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Zen institutions have an elaborate system of ranks and hierarchy, which determine one's position in the institution. Within this system, novices train to become a Zen priest, or a trainer of new novices.
The Zen tradition is maintained and transferred by a high degree of institutionalisation, [1] [2] despite the emphasis on individual experience [3] and the iconoclastic picture of Zen. [ 4 ] In Japan, modernity has led to criticism of the formal system and the commencement of lay-oriented Zen-schools such as the Sanbo Kyodan [ 5 ] and the ...
The "Five Ranks" (Chinese: 五位; pinyin: Wuwei; Japanese: goi) is a poem consisting of five stanzas describing the stages of realization in the practice of Zen Buddhism. It expresses the interplay of absolute and relative truth and the fundamental non-dualism of Buddhist teaching.
In Sōtō Zen, the title "Dai-Osho" is the highest priestly rank in a clear monastic hierarchy. It is only surpassed by "Zenji" which is only applied to Dōgen and Keizan (the founders of the school), and to the current or former abbots of the two head temples of the sect. [ web 3 ] [ 3 ] To supervise training monks, further qualifications are ...
Ōbaku Zen or the Ōbaku school (Japanese: 黄檗宗, romanized: Ōbaku-shū) is one of three main schools of Japanese Zen Buddhism, in addition to the Sōtō and Rinzai schools. The school was founded in Japan by the Chinese monk Ingen Ryūki , who immigrated to Japan during the Manchu conquest of China in the 17th century.
A jikijitsu (直日) (Chinese: chih-jih) is the directing monk in charge of every movement of the monks coming to sit zazen in the zendo in a Japanese Zen monastery of the Rinzai School. [1] Their position is that of head monk, and they are generally regarded as strict disciplinarians.
The term unsui, which literally translates as "cloud, water" comes from a Chinese poem which reads, "To drift like clouds and flow like water." [2] Helen J. Baroni writes, "The term can be applied more broadly for any practitioner of Zen, since followers of Zen attempt to move freely through life, without the constraints and limitations of attachment, like free-floating clouds or flowing water."
One is the necessity of being totally committed to achieving awakening, of taking the Zen life most seriously, and of making a supreme effort in Zen practice. This is also a focal point in Dogen’s writing, and both men, as Zen patriarchs, are equally concerned with the training of monks and the selection of successors.