Zen - Knowledge

5837: 6151: 7059: 4989: 4458: 3843: 3298: 6142:

intellectual understanding has nothing to do with Zen; instead they teach the quite opposite lesson that Zen requires intellectual understanding and literary study". Since the emphasis is generally on a balanced approach to study and practice, the extremes which reject either pole are seen as problematic by most Zen traditions. As Hori writes (referring to the attitude of the modern Rinzai school): "the intellectual understanding of Zen and the experience itself are presented as standing in a complementary, both/and relationship." As such, it is said that the master of Zen uses two swords, the study of the teaching (kyoso) and the experience of the way (doriki).

7557: 4000: 7669: 5374: 5984: 5524: 5905: 3450:) poetry, all which must be memorized by students. While there are standardized answers to a kōan, practitioners are also expected to demonstrate their spiritual understanding through their responses. The teacher may approve or disapprove of the answer based on their behavior, and guide the student in the right direction. According to Hori, the traditional Japanese Rinzai koan curriculum can take 15 years to complete for a full time monk. The interaction with a teacher is central in Zen, but also makes Zen practice vulnerable to misunderstanding and exploitation. 7459: 5613: 6049: 10108: 5436: 5104: 6491: 12185: 9677: 3989: 13658: 2853:

a unique kind of Chan meditation taught in some early sources which also tend to deprecate the traditional Buddhist meditations. This uniquely Zen approach goes by various names like “maintaining mind” (shouxin 守心), “maintaining unity” (shouyi 守一), “pacifying the mind” (anxin 安心), “discerning the mind” (guanxin 觀心), and “viewing the mind” (kanxin 看心). A traditional phrase that describes this practice states that "Chán points directly to the human mind, to enable people to see their true nature and become buddhas."

1373: 11704: 4750: 8199:: "In Buddhist terminology this all-decisive moment is known as the Awakening of the Buddha-Mind, or Bodaishin, when the third, or frontal, eye of prajna, the intellectual intuition, first opens. There are three practically synonymous terms in the Mahayana for this: Bodaishin (Sanskrit: Bodhicitta); Busshin, literally 'Buddha-Heart' of Great Compassion (Sanskrit: Tathagatagarbha, or the latent possibility of Buddhahood inherent in all beings); and Bussho (Sanskrit: Buddhata), or the Buddha-nature. 5150:). To avoid any reification which grasps at essences, Zen sources often make use of a negative dialectic influenced by Madhyamaka philosophy. As Kasulis writes, since all things are empty, "the Zen student must learn not to think of linguistic distinctions as always referring to ontically distinct realities." Indeed, all doctrines, distinctions and words are relative and deceptive in some way, and thus they must be transcended. This apophatic element of Zen teaching is sometimes described as 6309: 5451:), which is closely related to "seeing the nature", is another important theme in Zen. Zen sources often argue that its "sudden" method is more direct and superior to the "gradual" paths, which take place in a step by step fashion. Such methods can be found in some of the earliest Zen traditions, like the East Mountain school's teaching of "maintaining the one," a direct contemplation on buddha-nature that was not dependent on preliminary practices or step by step instructions. 2905:, which was compared to a clear mirror or to the sun (which is always shining but may be covered by clouds). This type of meditation is based on classic Mahāyāna ideas which are not uniquely "Chan", but according to McRae it differs from traditional practice in that "no preparatory requirements, no moral prerequisites or preliminary exercises are given," and is "without steps or gradations. One concentrates, understands, and is enlightened, all in one undifferentiated practice." 4482: 4608: 5204: 3141: 7222: 6920: 4845: 27089: 22112: 19454: 19430: 407: 22123: 27099: 3637: 19521: 8329:

quotations and allusions, even though the full extent of their usage of canonical sources is not immediately obvious and its discernment requires familiarity with Buddhist literature." See source for a full-length example from "one of Mazu's sermons", in which can be found references to the Vimalakīrti Scripture, the Huayan Scripture, the Mahāsamnipata-sūtra, the Foshuo Foming Scripture 佛說佛名經, the Lankāvatāra scripture and the Faju jing.

3054: 19508: 3428:, which must be studied, meditated on and "passed" in sequence. Monks are instructed to "become one" with their koan by repeating the koan's question constantly. They are also advised not to attempt to answer it intellectually, since the goal of the practice is a non-conceptual insight into non-duality. The Zen student's mastery of a given kōan is presented to the teacher in a private interview (referred to in Japanese as 5627: 19498: 7774: 5477:(attachments, aversions, etc), and to learn to express buddha-nature in daily life. Zen masters like Zongmi described this method as "sudden enlightenment followed by gradual cultivation", holding that the sudden and gradual teachings point to the same truth. Zongmi argued that even though sudden awakening reveals the truth directly and instantly, the Zen practitioner still has deeply rooted defilements (Skt: 5673: 3858: 6098:

to Buddhist sutra passages. Furthermore, not all masters made use of this kind of "rhetorical" Chan which was popular in the Chinese Linji school and emphasized a direct "mind to mind" transmission of the truth from master to disciple while de-emphasizing sutra study. Another contrasting style of Chinese Chan was a more moderate "literary Chan" (wenzi chan, 文字禪) associated with figures like

442: 5893:), which contained stories of the past masters and legitimized Zen lineages. These texts could often be sectarian, favoring a specific lineage or school and they sometimes even led to conflict among the Zen schools. Furthermore, these Zen transmission narratives were often not historically accurate and contain mythological material developed over centuries in China. Their 8338:" person must first gain wide-ranging knowledge, accumulate a treasure-store of wisdom by studying all the Buddhist sutras and commentaries, reading through all the classic works Buddhist and non-Buddhist and perusing the writings of the wise men of other traditions. It is for that reason the vow states "the Dharma teachings are infinite, I vow to study them all."" 4014: 6076:) became the dominant in China, and gained great popularity among the literary classes who were attracted to the idea that true sages did not depend on texts and language. Several famous phrases from this period defined Zen as "not established on words and letters" and as "a special transmission outside the scriptures" (statements which were 7439:(1535–1615) and Daguan Zhenke (1543–1603) to revive and reconcile Chan Buddhism with the practice of Buddhist scriptural study and writing. This non-sectarian and syncretic style of Chan Buddhism which drew on all facets of Chinese Buddhism was so dominant at this time, that all Chinese monks were affiliated a Chan school during the Ming. 7012:. Hongren emphasized the meditation practice of "maintaining (guarding) the mind," which focuses on "an awareness of True Mind or Buddha-nature within". Shenxiu was the most influential and charismatic student of Hongren and was considered to be the sixth patriarch by his followers. He was even invited to the Imperial Court by 8036:(c. 1004) depict the past masters as iconoclastic sages who embraced radical and transgressive practices like shouting, beating their students and making paradoxical statements. However, these iconoclastic stories cannot be traced back to Tang era sources, and a such, they should be seen as apocryphal lore. This traditional 5169:, founder of the Hongzhou school, could include affirmative phrases like "Mind is Buddha" as well as negative ones like "it is neither mind nor Buddha". Since no concepts or differentiations can capture the true nature of things, Zen affirms the importance of the non-conceptual and non-differentiating perfection of wisdom ( 3226:, this method "rests on the faith, verified in experience, that the field of vast brightness is ours from the outset." This "vast luminous buddha field" is our immanent "inalienable endowment of wisdom" which cannot be cultivated or enhanced. Instead, one just has to recognize this radiant clarity without any interference. 3372:. Dahui famously criticised Caodong's "silent illumination." While the two methods of Caodong and Linji are sometimes seen as competing with each other, Schlütter writes that Dahui himself "did not completely condemn quiet-sitting; in fact, he seems to have recommended it, at least to his monastic disciples." 7207:(d. 866), promoted an iconoclastic and often absurd style, with masters often hitting and shouting at students. This period also saw the development of encounter dialogue literature, some of which were retroactively attributed to past Chan masters. An important encounter dialogue text from this period is the 8351:

with study: " person must first gain wide-ranging knowledge, accumulate a treasure-store of wisdom by studying all the Buddhist sutras and commentaries, reading through all the classic works Buddhist and nonBuddhist and perusing the writings of the wise men of other traditions. It is for that reason

7498:(1906–2005). These figures promoted social activism to address issues such as poverty and social injustice, as well as participation in political movements. They also promoted modern science and scholarship, including the use of the methods of modern critical scholarship to study the history of Chan. 6224:

The Chan tradition drew inspiration from a variety of scriptural sources and did not follow any single scripture over the others. Subsequently, the Zen tradition produced a rich corpus of written literature, which has become a part of its practice and teaching. Other influential sutras in Zen are the

5968:

also criticized dharma transmission, seeing it as a Chinese invention that was not taught by the Buddha. Taixu held that the practice led to sectarianism, and Tanxu wrote that it contributed to the decline of Zen. Yinshun believed that the Dharma was not something that could belong to anyone and thus

5900:

The formal practice of dharma transmission is generally understood in two main ways by Zen traditions. It can be seen as a formal recognition of a disciple's deep spiritual realization, which is separate from clerical ordination. It could also be understood as an institutional procedure which ensures

5090:

when he writes that "all sentient beings without exception have the intrinsically enlightened true mind", which is a "clear and bright ever-present awareness" that gets covered over by deluded thoughts. The importance of the concept of the innately awakened mind for Zen is such that it even became an

6141:

As such, while the various Zen traditions today emphasize that enlightenment arises from a direct non-conceptual insight, they also generally accept that study and understanding of the Buddhist teachings support and guide one's practice. Hori writes that modern Rinzai Zen teachers "do not teach that

6097:

However, scholars like Welter and Hori write that these rhetorical statements were not a complete denial of the importance of study and scripture, but a warning to those who mistake the teachings for the direct insight into truth itself. Indeed, Chan masters of this period continue to cite and refer

4184:

are also an important ritual and are a common point of contact between Zen monastics and the laity. Statistics published by the Sōtō school state that 80 percent of Sōtō laymen visit their temple only for reasons having to do with funerals and death. Seventeen percent visit for spiritual reasons and

2995:

which states: "Followers of the Way, as to buddhadharma, no effort is necessary. You have only to be ordinary, with nothing to do—defecating, urinating, wearing clothes, eating food, and lying down when tired." Similarly, some Zen sources also emphasize non-action or having no concerns (wu-shih 無事).

2930:

describes it as follows: “You should stop the intellectual practice of pursuing words and learn the ‘stepping back’ of ‘turning the light around and shining back’ (Jp: ekō henshō); mind and body will naturally ‘drop off,’ and the ‘original face’ will appear.” Similarly, the Korean Seon master Yŏndam

2852:

Modern scholars like Robert Sharf argue that early Chan, while having unique teachings and myths, also made use of classic Buddhist meditation methods, and this is why it is hard to find many uniquely "Chan" meditation instructions in some of the earliest sources. However, Sharf also notes there was

7136:

Some sources depict these masters as highly antinomian and iconoclastic people, who make paradoxical or nonsensical statements, shout at and beat their students to shock them into realization. However, modern scholars have seen much of the literature that presents these "iconoclastic" encounters as

4944:

focused traditions) stress a narrative which sees Zen as a "special transmission outside scriptures", which does not "stand upon words". Nevertheless, Mahayana Buddhist doctrine and East Asian Buddhist teachings remain an essential part of Zen Buddhism. Various Zen masters throughout the history of

8825:

Mohr, Michel. 2006. Imagining Indian Zen: Tōrei's Commentary on the Ta-Mo-to-Lo Ch'an Ching and the Rediscovery of Early Meditation Techniques During the Tokugawa Era. In Zen Classics: Formative Texts in the History of Zen Buddhism, edited by Steven Heine, and Dale S. Wright. Oxford and New York:

6884:

of the Hinayana works and from the early commentaries, it appears that Buddhism was being perceived and digested through the medium of religious Taoism. Buddha was seen as a foreign immortal who had achieved some form of Daoist nondeath. The Buddhists' mindfulness of the breath was regarded as an

8328:

Poceski: "Direct references to specific scriptures are relatively rare in the records of Mazu and his disciples, but that does not mean that they rejected the canon or repudiated its authority. On the contrary, one of the striking features of their records is that they are filled with scriptural

5886:

which list all the teachers in their transmission lineage, establishing institutional legitimacy by claiming a direct link from the Buddha to the present. Indeed, according to Michel Mohr, the traditional view is that "it is through the transmission process that the identity and integrity of the

7248:

and had strong ties to the imperial government, which led to the development of a highly organized system of temple rank and administration. The development of printing technology advanced during this era, and Chan works were widely printed and distributed. Furthermore, during this period, Chan

6121:

Zongmi's perspective was that "the scriptures are like a marking line to be used as a standard to determine true and false....those who transmit Ch'an must use the scriptures and treatises as a standard." Juefan Huihong (1071–1128) coined the term "literary chan" and wrote on the importance of

5939:

did not belong to any formal lineage. According to Jiang Wu, these eminent Ming Chan monks emphasized self-cultivation while criticizing formulaic instructions and nominal recognition. Wu writes that at this time "eminent monks, who practiced meditation and asceticism but without proper dharma

3131:

or tanden in Japanese), and that this part of the body should expand forward slightly as one breathes. Over time the breathing should become smoother, deeper and slower. When the counting becomes an encumbrance, the practice of simply following the natural rhythm of breathing with concentrated

5760:

Zen practice, like that of all religions, is supported by collective endeavors. Though some Zen sources sometimes emphasize individual experience and antinomianism, Zen traditions are maintained and transferred by mostly hierarchical temple based institutions focused around a core of ordained

