Contemporary use in the Zen-traditions Dharma transmission




1 contemporary use in zen-traditions

1.1 chinese chán
1.2 rinzai

1.2.1 insight , succession
1.2.2 further practice
1.2.3 inka shōmei


1.3 sōtō

1.3.1 criteria
1.3.2 status
1.3.3 spiritual realization
1.3.4 shiho
1.3.5 further study


1.4 sanbo kyodan
1.5 white plum asanga
1.6 korean soen
1.7 vietnamese thien





contemporary use in zen-traditions

within various zen traditions dharma transmission got various meanings. difference made in schools between



...acknowledgement of awakening [which] remained separate monastic leadership.



chinese chán

traditional chinese chán still exists in china, taiwan , hong kong, though less known in west japanese zen.


in chinese buddhist tradition, there 3 systems of transmission:



it customary refer 1 s own tonsure master gracious master , precept master root master , dharma transmission master venerable master . in chinese buddhism, these 3 systems separate , not performed same masters. moreover, due strong emphasis on dharma, when person receives dharma transmission, he/she recognized ch master s dharma son/daughter. of course lay buddhists may receive dharma transmission, there few incidences. of monk/nun received transmission has been tonsured , ordained other masters.


rinzai

all rinzai lineages pass through hakuin ekaku, 18th century revivalist, considered himself heir of shoju rojin (shoju ronin, dokyu etan, 1642–1721), though hakuin never received formal dharma transmission shoju rojin, nor other teacher. when installed head priest of shōin-ji in 1718, had title of dai-ichiza, first monk :



it minimum rank required government regulation installed temple priests , seems have been little more matter of paying fee , registering hakuin incumbent of shōin-ji.



all contemporary rinzai-lineages stem inzan ien (1751–1814) , takuju kosen (1760–1833), both students of gasan jito (1727–1797). gasan considered dharma heir of hakuin, though did not belong close circle of disciples , not 1 of hakuin s dharma heirs .


through hakuin, contemporary japanese rinzai-lineages part of Ōtōkan lineage, brought japan in 1267 nanpo jomyo, received dharma transmission in china in 1265.


insight , succession

in rinzai school, difference made between acknowledgement of insight , succession in organisation:



from rinzai perspective, true realization (jisshō) , succession master (shijō) 2 different stages in course of practice, latter implying comprehensive integration of awakening in activities of everyday life.



according mohr,



in rinzai school issue of dharma transmission subjective, is, left discretion of master, , ambiguity of terms such successor in dharma (hassu 法嗣) has persisted down present. according context or circumstances, can signify either spiritual recognition or inheritance of temple lineage.



the common form of transmission in rinzai zen acknowledgement 1 has stayed in monastery amount of time, , may later become temple priest.


further practice

after finishing koan-study, further practice necessary:



[i]t take 10 years solve kôans [...] in sôdô. after student has solved koans, can leave sôdô , live on own, still not considered roshi. has complete ten years of training, called go-go-no-shugyô in japanese. literally, means practice after satori/enlightenment , fukushima preferred translation special practice . fukushima explain student builds religious personality during decade. kind of period functions test if student able live in regular society , apply koan understanding daily life, after has lived in environment can quite surreal , detached lives of rest of humanity. usually, student lives in small parish temple during decade, not in formal training monastery.



inka shōmei

the common transmission not include inka shōmei. ideally inka shōmei formal recognition of zen s deepest realisation , practically being used transmission of true lineage of masters (shike) of training halls. training halls temples authorised further training after being qualified temple priest.


there fifty eighty of such inka shōmei-bearers in japan:



in rinzai zen, relatively easy roshi , not. authorized roshi (i.e. teacher) roshi. authorization (officially inka-shômei document) documented on piece of paper, why called colloquially ichi-mai , 1 sheet (of paper) . transmission totally vertical teacher student, no peer control involved. means rinzai sect has no means control made roshi , not. in spite of that, number of rinzai roshis relatively low, maybe around 50 or so.



