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Zen ranks and hierarchy - Wikipedia, the free encyclopedia

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 atrainer of new novices.
Contents [hide] 1 St 1.1 Hkai 1.1.1 Jza 1.1.2 Zagen 1.1.3 Osh 1.1.3.1 Shih 1.1.3.2 Ten-e 1.1.3.3 Zuise 1.1.4 Dai-osh 1.1.5 Shike 1.2 Skai 1.2.1 Dend Kyshi 2 Rinzai 2.1 Hkai 2.1.1 Shami 2.1.2 Jshoku 2.1.3 Shike 2.2 Toky 3 Sanbo Kyodan 4 White Plum Asanga 5 Kwan Um 6 Criticism 7 See also 8 Notes 9 References 10 Web references 11 Sources 12 Further reading 13 External links

St

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From its beginnings, St Zen has placed a strong emphasis on lineage and dharma transmission.[1] In time, dharma transmission became synonymous with the transmission of temple ownership.[2] This was changed by Manzan Dokahu (16361714), a St reformer, who... [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 St Zen view. [3] St-Zen has two ranking systems, hok ai (four dharma ranks) and sok ai (eight priest ranks).[w eb 1]

Hkai

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The dharma ranks point to the stages in the training to become an Osh, priest or "technologist of the spirit".[w eb 2] To become a dai-Osh, priest of a Zen-temple, one has to follow the training in an officially recognized training centre, sd-ango, literally "monks hall".[w eb 1]

Jza [edit source]

Becoming a St-Zen priest starts with shuk k e tok udo.[w eb 3] In this ceremony, the novice receives his outfit ("inner and outer robes, belts, o-kesa, rakusu, kechimyaku (transmission chart) and eating bowls"[w eb 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.[w eb 3]

Zagen [edit source]

The next step,after one has been a monk for at least three years, is risshin and hossen-shik i(Dharma combat ceremony), while acting as a shuso, 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.[w eb 3] Hosseshiki is a ceremony in which questions and answers are exchanged. After this ceremony, one is promoted to the rank of zagen.[w eb 3]

Osh [edit source]

Shih [edit source]
[Please note that this section cites only one source, and one individual. Help Wikipedia by referencing more source material.] The third step is shih, or denpo, dharma transmission.[w eb 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 Antai-ji, when you receive shih 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, probably. In each of these activities, the dharma is transmitted. None should be left out.[w eb 4] Shih is done "one-to-one in the abbot's quarters (hojo)".[w eb 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 paper, propably 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
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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.)[w eb 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.[w eb 4] 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.[w eb 4] Since the time of Manzan Dokahu (16361714), multiple dharma transmissions are impossible in St Zen.[w eb 4][1] In contrast to the status that dharma transmission has acquired in the west, in Japanese St it has a relatively low status: [D]harma transmission provides access to only a relatively low grade. It is listed as a requirement for the very lowest ecclesiastical status, that of an instructor third class (sant k yshi). Thus, in present day St Zen, Dharma transmission constitutes a preliminary step, after which one's real development begins [...] Today, the key authority conferred by Dharma transmission is that it qualifies a priest to manage an ordinary (jun hchi) local temple. These temples are not ascetic training but of ceremonial services on behalf of lay patrons.[4] Dharma transmission is not seen then as the end of the road; instead, it marks the beginning of deeper 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.[w eb 4][a]

Ten-e

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To become an osh, teacher, two more steps are to be taken, ten-e and zuise.[w eb 1] Ten-e means "to turn the robe":[w eb 1] Unsui (training monks) are allowed to wear only black robes and black o-kesa [...] [T]en-e is the point in the carrier [sic] of a St monk when you are finally allowed to wear a yellow-brown robe.[w eb 1]

Zuise

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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.[w eb 5]

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Zuise is also called ichiya-no-jshok u, "abbot for one night". In this ceremony, one is "abbot for one night".[w eb 5] The ceremony originates in the medieval organisation of the St-sh, 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:[5] Tsgen, Baisan and Joch 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 tranbsmission.[5] The ceremony has to be done at both Eihei-ji and Sji-ji, the main temples of the St-sh, within the time span of one month.[w eb 5] This originates in the rivalry between Eihei-ji and Sji-ji. Eihei-ji's attempts to gain dominance were met with resistance from Sji-ji. Several times in history Sji-ji "has issued proclamations that anyone who received honors at Eihei-ji would never be allowed back at a temple affiliated with Sji-ji".[6] Since Sji-ji has by far the largest network of temples, this was an effective mean to limit the influence of Eihei-ji.[6] After zuise one becomes an Osh, i.e. "priest" or "teacher".

