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The hierarchical system of Zen has attracted severe criticism in the west, because of the misconception of the role and degree of awakening of Zen teachers. [ 3 ] [ 35 ] [ 36 ] The term rōshi has been applied to implicate a certified state of awakening, implying impeccable moral behaviour.
Contrary to the popular image, literature does play a role in the Zen-training. Unsui, Zen-monks, "are expected to become familiar with the classics of the Zen canon". [9] A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna Buddhist sūtras. [3]
The idea of a patriarchal lineage in Chan dates back to the epitaph for Fărú (法如 638–689), a disciple of the 5th patriarch, Daman Hongren (弘忍 601–674). In the Long Scroll of the Treatise on the Two Entrances and Four Practices and the Continued Biographies of Eminent Monks, Daoyu and Dazu Huike are the only explicitly identified disciples of Bodhidharma.
Oshō (和尚) is a Buddhist priest (in charge of a temple); [1] honorific title of preceptor or high priest (especially in Zen or Pure Land Buddhism). The same kanji are also pronounced kashō as an honorific title of preceptor or high priest in Tendai or Kegon Buddhism and wajō as an honorific title of preceptor or high priest in Shingon, Hossō, Ritsu, or Shin Buddhism.
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 two entrances referred to in the title are the entrance of principle (理入 lǐrù) and the entrance of practice (行入 xíngrù). [1] [note 1]"Entrance of principle" refers to seeing through the obscurations of our daily mind and manifesting our true nature, that is, Buddha nature; [2] it is referred to in one short passage:
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.
Eisai is also credited with the beginning of the tea tradition in Japan, by bringing green tea seeds from China, back from his second trip in 1191, and writing the book 喫茶養生記, Kissa Yōjōki (in English, Drinking Tea for Health). Legend says that he planted the seeds "in the garden of the Ishigamibo at Seburiyama in Hizen".