according roshi sokun tsushimoto, title of roshi equivalent zen master , shike:



roshi title compatible formal title ‘shike’ got officially authorized dharma successor authentic master.



a qualified zen master bestows inka upon select few have completed entire rinzai koan curriculum, , eligible serve sōdō roshi, is, master of training hall, in distinction common temple:



[d]isciples today expected spend dozen or more years master complete full course of training in koan commentary. when master satisfied disciple can comment appropriately on wide range of old cases recognize latter dharma heir , give him formal proof of transmission (j. inka shomei). thus, in reality, lot more satori required 1 recognized master (j. shike, roshi) in rinzai school of zen @ present. accepted proof of satori set of literary , rhetorical skills takes many years acquire.



according roshi sokun tsushimoto,



authorization roshi should done in formal , explicit way. in rinzai tradition master gives calligraphy of inka-certificate disciple proof of authorization. needless authorization must backed fact disciple spent many years in zen training under master earnestly , continuously.



inka shōmei (印可証明) (korean: inga) literally means legitimate seal of furnished proof :



the ideogram inka has 2 parts: in on 1 side, ka on other. root meaning resides in character in (yin in chinese). right half of in consists of ancient character shaped our modern p. in ancient times character represented actual object. stood image of right half (p) of emperor s official seal (ip), after emperor had broken in half whole seal.



the right-hand portion of seal given individual work authority of emperor, while emperor himself retain left-hand portion. in ancient times inka came in form of actual document, practice no longer commonplace.


sōtō

in sōtō, dharma transmission acknowledgement of ties between teacher , student. has been subject changes on history of soto-school.


though dōgen emphasized importance of purity of teachings, , highly valued lineage , dharma transmission, soto-school has origins in various lineages , dharma transmissions. dogen received dharma transmission chinese teacher rujing, whom studied 2 years, in medieval soto considered dharma heir of myōzen, rinzai-teacher, whom studied 8 years. , tettsū gikai, dharma-grandson of dogen, lineage-holder of nōnin, founder of dharuma-shu, rinzai-school. gikai passed linegae on keizan, thereby lineage-holder in @ least 2 lineages.


to make history of soto more complicated, caodong-lineage dogen inherited through rujing passed on caodong-master dayang jingxuan touzi yiqing via rinzai-master fushan fayuan. fushan fayuan had once studied under dayang jingxuan. when jingxuan died fayuan had received jingxuan s portrait, robe, , verse expressed teaching , promising pass them on suitable successor . fayuan chose student touzi yiqing inherit lineage, fact acknowledged in keizan s denkoroku, [i]n standard versions of dogen s writings, however, direct references yiqing s indirect succession have been eliminated .


criteria

manzan dokahu (1636–1714), soto reformer,



[p]ropagated view dharma transmission dependent on personal initiation between master , disciple rather on disciple s enlightenment. maintained view in face of strong opposition, citing authority towering figure of japanese zen, dogen [...] became , continues day official soto zen view.



according manzan, unenlightened student receive dharma transmission:



manzan argued long master , disciple fulfill condition of personal relationship, dharma transmission either enlightened or unenlightened disciple both equivalent in [maintaining] true tradition .



in sōtō-zen, since manzan dokahu, 2 criteria applied dharma transmission:



status

in contrast status dharma transmission has begotten in west, in sōtō has relatively low status:



[d]harma transmission provides access relatively low grade. listed requirement lowest ecclesiastical status, of instructor third class (santō kyōshi). thus, in present day sōtō zen, dharma transmission constitutes preliminary step, after 1 s real development begins [...] today, key authority conferred dharma transmission qualifies priest manage ordinary (jun hōchi) local temple. these temples not ascetic training of ceremonial services on behalf of lay patrons.



to supervise training of monks, further qualifications necessary:



the relatively low status of dharma transmission means in , of not qualify 1 accept students or train disciples. according regulations, zen students should supervised teacher has attained supervisory certification (i.e. sanzen dōjō shike status), is, in popular literature might called zen master. attain supervisory certification requires not high ecclesiastical grades , dharma seniority @ least 3 years experience assistant supervisor @ specially designated training hall (tokubetsu sōdō), during time 1 undergoes apprenticeship.



