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' (kechimyaku) theoretically traced back to the Buddha himself." The dharma lineage reflects the importance of family-structures in ancient China, and forms a symbolic and ritual recreation of this system for the monastic "family".
In Rinzai-Zen, inka shōmei (印可証明) is ideally "the formal recognition of Zen's deepest realisation", but practically it is being used for the transmission of the "true lineage" of the masters (shike) of the training halls. There are only about fifty of such inka shōmei-bearers in Japan.
In Sōtō-Zen, dharma transmission is referred to as shiho, and further training is required to become an oshō.
Function
Though dharma transmission implies the acknowledgement of insight into the teachings of Buddhism as understood by the Zen tradition, especially seeing into one's true nature, dharma transmission is also a means to establish a person into the Zen tradition:
The dharma lineage reflects the importance of family-structures in ancient China, and forms a symbolic and ritual recreation of this system for the monastical "family".
Esoteric and exoteric transmission
According to Borup the emphasis on 'mind to mind transmission' is a form of esoteric transmission, in which "the tradition and the enlightened mind is transmitted face to face". Metaphorically this can be described as the transmission of a flame from one candle to another candle, or the transmission from one vein to another. In exoteric transmission the requirement is "direct access to the teaching through a personal discovery of one's self. This type of transmission and identification is symbolized by the discovery of a shining lantern, or a mirror."
This polarity is recognizable in the emphasis that the Zen-tradition puts on maintaining the correct Dharma transmission, while simultaneously stressing seeing into one's nature:
Nevertheless, while Zen has traditionally stressed the importance of formal dharma transmission, there have also been well known examples of the phenomenon known as mushi dokugo (independent realization without a master), such as Nōnin, Jinul and Suzuki Shōsan, who attained awakening on their own, though all of them were familiar with Zen teachings.
Family structure
According to Bodiford, "Zen is the predominant form of Buddhism because of dharma transmission":
Bodiford distinguishes seven dimensions which are discernible in both family relationships and in dharma lineages:
- Ancestral dimension: "Ancestors (so) constitute a fundamental source of power". Performing rituals in honour of the ancestors keeps them in high regard "among the living".
- Biological dimension: the dharma lineage creates (spiritual) offspring, just as the family creates new life.
- Linguistic dimension: dharma heirs receive new names, which reflect their tie to the dharma 'family'.
- Ritual dimension: rituals confirm the family relationships. One's teacher is honored in rituals, as are deceased teachers.
- Legal dimension: teachers have the obligation to discipline their students, just as students have the obligation to obey their teachers.
- Institutional and financial dimension: dharma heirs have an obligation to support their home temple, both financially and ritually.
- Temporal dimension: long-term relationships foster the previous dimensions.
The family-model is easier recognized when East Asian languages are being used, because the same terminology is used to describe both earthly and spiritual family relations.
Dharma transmission is both concrete and abstract:
This feature gives dharma transmission a great flexibility:
Contemporary use in the Chan and Zen traditions
Within the various Chan and Zen traditions, dharma transmission has different meanings, and most schools distinguish between the recognition of awakening itself and the responsibilities of monastic leadership.
Chinese Chan
Traditional Chinese Chan still exists in China, Taiwan and Hong Kong, though it is less known in the west than Japanese Zen.
In the Chinese Buddhist tradition, there are 3 systems of transmission:
- Tonsure system: a person becomes tonsured as a novice monastic under the Master's school. He or she is given a Dharma name () at the time of tonsure based on the Master's lineage. This name is also called "the outer name ()" because it is used by all people to address the novice. This name is used for life. At the same time, the Master will give the novice sramanera (or sramanerika) ten precepts.
- Ordination system: a novice will become fully ordained as a Bhikṣu monk or Bhikṣuni nun with the Triple Platform Ordination (Observing the Śrāmanera, Bhikṣu and Bodhisattva precepts). This ordination must be presided by ten senior monks with at least ten years of seniority with a pure practice in upholding the monastic precepts. In this ceremony, the ten witnessing masters represent the Triple Gem accepting the novice into the Sangha. At this time, another Dharma name () is given. This name is called "precept name () or inner name ()" because it is used only by one's Master. This name represents the novice's precept lineage transmission.
- Dharma transmission system: This system upholds the Treasury of the True Dharma Eye through the generations of transmission. This is the Mind-to-Mind seal of the Dharma that is beyond the scriptures. At this time, another Dharma name is given. This is also called "the inner name" and used only by one's Master. This name represents the novice's Dharma lineage transmission. After receiving this name, one will use this name instead of the name received during precept ordination to write one's Dharma name (Inner Name)(Outer Name).
It is customary to refer to one's own tonsure Master as "Gracious Master", precept Master as "Root Master" and Dharma transmission Master as "Venerable Master". In Chinese Buddhism, these 3 systems are separate and are not performed by the same Masters. Moreover, due to the strong emphasis on the Dharma, when a person receives Dharma transmission, he or she is recognized as that Chán Master's Dharma son or daughter. Lay Buddhists may also receive this Dharma transmission, but this is very rare and with very few incidences. Most of the monks and nuns who received transmission have already been tonsured and ordained by other Masters.
Rinzai
All Rinzai lineages pass through Hakuin Ekaku, the 18th century revivalist, who considered himself to be an heir of Shoju Rojin (Shoju Ronin, Dokyu Etan, 1642–1721), though Hakuin never received formal recognition of his insight from Shoju Rojin, let alone transmission of his lineage. When he was installed as head priest of Shōin-ji in 1718, he had the title of Dai-ichiza, "First Monk":
All contemporary Rinzai-lineages stem formally from Inzan Ien (1751–1814) and Takuju Kosen (1760–1833), both students of Gasan Jito (1727–1797). Gasan is considered to be a dharma heir of Hakuin, though "he did not belong to the close circle of disciples and was probably not even one of Hakuin's dharma heirs".
Through Hakuin, all contemporary Japanese Rinzai-lineages relate themselves to the Ōtōkan lineage, brought to Japan in 1267 by Nanpo Jomyo, who received dharma transmission in China in 1265.
Insight and succession
In the Rinzai school, a difference is made between acknowledgement of insight and succession in the organisation:
According to Mohr,
The most common form of transmission in Rinzai Zen is the acknowledgement that one has stayed in the monastery for a certain amount of time, and may later become a temple priest.
Further practice
After finishing koan-study, further practice is necessary:
Inka shōmei
Common transmission does not include inka shōmei. Ideally inka shōmei is "the formal recognition of Zen's deepest realisation", but practically it is being used for transmission of the "true lineage" of the masters (shike) of the training halls. Training halls are temples which are authorised for further training after being qualified as a temple priest.
There are only about fifty
Shiho
Dharma transmission is also called shiho. In the Sōtō school a student receives Dharma transmission during a denbō ceremony, which is the last ceremony of their shiho ceremony:
Muhō Noelke, the German-born former abbot of the temple Antai-ji, describes his understanding of shiho: