the stages in the training to become an Oshō, priest or "technologist of the spirit".[web 2] 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".[web 1]

Joza - Ordination

Becoming a Soto-Zen priest starts with shukke tokudo.[web 3] In this ceremony, the novice receives his outfit ("inner and outer robes, belts, o-kesa, rakusu, kechimyaku (transmission chart) and eating bowls"[web 3]) and takes the precepts. One is then an Unsui, a training monk.[citation needed] This gives the rank of joza, except for children under ten years old, who are called sami.[web 3]

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":

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.[web 3]

Hosseshiki is a ceremony in which questions and answers are exchanged. After this ceremony, one is promoted to the rank of zagen.[web 3]

Shiho (Dharma transmission)

The third step is shiho, or denpo, dharma transmission.[web 4] Dharma transmission is...

...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.[web 4]

Shiho is done "one-to-one in the abbot's quarters (hojo)".[web 4] Three handwritten documents certify the dharma transmission;

a) Shisho (the scripture of transmission, the names of the anscestors 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 papaer, propably originally written by Sawaki Roshi, with some comments. This paper is also copied by the student when doing dharma transmission at Antaiji.)

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 decyphering is on the same paper, so once you hold it in your hands it is not so "secret" anymore.)[web 4]

The procedure has to take place only once in one's life, and binds the student to the teacher forever:

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.[web 4]

If a students 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.[web 4] Since the time of Manzan Dokahu (1636-1714), multiple dharma transmissions are impossible in Soto Zen.[web 4][1]

Dharma transmission is not the end of the road; on the contrary, it marks the beginning of the real learning:

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.[web 4][a]

Oshō

To become an osho, teacher, two more steps are to be taken, ten-e and zuise.[web 1]

Ten-e means means "to turn the robe":[web 1]

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.[web 1]

The literal meaning of Zuise is as follows:

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.[web 5]

Zuise is also called ichiya-no-jûshoku, "abbot for one night".[web 5] 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.[web 5] After zuise one becomes an Oshō, "priest" or "teacher".

Dai-Oshō

Thereafter one may become the resident priest in one's own temple.[web 1] Hereby one can gain the highest rank:

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.[web 1]

Sokai

Sokai-promotion depends on school education and amount of time spend in monastery training.[web 1] There are eight ranks:

  1. 3rd rank
  2. 2nd rank
  3. 1st rank
  4. sei-kyoshi
  5. gon-daikyoshi
  6. daikyoshi
  7. gon-daikyojo
  8. daikyojos

Rinzai

Ordination

Ordination into the Rinza-school takes place through the jukai.

Priets and monks

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"[3], namely the hokay (dharma rank) and the Tokyū-class system.[4]

Hokay

The hokay (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.[5]

Tokyū

The Tokyū-class system is a teacher-grade system:

  • Teacher assistent (three ranks)
  • Seventh to first-class teacher (seven ranks)
    • Tōdōshoku (fourth grade)
    • Junjūshoku (third grade)
    • Jūjishoku (second grade)
    • Zenjūshoku (first grade)
  • Great teacher (dai kyōshi) (three ranks)[5]

Up to the second grade, progressing takes place through taking exams, or through mushiken kentei, authorization without examination. Age, seniority, practice and educational level play a part in this authorization.[5]

To become a Jūjishoku (second grade teacher), there are four possibilities:

  1. Graduation form the buddhist studies department of Hanazono University and having spent two years in the sōdō
  2. Holding a PhD from any university, and having spent two years in the sōdō
  3. Graduated from high school and having spent seven years in the sōdō
  4. Graduated from junior high school and having spent ten years in the sōdō[5]

Great Teachers can become abbot or University president.[6] A 'part-time' career program is offered by the ''ange-o-system, aimed at persons wishing to become fulltime or parttime temple-priest, who don't have the opportunity to spend the required years in the sōdō.[7]

Besides the official ranking, several honorific titles sre being used. Oshō ("virtuous monk") is being used for an educated teacher above zendōshoku rank.[b] Above Jūjishoku rank the term daizenji ("great master") is attached to this title.[6] Rōshi is used for a teacher of dai kyōshi grade, but also for older teachers. In the west the title rōshi has acquired the menaing of "enlightened Zen master".[6]

Kwan Um

The Kwan Um School of Zen (관음선종회) (KUSZ) is an international school of Zen centers and groups, founded in 1983 by Seung Sahn Soen Sa Nim.

