Lineage (Buddhism)

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A lineage in Buddhism is a line of transmission of the Buddhist teaching that is "theoretically traced back to the Buddha himself."Template:Sfn 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 teachers. These records serve as a validation for the living exponents of the tradition.

The historical authenticity of various Buddhist lineages has been subject to debate. Stephen Batchelor has claimed, speaking about specifically Japanese Zen lineage, "the historicity of this “lineage” simply does not withstand critical scrutiny."<ref>Template:Cite journal</ref> Erik Storlie has noted that transmission "is simply false on historical grounds."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Edward Conze said "much of the traditions about the early history of Chan are the inventions of a later age."<ref>Template:Cite book</ref>

VinayaEdit

In the lineage of the vinaya, the requirements for ordination as a bhikkhu ("monk") or a bhikkhuni ("nun") include the presence of at least five other monks, one of whom must be a fully ordained preceptor, and another an acharya (teacher). This lineage for ordaining bhikshunis became extinct in the Theravada school and in Tibetan Buddhism. Therefore, when śrāmaṇerikās like Tenzin Palmo wanted full ordination, she had to travel to Hong Kong.

MahasiddhaEdit

Lineages in the Mahasiddha tradition do not necessarily originate from Gautama Buddha, but are ultimately grounded, like all Buddhist lineages, in the Adi-Buddha.

Chan and Zen lineagesEdit

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Construction of lineagesEdit

The idea of a patriarchal lineage in Chan Buddhism dates back to the epitaph for Fărú (法如 638–689), a disciple of the 5th patriarch, Hóngrĕn (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 Huike are the only explicitly identified disciples of Bodhidharma. The epitaph gives a line of descent identifying Bodhidharma as the first patriarch.Template:Sfn Template:Sfn

In the 6th century biographies of famous monks were collected. From this genre the typical Chan-lineage was developed: Template:Quote

D. T. Suzuki contends that Chan's growth in popularity during the 7th and 8th centuries attracted criticism that it had "no authorized records of its direct transmission from the founder of Buddhism" and that Chan historians made Bodhidharma the 28th patriarch of Buddhism in response to such attacks.Template:Sfn

Six patriarchsEdit

The earliest lineages described the lineage from Bodhidharma to Huineng. There is no generally accepted 7th Chinese Patriarch.<ref>禪宗第七祖之爭的文獻研究</ref>

The principle teachers of the Chan, Zen and Seon traditions are commonly known in English translations as "Patriarchs". However, the more precise terminology would be "Ancestors" or "Founders" (Template:Zh) and "Ancestral Masters" or "Founding Masters" (Template:Zh), as the commonly used Chinese terms are gender neutral. Various records of different authors are known, which give a variation of transmission lines:

Template:Zen Lineage Six Patriarchs

Continuous lineage from Gautama BuddhaEdit

Eventually these descriptions of the lineage evolved into a continuous lineage from Gautama Buddha to Bodhidharma. The idea of a line of descent from Gautama is the basis for the distinctive lineage tradition of Chan.

According to the Song of Enlightenment (證道歌 Zhèngdào gē) attributed to Yǒngjiā Xuánjué (665–713),Template:Sfn who was one of the chief disciples of Huineng, Bodhidharma was the 28th Patriarch of Buddhism in a line of descent from Gautama Buddha through his disciple Mahākāśyapa: Template:Quote

The Denkoroku gives 28 patriarchs in this transmission,Template:Sfn Template:Sfn and 53 overall:

Template:Zen Lineage 28 Patriarchs

Transmission to JapanEdit

Twenty-four different Zen lineages are recorded to be transmitted to Japan. Only three survived until today. Sōtō was transmitted to Japan by Dōgen, who travelled to China for Chan training in the 13th century. After receiving Dharma transmission in the Caodong school, he returned to Japan and established the lineage there, where it is called the Sōtō.

The Linji school was also transmitted to Japan several times, where it is the Rinzai school.

Pure Land BuddhismEdit

Unlike the other Buddhist lineages, Pure Land Buddhism does not maintain a strict linear line of succession based on direct master-disciple relationship. Instead, various Pure Land Buddhist authors have developed lists of important Pure Land masters who have been acknowledged throughout history as having furthered the Pure Land tradition either through new insights, or by spreading of the teachings. Such teachers rarely lived at the same time as other "patriarchs" in the list. Nevertheless, their writings and contributions are considered to form a single continuum of Pure Land teaching and practice.

