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  • 7/29/2019 Dharma Transmission

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    9/24/13 Dharma transmission - Wikipedia, the free encyclopedia

    en.wikipedia.org/wiki/Dharma_transmission

    In Zen-Buddhism, Dharma transmission is a custom in which a person is established as a "successor in an

    unbrokenlineage of teachers and disciples, a spiritual 'bloodline' (kechimyaku) theoretically traced back to

    theBuddha himself."[1] The dharma lineage reflects the importance of family-structures in ancient China, and forms a

    symbolic and ritual recreation of this system for the monastical "family". [2]

    In Rinzai-Zen, inka shmeiis ideally "the formal recognition of Zen's deepest realisation"[3], but practically it is being

    used for the transmission of the "true lineage" of the masters (shike) of the training halls.[4] There are only about

    fifty[w eb 1] to eighty[web 2] of such inka shmei-bearers in Japan.

    In Soto-Zen, dharma transmission (shiho) 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 kyshi)[5] further training is required to

    become an osh.[web 3]

    Contents [hide]

    1 History

    1.1 Chn lineage

    1.2 Chinese Patriarchs

    1.2.1 Six Chinese Patriarchs

    1.2.2 Shenhui and Huineng

    1.3 Indian Patriarchs

    1.3.1 Twenty-eight Indian Patriarchs

    1.3.2 Mahk yapa

    2 Function of Dharma Transmission

    2.1 Esoteric and exoteric transmission

    2.2 Family structure

    3 Contemporary use in the Zen-traditions

    3.1 Chinese Chn

    3.2 Rinzai

    3.2.1 Insight and succession

    3.2.2 Furtherpractice3.2.3 Inka shmei

    3.3 St

    3.3.1 Criteria

    3.3.2 Status

    3.3.3 Spiritual realization

    3.3.4 Shiho

    3.3.5 Further study

    3.4 Sanbo Kyodan

    3.5 White Plum Asanga

    3.6 Korean Soen3.7 Vietnamese Thien

    4 Criticism

    5 See also

    6 Notes

    7 References

    8 Web-references

    9 Sources

    10 Further reading

    10.1 Historiography

    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Dt%C5%8Dhttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Buddhadharma-6http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji10-5http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBorup200813-4http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEFord200654-3http://en.wikipedia.org/wiki/Rinzai_schoolhttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBodiford2008264-2http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Haskel.2C_2-1http://en.wikipedia.org/wiki/Gautama_Buddhahttp://en.wikipedia.org/wiki/Kechimyakuhttp://en.wikipedia.org/wiki/Lineage_(Buddhism)http://en.wikipedia.org/wiki/Zen
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    10.2 Contemporary practice

    11 External links

    History [edit source]

    See also: Chinese Chn andBodhidharma

    The notion and practice of Dharma Transmission developed early in the history of Chn, as a means to gain

    credibility[6] and to foster institutional ties among the members of the Chn-community.[7] Charts of dharma-lineages

    were developed, which represented the continuity of the Buddhist dharma. Originally these lineages only included the

    Chinese Patriarchs, but they were later extended to twenty-eight Indian Patriarchs and seven Buddhas. [8]

    Chn lineage [edit source]

    See also: Zen lineage charts

    The Chn-tradition developed from the established tradition of "Canonical Buddhism" [9], which "remained normative fo

    all later Chinese Buddhism".[9] It was established by the end of the sixth century, as a result of the Chinese

    developing understanding of Buddhism in the previous centuries. [10][11]

    One of the inventions of this Canonical Buddhism were transmission lists, a literary device to establish a lineage.

    Both T'ien Tai and Chn took over this literary device, to lend authority to those developing traditions, and guarantee

    it's authenticity:[12][13]

    Chan texts present the school as Buddhism itself, or as the central teaching of Buddhism, which has

    been transmitted from the seven Buddhas of the past to the twenty-eight patriarchs, and all the

    generations of Chinese and Japanese Chan and Zen masters that follow.[14]

    The concept of dharma transmission took shape during the Tang period, when establishing the right teachings

    became important, to safeguard the authority of specific schools. [15] The emerging Zen-tradition developed

    the Transmission of the Lamp-genre, in which lineages from Shakyamuni Buddha up to their own times were

    described.[6]

    Another literary device for establishing those traditions was given by the Kao-seng-chuan(Biographies of Eminent

    Monks), compiles around 530.[12] The Chn-tradition developed its own corpus in this genre, with works asAnthology

    of the Patriarchal Hall(952) and theJingde Records of the Transmission of the Lamp (published 1004). McRae

    considers Dumoulin'sA History of Zen to be a modern example of this genre, disguised as scientific history.[16]

    Chinese Patriarchs [edit source]

    The Chn-lineages picture the Indian monk Bodhidharma as the patriarch who brought Chn to China. Only scarce

    historical information is available about him, but his hagiography developed when the Chan tradition grew stronger and

    gained prominence in the early 8th century.