11110: 6017:, contain numerous references to Mahāyāna sutras. According to Sharf, Zen monastics "are expected to become familiar with the classics of the Zen canon". A review of the early historical literature of early Zen clearly reveals that their authors were well versed in numerous 6986: 3472:(seeing one's true nature), and is to be followed by further practice to attain a natural, effortless, down-to-earth state of being, the "ultimate liberation", "knowing without any kind of defilement". This style of kōan practice is particularly emphasized in modern 5947:

eschewed formal transmission and did not believe it was necessary since the Dharma was always available to be discovered within. Some of these figures were even considered "self-enlightened and self-certified" (jigo jishō), since they claimed to have achieved

4016: 7282:) literature, which depicted stories of master-student encounters that were seen as demonstrations of the awakened mind. Most kōan stories depicted the idealized encounters of past Chan masters, particularly from the Tang era, and show the influence of the 4020: 4019: 4015: 5870:

which is traditionally believed to go back to the ancient Chinese patriarchs and to the Buddha himself. These transmissions are sometimes seen esoterically as the "mind to mind" transmission of the light of awakening from master to disciple. Scholars like

3028:

also rejects worshiping of buddhas and bodhisattvas, stating that "Those who hold onto appearances are devils. They fall from the Path. Why worship illusions born of the mind? Those who worship don't know, and those who know don't worship." Similarly, the

7045:

which would become one of the most influential Chan texts of all time. The sutra purports to contain the teachings of the sixth Patriarch Huineng, but modern scholars like Yanagida Seizan now believe that it was redacted over a period of time within the

2964:, negation, and absence (wusuo 無所) as the main theme of contemplation. These two contemplative themes (the buddha mind and no-mind, positive and the negative rhetoric) continued to shape the development of Zen theory and practice throughout its history. 2880:

states: "The man of sharp abilities hears of the path without producing a covetous mind. He does not even produce right mindfulness and right reflection" and "If mind is not produced, what need is there for cross-legged sitting dhyana?" Similarly, the

8077:

Modern scientific research on the history of Zen discerns three main narratives concerning Zen, its history and its teachings: Traditional Zen Narrative (TZN), Buddhist Modernism (BM), Historical and Cultural Criticism (HCC). An external narrative is

4021: 6179:(601–674), the Zen school became established as a separate school of Buddhism and began to develop its doctrinal position based on the scriptures. Various sutras were used by the early Zen tradition, even before the time of Hongren. They include the 8254:

Later he went to live on Ta-mei mountain. When the Patriarch heard that he was residing on the mountain, he sent one of his monks to go there and ask Fa-ch'ang, "What did the Venerable obtain when he saw Ma-tsu, so that he has come to live on this

2885:

criticizes the practice of sitting samādhi: “One is enlightened to the Way through the mind. How could it depend on sitting?", while Shenhui's four pronouncements criticize the "freezing", "stopping", "activating", and "concentrating" of the mind.

8240:

According to Kalupahana, the influence of Yogacara is stronger in the ts'ao-tung school and the tradition of silent meditation, while the influence of Madhyamaka is clear in the koan-tradition and its stress on insight and the use of paradoxical

4390:, the Korean Zen (Seon) was highly inclusive and ecumenical. This extended to Esoteric Buddhist lore and rituals (that appear in Seon literature from the 15th century onwards). According to Sørensen, the writings of several Seon masters (such as 3000:

states that nothing compares with non-seeking, describing the Zen adept as follows: "the person of the Way is the one who has nothing to do , who has no mind at all and no doctrine to preach. Having nothing to do, such a person lives at ease."

11862:

Faure, Bernard (1986), "The Concept of One-Practice Samadhi in Early Ch'an in Traditions of Meditation in Chinese Buddhism", in Gregory, Peter (ed.), Studies in East Asian Buddhism, vol. 4, Honolulu: The Kuroda Institute, University of Hawaii

7175:

in 845 was devastating for all schools of metropolitan Chinese Buddhism, but the Chan tradition survived in the rural areas and in the outlying regions. Chan was thus in a position to take a leading role in the later eras of Chinese Buddhism.

2575:"Zen" is traditionally a proper noun as it usually describes a particular Buddhist sect. In more recent times, the lowercase "zen" is used when discussing a worldview or attitude that is "peaceful and calm". It was officially added to the 3483:

published a collection of koans and Dogen discussed koans extensively. However, they were not traditionally used in sitting meditation. Some Zen masters have also critiqued the practice of using koans for meditation. According to Haskel,

4549:

to communicate their spiritual understanding in unique ways to their students. Some Zen writes even argued that "devotion to an art" (Japanese: suki) could be a spiritual practice that leads to enlightenment, as the Japanese monk poet

5940:

transmission, were acclaimed as acquiring 'wisdom without teachers' (wushizhi)." Hanshan's writings indicate that he seriously questioned the value of dharma transmission, seeing personal enlightenment as what truly mattered in Zen.

6515:

is divided into various periods by different scholars, who generally distinguish a classical phase and a post-classical period. Each period had different schools of Zen, some of which remained influential while others vanished.

5173:), which transcends all relative and conventional language (even the language of negation itself). According to Kasulis, this is the basis of much apophatic rhetoric found in Zen which often seems paradoxical or contradictory. 4422:(1683-1769), was also a practitioner of Shingon, having received esoteric initiation under a Shingon figure named Kisan Biku 義燦比丘. Similarly, numerous Rinzai figures were also esoteric practitioners, such as the Rinzai founder 5145:

of doctrinal concepts and terms, including important terms like buddha-nature and enlightenment. This is because Zen affirms the Mahayana view of emptiness, which states that all phenomena lack a fixed and independent essence

4018: 2931:

Yuil states: "to use one's own mind to trace the radiance back to the numinous awareness of one's own mind...It is like seeing the radiance of the sun's rays and following it back until you see the orb of the sun itself."

3954:. While the daily routine may require monks to meditate for several hours each day, during the intensive period they devote themselves almost exclusively to zen practice. The numerous 30–50 minute long sitting meditation ( 8315:, in which Hogen is involved, comes out of the teaching of that sutra. Other koans, too, make reference directly or indirectly to the sutras. The autobiography of yet another Zen master, Hui Neng, subsequently became the 6040:

for example states "don't use knowledge of the sutras and treatises" and instead states one should return to the ultimate principle, "firmly abiding without shifting, in no way following after the written teachings". The

3039:

has the master state that "if you meet a buddha, kill the buddha" (as well as patriarchs, arhats, parents, and kinfolk), further claiming that through this "you will gain emancipation, will not be entangled with things."

5056:

Thus, the Zen path is one of recognizing the inherently enlightened source that is already here. Indeed, the Zen insight and the Zen path are based on that very innate awakening. By the time of the codification of the

4258:

may also be used for different purposes including meditation practice, protection from evil, invoking great compassion, invoking the power of certain bodhisattvas, and are chanted during ceremonies and rituals. In the

5862:(Chinese: 傳法 chuán fǎ) from master to disciple to pass on Zen lineages to the next generation. The procedure of dharma transmission, particularly the act of "authorization" or "confirmation" (印可, Ch: yìn kě, Jp: inka 8302:

well and, before meeting with his own Zen master, lectured upon it extensively; the founder of the Zen sect, Bodhidharma, the very one who preached selfrealization outside the scriptures, nevertheless advocated the

3891:

Zen Monastics in Japan are particularly exceptional in the Buddhist tradition because the monks and nuns can marry after receiving their ordination. This is because they follow the practice of ordaining under the

3206:"objectless" meditation, involving "withdrawal from exclusive focus on a particular sensory or mental object." This practice allows the meditator to be aware of "all phenomena as a unified totality," without any 14995: 5309:. As such, Buddhas and sentient beings as well as Buddhahood and the natural world, are also considered to be non-dual in Zen. This idea influenced Zen attitudes on social harmony and harmony (he, 和) with the 8169:(Sanskrit; Pāli झान), terms meaning "meditation") is the name of a Mahāyāna Buddhist school of meditation originating in China. It is characterized by the practice of meditation in the lotus position (Jpn., 2967:

Later Chinese Chan Buddhists developed their own meditation ("chan") manuals which taught their unique method of direct and sudden contemplation. The earliest of these is the widely imitated and influential

5416:

occurs in the classic Zen phrase "seeing one's nature, becoming Buddha", which is held to encapsulate the meaning of Zen. Zen schools have disagreed with each other on how to achieve "seeing nature" (the

8361:

McRae gives no further information on this "Hubei faction". It may be the continuation of Shenxiu's "Northern School". See Nadeau 2012 p.89. Hebei was also the place where the Linji branch of chán arose.

5012:(Sanskrit: buddhadhātu, Chinese: 佛性 fóxìng) was a key idea in the doctrinal development of Zen and remains central to Zen Buddhism. In China, this doctrine developed to encompass the related teaching of 3492:(1067-1120) rejected the use of koans (public cases) and similar stories, arguing that they did not exist during the time of Bodhidharma and that the true koan is "what is presently coming into being." 8758: 4968:, the originally enlightened mind), one should not mistake fixating on the finger (the teachings) to be Zen, instead one must look at the moon (reality). As such, doctrinal teachings are just another 5277:. In this type of discourse, the essence refers to the inner nature of things, the absolute reality, while the functions refer to the more external, relative and secondary characteristics of things. 11727: 4822:(1686–1769) who learned various techniques from a hermit named Hakuyu who helped Hakuin cure his "Zen sickness" (a condition of physical and mental exhaustion). These energetic practices, known as 11725: 11723: 11721: 11719: 11717: 11715: 11713: 11711: 11709: 11707: 4342:

also performed esoteric practices such as mantra and dharani. Many mantras have been preserved since the Tang period and continue to be practiced in modern monasteries. One common example is the

2901:, which is equated with buddha-nature. Sharf writes that in this practice, one turns the attention from the objects of experience to "the nature of conscious awareness itself", the innately pure 2856:

Likewise, John McRae notes that a major development in early Ch'an was the rejection of some of the traditional techniques in favor of a uniquely Zen direct approach. Early Chan sources like the

6840:. Some of the earliest Chinese Buddhists were influenced by Daoist thought and terminology and this has led some scholars to see a Taoist influence on Chan. Two Chinese disciples of Kumārajīva, 16515: 7141:. The Hongzhou masters may not have been as radical as the Song sources depict them to be and they seem to have promoted traditional Buddhist practices like keeping precepts, accumulating good 2989:

However, other Zen sources de-emphasize traditional practices like sitting meditation, and instead focus on effortlessness and on ordinary daily activities. One example of this is found in the

7425:(1599–1655). This became a widespread phenomenon and in time much of the distinction between them was lost, with many monasteries teaching both Chán meditation and the Pure Land practice of 6322:

Zen developed a rich textual tradition, based on original Zen writings, such as poems, dialogues, histories, and the recorded sayings of Zen masters. Important Zen texts and genres include:

3202:

Hongzhi's practice of silent illumination does not depend on concentration on particular objects, "such as visual images, sounds, breathing, concepts, stories, or deities." Instead, it is a

7179:

During the subsequent Five Dynasties and Ten Kingdoms era, the Hongzhou school gradually split into several regional traditions led by various masters. These eventually became known as the

5466:). Instead, Zen schools generally incorporate these practices within a schema grounded in sudden enlightenment thought. As such, many Zen sources which emphasize sudden awakening, like the 5458:. In spite of the rhetorical emphasis on sudden awakening and the critique of "gradual" methods found in various Zen sources, Zen traditions do not reject gradual practices (such as taking 5432:) as well as how to relate to, cultivate, express, and deepen one's relationship with the experience. This remains a major topic of debate and discussion among contemporary Zen traditions. 13251: 8280:

attempts to reconcile Shenhui's rhetoric of sudden awakening and rejection of gradualism with actual Buddhist practices and training methods, just like later Chan writers like Zongmi did.

7474:(1644–1912), Chán activity was revived again in the 19th and 20th centuries by a flurry of modernist activity. This period saw the rise of worldly Chan activism, what is sometimes called 6110:. This type of Chan continued to actively promote doctrinal study as a part of Chan practice with the slogan of "the correspondence of the teachings and Chan" (chiao-ch'an i-chih). Even 19243: 9879: 6956: 6893:, "matching the concepts".The first Buddhist recruits in China were Taoists. They developed high esteem for the newly introduced Buddhist meditational techniques, and blended them with 6559: 3732: 795: 9515: 5828:(with the risk of abuse of power it brings) on the one hand, and maintaining the legitimacy of traditional authorities by limiting the number of authorized teachers on the other hand. 6114:, often depicted as a great iconoclast, alludes to and quotes numerous Mahayana sutras (as do other Hongzhou school masters). He also stated in his sermons that Bodhidharma "used the 4196:) that were widely practiced in all forms of Chinese Mahayana Buddhism. One popular Chan text on this is known as the Emperor Liang Repentance Ritual, composed by Chan master Baozhi. 16312: 8250:

Compare Mazu's "Mind is Buddha" versus "No mind, no Buddha": "When Ch'an Master Fa-ch'ang of Ta-mei Mountain went to see the Patriarch for the first time, he asked, "What is Buddha?"

7249:

literati developed their own idealized history, seeing the Tang era as a "golden age" of Chan. In spite of the popularity of Chan at this time, it was also under increased attack by

3113:. Either both exhalations and inhalations are counted, or one of them only. The count can be up to ten, and then this process is repeated until the mind is calmed. Zen teachers like 10520: 10491: 6045:

states: "The true Way is sublime. It can't be expressed in language. Of what use are scriptures? But someone who sees his own nature finds the Way, even if he can't read a word."

