554:. He said on the basis of tranquility "there arises an inner (t'i) knowledge through which the blue, yellow, red, white things in this world are well distinguished. That is prajñā. Yet no (desires) arise from these distinctions. That is samādhi. Those who 'freeze their mind when entering samādhi' first drop into an irrelevant (avyārkṛta) void, afterwards when they awake from samādhi and their mind works again, they discern all the different mundane entities. This they call prajñā, but the sūtras call it self-deception. In their case prajñā alternates with samādhi. People who understand (samādhi-prajñā) this way do not get rid of their passions."
450:, purity, or concentration were all examples of the false mind. Instead, Shenhui taught that true non-thought is to not intentionalize and not activate the mind. However, he says: "If you intentionally make your mind not activate, this is the concentration of consciousness. It is also called the concentration of mistaken views of the Dharma." Ultimately, Shenhui taught going beyond both intentionalizing and not intentionalizing since to intentionalize was to be fettered, while to not intentionalize made one "no different than a deaf fool."
467:
says, “Activate illumination on the basis of serenity,” and the meaning here is the same. The non-abiding mind does not transcend knowing, and knowing does not transcend non-abiding. If one knows the mind’s non-abiding, there is nothing else to be known. The Nirvāṇa Sūtra says, “For concentration to be great and wisdom little is to increase one’s ignorance. For wisdom to be great and concentration little is to increase one’s wrong views. For concentration and wisdom to be equivalent is called ‘seeing the Buddha-nature.’”
454:
the mind go out is illness, and to make it come back into concentration is also illness. Both making it go out and making it come back are illness." Instead, he says if one can simply "shine the light of awareness" on a thought as soon as it arises, it will vanish into the light of awareness naturally. What's more, he says the light of awareness too will of itself also disappear. For
Shenhui, the disappearing of thought with awareness is "precisely the non-abiding mind of one’s original nature."
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572:"'Do those who at present transmit the dharma speak secret oral transmissions or not?' I have now answered this question. The dharma is Bodhidharma's dharma. Therefore, those who hear it, however deep or shallow, are all benefited. It is just that in the past it was secret, whereas now it is open. Therefore, it is not called a secret oral transmission. Just because the name is different does not imply that the dharma is also different."
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nor is it located without: this is sitting in meditation....If one sits like this, the Buddha will the seal of certification.’ For the past six generations, no one ever ‘freeze the mind to enter meditation, fix the mind to view purity, activate the mind to illuminate the external, and concentrate the mind to realize the internal.’ That’s why are not the same.”
479:"When other masters are asked about this teaching, they do not explain but keep it secret. I am completely different—whether to many persons or few, I always explain it to everyone. The teachings of the buddhas of the past have all been directed at the eightfold congregation; there has been no private teaching, no secret teaching."
512:. According to Tsung-mi, Shen-hui's approach was officially sanctioned in 796, when "an imperial commission determined that the Southern line of Ch'an represented the orthodox transmission and established Shen-hui as the seventh patriarch, placing an inscription to that effect in the shen-lung temple".
462:
says, "Non-abiding is the fundamental quiescence of the self-nature (ben zixing ji 本自性寂). Knowing is the function. Quiescence is the essence of illumination, and illumination is the function of quiescence." For
Shenhui, this is also what is meant by the equivalence of concentration and wisdom. He says:
437:
In this exchange, Shenhui presents his famous "four pronouncements" in which he denounces the
Northern School practices of freezing the mind to enter concentration, fixing the mind to view purity, activating the mind for external illumination, and concentrating the mind for internal realization. For
432:
Dharma Master
Chongyuan asked, “Why shouldn’t one the mind to realize the internal?” His Reverence replied, “That is the teaching of fools! Chan Master Huineng’s practice transcends the two Dharmas of regulating and not regulating. Therefore the text of the Sūtra , ‘The mind does not abide within,
461:
paradigm, he identifies serenity with essence and says, "Based on the essence of this empty serenity there naturally exists a fundamental wisdom, it is said that knowing is its function of illumination." For
Shenhui, while serenity is essence, knowing the empty serenity of the mind is function. He
471:
Regarding the practice of seated meditation, Shenhui did not teach that physical sitting was necessary. He says: "When I say ‘sit,’ ‘sitting’ is for thoughts to not be activated. When I say ‘meditation,’ ‘meditation’ is to see the fundamental nature. Therefore I do not teach people to have their
453:
According to
Shenhui, entering into and exiting from concentration were still conditioned and failed to transcend the false mind. He says should the false mind become activated so that our thoughts stray "far and near," we should not try to bring the mind back into concentration. He says: "To make
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Non-abiding is quiescence, and the essence of quiescence is called concentration. The natural wisdom (zhi 智) that occurs on the basis of this essence, whereby one can know the inherently quiescent essence, is called sagacity (hui 慧). This is the equivalence of concentration and wisdom. The sūtra
582:"...Huiming a great enlightenment. He then questioned me again, saying, ‘Other than the secret words and secret intention just now, is there any other secret intention?’ I said, ‘What I have preached to you is not secret. If you counter-illuminate the secret was on your side.’"