    Six Chinese Patriarchs [edit source]

    By this time a lineage of the six ancestral founders of Chn in China was developed. [6] In the late 8th century, under

    the influence of Huineng's student Shenhui, the traditional form of this lineage had been established[6]:

    1. Bodhidharma () ca. 440 ca. 528

    2. Huike () 487593

    3. Sengcan () ?606

    4. Daoxin () 580651

    5. Hongren () 601674

    http://en.wikipedia.org/wiki/Daman_Hongrenhttp://en.wikipedia.org/wiki/Daoxinhttp://en.wikipedia.org/wiki/Sengcanhttp://en.wikipedia.org/wiki/Huikehttp://en.wikipedia.org/wiki/Bodhidharmahttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEMcRae2003-9http://en.wikipedia.org/wiki/Shenhuihttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEMcRae2003-9http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEMcRae2005-19http://en.wikipedia.org/wiki/Transmission_of_the_Lamphttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEChappell1993181-15http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEMcRae2003-9http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEFord200622-25-18http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEMcRae20034-17http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEMcRae2-9-16http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEChappell1993181-15http://en.wikipedia.org/wiki/Tiantaihttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTELaiYear_unknown-14http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEChappell1993177-184-13http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEChappell1993177-12http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEChappell1993177-12http://en.wikipedia.org/wiki/Zen_lineage_chartshttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEDumoulin2005-B-11http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBodiford2008-10http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEMcRae2003-9http://en.wikipedia.org/wiki/Bodhidharmahttp://en.wikipedia.org/wiki/Chinese_Ch%C3%A1nhttp://en.wikipedia.org/wiki/Dharma_transmission#External_linkshttp://en.wikipedia.org/wiki/Dharma_transmission#Contemporary_practicehttp://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=4http://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=3http://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=2http://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=1
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    Huineng tearingsutras

    6. Huineng () 638713

    Shenhui and Huineng [edit source]

    According to tradition, the sixth and last ancestral founder, Huineng(; 638713), was one

    of the giants of Chn history, and all surviving schools regard him as their ancestor. The

    dramatic story of Huineng's life tells that there was a controversy over his claim to the title of

    patriarch. After being chosen by Hongren, the fifth ancestral founder, Huineng had to flee by

    night to Nanhua Temple in the south to avoid the wrath of Hongren's jealous senior disciples.

    Modern scholarship, however, has questioned this narrative. Historic research reveals that this

    story was created around the middle of the 8th century, beginning in 731 by Shenhui, a

    successor to Huineng, to win influence at the Imperial Court. He claimed Huineng to be the

    successor of Hongren's, instead of the then publicly recognized successor Shenxiu. [6] In 745

    Shen-hui was invited to take up residence in the Ho-tse temple in Lo-yang. In 753 he fell out of

    grace, and had to leave the capital to go into exile. The most prominent of the successors of his lineage was Guifeng

    Zongmi[17] According to Tsung-mi, Shen-hui's approach was officially sanctioned in 796, when "an imperial

    commission determined that the Southern line of Ch'an represented the orthodox transmission and established Shen

    hui as the seventh patriarch, placing an inscription to that effect in the shen-lung temple". [18]

    Doctrinally the Southern School is associated with the teaching that enlightenment is sudden, while the NorthernSchool is associated with the teaching that enlightenment is gradual. This was a polemical exaggeration, since both

    schools were derived from the same tradition, and the so-called Southern School incorporated many teachings of the

    more influential Northern School.[6] Eventually both schools died out, but the influence of Shenhui was so immense

    that all later Chan schools traced their origin to Huineng, and "sudden enlightenment" became a standard doctrine of

    Chan.[6]

    Indian Patriarchs [edit source]

    In later writings this lineage was extended to include twenty-eight Indian patriarchs. In theSong of Enlightenment(

    Zhngdo g) ofYongjia Xuanjue (, 665713), one of the chief disciples ofHunng, it is written that

    Bodhidharma was the 28th patriarch in a line of descent from Mahkyapa, a disciple ofkyamuni Buddha, andthe first patriarch of Chn Buddhism. [19]

    Twenty-eight Indian Patriarchs [edit source]

    Keizan'sTransmission of the Lightgives twenty-eight patriarchs up to and including Bodhidharma in this

    transmission:[20][21][a]