the duties come full qualification not appreciated. in medieval organisation of sōtō-shu, when rotation of abbotship norm. dharma transmission @ branch temple obliged 1 serve @ least 1 term abbot @ main temple. abbotship gave severe duties, , financial burdens, reason many tried avoid responsibility of abbotship:



tsūgen, baisan , jochū each demanded future generations excommunicate zen teacher failed fulfill obligation serve abbot of head temple. baisan decreed obedient zen successors should seize defiant ones , burn offender s succession s certificate (shisho) before eyes. note remarkable inversion has occurred here. instead of dharma transmission being qualification becoming abbot, successful service abbot has become requirement being allowed retain 1 s dharma transmission.



spiritual realization

the sōtō-shu confers inka shōmyō (or inshō) [granting] seal of approval realization of enlightenment , upon students. an



... idealized religious aspect of dharma transmission process. zen master , disciple may evoke mystical paradigm through ritual ceremony in master s room (shi-tsunai), other, more mundane institutional concerns can govern actual selection , promotion of dharma heirs .



dharma transmission part of maintenance of soto-institutions. authority , temple-property handed down, father son. not guarantee spiritual attainment:



dharma transmission no guarantee anything. shows person gave transmission – , 1 person – convinced student qualified teacher. have been wrong? yes, have been wrong. therefore, if want make sure teacher teacher, should not ask if or has dharma transmission or not. question is: dharma transmission come from? lineage represent? , more important: practice did accompany it? kind of student teacher before or became teacher? or practice now?



shiho

[please note section provides 1 reference single individual. wikipedia including more sources.]


dharma transmission called shiho. in sōtō school student receives dharma transmission during denbō ceremony, last ceremony of shiho ceremony:



the usual practice...is sōtō monk given dharma transmission priest ordained him (in cases own father), after returns minimum period of monastery training. because dharma transmission prerequisite becoming head priest of sōtō branch temple, virtually sōtō priests meet ritual requirement @ relatively stage in careers.



shiho is...



...the recognition of transmission took place long before ceremony itself. in fact, has nothing @ paper, philosophy or mystical experience. 24 hours of daily life shared teacher , student content of transmission, , nothing else [...] in antaiji, when receive shiho after, say, 8 or 9 years, have sat 15.000 hours of zazen teacher. not that, shared many thousands of meals him, worked in fields thousands of hours, spread manure, cut grass , wood together, side side, sweat in summer , froze in winter. cooked him , filled bath tub him, know how likes temperature both of soup , bathing water. shared many drinks, probably. in each of these activities, dharma transmitted. none should left out.



shiho done one-to-one in abbot s quarters (hojo) . 3 handwritten documents certify dharma transmission;



a) shisho (the scripture of transmission, names of ancestors arranged in circle – dharma has passed on shakyamuni yourself, , give shakyamuni. there small piece of papaer, written sawaki roshi, comments. paper copied student when doing dharma transmission @ antaiji.)


b) daiji (the great matter, cryptic symbolization of content of teaching. again, there small sheet of paper explains meaning of symbols.) c) kechimyaku (the blood lineage, looks quite similar blood line transmission wrote @ time of ordination) d) actually, in lineage of sawaki roshi (and maybe other lineages well) student told write fourth document on sheet of paper, called hisho (the secret document, encoded, code decyphering on same paper, once hold in hands not secret anymore.)



the procedure has take place once in 1 s life, , binds student teacher forever:



dharma transmission can happen once, , once, or never @ all. multiple dharma transmission nonsense. if receive dharma transmission 1 teacher, on 1 , teacher, real teacher (jap. hon-shi). multiple lineage holders hear of in west bullshit. therefore important both sides, student, make sure right time them make important step.



if students not have feeling wants tied teacher rest of life, may refuse take dharma transmission particular teacher. since time of manzan dokahu (1636–1714), multiple dharma transmissions impossible in soto zen.


