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In Zen-Buddhism, Dharma transmission is a custom in which a person is established as a "successor in an unbroken lineage of teachers and disciples, a spiritual 'bloodline' (k echimyak u) 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, ink a shmei is 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 (shik e) of the training halls.[4] There are only about fifty [w eb 1] to eighty [w eb 2] of such ink a 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 k yshi)[5] further training is required to become an osh.[w eb 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 Mahkyapa 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 Further practice 3.2.3 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 Soen 3.7 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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History
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See also: Chinese Chn and Bodhidharma 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
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See also: Zen lineage charts The Chn-tradition developed from the established tradition of "Canonical Buddhism"[9], which "remained normative for 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 as Anthology of the Patriarchal Hall (952) and theJingde Records of the Transmission of the Lamp (published 1004). McRae considers Dumoulin's A History of Zen to be a modern example of this genre, disguised as scientific history.[16]
Chinese Patriarchs
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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.
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6. Huineng () 638713
Indian Patriarchs
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In later writings this lineage was extended to include twenty-eight Indian patriarchs. In theSong of Enlightenment ( Zhngdo g) of Yongjia Xuanjue (, 665713), one of the chief disciples of Hunng, it is written that Bodhidharma was the 28th patriarch in a line of descent from Mahkyapa, a disciple of kyamuni Buddha, and the first patriarch of Chn Buddhism. [19]
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8 Buddhanandi
/ Ftunnd
Pht--Nan-
Buddanandai
/ Pltananje / Puktaemilda / Hypjonje / Punayasa / Mamyng / Kabimara / Yongsu / Kanajeba / Rahurada / Sngsananje / Kayasada / Kumarada / Sayada / Pasubandu / Manara
Phc--Mt-a B-Lt-Thp-B / HipTn-Gi Ph-Na-D-Xa A-Na-B- / M-Minh Ca-T-Ma-La Long-Th Ca-Na--B La-Hu-La-a Tng-Gi-Nan-
Buddamitta Barishiba Funayasha Anabotei Kabimara Ryusho Kanadaiba Ragorata Sgyanandai Sogyayasha Kumarada Jayana Bashyubanzu Manura
13 Kapimala 14 Ngrjuna 15 Knadeva 16 Rhulata 17 Sanghnandi 18 Sanghayaas 19 Kumrata 20 ayata 21 Vasubandhu 22 Manorhita 23 Haklenayaas 24 Simhabodhi 25 Vasiasita 26 Punyamitra
/ Sngqishdu Tng-Gi-Da-X / Jimludu / Shydu / Shqn / Mnlu / Hlynyzh / Shzpt / Pshsdu / Brmdu Cu-Ma-La-a X-D-a B-Tu-Bn-u Ma-Noa-La Hc-Lc-Na
27 Prajtra 28 / Dharma
/ Bnrudulu
Bt-Nh-a-La
Hannyatara / Daruma
/ Dm
t-Ma
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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' (k echimyak u) 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]
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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 of seeing 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 of Mushi 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
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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 dharma transmission.[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 students 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]
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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
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Traditional Chinese Chn still exists in China, Taiwan and Hong Kong, though it is less known in the west than Japanese 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 monastic precepts. In this ceremony, the 10 Masters represent the Triple Gem accepting the novice into the Sangha. At 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
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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 stem from Inzan Ien (17511814) and Takuju Kosen (17601833)[40][41], both students of Gasan Jito (17271797). Gasan is considered to be a dharma heir of Hakuin, though "he did not belong to the close circle of disciples 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.[w eb 6]
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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]
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St
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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 of Nnin, 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-master Dayang 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]
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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 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.[5] The duties which come with this full qualification were not always appreciated. In the medieval organisation of the St-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]
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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 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 3] Shiho is done "one-to-one in the abbot's quarters (hojo)".[w eb 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.[w eb 3] Since the time of Manzan Dokahu (16361714), multiple dharma transmissions are impossible in Soto Zen.[w eb 3][8]
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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 thek yoshi-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 Jushok u-himei ceremony, which confirms one's status as dai-osh.[w eb 7]
Sanbo Kyodan
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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 a jahai-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 of hasan.[70] The Sanbo Kyodan has two levels of teaching authority, namely junshik e ("associate zen master"), and shshik e ("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.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.[47] In dharma transmission, the student receives the sanmotsu, akin to the Soto shiho ceremony.[47] This is coupled with the Rinzai notion on ink a.[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, ink a is derived from Harada's Rinzai master Dokutan Ssan.[47]
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In the White Plum Asanga, Dharma transmission comes first, and qualifies one as a 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]
Michel Genko Dubois (left) andDennis Genpo Merzel performing "mind to mind" in Dubois's shihoceremony.
Korean Soen
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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 Master Seung 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
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Thich Nhat Hanh has created a ritual known as "Lamp Transmission", making a teacher a Dharmacharyaan individual with "limited teaching authority."[75] According to author James 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. 45Lieu 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
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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 including the 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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