There are four kinds of teachers in the Kwan Um tradition, all having attained a varying degree of mastery and understanding.

  1. A Dharma teacher is an individual that has taken the Five precepts and 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.
  2. 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.
  3. A Ji Do Poep Sa Nim (JDPSN) (Dharma master) is an authorized individual that has completed kong-an training (having received 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.
  4. A Soen Sa Nim (Zen master) is a JDPSN that has received full Dharma transmission master to master.[9]

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.[web 6]

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.[10][11][12] The term rōshi has been applied to implicate a certified state of awakening, implying impeccable moral behaviour. Actual practice shows that this has not always been the case.[13]

See also

Notes

  1. ^ This is reflected by the Five ranks of enlightenment. The same notion can be found within the Rinzai-tradition. See Three mysterious Gates, and the Four Ways of Knowing
  2. ^ "which most persons acquire by having spent a time in the monastery"[8]

References

  1. ^ a b Dumoulin & 2005-B.
  2. ^ Tetsuo 2003.
  3. ^ Borup 2008, p. 54.
  4. ^ Borup 2008.
  5. ^ a b c d Borup 2008, p. 57.
  6. ^ a b c Borup 2008, p. 58.
  7. ^ Borup 2008, p. 59-60.
  8. ^ Borup 2008, p. 180.
  9. ^ Ford 2006, p. 105.
  10. ^ Lachs 1999.
  11. ^ Vladimir K. 2003.
  12. ^ Lachs & Year unknown.
  13. ^ Lachs 2006.

Web references

  1. ^ a b c d e f g h Muho Noelke, Part 3: Ten-e and some words about Zui-se
  2. ^ James Ishmael Ford: Bodhisattva Ordination, Leadership Reform, and the Role of Zen Clerics in Japan
  3. ^ a b c d e Muho Noelke, What does it take to become a full-fledged Soto-shu priest and is it really worth the whole deal? Part 1
  4. ^ a b c d e f g h Muho Noelke, Part 2: Ten points to keep in mind about dharma transmission
  5. ^ a b c Muho Noelke, Part 4: Zui-se - abbot for the night
  6. ^ Kwanum Zen Glossary

Sources

  • Borup, Jørn (2008), Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion, Brill
  • Dumoulin, Heinrich (2005-A), Zen Buddhism: A History. Volume 1: India and China, World Wisdom Books, ISBN 9780941532891 {{citation}}: Check date values in: |year= (help)CS1 maint: year (link)
  • Dumoulin, Heinrich (2005-B), Zen Buddhism: A History. Volume 2: Japan, World Wisdom Books, ISBN 9780941532907 {{citation}}: Check date values in: |year= (help)CS1 maint: year (link)
  • Faure, Bernard (1999), "The Daruma-shū, Dōgen, and Sōtō Zen", Monumenta Nipponica, Vol. 42, No. 1. (Spring, 1987), pp. 25-55
  • Ford, James Ishmael (2006). Zen Master Who?. Wisdom Publications. ISBN 0-86171-509-8.
  • Lachs, Stuart (1999), Means of Authorization: Establishing Hierarchy in Ch'an /Zen Buddhism in America
  • Lachs, Stuart (Year unknown), Reply to Vladimir K. {{citation}}: Check date values in: |year= (help)CS1 maint: year (link)
  • Lachs, Stuart (2006), The Zen Master in America: Dressing the Donkey with Bells and Scarves
  • McRae, John (2003), Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, The University Press Group Ltd, ISBN 9780520237988
  • Tetsuo, Otani (2003), To Transmit Dogen Zenji's Dharma (PDF)
  • Vladimir K. (2003), Tending the Bodhi Tree: A Critique of Stuart Lachs' Means of Authorization: Establishing Hierarchy in Cha'n/Zen Buddhism in America

Further reading

Training

Criticism

History of Zen

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