    SANSKRT CHINESE VIETNAMESE JAPANESE KOREAN

    1 Mahkyapa / Mhjiy Ma-Ha-Ca-Dip Makakashyo /

    Mahagasp

    2 nanda / nntu A-Nan- / A-Nan Anan / Ananda

    3 navsa / Shngnhx i Thng-Na-Ha-Tu Shonawashu /

    Sanahwasa

    4 Upagupta / Yupjdu u-Ba-Cc-a Ubakikuta / Ubagupta

    5 Dhrtaka / Dduji -a-Ca Daitaka / Chedaga

    6 Miccaka / Mzhji Di-D-Ca Mishaka / Michaga

    7 Vasumitra / Pxm B-Tu-Mt Bashumitsu / Pasumilta

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    8 Buddhanandi / Ftunnd Pht--Nan- Buddanandai /

    Pltananje

    9 Buddhamitra / Ftumdu Phc--Mt-a Buddamitta /

    Puktaemilda

    10 Prva / PlshpB-Lt-Thp-B / Hip-

    Tn-GiBarishiba / Hypjonje

    11 Punyayaas / Fnysh Ph-Na-D-Xa Funayasha / Punayasa

    12nabodhi

    /Avaghoa / npt A-Na-B- / M-Minh Anabotei / Mamyng

    13 Kapimala / Jipmlu Ca-T-Ma-La Kabimara / Kabimara

    14 Ngrjuna / Lngsh Long-Th Ryusho / Yongsu

    15 Knadeva / Jintp Ca-Na--B Kanadaiba / Kanajeba

    16 Rhulata / Luhuludu La-Hu-La-a Ragorata / Rahurada

    17 Sanghnandi / Sngqinnt Tng-Gi-Nan- Sgyanandai /

    Sngsananje

    18 Sanghayaas / Sngqishdu Tng-Gi-Da-X Sogyayasha / Kayasada

    19 Kumrata / Jimludu Cu-Ma-La-a Kumarada /

    Kumarada

    20 ayata / Shydu X-D-a Jayana / Sayada

    21 Vasubandhu / Shqn B-Tu-Bn-u Bashyubanzu /

    Pasubandu

    22 Manorhita / Mnlu Ma-Noa-La Manura / Manara

    23 Haklenayaas /

    HlynyzhHc-Lc-Na Kakurokuyasha / Haklkna

    24 Simhabodhi / Shzpt S-T-B- / S-T-Tr Shishibodai / Saja

    25 Vasiasita / Pshsdu B-X-T-a Bashashita / Pasasada

    26 Punyamitra / Brmdu Bt-Nh-Mt-a Funamitta /

    Punymilta

    27 Prajtra / Bnrudulu Bt-Nh-a-La Hannyatara /

    Panyadara

    28 / Dharma / Dm t-Ma /

    Daruma / Dalma

    Mahkyapa [edit source]

    According to the traditional Chn accounts, the first Dharma transmission occurred as described in the Flower

    Sermon. The Buddha held up a golden lotus flower before an assembly of "gods and men". None who were in

    attendance showed any sign of understanding except his disciple Mahkyapa, who offered only a smile. The

    Buddha then said,

    I have the right Dharma Eye Treasury, the wondrous mind of nirvana, the reality beyond appearance.

    The Dharma-door of mind to mind transmission has been entrusted to Kyapa.[22] Epstein comments,

    "Thus Mahkyapa received the transmission of Dharma and became the first Buddhist patriarch." [22]

    http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-epstein-26http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-epstein-26http://en.wikipedia.org/wiki/Mah%C4%81k%C4%81%C5%9Byapahttp://en.wikipedia.org/wiki/Lotus_(plant)http://en.wikipedia.org/wiki/Flower_Sermonhttp://ko.wikipedia.org/wiki/%EB%B3%B4%EB%A6%AC%EB%8B%AC%EB%A7%88http://ja.wikipedia.org/wiki/%E9%81%94%E7%A3%A8http://vi.wikipedia.org/wiki/B%E1%BB%93-%C4%91%E1%BB%81-%C4%91%E1%BA%A1t-mahttp://zh.wikipedia.org/wiki/%E8%8F%A9%E6%8F%90%E8%BE%BE%E6%91%A9http://en.wikipedia.org/wiki/Bodhidharmahttp://en.wikipedia.org/wiki/Prajnatarahttp://en.wikipedia.org/wiki/Vasubandhuhttp://en.wikipedia.org/wiki/Kanadevahttp://en.wikipedia.org/wiki/N%C4%81g%C4%81rjunahttp://en.wikipedia.org/wiki/A%C5%9Bvagho%E1%B9%A3ahttp://en.wikipedia.org/wiki/Parshvahttp://en.wikipedia.org/wiki/Buddhamitrahttp://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=8
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    Function of Dharma Transmission [edit source]