Dai-osh [edit source]

After having become osh one may become a dai-osh, resident priest in a Zen-temple. It takes further training in a sd-ango, an officially recognized St-sh training centre.[w eb 6] A prerequisite to become dai-osh is to do ango, "to stay in peace" or "safe shelter".[w eb 6] 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 been done in a sd-ango.[w eb 6] The aspirant dai-osh has to spend at least six months there, but one or two years is the usual span of time.[w eb 6] Ango is necessary because it "grinds" the future daiosh: The point of ango is: Sessa-takuma. I used this term a number of times in the past. It consists of four Chinese characters: 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.[w eb 6] Ango helps to become a mature person: [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.[w eb 6] After ango one can start to work in a temple. The newly acquired status is confirmed in thek yshi-honin ceremony. There-after follows the first practice-period in one's own temple, with the aid of a susho (head monk). This is followed by the Jshok u-himei ceremony, which confirms one's status as dai-osh.[w eb 6]

Shike [edit source]

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To supervise the training of monks, further qualification is necessary: The relatively low status of dharma transmission means that in and of itself it does not qualify one to accept students or to train disciples. According to the regulations, Zen students should be supervised only by a teacher who has attained supervisory certification (i.e. sanzen dj shik e status), that is, someone who in the popular literature might be called a Zen master. To attain supervisory certification requires not just high ecclesiastical grades and dharma seniority but also at least three years' experience as an assistent supervisor at a specially designated training hall (tok ubetsu sd), during which time one undergoes an apprenticeship.[4] There are two grades for training supervisor, namely shik e and jun shik e.[4] Appointment as shik e is done by cooptation: 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. There is no foreign shike, as far as I know. The shike-kai can appoint anyone as a shike whom they consider their equal, i.e. who has done genuine training and study, cultivated himself and reached whatever understanding that might be considered enlightened enough to match the enlightenment of the other shike. So shike appointment can be called horizontal in a way.[w eb 7]

Skai

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Promotion in priest-rank depends on school education and amount of time spend in monastery training.[w eb 1] There are eight ranks:[w eb 1][7] Rank sant-kyshi (instructor 3rd rank) nit-kyshi (instructor 2nd rank) itt-kyshi (instructor 1st rank) sei-kyshi (instructor proper) gon-daikyshi (adjunct senior instructor) daikyshi (senior instructor) gon-daikyj (adjunct prefect) daikyj (prefect) 6 months 2 years 6 months 4 years 6 months 2 years 4 years 7 years 3 years 6 years 10 years University High School Junior High School

On recommendation; at least 55 years old On recommendation; at least 60 years old; maximum number of 180 On recommendation; maximum number of 30 Abbots of Eihei-ji and Sji-ji

Dend Kyshi [edit source]

A special title, Dend Kyshi, was created for foreign practitioners, which is not being used anymore, but replaced by the title Kok usai Fuk yshi.[w eb 8][b][c]

Rinzai

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At Myshin-ji, two kinds of ranking systems are being used to rank sryo ("a member of the educated clergy, a priest, as opposed to a monk"[8], namely the hok ai (dharma rank) and theTok y-class system.[9]

Hkai

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The hk ai (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.[10] A central, but temporary phase in this career is the stay in a monastery for a few of years.[8] Half of thejshok u (priests) connected to Myshin-ji stayed there less than two years, and 10% even shorter than one year.[8] The stay at the monastery is meant to learn the skills and social role necessary to function as a priest: [T]he goal of Zen is not simply an inner state of tranquility but the social reconstruction of the self"[11]

Shami [edit source]

