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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.
A Soen Sa Nim (Zen master; seonsa-nim; 선사님; 禪師님) is a JDPSN that has received full Dharma transmission master to master. [34] An Abbot serves a Zen center in an administrative capacity, and does not necessarily provide spiritual direction, though several are Soen Sa Nims. These individuals take care of budgets and other such tasks ...
In Chan and 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' theoretically traced back to the Buddha himself."
[258] Zen lineage narratives were further supported by "transmission of the lamp" texts (e.g. Jǐngdé Chuándēnglù), which contained stories of the past masters and legitimized Zen lineages. These texts could often be sectarian, favoring a specific lineage or school and they sometimes even led to conflict among the Zen schools. [ 258 ]
A lineage in Buddhism is a line of transmission of the Buddhist teaching that is "theoretically traced back to the Buddha himself." [1] The acknowledgement of the transmission can be oral, or certified in documents. Several branches of Buddhism, including Chan (including Zen and Seon) and Tibetan Buddhism maintain records of their historical ...
White Plum Asanga, sometimes termed White Plum Sangha, is a loose (hence asangha) "organization of peers whose members are leaders of Zen Communities in the lineage of Hakuyu Taizan Maezumi," [1] created by Hakuyu Taizan Maezumi [2] and Tetsugen Bernard Glassman.
Daiun Sogaku Harada (原田 大雲祖岳, Harada Daiun Sogaku, October 13, 1871 – December 12, 1961) was a Sōtō Zen monk who trained under both Sōtō and Rinzai teachers.
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.