    Though dharma transmission implies the acknowledgement of insight into the teachings of Buddhism as understood

    by the Zen tradition, especially seeing into one's true nature, dharma transmission is also a means to establish a

    person into the Zen tradition:[23]

    The procedure establishes the disciple as a transmitting teacher in their own right and successor in an

    unbroken lineage of teachers and disciples, a spiritual 'bloodline' (kechimyaku) theoretically traced

    back to the Buddhahimself."[1]

    The dharma lineage reflects the importance of family-structures in ancient China, and forms a symbolic and ritual

    recreation of this system for the monastical "family". [2]

    Esoteric and exoteric transmission [edit source]

    According to Borup the emphasis on 'mind to mind transmission' is a form of esoteric transmission, in which "the

    tradition and the enlightened mind is transmitted face to face".[24]Metaphorically this can be described as the

    transmission of a flame from one candle to another candle, [24], or the transmission from one vein to another.[25] In

    exoteric transmission the requirement is "direct access to the teaching through a personal discovery of one's self.

    This type of transmission and identification is symbolized by the discovery of a shining lantern, or a mirror."[24]

    This polarity is recognizable in the emphasis that the Zen-tradition puts on maintaining the correct Dharma

    transmission, while simultaneously stressing seeing into one's nature:

    The matter of learning from a teacher is most essential. People of old who arrived at the source

    ofseeing nature, passed through many barriers clearly and completely without a dot of doubt, and

    traveled freely through the world opening big mouths in discussion, only came to know the

    transcendental message of Zen after they finally ran into Zen masters of great vision. Then they

    sincerely sought certainty and wound up with the duty of the teacher's succession, bearing the debt of

    Dharma, never to forget it for a moment. This is called dharma succession. Since ancient times the

    designated succession of the ancestral teachers has always been like this. [26][b]

    Nevertheless, while the Zen tradition has always stressed the importance of formal Dharma transmission, there are

    well known examples ofMushi dokugo, such as Nnin, Jinul andSuzuki Shsan who attained awakening on their

    own, though all of them were familiair with the Zen-teachings.

    Family structure [edit source]

    According to Bodiford, "Zen is the predominant form of Buddhism because of dharma transmission": [2]

    [I]t has ancestors whom it honors. It honors those ancestors by transmitting their legacy to proper

    descendants, from generation to generation, who will maintain and carry on their family traditions [...]

    [I]n Zen this process of transmitting a family legacy is given structural form through the ritual of dharmatransmission. [2]

    Bodiford distinguishes seven dimensions which are discernible in both family relationships and in dharma lineages:

    1. Ancestral dimension: "Ancestors (so) constitute a fundamental source of power". [2]Performing rituals in

    honour of the ancestors keeps them in high regard "among the living".[2]

    2. Biological dimension: the dharma lineage creates (spiritual) offspring, just as the family creates new life.[28]

    3. Linguistic dimension: dharma heirs receive new names, which reflect their tie to the dharma 'family'.[29]

    4. Ritual dimension: rituals confirm the family relationships. One's teacher is honored in rituals, as are deceised

    teachers.[30]

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    5. Legal dimension: teachers have the obligation to discipline their students, just as s tudents have the obligation

    to obey their teachers.[31]

    6. Institutional and financial dimension: dharma heirs have an obligation to support their home temple, both

    financially and ritually.[32]

    7. Temporal dimension: long-term relationships foster the previous dimensions.[33]

    The family-model is easier recognized when East Asian languages are being used, because the same terminology is

    used to describe both earthly and spiritual family relations.[34]

    Dharma transmission is both concrete and abstract:[35]

    Every link in the genealogy of dharma transmission occurs in documented historical circumstances: a

    specific place and time, identifiable individuals, and specific words and actions. At the same time,

    though, Zen texts also assert that true transmission consists of no transmission. In other words, it

    occurs only mind-to-mind.[35]

    This feature gives dharma transmission a great flexibility: [35]

    [W]hen the historical evidence is in one's favor, one can demonstrate the validity of dharma

    transmission by citing any number of the aforementioned seven dimensions. When the historical

    evidence is less favorable, then one can shift the argument to the religious realm by arguing that the

    only facts that really matter are the depths and quality of one's Buddha realization. [35]

    Contemporary use in the Zen-traditions [edit source]

    Within the various Zen traditions dharma transmission got various meanings. A difference is made in most schools

    between

    ...acknowledgement of awakening itself [which] remained separate from monastic leadership.[3]

    Chinese Chn [edit source]

    Traditional Chinese Chn still exists in China, Taiwan and Hong Kong, though it is less known in the west thanJapanese Zen.