273:
In his writings and lectures
Shenhui attacked what he called the "Northern School" of Zen. Despite his attacks on the Northern School, Shenhui traveled north to live amongst his ideological enemies in the capital city of
389:
Scholars note that both the concept of a "patriarch" and the possession of the robe of
Bodhidharma being the indicator of this person probably arose as a result of Shenhui's diatribes. In fact, according to the
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He also accused "Northern School" students of trying to steal
Bodhidharma's robe, to sever the head of Huineng's mummy, and to rewrite the inscription on Shenxiu's tomb with the words "Sixth Patriarch".
257:
Shenhui then bowed and returned to his seat, but
Huineng then proclaimed, "In the future if this youngster heads a monastery, it will certainly bring forth fully realized disciples of our school."
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44:
375:, commenting on Shenhui's accusations, wrote that Shenhui was "unscrupulous", while Ui Hakuju wrote that he had “traits deserving of moral censure and criticism for intolerance”.
351:.However, some scholars indicate that Shenxiu's extant writings do not support the view that he rejected sudden enlightenment. Indeed, according to McRae, Shenxiu's
1017:
The Platform Sutra of the Sixth Patriarch, translated by John R. McRae, page 25, Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, 2000
285:, monks were asked to lecture, and sell certificates to the public in order to raise money for the counteroffensive. Shenhui was active in this endeavor in
963:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 59, note 80, University of Hawaii Press, 2023
313:
Shenhui coined the term "Northern School" in order to deride Shenxiu's school. He claimed that Shenxiu tried to usurp the title of Sixth Patriarch from
792:
Faure, Bernard (1986), "The Concept of One-Practice Samadhi in Early Ch'an in Traditions of Meditation in Chinese Buddhism", in Gregory, Peter (ed.),
972:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, pages 57-58, University of Hawaii Press, 2023
837:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, pages 97-98, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 139, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 139, University of Hawaii Press, 2023
918:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 166, University of Hawaii Press, 2023
909:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 117, University of Hawaii Press, 2023
891:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 178, University of Hawaii Press, 2023
245:
I have something which has no head or tail. It is nameless and can't be described. It has no back and no front. Do any of you know what this is?"
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999:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 70, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 99, University of Hawaii Press, 2023
954:
John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 59, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 69, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 69, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 159 University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 65, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 65, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 54, University of Hawaii Press, 2023
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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 28, University of Hawaii Press, 2023
2006:
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Shenhui was a highly successful fundraiser for the government despite his criticism of Shenxiu for having governmental ties. During the
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The record of that time was indeed excellent. Today, if we point to a greatly awakened school, it is the Heze school.
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Shenhui's distinction between "gradual" versus "sudden" methods of enlightenment became a hallmark of Chinese Zen.
394:, Huineng himself did not pass on the robe, nor did he name a "patriarch" to replace him. Rather, like his teacher
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Several scholars consider Shenhui's arguments against the "Northern School" to be fabrications or exaggerations.
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Huineng responds, "I said it has no name and no description. How can you say it is the source of Buddha Nature?"
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The Sermon of Shen-hui, translated by Walter Liebenthal, Asia Major, New Series, III (1953), part II, pp. 132-55
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In elucidating his position of sudden enlightenment, Shenhui explained the difference between the teachings of
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Several extant stories relate encounters between Huineng and Shenhui. In one, Huineng said to his students,
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and the founder of the Southern School of Zen. For a time Shenhui served as his attendant.
