In modern Soto and Rinzai, monasteries serve as training facilities to educate Zen priests, most of whom move on to run their own temple.
While Eihei-ji owes its existence to Dōgen, throughout history this head temple has had significantly fewer sub-temple affiliates than the Sōji-ji.
[11] In an advice to western practitioners, Kojun Kishigami Osho, a dharma heir of Kodo Sawaki, writes: Every year, about 150 novices arrive.
Essentially what they are learning in these temples is the ability to officiate all kinds of ceremonies and rites practiced by the Soto School – the methods for fulfilling their role.
"[12] 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.
Seeing one's nature gives an autonomous confirmation of Zen's ultimate truth, which may conflict with the need to maintain institutions and traditions.
[note 1] According to Bodiford, "Zen is the predominant form of Buddhism because of dharma transmission":[16] [I]t has ancestors whom it honors.
Although the formal transmission of the dharma-lineage, from Shakyamuni Buddha to the present day, is preserved in this way, it is also seen as problematical in contemporary Zen.
[8][25] The Zen tradition has always stressed the importance of formal Dharma transmission, but there are indeed well known examples of Mushi dokugo, self-awakening, such as Nōnin, Jinul and Suzuki Shōsan who attained awakening on their own, though all of them were familiair with the Zen-teachings.
Koné sees three issues in the emerging western Zen tradition: sustainability, legitimacy, and authority.