Multiple dharma transmission is nonsense. The procedure has to take place only once in one's life, and binds the student to the teacher forever:ĭharma transmission can happen once, and only once, or never at all. Again, there is a small extra sheet of paper that explains about the meaning of the symbols.)Ĭ) Kechimyaku (the blood lineage, looks quite similar to the blood line transmission that you already wrote at the time of ordination)ĭ) 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.) This paper is also copied by the student when doing dharma transmission at Antai-ji.)ī) Daiji (the great matter, a cryptic symbolization of the content of the teaching. There is a small piece of paper, probably originally written by Sawaki Roshi, with some comments. Three handwritten documents certify the dharma transmission Ī) 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. Shihō is done "one-to-one in the abbot's quarters (hojo)". In each of these activities, the dharma is transmitted. 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. 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. 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 shihō after, say, eight or nine years, you will have sat for 15,000 hours of zazen with your teacher. In fact, it has nothing to do at all with the paper, with philosophy or with mystical experience. the recognition of the transmission that took place long before the ceremony itself. The third step is shihō, or denpo, dharma transmission. After this ceremony, one is promoted to the rank of zagen. Hossenshiki is a ceremony in which questions and answers are exchanged. He starts to function like a pillar that supports the sangha. The ability to express oneself and share a wider perspective, not restricted to one's own needs only. Confidence in oneself and one's role as a monk. Risshin is "To raise one's body into a standing position": The next step, after one has been a monk for at least three years, is risshin (立身) and hossen-shiki (Dharma combat ceremony), while acting as a shuso (首座), headmonk, during a retreat. This gives the rank of jōza, except for children under ten years old, who are called sami. In this ceremony, the novice receives his outfit ("inner and outer robes, belts, o-kesa, rakusu, kechimyaku (transmission chart) and eating bowls" ) and takes the precepts. Jōza (上座) īecoming a Sōtō-Zen priest starts with shukke tokudo (出家得度). To become a dai-Oshō, priest of a Zen-temple, one has to follow the training in an officially recognized training centre, sōdō-ango (僧堂安居). The dharma ranks (法階) point to the stages in the training to become an Oshō, priest or "technologist of the spirit". Sōtō-Zen has two ranking systems, hōkai (four dharma ranks) and sōkai (eight priest ranks). 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 Sōtō Zen view. Ropagated the view that Dharma transmission was dependent on personal initiation between a Master and disciple rather than on the disciple's enlightenment. This was changed by Manzan Dohaku (1636–1714), a Sōtō reformer, who. In time, dharma transmission became synonymous with the transmission of temple ownership. Within this system, novices train to become a Zen priest, or a trainer of new novices.įrom its beginnings, Sōtō Zen has placed a strong emphasis on lineage and dharma transmission. Zen institutions have an elaborate system of ranks and hierarchy, which determine one's position in the institution.
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