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became the hallmark of Zen, was an early and important adopter of the "sudden" approach.
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153:(Chinese:菏澤神會/菏泽神会; Wade–Giles: Shen-hui; Japanese: Kataku Jinne, 684–758) was a Chinese
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Shenhui's own lineage, called the Heze school, probably died out around the time of the
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Seeing through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism
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Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of mind
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was the paramount sutra of Bodhidharma and his disciples was "pure fabrication".
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and the associated "Northern School", which was the most prominent branch of
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Jeffrey Broughton, Zongmi on Chan, page 138, Columbia University Press, 2008
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is in the instant. Why worry about your white hair (i.e., about your age)?”
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Shenhui associates non-abiding with fundamental serenity. Relying on the
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bodies sit and their minds abide while entering into concentration."
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Sudden and Gradual. Approaches to Enlightenment in Chinese Thought
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Shenhui was said to have died while meditating in 760. His burial
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have suggested that one of his disciples may have written the
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Shenhui then said, "It is the source of all things. It is the
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The Northern School and the Formation of Early Ch’an Buddhism
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Shenhui was also critical of "secret teachings." He says:
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684:, Dordrecht-Holland: Reidel Publishing Company: 253–268,
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in the following exchange with Dharma Master Chongyuan:
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Zen's Chinese heritage: the masters and their teachings
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In a similar fashion, Shenhui criticized alternating
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in 845. His best-known descendant in this school was
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in China at the time. He accused them of propagating
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676:Zeuschner, Robert B. (1976), "The Hsie Tsung Chi",
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398:, he had many disciples who went on to teach Zen.
359:) states: “It does not take long to witness this;
300:. One of his extant writings is Xianzongji (显宗记).
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168:Shenhui is notable for his strident attacks on
488:In the early 10th century, the founder of the
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326:Exposition on Right and Wrong in regards to
195:being the only notable monk in the lineage.
304:Attack on Shenxiu and the "Northern School"
157:monk of the so-called "Southern School" of
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768:Zen Buddhism: A History, India & China
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1079:The Platform Sutra of the Sixth Patriarch
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230:At the age of 14 he became a monk under
1081:, New York: Columbia University Press,
1030:. In: Peter N. Gregory (editor)(1991),
644:, Wisdom Publications, pp. 57–61,
367:Historical analysis of Shenhui's attack
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1336:Who is the master that sees and hears?
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2058:Dharma Realm Buddhist University
1044:早期禅宗的珍贵资料－－神会语录－－写在《神会和尚禅话录》发行之际
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794:Studies in East Asian Buddhism
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321:, the First Patriarch of Zen.
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678:Journal of Chinese Philosophy
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2012:Four Heavenly Kings (Taiwan)
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604:Huineng (Hui-neng) (638—713)
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1103:Vladimir K. (2005),
806:McRae, John (1986).
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1940:Five Houses of Chán
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178:gradual teachings
148:
147:
3129:
3092:
3091:
3068:
3067:
3052:William Bodiford
2869:
2868:
2806:
2805:
2685:
2684:
2610:Taisen Deshimaru
2584:
2583:
2510:Eido Tai Shimano
2397:John Daido Loori
2350:Yasutani lineage
2280:
2279:
2227:
2226:
2222:Vietnamese Thiền
2180:Historical sects
2177:
2176:
2080:Historical sects
2077:
2076:
1933:Historical sects
1930:
1929:
1881:Vietnamese Thiền
1547:Tiantong Zongjue
1542:Zhenxie Qingliao
1532:Hongzhi Zhengjue
1462:Dongshan Shouchu
1442:Nanyang Huizhong
1437:Baizhang Huaihai
1412:Baizhang Huaihai
1367:
1366:
1248:Avatamsaka Sutra
1176:Vietnamese Thiền
1135:
1128:
1121:
1112:
1111:
1091:
1073:
1046:
1041:
1035:
1024:
1018:
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865:
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797:
789:
783:
782:
771:
761:
752:
751:, p. 28–29.
746:
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667:
661:
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637:
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608:
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583:
561:
555:
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459:essence-function
402:Philip Yampolsky
380:Philip Yampolsky
309:Shenhui's attack
298:Longmen Grottoes
234:, a disciple of
227:at a young age.
211:(高). He learned
182:sudden teachings
46:
19:
18:
3137:
3136:
3132:
3131:
3130:
3128:
3127:
3126:
3102:
3101:
3100:
3095:
3056:
3025:
3004:Related schools
2999:
2977:
2959:
2927:
2856:
2830:
2793:
2767:
2741:
2725:
2704:
2672:
2656:
2640:
2614:
2598:
2571:
2555:
2551:Keido Fukushima
2524:
2493:
2479:Gyokuko Carlson
2469:Dainin Katagiri
2452:
2426:
2407:Zen Peacemakers
2392:Bernie Glassman
2357:Hakuun Yasutani
2345:
2341:Shōhaku Okumura
2314:
2267:
2246:
2212:
2191:
2164:
2148:
2127:
2101:
2062:
2046:
1995:
1969:
1950:Hongzhou school
1917:
1908:Thích Nhất Hạnh
1876:
1845:
1824:
1803:
1784:Hakuun Yasutani
1772:
1751:
1747:Keido Fukushima
1710:
1694:Traditional Zen
1689:
1658:
1632:
1566:
1557:Tiantong Rujing
1537:Wansong Xingxiu
1512:Dayang Jingxuan
1487:Yunyan Tansheng
1472:Qingyuan Xingsi
1402:Nanyue Huairang
1387:Jianzhi Sengcan
1358:
1308:
1257:
1253:Śūraṅgama Sūtra
1211:
1185:
1144:
1139:
1099:
1094:
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521:Hongzhou school
486:
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258:
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201:
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37:
24:
17:
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2957:
2950:
2947:The Way of Zen
2943:
2935:
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2929:
2928:
2926:
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2918:
2911:
2904:
2897:
2890:
2887:Platform Sutra
2883:
2875:
2873:
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2865:Zen literature
2862:
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2454:
2453:
2451:
2450:
2445:
2440:
2438:Philip Kapleau
2434:
2432:
2428:
2427:
2425:
2424:
2419:
2414:
2409:
2404:
2399:
2394:
2389:
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2379:
2377:Taizan Maezumi
2374:
2369:
2364:
2359:
2353:
2351:
2347:
2346:
2344:
2343:
2338:
2336:Kōshō Uchiyama
2333:
2328:
2322:
2320:
2316:
2315:
2313:
2312:
2307:
2302:
2297:
2292:
2290:Shunryū Suzuki
2286:
2284:
2277:
2273:
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2252:
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2214:
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2205:
2199:
2197:
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2174:
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2169:
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2100:
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2063:
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2054:
2052:
2048:
2047:
2045:
2044:
2039:
2034:
2032:Chung Tai Shan
2029:
2024:
2019:
2014:
2009:
2003:
2001:
1997:
1996:
1994:
1993:
1991:Guiyang school
1988:
1986:Caodong school
1983:
1977:
1975:
1971:
1970:
1968:
1967:
1962:
1957:
1952:
1947:
1942:
1936:
1934:
1927:
1923:
1922:
1919:
1918:
1916:
1915:
1913:Thích Thanh Từ
1910:
1905:
1900:
1898:Trần Nhân Tông
1895:
1890:
1884:
1882:
1878:
1877:
1875:
1874:
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1826:
1825:
1823:
1822:
1817:
1815:Taizan Maezumi
1811:
1809:
1805:
1804:
1802:
1801:
1799:Philip Kapleau
1796:
1791:
1786:
1780:
1778:
1774:
1773:
1771:
1770:
1768:Shunryū Suzuki
1765:
1759:
1757:
1753:
1752:
1750:
1749:
1744:
1739:
1734:
1729:
1724:
1718:
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1703:
1697:
1695:
1691:
1690:
1688:
1687:
1682:
1677:
1672:
1666:
1664:
1663:Modern Guiyang
1660:
1659:
1657:
1656:
1651:
1646:
1640:
1638:
1637:Modern Caodong
1634:
1633:
1631:
1630:
1625:
1620:
1615:
1610:
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1600:
1595:
1590:
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1564:
1559:
1554:
1552:Xuedou Zhijian
1549:
1544:
1539:
1534:
1529:
1524:
1519:
1514:
1509:
1504:
1502:Tongan Guanzhi
1499:
1494:
1489:
1484:
1482:Yaoshan Weiyan
1479:
1474:
1469:
1464:
1459:
1454:
1449:
1444:
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1429:
1424:
1419:
1414:
1409:
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1399:
1394:
1389:
1384:
1379:
1373:
1371:
1370:Classical Chan
1364:
1360:
1359:
1357:
1356:
1351:
1346:
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1339:
1327:
