Dharma transmission

Michel Genko Dubois (left) and Dennis Genpo Merzel performing "mind to mind" in Dubois's shiho ceremony.

Part of a series on Zen Buddhism

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Caodong / Sōtō Linji / Rinzai Fayan / Hōgen Guiyang / Igyō Yunmen / Unmon

Doctrine and practice

Buddha-nature Dharma transmission Emptiness Enlightenment Group meditation Kōan practice Samādhi Sitting meditation

Principal texts

Diamond Sūtra Heart Sūtra Laṅkāvatāra Sūtra Platform Sūtra Śūraṅgama Sūtra (Kōan collections)

Mahāyāna Buddhism Outline of Buddhism (Category)

Dharma transmission (印可; denbō or denpo in Japanese Sōtō, inka in Japanese Rinzai, Ōbaku, and in'ga in Korean Soen) refers to "the manner in which the teaching, or Dharma, is passed from a Zen master to their disciple and heir. 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' (kechimyaku) theoretically traced back to the Buddha himself." According to Zen schools, the first instance of Dharma transmission occurred as transcribed in the Flower Sermon, when the Buddha held up a golden lotus flower given to him by Brahma before an assembly of "gods and men." None who were in attendance showed any sign of understanding except his disciple Mahakasyapa, who offered only a smile. According to Ronald B. Epstein, the Buddha then said, "I have the right Dharma Eye Treasury, the wondrous mind of nirvana, the reality beyond appearance. The Dharma-door of mind to mind transmission has been entrusted to Kāśyapa." Epstein comments, "Thus Mahākāśyapa received the transmission of Dharma and became the first Buddhist patriarch." Speculation over what the Buddha transmitted to Mahakasyapa has taken place ever since, though "[e]ndless speculations will not reveal it—it is to be discovered each for him or herself, in the course of Zen training." It should also be stated that, "... dharma transmission really entails no transmission at all in the sense of something being passed from one person to another, only the awakening of the disciple to the true nature of his or her own being and a mystical realization of identity with all the Buddhas and patriarchs."

Inka

Main article: Inka

Dennis Genpo Merzel has just given Musai Sensei inka, making him a roshi

Dharma transmission is sometimes juxtaposed with the term inka, though such a combination of terms can be misleading and cause confusion when not applied to the proper tradition. In the Sōtō school a student receives Dharma transmission during a denbō ceremony, which is the last ceremony of their shiho ceremony. T. Griffith Foulk writes of the practice as it is in Japan, stating, "The usual practice...is for a Sōtō monk to be given Dharma transmission by the priest who ordained him (in most cases his own father), after he returns from his minimum period of monastery training. Because Dharma transmission is a prerequisite to becoming the head priest of a Sōtō branch temple, virtually all Sōtō priests meet this ritual requirement at a relatively early stage in their careers." Inka most often denotes the completion of some sort of koan curriculum.

In the Japanese Rinzai school of Zen, inka shomei is the official indicator of mastery and denotes an individual who has successfully completed koan study and received the title roshi. According to Peter Matthiessen, "In the Rinzai tradition, inka is equivalent to dharma transmission and is bestowed upon completion of formal study." Soko Morinaga agrees with Matthiessen, writing, "Inka is the seal of the authentic transmission of Dharma, which is the Law of the universe and the teaching of Shakyamuni."

In Korean Soen, Inka (In'ga) typically refers to the private acknowledgement of dharma transmission from a teacher to their student, while "transmission" is used to refer to the public ceremonial version of the same acknowledgement. Both are considered equal in authority and "realization" and 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.

In the Western Kwan Um School of Zen created by the Korean monk Seung Sahn (who himself only ever received the private acknowledgement of In'ga), "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 the Kwan Um School of Zen comes after inka, denoting the individual is now a Soen Sa Nim. 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.

Similarly, in the newer Sanbo Kyodan and White Plum Asanga, Dharma transmission qualifies one as a sensei, while inka denotes a level of mastery. Thich Nhat Hanh has created a ritual known as "Lamp Transmission", making a teacher a Dharmacharya—an individual with "limited teaching authority." 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."