5473:

This means that the Zen path does not end at "seeing the nature", since further practice and cultivation is considered necessary to deepen one's insight, remove the traces of the

5020:), which held that the awakened mind of a Buddha is already present in each sentient being and that enlightenment is "inherent from the outset" and "accessible in the present." 4017: 3936:" (本尊, Ch: běnzūn, Jp: honzon), usually a Buddha image. Life in a Zen monastery is often guided by a daily schedule which includes periods of work, group meditation, rituals, and 5595: 9484: 15187: 7111:. This school is sometimes seen as the archetypal expression of Chán, with its emphasis on the personal expression of the buddha-mind in everyday life activities, its use of 3531:(Homage to Amitabha) is a widely practiced form of Zen meditation which came to be known as "Nianfo Chan" (念佛禪). Nianfo was practiced and taught by early Chan masters, like 6090:

is even more radical, stating that the Buddhist scriptures are "all so much old toilet paper to wipe away filth". Another example of this attitute is found in the story of

6969:

though there is no direct evidence of this from the earliest sources. According to John McRae, the earliest Chan sources on these masters show considerable influence from

4722:

exercises from the Shaolin tradition as ways to "harmonize the body and develop concentration in the midst of activity." This is because, "techniques for harmonizing the

16005: 15544: 7168:(780–841). Zongmi, who was also a Huayan patriarch, is known for his critique of the Hongzhou tradition, his sutra commentaries, and for his extensive writings on Chan. 7031:

Shenhui's propaganda campaign eventually succeeded when he became a key figure in the royal court, elevating Huineng to the status of sixth patriarch of Chinese Chán.

5927:"were said to have refused to receive transmission certificates", seeing the procedure as corrupt and institutionalized. During the Ming dynasty, important masters like 5051:, this awakened buddha-nature is seen in Zen as the empty source of all things, the ultimate principle (li) out of which all phenomena (Ch: shi, i.e. all dharmas) arise. 15613: 8718: 7725:

also brought numerous modernist ideas and changes to Korean Seon. Some monks began to adopt the Japanese practice of marrying and having families, while others such as

5836: 2784:, these practices are termed the "five methods for stilling or pacifying the mind" and serve to focus and purify the mind, and support the development of the stages of 14977: 13319:

A REAPPRAISAL OF KUMĀRAJĪVA'S ROLE IN MEDIEVAL CHINESE BUDDHISM: AN EXAMINATION OF KUMĀRAJĪVA'S TRANSLATION TEXT ON "THE ESSENTIAL EXPLANATION OF THE METHOD OF DHYANA"

8289:

Sasaki's translation of the Linji yulu contains an extensive biography of 62 pages, listing influential Chinese Buddhist texts that played a role in Song dynasty Chán.

2889:

According to McRae the "first explicit statement of the sudden and direct approach that was to become the hallmark of Ch'an religious practice" is associated with the

14081: 12117: 7509:, who have propagated Chán in the West where it has grown steadily through the 20th and 21st centuries. Chán Buddhism was repressed in China during the 1960s in the 15873: 8792: 6036:

and dismissive of scriptural study, or at least as weary of scripture. Early Chan sources contain numerous statements which see scriptural study as unecessary. The

5393:

The idea of the immanent character of Buddha-nature influenced Zen's characteristic emphasis on a direct insight. As such, a central topic of discussion in Zen is "

3004:

Zen sources which focus on the sudden teaching can sometimes be quite radical in their rejection of the importance of traditional Buddhist ideas and practices. The

16924:

Linji Lu and Chinese Orthodoxy. Review of "Albert Welter. The Linji lu and the Creation of Chan Orthodoxy: The Development of Chan's Records of Sayings Literature.

14952: 14880: 13290: 16638: 16558: 12551:

Travagnin, Stefania. “The Madhyamika dimension of Yinshun : A restatement of the School of Nagarjuna in 20th century Chinese Buddhism,” pp. 220-223. (2009).

8958:

Broughton, Jeffrey L. (1999), The Bodhidharma Anthology: The Earliest Records of Zen, pp. 26 and 51. Berkeley: University of California Press, ISBN 0-520-21972-4

7691:

period (7th through 9th centuries) as Korean monks travelled to China and returned home to establish the initial Seon schools of Korea, which were known as the "

2873:

criticize traditional meditation methods of concentration and mindfulness as not necessary and instead promote a more direct and sudden method. For example, the

16998: 16235: 16076: 12835: 8066:

The traditional picture of the ancient iconoclastic Zen masters has gained great popularity in the West in the 20th century, especially due to the influence of

7890:) for Ōbaku. Besides these traditional organizations, there are newer modern Zen organizations that have especially attracted Western lay followers, namely the 6911:, and thus, rather than feeling bound to the abstract "wisdom of the sūtras", emphasized Buddha-nature to be found in "everyday" human life, just like the Tao. 3117:

teach a series of long and deep exhalations and inhalations as a way to prepare for regular breath meditation. Attention is often placed on the energy center (

5412:

The "nature" here is the buddha-nature, the originally enlightened mind. As such, this experience provides one with a glimpse of the ultimate truth. The term

8755: 6150: 4328: 4116: 16115: 15497: 2695:

These early Chinese meditation works continued to exert influence on Zen practice well into the modern era. For example, the 18th century Rinzai Zen master

16876: 16790:

The Formation of the Linji lu: An Examination of the Guangdeng lu/Sijia yulu and Linji Huizhao Chanshi yulu. Versions of the Linji lu in Historical Context

16134: 14902: 6549:(589–618 CE)). In this phase, Chán developed in multiple locations in northern China. It was based on the practice of meditation as taught by figures like 6534:

McRae distinguishes four rough phases in the history of Chán (though he notes this is only an expedient device and the reality was much more complicated):

3568:

perhaps the most influential Ch’an monastic code in East Asia. Nianfo continued to be taught as a form of Chan meditation by later Chinese figures such as

20262: 14969:

Marga and Culture: Learning, Letters, and Liberation in Northern Sung Ch'an. In: Buswell & Gimello (editors)(1994), Paths to Liberation. Pages 475–505

4696:), as well as means to spiritual liberation. The influence of these Taoist practices can be seen in the work of Wang Zuyuan (ca. 1820–after 1882), whose 2663: 15519: 15475: 15351: 23556: 21177: 19652: 5409:). Zen teachings use this term to refer to an insight which can occur to a Zen practitioner suddenly, and often equate it with a kind of enlightenment. 4661:) and historical sources, which also speak of Shaolin's impressive monastic army that rendered military service to the state in return for patronage. 4176:

might also be celebrated with similar rituals for the dead. These ghost rituals are a source of contention in modern Chinese Chan, and masters such as

16499: 10611: 6977:

is actually much less pronounced. As such, it is questionable if it was there at all with regards to the earliest figures like Bodhidharma and Huike.

5666: 15854: 13826:

Heng-Ching Shih (1987). Yung-Ming's Syncretism of Pure Land and Chan, The Journal of the International Association of Buddhist Studies 10 (1), p. 117

8227:(Records of the Masters of the Lankavatara). The Records of the Masters of the Lankavatara is associated with the early Chan tradition known as the " 8074:. This traditional narrative has been challenged, and complemented, since the 1970s by modern academic research on Zen history and pre-Song sources. 8032: 6377: 5889: 5158:, "no"), which appears in the famous Zhaozhou's Dog koan: A monk asked, "Does a dog have a Buddha-nature or not?"; The master said, "Not !". 2926:

states that all that is needed to obtain the Dharma is to "turn your own light in upon yourselves and never seek elsewhere". The Japanese Zen master

825: 14804: 14603: 7450:(1566–1642) began a revival of the Linji school style. Miyun's students had a broad impact on Qing Chan, as well as on Japanese and Vietnamese Zen. 5575:(critical phrase) of a koan. Some traditions and organizations include both lineages, so these categories should not be seen as mutually exclusive. 1699: 761: 26042: 16356: 16260: 3489: 2229: 15918: 15289: 7058: 2912:" or "turning one's light around" (Ch. fǎn zhào, 返照) to describe seeing the inherent radiant source of the mind itself, the "numinous awareness", 25891: 21181: 19031: 17223: 16772: 4988: 16678: 7600: 7592: 6519:

Ferguson distinguishes three periods from the 5th century into the 13th century: the Legendary period of the six patriarchs (5th century to the

6277: 5662: 5488:

This sudden-gradual schema became a standard view of Zen practice in China after the time of Zongmi. It is found in Zen sources like Dongshan's

4929: 3888:. For example, Zen monks do not live by begging, but store and cook their own food in the monastery and may even farm and grow their own food. 1706: 781: 26948: 21405: 8265:

Fa-ch'ang said, "That old man still hasn't stopped confusing people. You can have 'neither mind nor Buddha,' I only care for 'mind is Buddha."'

3577: 10812:

Hideharu Onuma, Dan DeProspero, Jackie DeProspero (1993) "Kyudo: The Essence and Practice of Japanese Archery," p. ix, Kodansha International.

9871: 9606: 6947:. There is little actual historical information about these early figures and most legendary stories about their life come from later, mostly 2934:

Sharf also notes that this early notion of contemplating a pure Buddha "Mind" was tempered and balanced by other Zen sources with terms like "

9519: 5932: 5515:, which depict a gradual set of steps on the Zen path while also including the idea of a sudden awakening to an immanent innate pure nature. 5161:

Zen teachings also often include a seemingly paradoxical use of both negation and affirmation. For example, the teachings of the influential

4787:

in the 13th century, who applied zen discipline to their martial practice. One influential figure in this relationship was the Rinzai priest

17253:

Welter, Albert (2000), "Mahakasyapa's smile. Silent Transmission and the Kung-an (Koan) Tradition", in Steven Heine; Dale S. Wright (eds.),

14684: 12345:(New York, 2007; online edn, Oxford Academic, 1 Jan. 2008), https://doi.org/10.1093/acprof:oso/9780195304671.003.0010, accessed 20 May 2024. 6813:), it is Gunabhadra, not Bodhidharma, which is seen as the first patriarch who transmits the Chan lineage (here seen as synonymous with the 5047:

Chan masters championed the view that the innately awakened buddha-mind was immanently present within all beings. Following the view of the

4657:

was very popular and widespread, as evidenced by mentions in various forms of Ming literature (featuring staff wielding fighting monks like

26900: 24253: 19622: 17166: 16279: 15572: 7050:. According to McRae, the text attempts to reconcile the so called "sudden" teachings with the "gradual" teachings of the Northern school. 6126:

Later figures like Zibo Zhenke and Hanyue Fazang (1573–1635) promoted the view of Chan practice which makes use of the sutras based on the

5824:

emerged in response. Some modern challenges for contemporary Zen include how to organize the continuity of the Zen-tradition, constraining

14618:

Buswell, Robert E. "The "Short-cut" Approach of K'an-hua Meditation: The Evolution of a Practical Subitism in Chinese Ch'an Buddhism". In

10514: 10485: 4668:, which began to develop around the 12th century, were also traditionally seen as a form of Chan Buddhist inner cultivation (today called 3596:

generally advocated a view called "mind-only Pure Land" (wei-hsin ching-t’u), which held that the Buddha and the Pure Land are just mind.

18370: 6807:) were also key formative influences on Chan and remained key sources for later Chan masters. Indeed, in some early Chan texts (like the 3344:

literature became popular. Literally meaning "public case", they were stories or dialogues describing teachings and interactions between

7362:

work in indicating that the values of Taoism and Confucianism could also be embraced and integrated into Buddhism. Chán also influenced

5063:(c. 8th to 13th century), the Zen scripture par excellence, original enlightenment had become a central teaching of the Zen tradition. 3974:, and the West, lay students often attend these intensive practice sessions or retreats. These are held at many Zen centers or temples. 3768: 25936: 25863: 23081: 22182: 19730: 17454: 6727:

phase (19th century onwards) during which Chan adapted western ideas and attempted to modernize in response to the pressure of foreign

3546:(傳法寶紀, Taisho # 2838, ca. 713), one of the earliest Chan histories, shows this practice was widespread in the early Chan generation of 19465: 16595: 13903: 12307:(Re-)invented Chan Lineage, Unique Vietnamese Meditation School, or Both? Thích Thanh Từ’s “Revived” Trúc Lâm Tradition of Thiền Tông. 10326: 9492: 9363: 5559:(died 866 CE). During the Song dynasty, the Caodong lineage became closely associated with the teaching of "silent illumination" (Ch: 5233:

One set of themes is the non-dual unity of the absolute and the relative truths (which derives from the classic Buddhist theme of the

1372: 27143: 25741: 22160: 19487: 19357: 13272: 10201: 8851: 4957:, have instead promoted the "correspondence of the teachings and Zen", which argues for the unity of Zen and the Buddhist teachings. 3033:

states that "No-thought is none other than seeing the Buddha" and rejects the practice of worship and recitation. Most famously, the

26187: 17399: 15220: 7583:(1225 to 1400) dynasties, Thiền rose to prominence among the elites and the royal court and a new native tradition was founded, the 3535:(580-651), who taught that one should "bind the mind to one buddha and exclusively invoke his name". The practice is also taught in 27138: 26027: 25901: 25886: 10248:

Repentance Ritual of the Emperor of Liang: A complete translation of Repentance Dharma of Kindness and Compassion in the Bodhimanda

7518: 5875:

and John Jorgensen have argued that this "ancestral" dimension of Zen which sees the school as an extended family is influenced by

15629: 14793:, by Dumoulin, Heinrich, vol. 2: Japan, translated by Heisig, James W.; Knitter, Paul, World Wisdom Books, p. xiii–xxi, 11062: 10164: 5331:'s conception of the non-dual ultimate truth and its understanding of essence-function. One example is the Huayan doctrine of the 21997: 21449: 17699: 13317: 11522:

Toyo Gakuen University, A paper delivered to the International Conference on Sôn at Paekyang-sa, Kwangju, Korea, August 22, 1998.

11458:

Toyo Gakuen University, A paper delivered to the International Conference on Sôn at Paekyang-sa, Kwangju, Korea, August 22, 1998.

11283:

Toyo Gakuen University, A paper delivered to the International Conference on Sôn at Paekyang-sa, Kwangju, Korea, August 22, 1998.