Ordination, called tok udo-shik i[12], usually takes place at a young age, between 6 and 20. Most of the ordained are temple sons, and often no special value is given to the ceremony.[13] The time since ordination is the hr seniority, which is one of the factors in obtaining Toky-grades.[10] Lay-ordination into the Rinzai-school takes place through the jukai.[citation needed]

Jshoku [edit source]

The suiji-shik i ceremony is performed when one has finished the formal training period and is ready to start as assistant-priest, "often one's father temple".[14] hereby one gains the rank ofosh, priest. In the Rinzai-school, a difference is made between acknowledgement of insight and succession in the organisation: From the Rinzai perspective, true realization (jissh) and succession to a master (shij) are two different stages in the course of practicethe latter implying a comprehensive integration of awakening in the activities of everyday life.[15] The most common form of transmission in Rinzai Zen is the acknowledgement that one has stayed in the monastery for a certain amount of time, and may later become a temple priest. After finishing the koan-study, further practice is necessary: [I]t would take 10 years to solve all the kans [...] in the sd. After the student has solved all koans, he can leave the sd and live on his own, but he is still not considered a roshi. For this he has to complete another ten years of training, called "go-go-no-shugy" in Japanese. Literally, this means "practice after satori/enlightenment", but Fukushima preferred the translation "special practice". Fukushima would explain that the student builds up a "religious personality" during this decade. I would say it is a kind of period that functions to test if the student is actually able to live in regular society and apply his koan understanding to daily life, after he has lived in an environment that can be quite surreal and detached from the lives of the rest of humanity. Usually, the student lives in small parish temple during this decade, not in a formal training monastery.[w eb 7]

Shike [edit source]

Three of the highest ranks are shik e ("Zen master"[16] (of the training hall[17])), rek ij[18] andtok ujshok u (k anc, abbot).[19] According to roshi Sokun Tsushimoto, the title of shik e is equivalent to Zen master androshi:[20] 'Roshi' is the title compatible with the most formal title 'Shike' who got officially authorized as a Dharma successor by authentic master.[20][21] The shik e has received ink a-shmei or dharma transmission. Ink a-shmei is used for the transmission of the "true lineage" of the masters (shik e) of the training halls.[17] There are only about fifty [w eb 7] to eighty [w eb 10] of such ink ashmei bearers in Japan:
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In Rinzai Zen, it is relatively easy to say who is a rshi and who is not. Anyone who is authorized by another roshi (i.e. his teacher) is a rshi. This authorization (officially the "inka-shmei" document) is documented on a piece of paper, that is why it is also called colloquially "ichi-mai", that is "one sheet (of paper)". The transmission is totally vertical from teacher to student, no peer control is involved. That means that the Rinzai sect has no means to control who is made a rshi and who is not. In spite of that, the number of Rinzai rshi is relatively low, maybe around 50 or so.[w eb 7][d] Inka is usually attested by a written document: [T]he full recognition conferred by a master upon a disciple whom he intends to make his successor [...] sometimes takes the form of written certification (inka)but there have been cases of true acknowledgement in which no document has been bestowed.[15] According to roshi Sokun Tsushimoto, 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.[20] But according to Mohr, In the Rinzai school the issue of Dharma transmission is essentially subjective, that is left to the discretion of the masterand the ambiguity of terms such as successor in the Dharma (hassu B) has persisted down to the present. According to the context or the circumstances, it can signify either spiritual recognition or inheritance of a temple lineaee.[23] The shik e is not married. He... [H]as the prestige and generally owns the respect of being a true Zen master, a living symbol of the Zen monastic tradition, the quintessence of Zen virtues ideally incarnating wisdom, spirituality, strict discipline, individuality, and yet gentle social personality.[24] The shike is also the head of the sect (subschool of the Rinzai-school, with its own head temple). He appoints and dismisses the priests, and appoints the titles in the ranking system.[25] Yet, "the position as abbot [at Myshinji] is based on election, each elected period lasting four years".[26]

Toky

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The Tok y-class system is a teacher-grade system. Up to the second grade, progressing takes place through taking exams, or through mushik en k entei, authorization without examination. Age, seniority, amount of practice in the sodo, and educational level play a part in this authorization:[10] For instance, to become a shami one has to be at least five years old, and to get the title of Zenjshok u one has to be at least forty years old and with ahr seniority of thirty years.[10] Buddhist studies department Hanazono University Holding a PhD Junior High School Any university High School