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1263:
1259:
1258:
1256:
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1250:
1245:
1240:
1235:
1230:
1225:
1223:Zen scriptures
1219:
1217:
1213:
1212:
1210:
1209:
1204:
1199:
1193:
1191:
1187:
1186:
1184:
1183:
1178:
1173:
1168:
1163:
1158:
1152:
1150:
1146:
1145:
1138:
1137:
1130:
1123:
1115:
1109:
1108:
1098:
1097:External links
1095:
1093:
1092:
1087:
1074:
1069:
1055:
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1048:
1047:
1036:
1019:
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911:
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866:
857:
848:
839:
830:
826:Yampolsky 1967
818:
799:
784:
778:
753:
749:Yampolsky 1967
741:
730:
718:
716:, p. 107.
706:
702:Yampolsky 1967
694:
668:
664:Yampolsky 1967
656:
650:
621:
609:
593:
591:
588:
585:
584:
577:Platform Sutra
556:
538:
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535:
532:
506:Guifeng Zongmi
485:
482:
417:
414:
392:Platform Sutra
384:Platform Sutra
368:
365:
340:'s successor.
310:
307:
305:
302:
296:is located at
200:
197:
193:Guifeng Zongmi
170:Yuquan Shenxiu
146:
145:
143:Dajian Huineng
140:
136:
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133:Dajian Huineng
130:
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124:Senior posting
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3078:Zen Buddhists
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2668:Kaishin Inshu
2666:
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2534:
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2527:
2521:
2518:
2516:
2513:
2511:
2508:
2506:
2505:Soen Nakagawa
2503:
2502:
2500:
2496:
2490:
2487:
2485:
2482:
2480:
2477:
2475:
2472:
2470:
2467:
2465:
2464:Sōyū Matsuoka
2462:
2461:
2459:
2455:
2449:
2446:
2444:
2441:
2439:
2436:
2435:
2433:
2429:
2423:
2420:
2418:
2417:Dennis Merzel
2415:
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2110:
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2028:
2025:
2023:
2022:Fo Guang Shan
2020:
2018:
2015:
2013:
2010:
2008:
2005:
2004:
2002:
1998:
1992:
1989:
1987:
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1982:
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1965:Yunmen school
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1961:
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1820:Dennis Merzel
1818:
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1800:
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1794:Robert Aitken
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1742:Soen Nakagawa
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1722:Imakita Kosen
1720:
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1715:Modern Rinzai
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1594:
1591:
1589:
1588:Nan Huai-Chin
1586:
1584:
1581:
1579:
1576:
1575:
1573:
1571:Modern Lingji
1569:
1563:
1560:
1558:
1555:
1553:
1550:
1548:
1545:
1543:
1540:
1538:
1535:
1533:
1530:
1528:
1527:Danxia Zichun
1525:
1523:
1522:Furong Daokai
1520:
1518:
1515:
1513:
1510:
1508:
1505:
1503:
1500:
1498:
1495:
1493:
1492:Yunju Daoying
1490:
1488:
1485:
1483:
1480:
1478:
1477:Shitou Xiqian
1475:
1473:
1470:
1468:
1465:
1463:
1460:
1458:
1457:Yunmen Wenyan
1455:
1453:
1452:Xuefeng Yicun
1450:
1448:
1447:Dahui Zonggao
1445:
1443:
1440:
1438:
1435:
1433:
1430:
1428:
1425:
1423:
1420:
1418:
1417:Huangbo Xiyun
1415:
1413:
1410:
1408:
1405:
1403:
1400:
1398:
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1390:
1388:
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1361:
1355:
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1330:Koan practice
1328:
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1318:
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1254:
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1239:
1236:
1234:
1233:Diamond Sutra
1231:
1229:
1226:
1224:
1221:
1220:
1218:
1214:
1208:
1205:
1203:
1200:
1198:
1197:Buddha-nature
1195:
1194:
1192:
1188:
1182:
1179:
1177:
1174:
1172:
1169:
1167:
1164:
1162:
1161:Chan Buddhism
1159:
1157:
1154:
1153:
1151:
1149:Main articles
1147:
1143:
1136:
1131:
1129:
1124:
1122:
1117:
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1113:
1107:
1106:
1101:
1100:
1090:
1084:
1080:
1075:
1072:
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1057:
1056:
1045:
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1023:
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1005:
996:
987:
978:
969:
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951:
942:
933:
924:
915:
906:
897:
888:
879:
870:
861:
852:
843:
834:
828:, p. 34.