5816:

organizations. In Japan, modernity led to criticism of traditional Zen institutions and new lay-oriented Zen-schools such as the

4976:

to be attached to (since ultimate reality transcends all concepts), but are nevertheless seen as useful (as long as one does not

16826:

Wright, Dale S. (2010), "Humanizing the Image of a Zen master: Taizan Maezumi Roshi", in Steven Heine and Dale S. Wright (ed.),

7023:(670–762), for his supposedly "gradualist" teachings. Shenhui instead promoted the "sudden" teachings attributed to his teacher 3922:) which regulate life and behavior in the monastery. Zen monasteries often have a specific building or hall for meditation, the 21652: 19632: 16928: 14548: 10487:

Descent of the Deities: The Water-Land Retreat and the Transformation of the Visual Culture of Song-Dynasty (960–1279) Buddhism

7073: 6711:

Neither Ferguson nor McRae give a periodisation for Chinese Chán following the Song-dynasty, though McRae mentions "at least a

6615: 5316:

A further meaning of non-duality in Zen is as the absence of a duality between the perceiving subject and the perceived object.

4457: 3020:

states that it doesn't matter whether one is a butcher or not, if one sees one's true nature, then one will not be affected by

1337: 15997: 15535: 8374:

which argues that Zen is almost entirely grounded in Taoist philosophy, though this fact is well covered by Mahayana Buddhism.

7912:

Various Zen traditions were transmitted to the West in the 20th century. Important Asian figures in this transmission include

4334: 4110: 3826:"days of fasting") can also be an element of Chan training. Chan masters may go on extended absolute fasts, as exemplified by 3764: 3016:, and not destroy true seeing. Śīla rebirth in Heaven, adding more bonds, while true seeing attains nirvāṇa." Similarly the 26047: 17376: 17271: 17147: 17133: 16982: 16734: 16632: 16509: 16170: 16029: 15832: 15794: 15667: 15591: 15371: 14989: 14946: 14798: 14775: 14757: 14585: 14019: 12808: 12228: 12085: 12027: 11905: 11824: 11695: 11552: 11548: 11310: 11227: 11084: 10692: 9844: 9444:

Sheng Yen, John Hurrell Crook, Shengyan, Illuminating Silence: The Practice of Chinese Zen, Watkins Publishing,, 2002, p. 93.

9307: 9248: 9128: 9063: 8998: 8786: 8710: 5291:

Another application of non-duality in Zen discourse is the idea that mundane reality (which includes the natural world) i.e.

1715: 1487: 16878:

Historical Introduction to The Record of Linji. In: The record of Linji, translated by Ruth Fuller Sasakia e.a. Pages 59–115

16740: 8202:

Compare "Buddha's compassion, Buddha's heart," and "The term “buddha-mind” also functions in certain cases as a synonym for

8144:

In this article, the English term "Zen", while derived from Japanese, is used to refer to the school of Buddhism as a whole.

7956:. Zen became more popular in the 50s and 60s, when Western authors wrote on and promoted Zen. Western popularizers include: 5919:

The institutions of Dharma transmission have come under criticism in various times throughout Zen history. Zen masters like

3948:

Intensive group meditation may be practiced by serious Zen practitioners. In the Japanese language, this practice is called

26512: 23551: 19815: 19657: 15430:

Ch'an Spirituality. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori

4338:, also begin to be cited in the literature of the Baotang school during the Tang dynasty. The eighth century Chan monks of 2222: 15447: 14073: 12109: 6889:

Taoist terminology was used to express Buddhist doctrines in the oldest translations of Buddhist texts, a practice termed

5661:

practice, though the exact methods and teachings on this differ. There are also Vietnamese lineages of Linji, such as the

4960:

In Zen, doctrinal teaching is often compared to "the finger pointing at the moon". While Zen doctrines point to the moon (

3842: 26630: 25911: 25512: 21992: 15882: 14283: 8776: 7703:(1158–1210), who is considered the most influential figure in the formation of the mature Seon school. Jinul founded the 6353: 4440: 4098: 3884:. East Asian Buddhist monasticism differs in various respects from traditional Buddhist monasticism however, emphasizing 3180:(1091—1157) who wrote various works on the practice. This method derives from the Indian Buddhist practice of the union ( 14932: 14874: 13299: 11036: 7148:

There were other important schools of Zen in this period as well, such as the Jìngzhòng school of Zhishen (609–702) and

6703:

on the development of Chán. In this phase Chán is transported to Japan, and exerts a great influence on Korean Seon via

5001: 26840: 26570: 26452: 25906: 24491: 22445: 21889: 21439: 19534: 16622: 6485: 6191: 5035: 3283:

While the Japanese and the Chinese forms of these simple methods are similar, they are considered distinct approaches.

3106:. Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used. 805: 16788: 16549: 8298:

Albert Low: "It is evident that the masters were well versed in the sutras. Zen master Tokusan, for example, knew the

1752: 26890: 25716: 22966: 19735: 18626: 18400: 17303: 17236: 16848: 16453: 16207: 16070: 15731: 15704: 15332: 15117: 15050: 14843: 14567: 14511: 14160: 12827: 11540: 10740: 9779: 9615: 7209: 7123:, as well as the importance it placed on spontaneous and unconventional "questions and answers during an encounter" ( 6656: 6383: 5751: 5454:

The sudden teaching was further emphasized by patriarch Shenhui and it became canonized as a key Zen teaching in the

5443:

Traditionally, Zen considers that its practices aim at a sudden insight into the true nature of things. This idea of

4356: 3993: 1256: 820: 21982: 6022: 26943: 24501: 21667: 21412: 18421: 15023:

Gregory, Peter N. (1991a). "Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of mind". In

14450: 14425: 10450: 10020: 6181: 2071: 17449: 9792: 7808:, a younger contemporary of Eisai's, journeyed to China himself, where he became a disciple of the Caodong master 4637:

have also been seen as forms of zen praxis by some Zen schools. In China, this trend goes back to the influential

4367:. Japanese Zen schools also adopted esoteric rites and continue to perform them. These include the ambrosia gate ( 4064:) itself. Zen schools may have an official sutra book that collects these writings (in Japanese, these are called 3297: 1531: 26905: 26800: 25926: 25921: 25877: 25507: 24351: 23610: 22600: 22059: 22049: 19878: 16970: 16530:

Swanson, Paul L. (1993), "The Spirituality of Emptiness in Early chinese Buddhism", in Takeuchi Yoshinori (ed.),

16401: 16106: 15875:

The Platform Sutra of the Sixth Patriarch, translated from the Chinese of Zongbao (Taishō Volume 48, Number 2008)

15491: 15043:

Inquiry into the Origin of Humanity: An Annotated Translation of Tsung-mi's Yüan jen lun with a Modern Commentary

12341:

Bodiford, William M., ' Dharma Transmission in Theory and Practice', in Steven Heine, and Dale S. Wright (eds),

7992:. There are currently numerous Zen centers from various traditions in the Western world, including Rinzai, Soto, 7232:, or "inspecting the critical phrase", of a kōan story. This method was called the "Chan of kōan introspection" ( 7172: 6932: 6542: 2352:. Some Zen sources de-emphasize doctrinal study and traditional practices, favoring direct understanding through 2215: 16885: 16480:

Stein, R.A. "Sudden Illumination or Simultaneous Comprehension: Remarks on Chinese and Tibetan Terminology". In

16143: 14896: 6527:

masters (760s to 950); and the Literary period (950-1250) of Song dynasty Chan which saw the compilation of the

6289: 5269:

A related explanation of non-duality which is influential in Zen makes use of the Chinese Buddhist discourse of

3466:(walking meditation), and throughout all the activities of daily life. The goal of the practice is often termed 2840:, there was no single fixed method in early Chan (Zen). All the various Buddhist meditation methods were simply 1635: 26760: 26585: 25858: 24877: 24818: 24705: 24584: 24516: 22944: 22582: 22501: 22004: 21657: 21459: 21350: 21295: 19868: 15032:

Gregory, Peter N. "What Happened to the "Perfect Teaching"? Another lOok at Hua-yen Buddhist hermeneutics". In

14467: 14421: 8971:. Translated from the Chinese of Zongbao, p. 79. Berkeley: Numata Center for Buddhist Translation and Research. 8223:(JTFM, Instructions on essential expedients for calming the mind and accessing the path), itself a part of the 6251: 6244: 5887:

lineage is preserved." Zen lineage narratives were further supported by "transmission of the lamp" texts (e.g.

5866:

K: inga), is considered to establish a Zen teacher as a direct successor of their master and to link them to a

5687:(黄檗宗), a school established in the 17th century. It includes classic Chan teachings and also Pure Land methods. 5042: 3776: 810: 776: 319: 58: 24997: 24872: 11365: 6134:

writes that the Zen path begins with studying all the classic Buddhist sutras and commentaries, citing one of

3488:

called kōans "old wastepaper" and saw the kōan method as hopelessly contrived. Similarly, the Song era master

2978:

already present in the mind. This work also shows the influence of the earlier meditation manuals composed by

2974:(c. 11th century), which recommends a simple contemplative practice which is said to lead to the discovery of 26910: 26325: 26062: 25726: 25575: 25497: 24919: 23961: 23514: 22153: 21974: 21672: 21355: 19647: 19480: 18930: 18673: 17496: 15513: 15469: 15342: 13865: 12375:

Mohr, Michel. “Zen Buddhism during the Tokugawa Period: The Challenge to Go beyond Sectarian Consciousness.”

7711:

temple. Jinul also wrote extensive works on Seon, developing a comprehensive system of thought and practice.

7572: 5797: 3928: 2518: 2500: 72: 17591: 12078:

How Zen became Zen. The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China,

6803: 6281: 5911:, a modern Korean Sŏn nun who attained awakening without the guidance of a Zen master, a phenomenon termed " 5578:

Both the Linji school and the Caodong school were transmitted outside of China to Japan, Korea and Vietnam.

5262: 5025: 4923: 2407: 1660: 1447: 756: 26968: 26770: 23983: 22733: 21557: 21429: 21400: 21102: 19303: 18994: 18405: 18375: 17264:

How Zen became Zen. The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China

16163:

How Zen became Zen. The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China

12651:

How Zen became Zen: The dispute over enlightenment and the formation of Chan Buddhism in Song-Dynasty China

8267:

The monk returned to the Patriarch and reported what has happened. "The plum is ripe." said the Patriarch."

6669:(c. 950–1300). This period saw the development of the traditional Zen narrative as well as the rise of the 5299:(the ultimate, enlightened reality) are not separate. This is a view found in Indian Mahayana sources like 3362:("observing the phrase" meditation) which referred to contemplation on a single word or phrase (called the 25007: 15842: 9954:, edited by Jonathan H. X. Lee, Fumitaka Matsuoka, Edmond Yee, Ronald Y. Nakasone, ABC-CLIO, 2015, p. 470. 5305: 3060:

practicing zazen, his hands make the "cosmic mudra" (Jp: hokkaijoin), which is common in Japanese Soto Zen

1766: 721: 227: 26978: 26690: 26685: 26457: 24980: 24941: 24496: 24410: 23978: 22350: 21248: 21157: 20627: 20272: 19785: 19680: 18999: 16707:

Foreword to "The Essential Teachings of Zen Master Hakuin: A Translation of the Sokko-roku Kaien-fusetsu"

15324: 15195: 14785: 14595: 7077: 5030: 4870: 2403: 1745: 1692: 1581: 607: 25012: 25002: 20792: 18199: 17616: 16576:

Tomoaki, Tsuchida (2003), "The Monastic spirituality of Zen Master Dogen", in Takeuchi Yoshinori (ed.),

16392: 16331: 16251: 13757:

Yu, Chun-Fang, 1979, Ta-hui Tsung-kao and Kung-an Ch'an, Journal of Chinese Philosophy, v. 6, p. 211-235

7587:("Bamboo Grove") school, which also contained Confucian and Taoist influences. In the 17th century, the 6660:(952), which includes many "encounter stories", as well as the traditional genealogy of the Chán-school. 6574:

c. 618–907 CE). In this phase Chán took its first clear contours. Prime figures are the fifth patriarch

5716:(Làng Mai) Tradition, a new modern tradition founded by the influential Vietnamese teacher and activist 5147: 4137:

and deceased family members and ancestors. Rituals usually center on major Buddhas or bodhisattvas like

3804: 800: 25756: 25701: 25397: 24137: 23654: 22345: 22287: 22097: 21577: 21053: 20539: 19662: 19495: 19063: 18883: 18621: 15955: 15903: 15259: 15082: 14827: 14343: 12292: 12043: 10821:

Mann, Jeffrey, When Buddhists Attack: The Curious Relationship Between Zen and the Martial Arts, p. 61.

7792:

traveled to China and returned to establish a Linji lineage, which eventually perished. Decades later,

7556: 5879:, and that it is part of what allowed Zen to become such an influential form of Buddhism in East Asia. 5680:

Besides the two major families or traditions of Zen, there are several smaller schools. These include:

3772: 2661:

school (circa 1st–4th centuries CE). Among the most influential early Chinese meditation texts are the

1330: 23735: 20987: 18271: 17242: 16766: 16596:"American Occultism and Japanese Buddhism. Albert J. Edmunds, D. T. Suzuki, and Translocative History" 12801:

Yongming Yanshou's Conception of Chan in the Zongjing Lu: A Special Transmission Within the Scriptures

12293:

Dharma Transmission in Theory and Practice. In: Zen Ritual: Studies of Zen Buddhist Theory in Practice

11568: 8044:, when Chán became dominant form of Buddhism in China, due to support from the Imperial Court and the 7953: 7615: 7560: 5717: 5709:

which is known for attempting to harmonize the "Three teachings" of Buddhism, Confucianism and Taoism.