Rank Teacher assistant (three ranks) Tendoshoku (seventh-grade teacher) Sixth-grade teacher Fifth-grade teacher
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Tdshoku (fourth grade) Junjshoku (third grade) Jjishoku (second grade) Zenjshoku (first grade) Great teacher (dai kyshi) (three ranks) Abbot or University president 2 years 2 years 7 years 10 years

A 'part-time' career program is offered by the ''ange-o-system, aimed at persons wishing to become full-time or parttime temple-priest, who don't have the opportunity to spend the required years in the sd.[27] Besides the official ranking, several honorific titles are being used: Osh ("virtuous monk") is being used for an educated teacher (k yshi) aboveZendshok u rank [19], "which most persons acquire by having spent a time in the monastery"[14] Osho-san is used with respect and affection.[20] Dai-Osho is not commonly used in Rinzai priesthood. It is respectfully used for deceased priests.[20] Daizenji ("great master") is attached to the Osh-title when someone has the Zenjshoku or Dai kyshi rank.[19] Rshi is used for a teacher of dai k yshi grade, but also for older teachers. In the west the title rshi has acquired the menaing of "enlightened Zen master".[19]

Sanbo Kyodan

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The Sanbo Kyodan mixes Soto and Rinzai-elements.[28] Students in this school follow theHarada-Yasutani koan curriculum, in which great emphasis is placed on kensho, the initial insight into one's true nature.[29] Having attained kensho is publicly acknowledged in a jahai-ceremony.[30] After working through the Harada-Yasutani koan curriculum, which may take as short as five years,[31] the student receives a calligraphy testifying that he or she "has finished the great matter".[31] This is publicly acknowledged in the hasansai-ceremony, giving the status of hasan.[31] The Sanbo Kyodan has two levels of teaching authority, namely junshik e ("associate zen master"), and shshik e ("authentic zen master").[31] Junshikes can give dokusan, authorize kensho, and supervise part of the koan-study. Shoshikes can supervise the advanced koan-study, and perform religious ceremonies, such as the precept-ceremony and wedding ceremonies.[32] The process toward gaining these titles has seen some variations within the Sanbo Kyodan.Hasansai may be preparatory to the junshik e-title, but may also be the promotion to this title. And promotion to shoshik e may be preparatory to dharma transmission, but may also be equivalent to it.[32] In dharma transmission, the student receives the sanmotsu, akin to the Soto shiho ceremony.[32] This is coupled with the Rinzai notion on ink a.[32] In Rinzai, only students who have completed the complete Rinzai koan curriculum and "are eligible to serve as sdroshi,[32] that is, master of a training hall, in distinction from a common temple, receive inka. In the Sanbo Kyodan, ink a is derived from Harada's Rinzai master Dokutan Ssan.[32]

White Plum Asanga

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The White Plum Asanga, consisting of Dharma heirs of Taizan Maezumi, recognizes denk ai, transmission of the Bodhisattva Precepts, in advance of dharma transmission: This authorizes them to give the precepts (jukkai) and to ordain (shukke tokudo), although not to give dharma transmission, themselves.[w eb 11] This precept-transmission has a long history in St-shu. Keizan, the fourth St-patriarch, received transmission of the precepts from Gien, the third (actually fourth) abbot of Eihei-ji, but received dharma transmission from Tetts Gikai, the disputed third abbot of Enheiji.[33]According to Keizan's Denkoroku, Dogen had received Dharma
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transmission from Rujing, bur precept transmission via the Rinzai-linegae of Myozen, with whom he first studied.[34] In the White Plum Asanga, Dharma transmission precedes inka, and qualifies one as asensei.[35] This may be followed by inka, the final acknowledgemment:[35] once you have transmission then your teacher is sort of watching to see how youre 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.[w eb 12]

Kwan Um

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The Kwan Um School of Zen () (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 kongan 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 transmissionmaster to master.[36] 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.[w eb 13]

Criticism

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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.[3][37][38] The term rshihas been applied to implicate a certified state of awakening, implying impeccable moral behaviour. Actual practice shows that this has not always been the case.[39]

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