See also

• Mushi dokugo

References

• Aitken, Robert Baker (2003). The Morning Star: New and Selected Zen Writings. Shoemaker & Hoard. ISBN 1593760019. http://www.worldcat.org/oclc/52554030&referer=one_hit. 
• Bodiford, William M. (Winter 1991). "Dharma Transmission in Soto Zen: Manzan Dohaku's Reform Movement". Monumenta Nipponica (Sophia University) 46 (4): pp. 423–451. doi:10.2307/2385187. ISSN 0027-0741. JSTOR 2385187. 
• Buckley Ebley, Patricia. Religion and Society in T'Ang and Sung China. University of Hawaii Press. ISBN 0824815122. http://www.worldcat.org/search?qt=worldcat_org_all&q=0824815122. 
• Buswell, Robert. The Zen Monastic Experience. Princeton University Press. ISBN 069103477X. http://www.worldcat.org/title/zen-monastic-experience-buddhist-practice-in-contemporary-korea/oclc/24953466&referer=brief_results. 
• Epstein, Ronald B. (2003). Buddhist Text Translation Society's Buddhism A to Z. Buddhist Text Translation Society. ISBN 0881393533. http://www.worldcat.org/search?qt=worldcat_org_all&q=0881393533. 
• Ford, James Ishmael (2006). Zen Master Who?: A Guide to the People and Stories of Zen. Wisdom Publications. ISBN 0861715098. http://www.worldcat.org/oclc/70174891&referer=one_hit. 
• Fowler, Merv (2005). Zen Buddhism: Beliefs and Practices. Sussex Academic Press. ISBN 1902210425. http://www.worldcat.org/oclc/58043223&referer=one_hit. 
• Haskel, Peter. Letting Go: The Story of Zen Master Tōsui. University of Hawaii Press. ISBN 0824824407. http://www.worldcat.org/search?qt=worldcat_org_all&q=0824824407. 
• Kraft, Kenneth (1988). Zen: Tradition and Transition. Grove Press. ISBN 080213162X. http://www.worldcat.org/oclc/17259723&referer=brief_results. 
• Matthiessen, Peter (1998). Nine-headed Dragon River: Zen Journals, 1969-1985. Shambhala Publications. ISBN 0877733252. http://www.worldcat.org/search?q=0877733252&=Search&qt=owc_search. 
• O'Halloran, Maura (2007). Pure Heart, Enlightened Mind: The Life and Letters of an Irish Zen Saint. Wisdom Publications. ISBN 0861712838. http://www.worldcat.org/oclc/83977483&referer=one_hit. 
• Seager, Richard Hughes (1999). Buddhism In America. Columbia University Press. ISBN 0231108680. http://www.worldcat.org/oclc/40481142&referer=one_hit. 
• Seung Sahn (Fall 1987). "Inka Means Strong Center and Wisdom". Primary Point. http://www.kwanumzen.com/primarypoint/v04n3-1987-fall-dssn-inkameansstrongcenterandwisdom.html. Retrieved 2008-03-23. 

Further reading

• Schlütter, Morten (2007). 'Transmission and Enlightenment in Chan Buddhism Seen Through the Platform Sūtra (Liuzu tanjing 六祖壇經).' Chung-Hwa Buddhist Journal, no. 20, pp. 379–410 (2007). Taipei: Chung-Hwa Institute of Buddhist Studies. Source: [1] (accessed: Saturday April 11, 2009)

External links

• Roshi and His Teachers, Dharma Transmission,and the Rochester Zen Center Lineage Roshi Bodhin Kjolhede discusses lineage and Dharma transmission.
• Coming Down from the Zen Clouds:A Critique of the Current State of American Zen Stuart Lachs criticizes Dharma transmission in Zen
• Dharma Transmission & Succession, A Sweeping Zen Roundtable Discussion (Podcast) Erik Storlie, Myoan Grace Schireson and Eshu Martin discuss Dharma transmission & succession