ChineseEdit

Chinese Buddhism commonly relies on the following list of Pure Land patriarchs:<ref name="jones2">Template:Cite book</ref>

Lúshān Huìyuǎn (334-416)
Shàndǎo (613-681)
Chéngyuǎn (承遠, 712-802)
Fǎzhào (法照, dates unknown)
Shǎokāng (少康, d. 805)
Yǒngmíng Yánshòu (永明延壽, 904-975)
Shěngcháng (省常, 959–1020)
Yúnqī Zhūhóng (雲棲袾宏1535-1615)
Ǒuyì Zhìxù (蕅益智旭1599–1655)
Xíngcè (行策, 1628–1682)
Shíxían (實賢, 1686–1734)
Jìxǐng Chèwù (際醒徹悟, 1741–1810)
Shì Yìnguāng (釋印光, c. 1861–1940)

JapaneseEdit

In Jōdo Shinshū and Jōdo Shū Buddhist traditions, "Patriarch" refers to seven Indian, Chinese and Japanese masters leading up to the founder of their respective schools. Both traditions agree with the list of patriarchs up to Genshin.

The Japanese patriarchal listing is as follows:<ref name="jsri">Template:Cite book</ref><ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Name	Dates	Japanese Name	Country of Origin	Contribution
Nagarjuna	150–250	Template:Nihongo	India	First one to advocate the Pure Land as a valid Buddhist path.
Vasubandhu	ca. 4th century	Template:Nihongo or Template:Nihongo	India	Expanded on Nagarjuna's Pure Land teachings, commentaries on Pure Land sutras.
Tan-luan	476–542(?)	Template:Nihongo	China	Developed the six-syllable nembutsu chant commonly recited, emphasized the role of Amitabha Buddha's vow to rescue all beings.
Daochuo	562–645	Template:Nihongo	China	Promoted the concept of "easy path" of the Pure Land in comparison to the tradition "path of the sages". Taught the efficacy of the Pure Land path in the latter age of the Dharma.
Shandao	613–681	Template:Nihongo	China	Stressed the importance of verbal recitation of Amitabha Buddha's name.
Genshin	942–1017	Template:Nihongo	Japan	Popularized Pure Land practices for the common people, with emphasis on salvation.
Hōnen	1133–1212	Template:Nihongo	Japan	Developed a specific school of Buddhism devoted solely to rebirth in the Pure Land, further popularized recitation of name of Amitabha Buddha in order to attain rebirth in the Pure Land. A patriarch in the Jōdo Shinshū tradition only.

Tibetan BuddhismEdit

The 14th Dalai Lama, in the foreword to Karmapa: The Sacred Prophecy<ref>Template:Cite book</ref> states:

Within the context of Tibetan Buddhism, the importance of lineage extends far beyond the ordinary sense of a particular line of inheritance or descent. Lineage is a sacred trust through which the integrity of Buddha's teachings is preserved intact as it is transmitted from one generation to the next. The vital link through which the spiritual tradition is nourished and maintained is the profound connection between an enlightened master and perfectly devoted disciple. The master-disciple relationship is considered extremely sacred by all the major schools of Tibetan Buddhism.

Karma KagyuEdit

Possession of lineageEdit

Wallace<ref>Chagmé et al., 1998: p. 22</ref> renders into English a citation of Karma Chagme (Template:Bo, fl. 17th century) that contains an embedded quotation attributed to Nāropā (956–1041 CE): Template:Quote

Preservation of lineagesEdit

Gyatrul (b. 1924),<ref>Source: {{#invoke:citation/CS1|citation |CitationClass=web }} (accessed: Wednesday March 25, 2009)</ref> in a purport to Karma Chagme, conveys Dilgo Khyentse's 'samaya', diligence and humility in receiving Vajrayana empowerment, lineal Dharma transmission and rlung, as rendered into English by Wallace (Chagmé et al., 1998: p. 21): Template:Quote

ChödEdit

Chöd is an advanced spiritual practice known as "Cutting Through the Ego."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> This practice, based on the Prajnaparamita sutra, uses specific meditations and tantric ritual.

There are several hagiographic accounts of how chöd came to Tibet.<ref name="books.google.co.uk">Template:Cite book</ref> One namtar (hagiography) asserts that shortly after Kamalaśīla won his famous debate with Moheyan as to whether Tibet should adopt the "sudden" route to enlightenment or his own "gradual" route, Kamalaśīla enacted phowa, transferring his mindstream to animate a corpse polluted with contagion in order to safely move the hazard it presented. As the mindstream of Kamalaśīla was otherwise engaged, a mahasiddha named Dampa Sangye came across the vacant kuten or "physical basis" of Kamalaśīla. Dampa Sangye was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalaśīla, which he assumed to be a newly dead fresh corpse, used phowa to transfer his own mindstream into Kamalaśīla's body. Dampa Sangye's mindstream in Kamalaśīla's body continued the ascent to the Himalaya and thereby transmitted the Pacification of Suffering teachings and the Indian form of Chöd which contributed to the Mahamudra Chöd of Machig Labdrön. The mindstream of Kamalaśīla was unable to return to his own kuten and so was forced to enter the vacant body of Dampa Sangye.<ref name="Thrangu, Khenchen 2007">Thrangu, Khenchen & Klonk, Christoph (translator) & Hollmann, Gaby (editor and annotator)(2006). Chod – The Introduction & A Few Practices. Source: [1] Template:Webarchive (accessed: November 2, 2007)</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>