827:
822:
816:
815:0-8248-1056-2
813:
809:
803:
795:
788:
781:
775:
770:
769:
760:
758:
750:
745:
739:
734:
728:, p. 54.
727:
722:
715:
710:
704:, p. 36.
703:
698:
691:
687:
683:
679:
672:
666:, p. 37.
665:
660:
653:
647:
643:
636:
634:
632:
630:
628:
626:
619:, p. 68.
618:
613:
606:
605:
598:
594:
578:
575:And also the
569:
566:
560:
553:
549:
543:
539:
531:
529:
524:
522:
518:
513:
511:
510:Huayan school
507:
503:
497:
493:
491:
480:
476:
473:
468:
463:
460:
455:
451:
449:
445:
441:
434:
429:
427:
423:
413:
411:
407:
406:Diamond Sutra
403:
399:
397:
393:
387:
385:
381:
376:
374:
364:
362:
361:enlightenment
358:
354:
350:
345:
341:
339:
335:
331:
329:
322:
320:
316:
301:
299:
295:
290:
288:
284:
279:
277:
270:
268:
264:
259:
252:
251:Buddha Nature
247:
242:
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233:
228:
226:
222:
218:
214:
210:
206:
196:
194:
191:in 845, with
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185:
183:
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174:Chan Buddhism
171:
166:
164:
160:
156:
152:
144:
141:
137:
134:
131:
127:
122:
119:
116:
112:
108:
104:
100:
97:
94:
90:
87:758 (aged 74)
86:
82:
78:
74:
68:
64:
59:
56:
53:
49:
45:
40:
36:
33:
30:
27:
20:
3083:
3076:
3071:Zen Buddhism
3069:
3047:Steven Heine
2992:
2970:
2952:
2945:
2938:
2920:
2913:
2906:
2899:
2892:
2885:
2878:
2645:Zendo Kyodan
2587:Sanbo Kyodan
2580:European Zen
2546:Shodo Harada
2372:John Tarrant
2362:Sanbo Kyodan
2300:Mel Weitsman
2230:Extant sects
2160:Kyoto School
2139:Sanbo Kyodan
2106:Extant sects
2072:Japanese Zen
1981:Linji school
1974:Extant sects
1960:Fayan school
1926:Chinese Chán
1777:Sanbo Kyodan
1737:D. T. Suzuki
1706:Hakuin Ekaku
1562:Xueting Fuyu
1517:Touzi Yiqing
1497:Tongan Daopi
1467:Yuanwu Keqin
1422:Linji Yixuan
1171:Japanese Zen
1104:
1078:
1060:
1039:
1031:
1027:
1022:
1013:
1004:
995:
986:
977:
968:
959:
950:
941:
932:
923:
914:
905:
896:
887:
878:
869:
860:
851:
842:
833:
821:
807:
802:
793:
787:
767:
744:
733:
721:
709:
697:
681:
677:
671:
659:
641:
612:
603:
597:
567:
559:
542:
525:
514:
499:
495:
490:Fayan School
487:
478:
474:
470:
465:
456:
452:
436:
431:
419:
408:and not the
400:
388:
377:
370:
356:
352:
346:
342:
325:
323:
312:
291:
280:
272:
260:
253:of Shenhui".