5693:(普化宗), a small Japanese sect. A unique feature of this sect is the use of flute music as a meditation. 5211: 4972:(upaya) which can help one attain awakening. They are not the goal of Zen, nor are they held as fixed 3515:"recollection of the Buddha") refers to the recitation of the Buddha's name, in most cases the Buddha 2116: 1171: 27003: 26792: 26650: 26102: 24990: 24769: 24400: 24030: 23595: 22727: 22479: 22316: 22271: 21987: 21800: 21790: 21662: 20645: 20225: 19986: 19961: 18745: 16840: 16663: 16136:

The Record of Linji. Translation and commentary by Ruth Fuller Sasaki. Edited by Thomas Yūhō Kirchner

15904:"A Review of Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China" 15264: 15129: 12451: 8079: 7722: 6861: 6764: 6596:(670–762), whose propaganda elevated Huineng to the status of sixth patriarch. Major schools are the 6135: 5567:(1091—1157). The competing Linji school meanwhile became associated with the contemplation method of 5539:

Today, there are two major traditions or groupings of Zen schools, along with numerous other smaller

4961: 4319: 4307: 4133:

in a monastery, temple or a lay person's home, where offerings are made to the images of the Buddha,

3970:) that are to be performed with the same state of mindfulness. In modern Buddhist practice in Japan, 2654:. These were influential meditation texts which were mostly based on the meditation teachings of the 1881: 25108: 20011: 12394:

Chan. A Historical Sketch. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World

9829:

Sheng Yen, Shengyan, Dharma Drum: The Life and Heart of Chan Practice, Shambhala Publications, 2006.

9101:

Cleary, Thomas. Shōbōgenzo: Zen Essays by Dōgenp, p. 9. University of Hawaii Press, Honolulu, 1986.

8981:

McRae, John R. (2023). Robson, James; Sharf, Robert H.; de Vries, Fedde; Buswell, Robert E. (eds.).

8669: 7741:, allows for married priests. Important modernist figures that influenced contemporary Seon include 7008:(606?–706) were influential in founding the first Chan institution in Chinese history, known as the 1432: 26507: 26467: 26422: 26212: 26202: 26007: 25761: 25586: 25522: 25492: 25382: 25147: 25056: 25024: 24985: 24897: 23804: 23061: 22997: 22467: 22452: 22146: 22092: 21444: 21258: 21236: 21229: 21132: 20665: 20285: 20101: 20046: 19667: 19473: 18668: 17565: 17544: 17351: 16097: 15970: 15631:

Buddhism in China: A Historical Survey. In Antonio S. Cua (ed.): Encyclopedia of Chinese Philosophy

14923: 14725: 11061:. Translated by Daisetz Teitaro Suzuki. Lirs.ru. 16 June 2008. chapter LXXXII, p.192, p.223 (224). 7907: 7668: 7341:("observing the word-head" chan), which involved meditation on the crucial phrase or "punch line" ( 7328:) as a means for solitary practice, which could be undertaken by lay-followers. The Linji school's 5949: 5912: 5734: 5348: 4903: 3276:("non-thinking", "without thinking", "beyond thinking"), which according to Kasulis is "a state of 2909: 1284: 933: 530: 493: 379: 23504: 17662: 14465:

Bodiford, William M. (1992), "Zen in the Art of Funerals: Ritual Salvation in Japanese Buddhism",

11644: 9046:

The Formation of Ch'an Ideology in China and Korea: The Vajrasamadhi-Sutra, a Buddhist Apocryphon.

7878:. The schools are further divided into subschools by head temple, with two head temples for Sōtō ( 6857: 5230:

Ch: 不二), which is an important theme in Zen literature and is explained in various different ways.

4893: 4579:

to communicate zen in a visual way. His work and that of his disciples were widely influential in

4359:, also involve various esoteric aspects, including the invocation of esoteric deities such as the 1422: 1279: 26958: 26895: 26845: 26805: 26750: 26385: 26380: 26270: 26217: 26107: 26037: 25833: 25644: 25559: 24764: 24742: 24541: 24363: 23888: 23546: 23473: 23157: 22528: 22328: 22237: 22029: 22009: 21340: 21320: 21077: 20807: 20051: 19142: 18261: 15109: 14664: 11092:, translated by Luk, Charles, Buddha Dharma Education Association, pp. 59–60, archived from 10259:

Dumoulin, Heinrich, Zen Enlightenment: Origins and Meaning, Shambhala Publications, 2007, p. 136.

8063:, which developed in China throughout several centuries until they became canonized in the Song. 7269: 6171:

The early Buddhist schools in China were each based on a specific sutra. At the beginning of the

5755: 4533:

and others have also been used as part of zen training and practice. Classical Chinese arts like

3999: 3124: 2066: 1251: 1161: 1156: 17667: 17469: 17197: 16808:

Welter, Albert. "Mahakasyapa's smile. Silent Transmission and the Kung-an (Koan) Tradition". In

15563: 7466:

and Laiguo. Xuyun was one of the most influential Chán Buddhists of the 19th and 20th centuries.

7038:

came to define later forms of Chan discourse. This early period also saw the composition of the

3219: 26825: 26720: 26680: 26660: 26517: 26492: 26397: 26370: 26320: 26290: 26280: 26197: 26162: 26147: 26132: 26087: 26022: 25696: 25627: 25532: 25527: 25268: 25191: 24953: 24835: 24759: 24556: 24546: 24405: 24373: 24311: 24282: 23799: 23794: 23491: 23451: 23236: 22577: 22572: 22552: 22548: 22039: 21879: 21547: 21517: 21290: 21241: 21082: 21030: 21025: 20787: 20608: 20505: 20257: 20252: 20001: 19441: 18765: 18658: 18308: 14713: 8228: 7993: 7009: 6597: 5713: 5067: 5013: 4154: 3350: 3215: 2890: 2824: 2806: 2772: 1224: 883: 843: 701: 520: 20369: 18847: 18837: 18318: 18303: 16945:

Hoofprint of the Ox: Principles of the Chan Buddhist Path as Taught by a Modern Chinese Master

11335:

Zeuschner, Robert B. (1978). "The Understanding of Mind in the Northern Line of Ch'an (Zen)."

8026:

with its antinomian saying and emphasis on "shock techniques", was retrospectively seen as a "

7949: 7619: 7180: 6860:

figures in turn had an influence on some early Chan masters. When Buddhism came to China from

6317: 5594:(circa 1800). A Vietnamese Caodong lineage (Tào Động) was founded by 17th-century Chan master 4364: 4348:, which is common in Japanese Zen and has been propagated by various modern Chan figures like 2741: 2367:

In spite of this, most Zen schools also promote traditional Buddhist practices like chanting,

2041: 1667: 1176: 868: 27066: 27011: 26928: 26880: 26855: 26655: 26477: 26472: 26340: 26330: 26152: 25828: 25771: 25591: 25537: 24958: 24936: 24855: 24796: 24462: 23901: 23762: 22924: 22523: 22435: 22044: 22014: 21595: 21527: 21360: 21275: 21270: 21194: 21189: 21107: 19637: 19015: 18957: 18735: 18550: 18152: 17041: 15812:

McRae, John. "Shen-hui and the Teaching of Sudden Enlightenment in Early Ch'an Buddhism". In

14938: 7997: 7750: 7692: 7526: 7514: 6868:, it was initially adapted to the Chinese culture and understanding. Buddhism was exposed to 6359: 5988: 5825: 5724: 5373: 5142: 4977: 4510: 4260: 2939: 2568: 2196: 1981: 1731: 1682: 1323: 898: 23782: 23730: 20660: 18276: 15998:"The Taoist Influence on Hua-yen Buddhism: A Case of the Scinicization of Buddhism in China" 13678:

The Northern Ch'an School And Sudden Versus Gradual Enlightenment Debates In China And Tibet

11471:(Bloomsbury Introductions to World Philosophies), pp. 44-45, 61. Bloomsbury Academic (2022). 7611: 7405:." The post-classical period saw the increasing popularity of the dual practice of Chán and 6755: 6723:(1644–1912) era of Chan, which saw increasing syncretism with other traditions, and a later 3700: 3621:) and Amida nembutsu were promoted by Soto school priests as easy practices for laypersons. 3554:

and Ta-tung who are said to have "invoked the name of the Buddha so as to purify the mind."

2785: 2724: 2593: 2031: 1166: 27056: 27046: 27031: 26938: 26865: 26835: 26810: 26775: 26735: 26730: 26705: 26575: 26497: 26447: 26427: 26417: 26305: 26252: 26227: 26077: 26072: 26052: 26017: 26002: 25946: 25721: 25654: 25622: 25502: 25437: 25303: 25181: 25034: 24914: 24813: 24725: 24693: 24688: 24536: 24268: 23563: 23147: 22907: 22518: 22462: 22413: 22398: 22251: 22067: 22034: 22019: 21537: 21434: 21380: 21265: 21204: 21172: 21167: 21152: 21137: 21127: 21092: 21005: 20697: 20620: 19923: 19863: 19612: 19579: 19529: 19278: 18806: 18585: 18380: 16610: 11520:"Innate Enlightenment and No-thought: A Response to the Critical Buddhist Position on Zen". 11456:"Innate Enlightenment and No-thought: A Response to the Critical Buddhist Position on Zen". 11281:"Innate Enlightenment and No-thought: A Response to the Critical Buddhist Position on Zen". 10318: 9359: 8101: 8059:

Buddha to the present. This narrative is traditionally supported through Zen histories and

7903: 7547: 7321: 7254: 7244:

Chán (c. 950–1300), Chán Buddhism became a dominant force. Chán became the largest sect of

6965:, and attributed to Bodhidharma. Later sources mention that these figures taught using the 6951:

sources. What is known is that they were considered Mahayana meditation masters (chanshi).

6431: 6033: 5809: 5645:. This tradition emphasizes meditation on kōans mediated through master disciple meetings ( 5607: 5523: 5459: 4624: 4576: 4311: 4217: 4056:. There are also ceremonies that are specifically for the purpose of sutra recitation (Ch. 3869: 3831: 3476:, but it also occurs in other schools or branches of Zen depending on the teaching line. 2829: 2368: 2201: 2191: 2186: 1843: 1457: 650: 20: 22760: 21907: 20522: 20391: 20317: 20193: 19931: 16047:

Pajin, Dusan (1988), "On Faith in Mind – Translation and Analysis of the Hsin Hsin Ming",

13265: 10830:

Takuan Soho, The Unfettered Mind: Writings from a Zen Master to a Master Swordsman, p. xv.

8848: 8765:. Transactions of the International Conference of Orientalists in Japan (TICOJ) 37, 42–57. 5983: 5904: 4688:) practices. They were seen as therapeutic practices, which improved "internal strength" ( 4275:

is also another mantra that is used in Zen during various rituals. Another example is the

3511: 3354:). During the Song, a new meditation method was developed by Linji school figures such as 2777: 873: 8: 27128: 27061: 27036: 27016: 26993: 26920: 26870: 26850: 26765: 26755: 26710: 26670: 26625: 26620: 26610: 26600: 26595: 26590: 26580: 26565: 26560: 26555: 26550: 26545: 26522: 26432: 26407: 26285: 26275: 26237: 26207: 26192: 26177: 26167: 26157: 26122: 26117: 26067: 26012: 25987: 25931: 25788: 25776: 25664: 25659: 25649: 25517: 25318: 25231: 25176: 25152: 25039: 24924: 24882: 24677: 24526: 24154: 23946: 23831: 23627: 23429: 23314: 23242: 23132: 23053: 22880: 22533: 22357: 22203: 21874: 21753: 21587: 21562: 21552: 21512: 21489: 21372: 21345: 21305: 21224: 21214: 21142: 21069: 20500: 20357: 20138: 20116: 20068: 19888: 19688: 19544: 19524: 19147: 18899: 18878: 18730: 18699: 18157: 15015: 14007: 13952:

Stanley Weinstein, "The Schools of Chinese Buddhism," in Kitagawa & Cummings (eds.),

12521:. Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China 11683: 11519: 11455: 11280: 10516:

The Water-Land Dharma Function Platform ritual and the Great Compassion Repentance ritual

9488: 8096: 7564: 7551: 7510: 7475: 7458: 7069: 6903:

was inherited by the early Chán disciples: they equated – to some extent – the ineffable

6611: 6520: 6293: 5859: 5849: 5841: 5234: 5107: 4876: 4803: 4538: 4376: 4360: 3885: 3811: 3695: 3223: 2655: 2633: 2483: 2331: 2260: 2161: 1651: 1642: 1427: 1241: 888: 245: 19848: 19775: 19317: 12460:

Master Daehaeng (1927–2012) of the Hanmaum Seonwon (One Mind Sŏn Center) in South Korea"

6504: 6312:

Reproduction of the Tenpuku version of Dogen's Fukanzazengi, originally produced in 1233

5339:, 圓融), which also makes use of native Chinese philosophical concepts such as principle ( 5254:. It is also an important theme in Mahayana sutras which are important to Zen, like the 3716: 1576: 1467: 27041: 27021: 26988: 26885: 26875: 26820: 26815: 26745: 26725: 26715: 26700: 26695: 26675: 26645: 26640: 26615: 26605: 26537: 26502: 26487: 26392: 26365: 26355: 26315: 26300: 26295: 26247: 26242: 26182: 26137: 26097: 25992: 25979: 25766: 25691: 25564: 25387: 25061: 25019: 24860: 24828: 24803: 24730: 24710: 24531: 24479: 24467: 24445: 24037: 23995: 23868: 23703: 23698: 23693: 23524: 23308: 23284: 22663: 22587: 22335: 22281: 21937: 21842: 21684: 21647: 21642: 21572: 21522: 21469: 21464: 21335: 21330: 21325: 21315: 21300: 21285: 21280: 21219: 21199: 21162: 21087: 20892: 20593: 20517: 20395: 20337: 20178: 20078: 20006: 19981: 19627: 19557: 19448: 19384: 19152: 18827: 18785: 18390: 17870: 17418: 17292: 17189: 16837:

The Platform Sutra of the Sixth Patriarch. Translated with notes by Philip B. Yampolsky

16421: 16227: 15638: 15281: 15212: 15146: 14870: 14749: 14680: 14500: 14484: 14133: 14003: 11058: 10442: 10156: 10103:

Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China

9607:

Tracing Back the Radiance: Chinul's Korean Way of Zen (Classics in East Asian Buddhism)

8983:

Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism

8060: 8052: 7965: 7730: 7607: 7522: 7351: 7297: 7127:) between master and disciple. This period also sees the first Chan monastic code, the 6724: 6439: 6338: 6257: 5883: 5867: 5853: 5591: 5540: 5474: 5296: 5185: 5131: 4993: 3520: 3280:

in which one is simply aware of things as they are, beyond thinking and not-thinking".

