In Japan, where Soto and Rinzai Zen have deep institutional roots, ordained Zen priests overwhelmingly spend their working lives on temple administration and, especially, officiating funerals and the elaborate cycle of memorial rites that follow a death in Japanese Buddhist practice, a pattern significant enough that scholars of Japanese religion sometimes describe contemporary institutional Zen, and Japanese Buddhism more broadly, as centered practically on funeral services even though meditation and koan study remain the tradition's better known public face internationally.
Many Japanese Zen temples are hereditary, passed from a priest to his son across generations, a pattern that developed particularly after clerical marriage became widespread among Japanese Buddhist clergy in the modern era, distinguishing ordinary Japanese temple priesthood considerably from the celibate monastic model still expected in many Zen communities elsewhere, including most Western Zen centers, where a priest's ordination more often reflects a personal vocational commitment made as an adult convert rather than succession within a temple family. This gap between the demanding daily ritual and administrative reality of temple priesthood in Japan and the more contemplative, retreat centered image of Zen practice common in Western popular understanding is itself a frequent point of discussion among scholars comparing how the tradition actually functions across different countries.