further study

according muho noelke, dharma transmission marks beginning of real learning:



dharma transmission not last , final step in student s practice. quite opposite, 1 might call real first step on way of practice. way has begun, student has decided exact way wants follow end. real hardships still lay ahead of him. use example of boy-meets-girl again: @ point of time have decided made each other, speak, want married , have kids. hopefully, not mean romance over. means both prepared real struggle begin.



after dharma transmission 1 has become member of blood line of zen, not yet qualified oshō. after ten-e , zuise ceremonies, 1 qualified oshō. there-after 1 has practice time, @ least 6 months, in sôdô-ango, officially recognized sōtō-shu training centre.


after 1 can start work in temple. newly acquired status confirmed in kyoshi-honin ceremony. there-after follows first practice-period in 1 s own temple, aid of susho (head monk). followed jushoku-himei ceremony, confirms 1 s status dai-oshō.


sanbo kyodan

the sanbo kyodan mixes soto , rinzai-elements. students in school follow harada-yasutani koan curriculum, in great emphasis placed on kensho, initial insight 1 s true nature. having attained kensho publicly acknowledged in jahai-ceremony. after working through harada-yasutani koan curriculum, may take short 5 years, student receives calligraphy testifying het or has finished great matter . publicly acknowledged in hasansai-ceremony, giving status of hasan.


the sanbo kyodan has 2 levels of teaching authority, namely junshike ( associate zen master ), , shōshike ( authentic zen master ). junshikes can give dokusan, authorize kensho, , supervise part of koan-study. shoshikes can supervise advanced koan-study, , perform religious ceremonies, such precept-ceremony , wedding ceremonies.


the process toward gaining these titles has seen variations within sanbo kyodan. hasansai may preparatory junshike-title, may promotion title. , promotion shoshike may preparatory dharma transmission, may equivalent it.


in dharma transmission, student receives sanmotsu, akin soto shiho ceremony. coupled rinzai notion on inka. in rinzai, students have completed complete rinzai koan curriculum , eligible serve sōdō roshi, is, master of training hall, in distinction common temple, receive inka. in sanbo kyodan, inka derived harada s rinzai master dokutan sōsan.


white plum asanga

michel genko dubois (left) , dennis genpo merzel performing mind mind in dubois s shiho ceremony.


in white plum asanga, dharma transmission comes first, , qualifies 1 sensei. may followed inka, final acknowledgemment:



… once have transmission teacher sort of watching see how you’re doing teacher – on how conducting and, after period of time, if teacher has confidence in understanding , ability teach (that conducting integrity , clarity) then, @ point, person final seal of approval – inka is. there nothing particularly mysterious it.



korean soen

in korean soen, inka (in ga) typically refers private acknowledgement of dharma transmission teacher student. transmission used refer public ceremonial version of same acknowledgement.


both considered equal in authority , realization . monk either in ga or public transmission qualified hold post of soen sa, or zen master temple, , give transmission own students (either, in ga or public transmission ). majority of zen masters in korea have received, , give in ga, formal transmission ceremony being far more rare.


in western kwan um school of zen created korean zen master seung sahn, inka granted individual has completed koan training , granted title ji poep sa nim. dharma transmission in kwan um school of zen comes after inka, denoting individual soen sa nim. seung sahn himself quoted saying in reference administration of western organization,



inka , transmission different. our ji poep sa nim title japanese title sensei. in korea, call chong yong sun —your practice okay, teaching other people possible. title has disappeared in korea, although still exists in china. in korea have title ip sung sunim. — head monk. innovation applies seung sahn s western organization, , not normative korean soen/zen practice either historically, or currently.



vietnamese thien

thich nhat hanh has created ritual known lamp transmission , making teacher dharmacharya—an individual limited teaching authority. according author james ishmael ford,



regarding issue of dharma transmission, thich nhat hanh has said no single student succeed him. instead community of practice successor. quoted saying maitreya, buddha of future birth, may community of practice rather individual. means become apparent on next decades.






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