2759: 2603: 2478: 2423: 2181: 2146: 1808: 1738: 1309: 1246: 670: 27: 24149: 23708: 23336: 23066: 21736: 19285: 18704: 16857:

Yampolski, Philip (2003a), "Chan. A Historical Sketch.", in Takeuchi Yoshinori (ed.),

16768:

The Textual History of the Linji lu (Record of Linji): The Earliest Recorded Fragments

16351: 15608: 14854:

Lexicon Boeddhisme. Wijsbegeerte, religie, psychologie, mystiek, cultuur en literatuur

13326: 12229:"Start your Zen meditation practice with an authentic Zen Master of Ningen Zen Kyodan" 11339:

Volume 28, Number 1 (January 1978). Hawaii, USA: University of Hawaii Press, pp. 69-79

9793:

Orthodox, Heterodox, Heretical: Defining Doctrinal Boundaries in Meiji-period Sōtō Zen

8319:, one of those sutras so condemned by those who reject intellectual and sutra studies" 8051:

Another important element of the traditional Zen narrative is that Zen is an unbroken

8030:" of Chán by later Chan authors. As Mario Poceski writes, Song dynasty texts like the 7721:(1392–1910), and the number of monasteries and clergy sharply declined. The period of 6048: 4380: 3261: 199: 154: 27133: 27098: 27092: 27026: 26983: 26973: 26963: 26953: 26860: 26780: 26740: 26665: 26635: 26527: 26482: 26462: 26437: 26412: 26375: 26360: 26335: 26310: 26222: 26172: 26127: 26112: 26092: 26082: 26057: 25997: 25941: 25706: 25482: 25078: 25049: 24973: 24968: 24929: 24867: 24823: 24808: 24791: 24786: 24781: 24720: 24455: 24341: 24107: 24077: 24057: 23878: 23683: 23664: 23659: 23605: 23568: 23289: 23204: 23127: 23025: 23015: 22983: 22971: 22939: 22916: 22898: 22794: 22649: 22557: 22543: 22506: 22494: 22323: 22242: 22194: 22115: 22077: 21773: 21758: 21721: 21706: 21479: 21395: 21310: 21147: 21112: 21097: 20824: 20814: 20495: 20342: 20327: 20198: 20121: 20041: 19976: 19908: 19795: 19552: 19400: 18989: 18750: 17790: 17606: 17489: 17372: 17345: 17338:

Zen and the Art of inverting Orientalism: religious studies and genealogical networks

17299: 17267: 17232: 17193: 17143: 17129: 16978: 16844: 16730: 16628: 16505: 16449: 16425: 16379: 16231: 16166: 16091: 16035: 16025: 15964: 15828: 15824:

Seeing through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism

15790: 15727: 15700: 15663: 15328: 15150: 15113: 15046: 14985: 14942: 14917: 14839: 14794: 14771: 14753: 14732: 14710:

Translator's introduction. The Undying Lamp of Zen. The Testament of Zen Master Torei

14581: 14563: 14507: 14488: 14156: 14015: 13857: 12804: 12081: 12023: 11691: 11544: 11536: 10736: 10688: 10434: 10160: 10148: 9775: 9611: 9303: 9244: 9157: 9124: 8994: 8782: 8091: 7793: 7768: 7663: 7414: 7382: 7303: 7290: 7142: 7120: 6787: 6695: 6512: 6445: 6297: 6227: 6201: 5738: 5548: 5435: 5358: 5255: 5103: 4638: 4570: 4534: 4406:(1264–1325) was major promoter of esoteric methods. Keizan was heavily influenced by 4343: 4339: 3784: 3748: 3652:

path, which is based on the practice of the "transcendent virtues" or "perfections" (

3573: 3479:

In the Caodong and Soto traditions, koans were studied and commented on, for example

3335: 3071: 3021: 2893:. It is a method named "maintaining the one without wavering" (守一不移, shǒu yī bù yí), 2615: 2482:(ध्यान), which can be approximately translated as "contemplation", "absorption", or " 2447: 2171: 2156: 2151: 2134: 1813: 1724: 1674: 1354: 1051: 1007: 928: 771: 751: 138: 130: 24561: 24159: 23819: 23573: 21059: 19853: 19753: 18653: 18131: 16922: 16866:

Yampolski, Philip (2003b), "Zen. A Historical Sketch", in Takeuchi Yoshinori (ed.),

15385: 14545: 12770: 11180: 10224:

Orthodox Chinese Buddhism: A Contemporary Chan Master's Answers to Common Questions,

7707:, which remains the largest Seon tradition in Korea today, as well as the important 6490: 5497: 4551: 4138: 4085: 3899: 3422:

introspection developed its own formalized style, with a standardized curriculum of

2291:), and later developed into various sub-schools and branches. Zen was influenced by 1551: 1203: 1097: 568: 27051: 26933: 26830: 26442: 26402: 26350: 26345: 26262: 26232: 26142: 26032: 25896: 25848: 25843: 25407: 25372: 25345: 25103: 25088: 24963: 24887: 24737: 24715: 24623: 24484: 24263: 24226: 24082: 24067: 24015: 23809: 23789: 23757: 23752: 23723: 23718: 23642: 23632: 23461: 23425: 23417: 23388: 23301: 23221: 23216: 23179: 23169: 23095: 23033: 22875: 22712: 22562: 22220: 21763: 21716: 21711: 21567: 21532: 21507: 21502: 21253: 21209: 21122: 20797: 20453: 20446: 20230: 20220: 20106: 19770: 19642: 19415: 18973: 18873: 18760: 18689: 18256: 18126: 17910: 17905: 17895: 17825: 17805: 17800: 17775: 17611: 17464: 17410: 17287: 17181: 16413: 16346: 16302: 16294: 16219: 15603: 15380: 15273: 15204: 15138: 15094: 14676: 14534: 14495: 14476: 13448: 12471: 11175: 10680: 10672: 10193: 10140: 9295: 9236: 9116: 8986: 8045: 7645: 7580: 7530: 7363: 7355: 7317: 7283: 7265: 7245: 7129: 6876:

influences. Buddhism was first identified to be "a barbarian variant of Taoism":

6809: 6793: 6700: 6686: 6651: 6371: 6273: 6239: 6233: 6107: 6099: 5944: 5872: 5564: 5444: 4954: 4788: 4715: 4711: 4407: 4288: 4181: 4049: 3910: 3893: 3872:

context and throughout its history, most Zen masters have been Buddhist monastics (

3709: 3593: 3569: 3563: 3480: 3177: 3065: 2733: 2607: 2387: 2300: 2166: 2139: 2006: 1823: 1803: 1627: 1591: 1299: 1032: 95: 24700: 20842: 18460: 18251: 17459: 12475: 12232: 11164:"Medieval Tendai hongaku thought and the new Kamakura Buddhism: A reconsideration" 11093: 6768: 5953: 5192:

which is also associated with wisdom and a direct experience of the ultimate truth

3988: 3606: 3601: 3485: 2650: 1871: 27102: 25731: 25711: 25201: 25093: 25083: 24752: 24420: 24211: 24191: 24122: 24087: 24020: 23740: 23713: 23688: 23637: 23615: 23408: 23351: 23122: 22639: 22440: 22366: 22306: 22261: 22230: 22127: 22072: 22024: 21952: 21822: 21620: 21600: 21542: 21454: 21117: 21015: 20862: 20598: 20581: 20566: 20544: 20096: 19966: 19800: 19780: 18914: 18842: 18832: 18770: 18755: 18720: 18313: 18147: 18110: 17920: 17900: 17875: 17850: 17835: 17765: 17750: 16724: 16190:

Two Zen Classics. Mumonkan, the gateless gate. Hekiganroku, the blue cliff record

15989:

Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels

15822: 14552: 14402: 14058:

Eastspirit: Transnational Spirituality and Religious Circulation in East and West

9930:

Ling, Haicheng (2004). Buddhism in China. Chinese Intercontinental Press, p. 184.

8855: 8762: 8207: 8111: 8082:, which claims Zen to be a token of a universal nondualist essence of religions. 8071: 7809: 7622:. Vietnamese Thiền is eclectic and inclusive, bringing in many practices such as 7371: 7081: 6619: 6524: 6265: 6091: 6073: 6018: 5071: 4665: 4522: 4276: 4207: 4146: 4069: 4053: 3792: 3756: 3752: 3679: 3671: 3080: 3013: 2645: 2576: 2111: 2046: 1886: 1604: 1586: 1571: 1462: 1442: 1193: 938: 863: 645: 406: 20872: 20026: 20016: 17570: 17010: 15471:

Means of Authorization: Establishing Hierarchy in Ch'an /Zen Buddhism in America

8397: 8395: 8393: 8391: 8389: 8106: 6479: 6138:

which states: "the Dharma teachings are infinite, I vow to study them all."

5332: 5119: 4749: 4672:, "martial chan"). The Shaolin arts also made use of Taoist physical exercises ( 4419: 4272: 3348:

and their students. Kōans are meant to illustrate Zen's non-conceptual insight (

2961: 2795: 1906: 617: 25853: 25746: 25686: 25402: 25377: 25162: 25066: 24948: 24892: 24845: 24258: 24206: 24102: 24072: 24052: 24047: 24042: 24025: 23921: 23841: 23824: 23777: 23767: 22811: 22474: 22457: 22276: 22256: 22225: 22082: 21785: 21635: 21417: 20997: 20977: 20897: 20586: 20576: 20510: 20347: 19833: 19696: 19310: 19250: 18801: 18740: 18395: 18354: 18349: 18178: 18162: 18043: 17986: 17915: 17865: 17845: 17586: 17100: 17090: 17080: 16464:

Living by Vow: A Practical Introduction to Eight Essential Zen Chants and Texts

15453: 10671:. Michigan Monograph Series in Japanese Studies. University of Michigan Press. 10085: 8371: 8277: 8037: 8009: 7977: 7961: 7957: 7933: 7929: 7921: 7796:(1235–1308) also studied Linji teachings in China before founding the Japanese 7641: 7418: 7359: 7313: 7184: 7165: 7040: 7005: 6924: 6798: 6781: 6674: 6647: 6588: 6579: 6332: 6285: 6217: 6163: 6103: 6012: 5992: 5978: 5928: 5544: 5426: 5170: 5083: 5059: 4946: 4909: 4784: 4733: 4612: 4518: 4372: 4315: 4173: 3983: 3741: 3705: 3589: 3558: 3536: 3169: 3149: 3087: 2956: 2865: 2459: 2455: 2415: 2176: 2091: 1848: 1612: 1511: 1412: 1261: 1198: 1056: 1022: 977: 815: 739: 706: 602: 220: 213: 116: 23814: 23076: 18204: 14278:

ZEN SPIRITUALITY IN A SECULAR AGE. Charles Taylor and Zen Buddhism in the West

14275: 12771:

Chan Master Hanyue’s Attitude toward Sutra Teachings in the Ming Yi-hsun Huang

11764: 10684: 10129:"Seeing Chen-Yen Buddhism: Traditional Scholarship and the Vajrayāna in China" 8690: 8203: 7789: 7679:. The temple was first established in 1395, at the dawn of the Joseon dynasty. 7378: 6268:, Mario Poceski notes that they cite the following Mahayana sutras often: the 5612: 5292: 5184:), which is considered to be a state of meditative clarity, free of concepts, 4222: 2686: 259: 27117: 25781: 25335: 25216: 24608: 24603: 24551: 24388: 24326: 24221: 24112: 24010: 23941: 23873: 23863: 23836: 23772: 23669: 23647: 23585: 23481: 23444: 23363: 23271: 22722: 22673: 22378: 21852: 21701: 21010: 20912: 20770: 20571: 20549: 20485: 20156: 19951: 19946: 19838: 19507: 18868: 18780: 18600: 18481: 18385: 18328: 18183: 18105: 18085: 17951: 17890: 17885: 17855: 17840: 17820: 17815: 17810: 17780: 17760: 17596: 17560: 17524: 16541:

Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism

16298: 16062:

Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism

16039: 15312: 15304: 14542:

Reimagining Zen in a Secular age: Charles Taylor and Zen Buddhism in the West

13979: 13861: 13266:"A Study of the Meditation Methods in the DESM and Other Early Chinese Texts" 11032: 10438: 10152: 9161: 8829: 8386: 8352:

the vow states "the Dharma teachings are infinite, I vow to study them all.""