    In the Chinese Buddhist tradition, there are 3 systems of transmission:[w eb 4]

    1. Tonsure system: a person becomes tonsured as a novice monastic under the Master's school. He/she is

    given a Dharma name at the time of tonsure based on the Master's lineage. This name is also called "the

    outer name" because it is used by all people to address you. This name is used for life. At the same

    time, the Master will give the novice sramanera (or sramanerika) ten precepts.

    2. Ordination system: a novice will become fully ordained as a Bhiku monk/ Bhikuni nun with the Triple

    Platform Ordination (Observing the rmanera, Bhiku and Bodhisattva precepts). This ordination must be

    presided by 10 monks with at least 10 years of seniority with a pure practice in upholding the monasticprecepts. In this ceremony, the 10 Masters represent the Triple Gem accepting the novice into the Sangha. A

    this time, another Dharma name is given. This name is also called "precept name or inner name

    " because it is used only by one's Master. This name represents your precept lineage transmission.

    3. Dharma transmission system: [36][37] This system upholds the Treasury of the True Dharma Eye through the

    generations of transmission. This is the Mind to Mind seal of the Dharma that is beyond the scriptures. At this

    time, another Dharma name is given. This is also called "the inner name" and use only by one's

    Master. This name represents your Dharma lineage transmission. After receiving this name, one will use this

    name instead of the name received during precept ordination to write one's Dharma name (Inner Name)(Outer

    Name).

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    It is customary to refer to one's own tonsure Master as "Gracious Master", precept Master as "Root Master" and

    Dharma transmission Master as "Venerable Master". In Chinese Buddhism, these 3 systems are separate and are

    not performed by the same Masters. Moreover, due to the strong emphasis on the Dharma, when a person receives

    the Dharma transmission, he/she is recognized as that Ch'an Master's Dharma son/daughter. Of course lay

    Buddhists may also receive this Dharma transmission, but there are very few incidences. Most of the monk/nun who

    received the transmission has already been tonsured and ordained by other Masters.

    Rinzai [edit source]

    Main article: Rinzai school

    All Rinzai lineages pass through Hakuin Ekaku, the 18th century revivalist, who considered himself to be an heir of

    Shoju Rojin (Shoju Ronin, Dokyu Etan, 16421721), though Hakuin never received formal dharma transmission from

    Shoju Rojin,[38] nor from any other teacher.[w eb 5] When he was installed as head priest of Shin-ji in 1718, he had

    the title ofDai-ichiza, "First Monk":[39]

    It was the minimum rank required by government regulation for those installed as temple priests and

    seems to have been little more than a matter of paying a fee and registering Hakuin as the incumbent of

    Shin-ji.[39]

    All contemporary Rinzai-lineages s tem from Inzan Ien (17511814) and Takuju Kosen (17601833)[40][41]

    , bothstudents of Gasan Jito (17271797). Gasan is considered to be a dharma heir of Hakuin, though "he did not belong to

    the close circle of disc iples and was probably not even one of Hakuin's dharma heirs". [42]

    Through Hakuin, all contemporary Japanese Rinzai-lineages are part of the tkan lineage, brought to Japan in 1267

    by Nanpo Jomyo, who received dharma transmission in China in 1265. [web 6]

    Insight and succession [edit source]

    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 practice, the latter implying a comprehensive integration of awakeningin the activities of everyday life.[43]

    According to Mohr,

    In the Rinzai school the issue of Dharma transmission is essentially subjective, that is, left to the

    discretion of the master, and the ambiguity of terms such as "successor in the Dharma" (hassu )

    has persisted down to the present. According to the context or the circumstances, it can signify either

    spiritual recognition or inheritance of a temple lineage. [44]

    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. [4]

    Further practice [edit source]

    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

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    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 a small parish temple

    during this decade, not in a formal training monastery.[w eb 1]

    Inka shmei [edit source]

    The common transmission does not include inka shmei. Ideally inka shmeiis "the formal recognition of Zen's

    deepest realisation"[3], but practically it is being used for the transmission of the "true lineage" of the masters (shike)

    of the training halls.[4]

    Training halls are temples which are authorised for further training after being qualified as atemple priest.

    There are only about fifty [web 1] to eighty[web 2] of such inka shmei-bearers in Japan:

    In Rinzai Zen, it is relatively easy to say who is a roshi and who is not. Anyone who is authorized by

    another roshi (i.e. his teacher) is a roshi. 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 roshi and who is not. In spite of

    that, the number of Rinzai roshis is relatively low, maybe around 50 or so. [w eb 1]

    According to roshi Sokun Tsushimoto, the title ofroshiis equivalent to Zen masterandshike:[45]

    'Roshi' is the title compatible with the most formal title Shike who got officially authorized as a Dharma

    successor by authentic master.[45][46]

    A qualified Zen masterbestows inka only upon "those select few" [47] who have successfully completed the entire

    Rinzai koan curriculum,[48][49][47] and "are eligible to serve as sdroshi,[47] that is, master of a training hall, in

    distinction from a common temple:

    [D]isciples today are expected to spend a dozen or more years with a master to complete a full course

    of training in koan commentary. Only when a master is satisfied that a disciple can comment

    appropriately on a wide range of old cases will he recognize the latter as a dharma heir and give him

    formal "proof of transmission" (J. inka shomei). Thus, in reality, a lot more than satoriis required for one

    to be recognized as a master (J. shike, roshi) in the Rinzai school of Zen at present. The accepted

    proof ofsatoriis a set of literary and rhetorical skills that takes many years to acquire. [50]

    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.[45]

    Inka Shmei (?) (Korean:Inga) literally means "the legitimate seal of clearly furnished proof": [3]

    The ideogram forinka has two parts: in is on one side, ka is on the other. The root meaning resides in

    the character forin (yin in Chinese). The right half of this in consists of an ancient character shaped like

    our modern P. In ancient times the character represented an actual object. It stood for the image of just

    the right half (P) of the emperor's official seal (IP), afterthe Emperor had broken in half the whole

    seal."[51]

    The right-hand portion of the seal was given to an individual who would then work by authority of the emperor, while

    the emperor himself would retain the left-hand portion. In ancient times inka usually came in the form of an actual

    document, but this practice is no longer commonplace. [52]

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    St [edit source]

    In St, dharma transmission is the acknowledgement of the ties between teacher and student. It has been subject

    to changes over the history of the Soto-school.[53]

    Though Dgen emphasized the importance of the purity of the teachings, and highly valued lineage and dharma

    transmission, the Soto-school has its origins in various lineages and dharma transmissions. [54] Dogen received

    dharma transmission from his Chinese teacherRujing, with whom he studied two years, but in medieval Soto he was

    also considered to be a dharma heir of Myzen, a Rinzai-teacher, with whom he studied eight years. [55] And Tetts

    Gikai, the dharma-grandson of Dogen, was also lineage-holder ofNnin, the founder of the Dharuma-shu, also a

    Rinzai-school.[56] Gikai passed this linegae over to Keizan, who thereby was also lineage-holder in at least two

    lineages.[57]

    To make the history of Soto even more complicated, the Caodong-lineage that Dogen inherited through Rujing was

    passed on previously from the Caodong-masterDayang Jingxuan to Touzi Yiqing via the Rinzai-master Fushan

    Fayuan. Fushan Fayuan had once studied under Dayang Jingxuan. When Jingxuan died Fayuan had received

    Jingxuan's "portrait, robe, and a verse that expressed his teaching"[58], promising "to pass them on to a suitable

    successor". Fayuan chose his student Touzi Yiqing to inherit this lineage,[58] a fact that was acknowledged in

    Keizan's Denkoroku, but "[i]n the standard versions of Dogen's writings, however, all direct references to Yiqing's

    indirect succession have been eliminated".[58]

    Criteria [edit source]

    Manzan Dokahu (16361714), a Soto reformer,

    [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 Soto Zen view. [59]

    According to Manzan, even an unenlightened student could receive dharma transmission:

    Manzan argued that as long as master and disciple fulfill the condition of a personal relationship, then

    Dharma transmission 'with either an enlightened or an unenlightened disciple are both equivalent in

    [maintaining] the true tradition'.[60]

    In St-zen, since Manzan Dokahu, two criteria are applied for dharma transmission:

    1. Isshi insh - "Exclusive authentication from no more than one teacher".[61] This criterion "prohibits clerics

    inheriting more than one lineage"[61]

    2. Menju shih - "Face-to-face bestowal of succession".[61] This criterion "prohibits conferral by proxy, conferral

    at a distance to strangers, or posthumous conferral". [61][c]

    Status [edit source]In contrast to the status that dharma transmission has begotten in the west, in 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 kyshi). Thus, in prresent

    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. [5]

    To supervise the training of monks, further qualifications are necessary:

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    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 shike 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 (tokubetsu sd), during

    which time one undergoes an apprenticeship.[5]

    The duties which come with this full qualification were not always appreciated. In the medieval organisation of theSt-shu, 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:[63]

    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. [63]

    Spiritual realization [edit source]

    The St-shu also confers inka shmy (orinsh) "[granting] the seal of approval to a realization of

    enlightenment"[64], upon students. This is an

    ... idealized religious aspect of the Dharma transmission process. Zen master and disciple may evoke

    this mystical paradigm through ritual ceremony in the master's room (shi-tsunai), but other, more

    mundane institutional concerns can govern the actual selection and promotion of Dharma 'heirs'. [64]

    Dharma transmission is part of the maintenance of the Soto-institutions. Authority and temple-property are handed

    down, often from father to son.[65]

    It is not a guarantee for spiritual attainment:dharma transmission is no guarantee for anything. It only shows that the person who gave the

    transmission - and only that one person - was convinced that the student was qualified as a teacher.

    Could he have been wrong? Yes, he could have been wrong. Therefore, if you want to make sure that a

    teacher is actually a good teacher, you should not only ask if he or she has dharma transmission or

    not. The question is: Where does this dharma transmission come form? What lineage does it

    represent? And even more important: What practice did accompany it? What kind of student was the

    teacher before he or she became a teacher? What is his or her practice now?[w eb 3]

    Shiho [edit source]

    [Please note that this section provides only one reference from a single individual. Help Wikipedia by including more

    sources.]

    Dharma transmission is also called shiho.[48] In the St school a student receives Dharma transmission during

    a denb ceremony, which is the last ceremony of theirshiho ceremony:

    The usual practice...is for a St monk to be given Dharma transmission by the priest who ordained

    him (in most cases his own father), after he returns from his minimum period of monastery training.

    Because Dharma transmission is a prerequisite to becoming the head priest of a St branch temple,

    virtually all St priests meet this ritual requirement at a relatively early stage in their careers."[66]

    http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-kraft-75http://en.wikipedia.org/wiki/Shihohttp://en.wikipedia.org/wiki/S%C5%8Dt%C5%8Dhttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTESeager1999107-56http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTETetsuo2003-74http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBodiford1991423-73http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBodiford1991423-73http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBodiford2008273-72http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBodiford2008273-72http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEBodiford2008276-7http://en.wikipedia.org/wiki/Zen_masterhttp://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=22http://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=21
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    Shiho 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 thebath 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.[web 3]

    Shiho is done "one-to-one in the abbot's quarters (hojo)". [web 3] Three handwritten documents certify the dharma

    transmission;

    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 papaer, probably 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.)[w eb 3]

    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 3]

    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 3] Since the time of Manzan Dokahu (16361714), multiple

    dharma transmissions are impossible in Soto Zen. [w eb 3][8]

    Further study [edit source]

    According to Muho Noelke, dharma transmission 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. [w eb 3][d]

    http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-76http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/wiki/Muho_Noelkehttp://en.wikipedia.org/wiki/Dharma_transmission#cite_note-FOOTNOTEDumoulin2005-B-11http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/wiki/Dharma_transmission#cite_note-Antaiji2-8http://en.wikipedia.org/w/index.php?title=Dharma_transmission&action=edit&section=23
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    Michel GenkoDubois (left)andDennis GenpoMerzel performing"mind to mind" inDubois's shihocerem

    After Dharma transmission one has become a member of the "blood line" of Zen, but is not yet qualified as an Osh.

    After the ten-e and zuise ceremonies, one is qualified as an osh. There-after one has to practice for some time, at

    least six months, in an sd-ango, an officially recognized St-shu training centre.[w eb 7]

    After that one can start to work in a temple. The newly acquired status is confirmed in thekyoshi-honin ceremony.

    There-after follows the first practice-period in one's own temple, with the aid of a susho (head monk). This is followd

    by the Jushoku-himeiceremony, which confirms one's status as dai-osh.[w eb 7]

    Sanbo Kyodan [edit source]

    The Sanbo Kyodan mixes Soto and Rinzai-elements.[67] 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. [68] Having attained

    kensho is publicly acknowledged in ajahai-ceremony.[69] After working through the Harada-Yasutani koan curriculum

    which may take as short as five years,[70] the student receives a calligraphy testifying that het or she "has finished

    the great matter".[70] This is publicly acknowledged in the hasansai-ceremony, giving the status ofhasan.[70]

    The Sanbo Kyodan has two levels of teaching authority, namely junshike ("associate zen master"),

    and shshike ("authentic zen master").[70] 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.[47]

    The process toward gaining these titles has seen some variations within the Sanbo Kyodan.Hasansaimay be

    preparatory to thejunshike-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. [47]

    In dharma transmission, the student receives the sanmotsu, akin to the Soto shiho ceremony.[47] This is coupled

    with the Rinzai notion on inka.[47] In Rinzai, only students who have completed the complete Rinzai koan curriculum

    and "are eligible to serve as sdroshi,[47] that is, master of a training hall, in distinction from a common temple,

    receive inka. In the Sanbo Kyodan, inka is derived from Harada's Rinzai master Dokutan Ssan.[47]

    White Plum Asanga [edit source]

    In the White Plum Asanga, Dharma transmission comes first, and qualifies one asa sensei.[71] This may be followed by inka, the final acknowledgemment:[71][72][73]

    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 8]

    Korean Soen[edit source]

    In Korean Soen, Inka (In'ga) typically refers to the private acknowledgement of dharma transmission from a teacher to

    their student. "Transmission" is used to refer to the public ceremonial version of the same acknowledgement.