248:
244:
240:
229:
202:
186:
181:
177:
167:
151:Heze Shenhui
150:
149:
107:Tang dynasty
23:Heze Shenhui
2894:Xinxin Ming
2560:Pan-lineage
2541:Omori Sogen
2489:Brad Warner
2448:Toni Packer
2326:Kōdō Sawaki
2208:Jogye Order
2203:Taego Order
2173:Korean Seon
1850:Korean Seon
1841:Muhō Noelke
1763:Kōdō Sawaki
1756:Modern Sōtō
1727:Soyen Shaku
1628:Shi Yinshun
1392:Dayi Daoxin
1377:Bodhidharma
1238:Heart Sūtra
1166:Korean Seon
353:Guanxin Lun
328:Bodhidharma
319:Bodhidharma
265:to receive
139:Predecessor
102:Nationality
55:Chán master
3122:762 deaths
3117:670 births
3106:Categories
2972:Zen at War
2922:Shōbōgenzō
2847:Daitoku-ji
2842:Myōshin-ji
2763:Zen master
2709:Attendants
2242:Wu Yantong
1867:Seongcheol
1829:German Zen
1407:Mazu Daoyi
1382:Dazu Huike
1325:Shikantaza
1279:Five Ranks
1274:Shikantaza
738:菩提达摩南宗定是非论
726:McRae 2003
714:McRae 2003
617:McRae 2003
590:References
517:Mazu Daoyi
267:ordination
3085:Zen texts
3042:Masao Abe
2908:Denkoroku
2852:Tōfuku-ji
2716:Jikijitsu
2412:Joko Beck
1888:Pháp Hiền
1862:Seungsahn
1675:Hsuan Hua
1654:Sheng-yen
1618:Wei Chueh
1613:Cheng Yen
1608:Hsing Yun
1603:Sheng-yen
1269:Ten Bulls
1262:Teachings
563:See also
484:Influence
448:emptiness
416:Teachings
217:Confucius
205:Xiangyang
199:Biography
105:Chinese (
73:Xiangyang
2964:Critical
2901:Sandokai
2826:Antai-ji
2816:Eihei-ji
2331:Antai-ji
2237:Trúc Lâm
2092:Fuke-shū
1903:Pháp Loa
1893:Vạn Hạnh
1732:Sokei-an
1685:Chuanyin
1593:Yuanying
1349:Zazenkai
1313:Practice
565:Zongmi's
528:Dunhuang
519:, whose
225:Zhuangzi
155:Buddhist
96:Buddhism
92:Religion
61:Personal
3016:Tiantai
2872:Classic
2821:Sōji-ji
2802:Temples
2746:Teacher
2276:USA Zen
2097:Niō Zen
1680:Yicheng
1649:Dongchu
1623:Yicheng
1598:Benhuan
1432:Huineng
1397:Hongren
1363:Persons
1344:Sesshin
1207:Śūnyatā
1052:Sources
548:samādhi
444:nirvana
426:Shenxiu
422:Huineng
396:Hongren
338:Hongren
334:Shenxiu
315:Huineng
287:Luoyang
276:Luoyang
263:Changan
236:Hongren
232:Huineng
163:Huineng
129:Teacher
3011:Huayan
2932:Modern
2753:Sensei
2730:Priest
2688:Novice
2251:Temple
2118:Rinzai
1872:Daewon
1294:Satori
1289:Kenshō
1085:
1067:
776:
648:
552:prajñā
355:(觀心論;
114:School
2758:Rōshi
2721:Jisha
2695:Unsui
2123:Ōbaku
2087:Nōnin
1857:Jinul
1701:Dōgen
1670:Xuyun
1644:Xuyun
1583:Taixu
1578:Xuyun
1320:Zazen
534:Notes
440:bodhi
294:stupa
221:Laozi
77:China
51:Title
2737:Oshō
2113:Sōtō
1354:Ango
1083:ISBN
1065:ISBN
812:ISBN
774:ISBN
646:ISBN
550:and
424:and
223:and
118:Chán
84:Died
66:Born
1156:Zen
1142:Zen
686:doi
215:of
209:Gao
165:."
159:Zen
69:684
3108::
756:^
680:,
624:^
530:.
446:,
442:,
184:.
75:,
1338:"
1334:"
1134:e
1127:t
1120:v
688::
682:3
579::
269:.
109:)
35:會
32:神
29:澤
26:菏
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