8121: 7985: 7801: 7584: 7436: 7329: 7250: 7225: 7200: 7157: 7108: 7047: 7001: 6989: 6908: 6776: 6744: 6678: 6670: 6643: 6635: 6631: 6601: 6575: 6459: 6416: 6402: 6308: 6207: 6176: 5936: 5813: 5702: 5642: 5568: 5463: 5328: 5151: 5009: 4941: 4918: 4811: 4780: 4303: 4295: 4165: 3760: 3747:

An important element of this practice is the formal and ceremonial taking of

3721: 3683: 3658: 3547: 3473: 3413: 3376: 3355: 3302: 3267: 3173: 3128: 2997: 2913: 2902: 2816: 2559: 2411: 2379: 2335: 2284: 2276: 2076: 2061: 2001: 1833: 1793: 1536: 1477: 1417: 1402: 1037: 1027: 1012: 1002: 997: 972: 908: 878: 853: 711: 640: 525: 461: 147: 24450: 20310: 20300: 19672: 19205: 15127:

Heine, Steven (2007), "A Critical Survey of Works on Zen since Yampolsky.",

12603:, pp. 9, 40-41. Berkeley: University of California Press, ISBN 0-520-21972-4 10547: 9145: 8257:

Fach'ang said, "Ma-tsu told me that mind is Buddha; so I came to live here."

7576: 6817:

tradition) from India. The meditation works of the fourth Tiantai patriarch

6767:. These figures also brought with them various meditation texts, called the 5957: 5505: 4569:

is one Japanese Zen master who was known to create a large corpus of unique

4398:, the use of esoteric practices within Zen is sometimes termed "mixed Zen" ( 3393:

in Korean) is a widely practiced method. It was taught by Seon masters like

3314: 2708: 2696: 726: 27123: 25916: 25818: 25679: 25367: 25362: 25340: 25330: 25211: 24643: 24578: 24521: 24506: 24472: 24097: 24005: 23043: 22934: 22929: 22780: 22750: 22624: 22592: 22340: 22311: 22298: 21942: 21927: 21897: 21847: 21837: 21679: 21474: 20967: 20802: 20680: 20468: 20463: 20290: 20161: 20036: 19497: 19434: 19410: 18909: 18725: 18663: 18523: 18507: 18502: 18435: 18344: 18323: 18100: 18069: 17925: 17880: 17860: 17830: 17785: 17534: 17482: 17361:

Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East"

16797: 15157: 15101: 14861:

Fischer-Schreiber, Ingrid; Ehrhard, Franz-Karl; Diener, Michael S. (1991),

14852:

Fischer-Schreiber, Ingrid; Ehrhard, Franz-Karl; Diener, Michael S. (2008),

14372: 11362:"Madhyamaka Buddhist Philosophy | Internet Encyclopedia of Philosophy" 10733:

A Geek in China: Discovering the Land of Alibaba, Bullet Trains and Dim Sum

10577: 10047:

Dogen's Pure Standards for the Zen Community: A Translation of Eihei Shingi

10007:

Dogen's Pure Standards for the Zen Community: A Translation of Eihei Shingi

9981:

Dogen's Pure Standards for the Zen Community: A Translation of Eihei Shingi

9900:

Kenji Matsuo, A History of Japanese Buddhism, Global Oriental, 2007, p. 32.

9697:

Dogen's Pure Standards for the Zen Community: A Translation of Eihei Shingi

8849:

A Study of the Meditation Methods in the DESM and Other Early Chinese Texts

8041: 8023: 8015: 7973: 7917: 7891: 7762: 7715: 7588: 7471: 7447: 7443: 7432: 7358:(904–975), a practice that would become very popular. Yongming also echoed 7261: 7241: 7204: 7196: 7192: 7138: 7100: 6997: 6948: 6899: 6869: 6823: 6772: 6720: 6716: 6639: 6571: 6410: 6172: 6131: 6086: 6069: 6065: 5920: 5876: 5821: 5817: 5696: 5556: 5552: 5439:

Oxherding picture depicting the insight into the ultimate truth, Bongeunsa.

5418: 5162: 5079: 4937: 4819: 4650: 4616: 4580: 4566: 4546: 4530: 4463: 4395: 4299: 4169: 4153:. An important element in Zen ritual practice is the performance of ritual 3584:, the tradition of Nianfo Chan meditation was continued by figures such as 3581: 3328: 3230: 3211: 3035: 2991: 2922: 2898: 2791: 2658: 2391: 2324: 2272: 2101: 2086: 1926: 1188: 1112: 1017: 923: 469: 417: 189: 102: 24144: 22831: 20725: 20710: 20670: 20367: 20031: 19607: 19215: 17185: 16417: 15895:

Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries)

15660:

Cultivating the Empty Field: The Silent Illumination of Zen Master Hongzhi

15142: 14701:

Sun-Face Buddha. The Teachings of Ma-tsu and the Hung-chou School of Ch'an

12306: 9120: 8990: 7749:. Seon has also been transmitted to West, with new traditions such as the 7563:

leading a namo avalokiteshvaraya chanting session with monastics from his

5630: 5590:(nothing but just sitting). The Sōtō school has de-emphasized kōans since 4856: 4607: 4431: 3617:

for example, both Shaka nembutsu (reciting the name of Shakyamuni Buddha:

3195: 2920:

mentions this term and connects it with seeing one's "original face". The

1916: 1712: 1680: 1648: 1625: 25838: 25813: 25637: 25605: 25596: 25542: 25472: 25457: 25350: 25241: 24902: 24850: 24638: 24356: 24336: 24176: 24117: 23855: 23851: 23674: 23194: 23142: 23112: 22949: 22803: 22695: 22619: 22484: 22420: 22371: 21912: 21741: 20882: 20867: 20650: 20458: 20386: 20166: 19996: 19898: 19745: 19617: 19257: 18904: 18852: 18811: 18571: 18566: 18090: 17991: 17755: 17740: 17601: 17529: 17323:(Second ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc. 17062: 17031: 16473:

The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice

16307: 11163: 11116:

pp. 24-33. Edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass 2003.

9806:

The Practice of Perfection: The Paramitas from a Zen Buddhist Perspective

8126: 8067: 7981: 7969: 7913: 7788:

Zen was not introduced as a separate school until the 12th century, when

7738: 7734: 7708: 7704: 7695:". Seon received its most significant impetus and consolidation from the 7676: 7657: 7623: 7386: 7161: 7149: 6940: 6936: 6881: 6853: 6750: 6740: 6728: 6623: 6550: 6546: 6499: 6347: 6269: 6081: 6077: 5996: 5960:

figures like Daigu, Ungo and Isshi. Modern Chinese Buddhists like Tanxu,

5894: 5805: 5801: 5654: 5485:) which cloud the mind and can only be removed through further training. 5386: 5243: 5203: 5092: 5082:", which Hongzhou compared to a clear mirror. Similarly, the Tang master 4965: 4884: 4863: 4853: 4849: 4737: 4514: 4481: 4227: 4180:

criticize the practice for not having "any basis in Buddhist teachings".

4134: 4080: 4074: 3960: 3937: 3727: 3649: 3551: 3532: 3380: 3160:

A common form of sitting meditation is called "Silent illumination" (Ch.

3140: 3114: 3057: 2875: 2858: 2837: 2753: 2716: 2668: 2395: 2372: 2316: 1961: 1936: 1921: 1618: 1561: 1504: 1387: 967: 903: 893: 858: 766: 696: 585: 477: 25157: 25098: 24201: 23622: 23456: 23005: 21902: 20362: 18455: 18266: 17336: 16698:

Foreword to "Wild Ivy: The Spiritual Autobiography of Zen Master Hakuin"

16020:

Orzech, Charles D.; Sørensen, Henrik Hjort; Payne, Richard Karl (2011).

14978:"History of Ch'an Buddhism previous to the times of Hui-neng (Wie-lang)" 14444: 14137: 12009:

ch. 6 "progressive transcendence". Shambhala Publications, Oct 26, 2010.

11883: 11881: 10446: 10422: 10032: 9772:

Iron Eyes: The Life and Teachings of the Ōbaku Zen master Tetsugen Dōko,

9746:

T'oung Pao Second Series, Vol. 88, Fasc. 4/5 (2002), pp. 282-331, Brill.

8252:

The Patriarch replied, "Mind is Buddha." Fa-ch'ang had great awakening.

7521:

has been taking place on the mainland, while Buddhism has a significant

7221: 7035: 6919: 6775:. These early meditation texts laid the groundwork for the practices of 6369:), and "encounter dialogues" (ch: jiyuan wenda, jp: kien mondō) such as 5690: 4844: 4584: 4496: 4411: 3958:) periods are interwoven with rest breaks, ritualized formal meals (Jp. 3516: 3207: 2790:. Chan Buddhists may also use other classic Buddhist practices like the 1516: 25804: 25799: 25674: 25669: 25632: 25610: 25467: 25447: 25442: 25283: 25273: 25236: 24840: 24618: 24566: 24306: 23951: 23931: 23509: 23434: 23373: 23137: 23117: 23038: 22690: 22658: 22629: 22408: 22403: 22388: 21857: 21815: 21691: 21497: 21422: 21036: 21020: 20982: 20962: 20857: 20832: 20740: 20675: 20655: 20401: 20332: 20203: 20086: 20056: 19991: 19941: 19599: 19589: 19562: 19335: 19210: 19126: 18605: 18230: 17770: 17745: 17688: 17642: 17637: 17225:

The Sutra of Queen Śrīmālā of the Lion's Roar and the Vimalakīrti Sutra

17051: 15369:

Jorgensen, John (1991), "Heinrich Dumoulin's Zen Buddhism: A History",

15285: 15238:

Hori, Victor Sogen. "Koan and Kensho in the Rinzai Zen Curriculum". In

14410: 10676: 10621: 10559: 10378: 9744:

On Pure Land Buddhism and Ch'an/Pure Land Syncretism in Medieval China.

8056: 8027: 8019: 7989: 7887: 7742: 7422: 7402: 7116: 7085: 7062: 6970: 6944: 6939:(589–618 CE). This is the time of the first "patriarchs" of Chan, like 6829: 6690: 6627: 6554: 6495: 6454: 6397: 6111: 6026: 5943:

In a similar fashion, several important medieval Japanese masters like

5766: 5699:, a modern Japanese school which draws on both Rinzai and Sōtō methods. 5669:

schools. These lineages also mix Zen practice with Pure Land elements.

5599: 5587: 5489: 5429: 5377:

Seeing the ox, a metaphor for an initial stage in the practice of Zen.

5353: 5239: 5223: 5215: 5166: 5123: 5000:" (c. 1310), a key Zen text which contains the basic doctrines of Zen. 4888: 4762: 4706: 4658: 4628: 4595: 4492: 4414:, and is known for introducing numerous esoteric ritual forms into the 4231: 4226:(Water child) ceremonies, which are performed for those who have had a 4189: 4185:

3 percent visit a Zen priest at a time of personal trouble or crisis.

4007: 3966: 3904: 3398: 3345: 3239: 3203: 3095: 3091: 2970: 2943: 2827:, teaches a visualization of a sun disk, similar to that taught in the 2770:

meditation (loving-kindness); the contemplation on the twelve links of

2599: 2555: 2427: 2419: 2349: 2081: 1991: 1976: 1901: 1896: 1773: 1521: 1500: 1397: 1392: 1144: 992: 848: 691: 655: 590: 563: 24648: 23529: 20877: 19873: 19184: 17422: 16868:

Buddhist Spirituality. Indian, Southeast Asian, Tibetan, Early Chinese

16859:

Buddhist Spirituality. Indian, Southeast Asian, Tibetan, Early Chinese

16657:(2nd ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc. 16578:

Buddhist Spirituality. Indian, Southeast Asian, Tibetan, Early Chinese

16532:

Buddhist Spirituality. Indian, Southeast Asian, Tibetan, Early Chinese

16429: 16199:

The Shaolin Monastery: History, Religion, and the Chinese Martial Arts

15216: 15176: 13344: 11474: 9299: 9240: 8055:

that has transmitted the enlightened Buddha-mind from the time of the

7879: 7501:

Many Chán teachers today trace their lineage back to Xuyun, including

5952:" (無師智, pinyin: wúshīzhì; Japanese: 無師独悟, mushi-dokugo). They include 5789:, the traditional Buddhist monastic code) depending on the tradition. 5598:. Recently, the Caodong silent illumination method was revived in the 4740:

also has developed a similar form of active physical training, termed

4026: 1911: 1452: 573: 25751: 25547: 25462: 25452: 25323: 25278: 25263: 25196: 25044: 24511: 24433: 24393: 24383: 24346: 24321: 24301: 24196: 24062: 23916: 23906: 23678: 23536: 23346: 23331: 23296: 23279: 23261: 23174: 22954: 22870: 22849: 22844: 22821: 22816: 22775: 22770: 22707: 22644: 22567: 22538: 22489: 22430: 22383: 21832: 21805: 20972: 20847: 20559: 20475: 20352: 20242: 20215: 20208: 20171: 20128: 20091: 19858: 19823: 19790: 19765: 19720: 19405: 19271: 19079: 18775: 18476: 18225: 18038: 18017: 17981: 17976: 17971: 17966: 17632: 17539: 17231:, Berkeley, CA: Numata Center for Buddhist Translation and Research, 17076: 15515:

The Zen Master in America: Dressing the Donkey with Bells and Scarves

14722:

The Sociology of Philosophies: A Global Theory of Intellectual Change

13376:

Gregory, Peter N. (1986). "Ch 'ang-lu Tsung-tse and Zen Meditation".

13069:

Buddhist Spirituality. Later China, Korea, Japan and the Modern World

11878: 11112:

Buddhist Spirituality. Later China, Korea, Japan and the Modern World

10666: 10580:

discusses what he calls "the Shingon elements of Chinese Zen" in his

10187: 9968:

The Zen Monastic Experience: Buddhist Practice in Contemporary Korea,

9909:

Baroni, Helen J. The Illustrated Encyclopedia of Zen Buddhism, p. 93.