    Both are considered equal in authority and "realization". A monk with either In'ga or the public "transmission" is

    qualified to hold the post of Soen Sa, or "Zen Master" for a temple, and give transmission to their own students

    (either, In'ga or public "transmission"). The majority of Zen Masters in Korea have only received, and only give In'ga,

    with the formal transmission ceremony being far more rare.[74]

    In the Western Kwan Um School of Zen created by the Korean Zen MasterSeung Sahn, "Inka" is granted to an

    individual who has completed their koan training and is granted the title Ji Do Poep Sa Nim. Dharma transmission in

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    the Kwan Um School of Zen comes after inka, denoting the individual is now a Soen Sa Nim.[75]Seung Sahn himself

    is quoted saying in reference to the administration of his Western organization,

    Inka and transmission are different. Our 'Ji Do Poep Sa Nim' title is like the Japanese title 'sensei.' In

    Korea, we call it 'Chong Yong Sun'your practice is okay, teaching other people is possible. This title

    has almost disappeared in Korea, although it still exists in China. In Korea we now have the title 'Ip

    Sung Sunim.''head monk.'" This innovation applies only to Seung Sahn's Western organization, and

    is not normative for Korean Soen/Zen practice either historically, or currently.[76]

    Vietnamese Thien [edit source]

    Thich Nhat Hanh has created a ritual known as "Lamp Transmission", making a teacher a Dharmacharyaan

    individual with "limited teaching authority."[75] According to authorJames Ishmael Ford,

    Regarding the issue of Dharma transmission, Thich Nhat Hanh has said no single student will succeed

    him. Instead his community of practice will itself be his successor. He is quoted as saying Maitreya,

    the Buddha of future birth, may be a community of practice rather than an individual. What this actually

    means will only become apparent over the next decades. [75]

    Thich Nhat Hanh's Lineage: 1-Bodhidharma. 2-Huike. 3-Sengcan. 4-Daoxin. 5-Hongren. 6-Huineng. 7-Nanyue

    Huairang. 8-Mazu Daoyi. 9-Baizhang Huaihai. 10-Huangbo Xiyun. 11-Linji Yixuan. 43-Nguyen Thieu. 44-Tu Dung. 45-

    Lieu Quan. 46-Luu Quang. 47-Chieu Nhien. 48-Pho Tinh. 49-Nhat Dinh. 50-Cuong Ky. 51-Thich Tue Minh. 51-Thich

    Chan That. 52-Thich Nhat Hanh.

    Criticism [edit source]

    In the western understanding, dharma transmission stands solely for recognition of authentic insight, whereas in the

    Japanese monastery system dharma transmission is a formal notification that someone is fully qualified to take a

    leading role in this system[77][78]. In the USA and Europe dharma transmission is linked to the unofficial title roshi,

    older teacher. In the Western understanding roshis are "part of a tradition that imputes to them quasi-divine

    qualities"[78], someone who "is defined by simplicity, innocence, and lack of self-interest or desire". [78] Nevertheless,the authorisation of teachers through dharma transmission does not mean that teachers are infallible[79], as is clear

    from the repeated appearance of scandals:[78]

    In this complicated world of living Zen, we can meet teachers guiding communities of practice with

    compassion and grace. But we also find Zen teachers having inappropriate sexual relationships,

    abusing the power dynamics of their relationships and otherwise acting in ways contrary to the mythic

    status of their positions as teachers. In recent years there have been a number of books and essays

    exposing the ills of Zen institutions east and west as well as the foibles of individual Zen teachers. Here

    in the west there are few lineages that have passed unscathed by scandals, mostly of a sexual nature.

    And in the east, particularly in the Japanese institutions, weve learned how masters and whole schools

    were at various times co-opted by the state, most notoriously in the years leading up to and includingthe Second World War.[79]

    According to Lachs, those scandals have also been possible because of the status given to roshis by dharma

    transmission, and "a desire for the masters aura, recognition, and approval":[78]

    The students expect the real teacher to be an ideal teacher and look forward to having such an ideal

    teacher lead and instruct them. The student who enters the practice having read a myth will expect to

    find the myth and will think they have found the myth. Unfortunately, they have found the myth without

    recognizing it for what it is. What they really have found, all too often, is another story of ordinary,

    flawed human behavior.[78]

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