![]() ![]() ![]() 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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