9192:

Traditions of Meditation in Chinese Buddhism, edited by Peter Gregory

8196: 7945: 7941: 7937: 7830: 7817: 7746: 7726: 7637: 7596: 7506: 7502: 7406: 7312:

During the 12th century, a rivalry emerged between the Linji and the

7013: 6845: 6760: 6693:. This era saw the composition of the classic koan-collections (e.g. 6032:

Nevertheless, Zen masters are sometimes pictured as iconoclastically

5793: 5728: 5706: 5603: 5579: 5532: 5528: 5512: 5382: 5378: 5320: 5300: 4898: 4758: 4754: 4415: 4349: 4284: 4247: 4177: 4150: 3827: 3636: 3625: 3614: 3610: 3402: 3252: 3234: 3153: 3145: 3127:, stating that the breath must come from the lower abdomen (known as 2942:

of mind, and any clinging to mind or language. This kind of negative

2781: 2641: 2399: 2308: 2106: 1866: 1818: 1556: 1546: 1541: 1526: 1472: 1213: 1208: 1129: 1080: 913: 558: 485: 168: 23226: 22755: 21605: 20441: 20295: 20061: 19843: 19712: 19704: 17652: 17431:

The Zen Monastic Experience: Buddhist Practice in Contemporary Korea

15277: 13438: 13436: 12706:

The Zen Teachings of Master Lin-chi: A Translation of the Lin-chi Lu

10197: 10128: 10021:"Meiji Religious Policy, Soto Zen and the Clerical Marriage Problem" 9324:

The Zen Teachings of Master Lin-chi: A Translation of the Lin-chi Lu

9190:

Bielefeldt, Carl (1986). "Ch 'ang-lu Tsung-tse and Zen Meditation".

8116: 5650: 5394: 4052:), which are always accompanied by the chanting of verses, poems or 3881: 3609:

of Zen. The recitation of a Buddha's name was also practiced in the

3468: 3440:). The process includes standardized answers, "checking questions" ( 3053: 2938:" (wuxin), and "no-mindfulness" (wunien), to avoid any metaphysical 2344: 2036: 1966: 716: 535: 25554: 25298: 25288: 25143: 24633: 24613: 24440: 24316: 24171: 23745: 23499: 23439: 23358: 23266: 23253: 23231: 23211: 23189: 23184: 23164: 23104: 23071: 23010: 22854: 22839: 22717: 22678: 22634: 22425: 22362: 22266: 22169: 22122: 21962: 21917: 21862: 21827: 21731: 21390: 20957: 20952: 20902: 20837: 20755: 20720: 20715: 20376: 20247: 20235: 20146: 19805: 19502: 19264: 19244:

Long Scroll of the Treatise on the Two Entrances and Four Practices

19189: 19179: 18694: 18095: 18048: 17956: 17712: 17647: 17465:

Stanford Encyclopedia of Philosophy: entry on Japanese Zen Buddhism

17414: 16223: 15208: 14480: 12828:"Attitudes Towards Canonicity and Religious Authority in Tang Chan" 12396:, pp. 5-6; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass 11939: 11866: 11563:

Lai, Whalen (1979). "Ch'an Metaphors: waves, water, mirror, lamp".

11263: 11261: 11259: 11257: 11255: 11253: 11251: 11249: 10535: 10465: 10402: 10299: 10144: 7925: 7883: 7778: 7495: 7483: 7104: 6962: 6841: 6827:, were also influential on later Chan meditation manuals, like the 6094:, who is known for having burned all his scriptural commentaries. 6008: 5965: 5908: 5858:

An important feature of traditional Zen institutions is the use of

5250: 5176:

The importance of negation is also seen in the key Zen teaching of

4880: 4859: 4704:) shows how Shaolin monks drew on Taoist methods like those of the 4506: 4391: 4235: 4125: 4104: 4045: 4030: 3862: 3819: 3653: 3645: 3585: 3181: 2815:

Early Chan texts also teach forms of meditation that are unique to

2473: 2431: 2364:) who may be depicted as an iconoclastic and unconventional figure. 2264: 2026: 1951: 1876: 1828: 1778: 1566: 1362: 1218: 612: 545: 175: 20947: 20937: 20922: 20745: 20615: 19883: 19121: 18486: 18450: 18064: 16718:, translated by Wai-tao, Boston, Massachusetts: Beacon Press, 1994 15012:

Sudden and Gradual. Approaches to Enlightenment in Chinese Thought

14654:

Chappell, David W. "Hermeneutical Phases in Chinese Buddhism". In

13849: 9348:

Omori Sogen, Introduction To Zen Training, Routledge, 2012, p. 49.

8263:

The monk said, "Nowadays he also says, 'Neither mind nor Buddha."'

7864: 7813: 7805: 7773: 6158: 5924: 5800:, the various independent branches of Japanese Rinzai, the Korean 5774: 5684: 5583: 4197: 3926:(禅堂, Chinese: chántáng), as well as a "buddha hall" (佛殿, Ch:, Jp: 3923: 3691: 3256: 2927: 2765: 2499:), while "Chan" just refers to the practice of meditation itself ( 2357: 2056: 2021: 2011: 1971: 1117: 1102: 918: 25823: 25427: 25392: 25313: 25226: 25167: 25071: 24774: 24628: 24378: 24331: 24216: 24092: 23911: 23378: 23341: 23152: 22702: 22668: 22511: 22212: 21867: 21810: 21795: 20942: 20932: 20907: 20782: 20777: 20735: 20705: 20637: 20603: 20490: 20431: 20426: 20280: 20183: 20021: 19971: 19758: 19584: 19379: 18012: 17961: 17795: 17707: 17048:

5 volumes (1960–1970; reprints of works from 1942 into the 1960s)

16501:

Branching streams flow in the darkness: Zen talks on the Sandokai

16072:

Attitudes Towards Canonicity and Religious Authority in Tang Chan

15844:

Critical introduction by John McRae to the reprint of Dumoulin's

15344:

The Road to Nowhere. Koans and the Deconstruction of the Zen Saga

15179:

Critical Sermons of the Zen Tradition: Hisamatsu's Talks on Linji

13622: 13586: 13433: 13071:; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass, 2003. 11385: 11383: 8775:

Buswell, Robert E. Jr.; Lopez, Donald S. Jr. (24 November 2013).

7672: 7343: 7188: 7160:

school (also in Sichuan), and the more moderate and intellectual

7153: 7093: 7076:(907–960/979). This period saw the rise of Chan schools in rural 7024: 7020: 6682: 6593: 6583: 6212: 5782: 5658: 5626: 5616: 5572: 5422: 5362: 5177: 5135: 5127: 4832: 4798: 4742: 4728: 4587:

of Japanese Zen, which practiced a unique form of "blowing zen" (

4542: 4526: 4430:(1202–1280). Under Enni Ben'en's abbotship, Fumon-in (the future 4323: 4264: 4255: 4251: 4142: 4093: 4089: 3950: 3873: 3384: 3364: 3277: 3189: 3119: 2979: 2975: 2935: 2870: 2744:

and their preparatory practices, which are necessary to practice

2678: 2383: 2348:), and the personal expression of this insight in daily life for 2304: 2296: 2016: 1946: 1941: 1838: 1783: 1482: 1437: 1294: 987: 982: 686: 665: 660: 515: 225: 196: 20554: 20322: 19100: 17038:, First Series (1927), Second Series (1933), Third Series (1934) 15938:

The Japanese Mind: Essentials of Japanese Philosophy and Culture

15697:

Sitting with Koans: Essential Writings on Zen Koan Introspection

13252:

Mission, Meditation and Miracles: An Shigao in Chinese Tradition

11424: 11361: 11246: 10794: 10057: 10055: 7274: 5778: 5286:

compares the essence to a lamp, while the function is its light.

5207: 4793: 4775: 4633: 4238:. These ceremonies are also performed in American Zen Buddhism. 3675: 3424: 3418: 3339: 3321: 3292: 2247: 441: 25736: 25615: 25600: 25419: 25308: 25293: 25251: 25029: 24907: 24181: 23936: 23926: 23580: 23541: 23383: 22991: 22961: 22685: 21947: 21932: 21768: 21630: 21610: 21385: 21047: 20927: 20917: 20852: 20480: 20436: 20421: 20411: 20381: 20305: 20188: 19956: 19828: 19572: 19567: 19374: 19116: 18235: 17657: 10262: 8873: 8861: 8183: 7847: 7797: 7718: 7696: 7633: 7628: 7427: 7377:

During the Song, Chán was also transmitted to Japan by figures

7367: 7213:(952), which also establishes a genealogy of the Chán school. 6894: 6873: 6837: 6715:

or perhaps multiple phases". David McMahan discusses the later

6336:, a key work in the development and history of Zen. The Korean 6196: 5786: 5762: 5672: 5646: 5634: 5501: 5398: 5324: 5310: 5273:(Ch: tiyong), which is most famously taught in the influential 5270: 4719: 4685: 4674: 4589: 4435: 4403: 4387: 4041: 3971: 3933: 3877: 3687: 3501: 3462: 3446: 3306: 3110: 3086:), practitioners usually assume a sitting position such as the 2526: 2508: 2490: 2463: 2390:, Zen teaching draws from numerous Buddhist sources, including 2292: 2051: 1986: 1956: 1891: 1788: 1304: 1289: 1139: 1107: 1075: 675: 540: 278: 31: 24127: 16819:

Living Nonduality: Enlightenment Teachings of Self-Realization

16280:"Buddhist Modernism and the Rhetoric of Meditative Experience" 15949:, translated by Victor Sōgen Hori, University of Hawai'i Press 15177:

Hisamatsu, Shin'ichi; Gishin Tokiwa; Christopher Ives (2002),

14860: 14851: 14116:

Apparitions of Asia: modernist form and Asian American poetics

13205: 13203: 13190: 13188: 13139: 13137: 12664:

Fathering Your Father: The Zen of Fabrication in Tang Buddhism

11851:

The Northern School and the Formation of Early Chʻan Buddhism,

11770: 11380: 10952: 10950: 10877: 10875: 10090:

The Three Pillars of Zen: Teaching, Practice and Enlightenment

9292:

The Teachings of Master Wuzhu: Zen and Religion of No-Religion

9233:

The Teachings of Master Wuzhu: Zen and Religion of No-Religion

8835: 4814:

school also adopted certain Chinese practices which work with

4188:

Another important type of ritual practiced in Zen are various

3857: 3557:

Evidence for the practice of nianfo chan can also be found in

3109:

To regulate the mind, Zen students are often directed towards

25432: 25206: 25186: 25171: 24747: 24573: 24368: 24231: 24186: 24166: 23368: 22765: 22611: 22393: 22087: 21922: 21780: 21746: 21726: 21696: 21625: 21042: 20887: 20765: 20760: 20730: 20685: 20532: 20527: 20406: 20111: 19936: 19903: 19893: 19084: 19058: 18220: 18033: 18007: 17946: 17941: 17683: 17444: 16589:, translated by Thomas Cleary, Boston & London: Shambhala 15805:

The Northern School and the Formation of Early Chʻan Buddhism

15079:

An introduction to Buddhism. Teachings, history and practices

14596:"From India to China: Transformations in Buddhist Philosophy" 12569: 12383:, http://www.jstor.org/stable/30234140. Accessed 17 May 2024. 11624: 11215: 10758: 10052: 9933: 9811: 9547: 7824: 7782: 7700: 7688: 7684: 7491: 7487: 7463: 7390: 7112: 7089: 6897:. Against this background, especially the Taoist concept of 6865: 6849: 6818: 6704: 6264:

In his analysis of the works of the influential Tang dynasty

6186: 5961: 5620: 5493: 5368: 5319:

This understanding of non-duality is derived from the Indian

4973: 4969: 4950: 4779:) and zen practice have been in contact since the embrace of 4770: 4642: 4583:. Another example of Zen arts can be seen in the short lived 4468: 4423: 4130: 4034: 3455: 3406: 3394: 3103: 3099: 3075: 2983: 2841: 2637: 2620: 2361: 2353: 2320: 2312: 2268: 2096: 1996: 1931: 1407: 1134: 1092: 1070: 635: 342: 292: 204: 13561: 13559: 12971: 12039: 10867:"Wild Ivy: The Spiritual Autobiography of Zen Master Hakuin" 10282:

Mourning the Unborn Dead: A Buddhist Ritual Comes to America

9146:"TRANSLATION Treatise on No-Mind: A Chan Text from Dunhuang" 8623: 8621: 8557: 7800:

lineage, the most influential and only surviving lineage of

7253:

scholars who wrote critiques of Buddhism, and dominated the

6342:

is another apocryphal Zen work which calls itself a "sutra".

6249:. Important apocryphal sutras composed in China include the 3599:

The practice of nianfo, as well as its adaptation into the "

25357: 25246: 23199: 22138: 21957: 20750: 20416: 19913: 17717: 17693: 16664:"The "Negative Side" of D. T. Suzuki's Relationship to War" 14627:

Buswell, Robert E. "Ch'an Hermeneutics: A Korean View". In

14600:

Qi: The Journal of Traditional Eastern Health & Fitness

13460: 13389: 13387: 13200: 13185: 13149: 13134: 12995: 12959: 12855: 12853: 12721:, p. 92, note 10. University of Hawaii Press, Oct 31, 2008. 12090: 12007:

The Undying Lamp of Zen: The Testament of Zen Master Torei,

11436: 11119: 10947: 10872: 10782: 10366: 10067: 9576: 9574: 9173: 9171: 8530: 8528: 8526: 7385:

who studied in China. It also exerted a great influence on

7333: 6528: 6423: 5770: 4818:(which are also common in Taoism). They were introduced by 4427: 4212: 2554:, "Buddha-mind"; "this term can refer either to the (or a) 2451: 681: 356: 17391: