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Zen

December 14, 2023

For other uses, see Zen (disambiguation).

Zen (Chinese: 禪; pinyin: Chán; Japanese: 禅, romanized: zen; Korean: 선, romanized: Seon; Vietnamese: Thiền) is a school of Mahayana Buddhism that originated in China during the Tang dynasty as the Chan School (Chánzong 禪宗, "meditation school") or the Buddha-mind school (foxin zong),"[1] and later developed into various sub-schools and branches. From China, Chán spread south to Vietnam and became Vietnamese Thiền, northeast to Korea to become Seon Buddhism, and east to Japan, becoming Japanese Zen.[2]

The term Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (chán), an abbreviation of 禪那 (chánnà), which is a Chinese transliteration of the Sanskrit word ध्यान dhyāna ("meditation").[note 1] Zen emphasizes rigorous self-restraint, meditation-practice and insight (見性, Ch. jiànxìng, Jp. kensho), "perceiving the true nature" of oneself as Buddha-mind (bodhicitta and Buddha-nature), and the personal expression of this insight in daily life for the benefit of others.[4][5] As such, it de-emphasizes knowledge alone of sutras and doctrine,[6][7] and favors direct understanding through spiritual practice and interaction with an accomplished teacher[8] or Master.

Zen teaching draws from numerous sources of Sarvastivada meditation practice and Mahāyāna thought, especially Yogachara, the Tathāgatagarbha sūtras, the Laṅkāvatāra Sūtra, and the Huayan school, with their emphasis on Buddha-nature, totality, and the Bodhisattva-ideal.[9][10] The Prajñāpāramitā literature,[11] as well as Madhyamaka thought, have also been influential in the shaping of the apophatic and sometimes iconoclastic nature of Zen rhetoric.[12]

Furthermore, the Chan School was also influenced by Taoist philosophy, especially Neo-Daoist thought.[13]

Etymology edit

The word Zen is derived from the Japanese pronunciation (kana: ぜん) of the Middle Chinese word 禪 (Middle Chinese: [dʑian]; pinyin: Chán), which in turn is derived from the Sanskrit word dhyāna (ध्यान),[3] which can be approximately translated as "contemplation", "absorption", or "meditative state".[14]

The actual Chinese term for the "Zen school" is 禪宗 (pinyin: Chánzōng), while "Chan" just refers to the practice of meditation itself (Chinese: 習禪; pinyin: xíchán) or the study of meditation (Chinese: 禪學; pinyin: chánxué) though it is often used as an abbreviated form of Chánzong.[15]

Zen is also called foxin zong (Chinese) or busshin-shū,[1] the "Buddha-mind school,"[1][16][17] from foxing (Chinese), busshin (Japanese), "Buddha-mind";[web 1] "this term can refer either to the (or a) Buddha's compassionate and enlightened mind, or to the originally clear and pure mind inherent in all beings to which they must awaken."[web 1][note 2] Busshin may also refer to Buddhakaya, the Buddha-body,[19][web 2] "an embodiment of awakened activity."[web 3]

"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 the philosophy and was officially added to the Merriam-Webster dictionary in 2018.[20]

Practice edit

Dhyāna edit

See also: Dhyāna in Buddhism

The practice of dhyana or meditation, especially sitting meditation (坐禪，Chinese: zuòchán, Japanese: zazen / ざぜん) is a central part of Zen Buddhism.[21]

Chinese Buddhism edit

The practice of Buddhist meditation originated in India and first entered China through the translations of An Shigao (fl. c. 148–180 CE), and Kumārajīva (334–413 CE), who both translated Dhyāna sutras, which were influential early meditation texts mostly based on the Yogacara (yoga praxis) teachings of the Kashmiri Sarvāstivāda circa 1st–4th centuries CE.[22] Among the most influential early Chinese meditation texts include the Anban Shouyi Jing (安般守意經, Sutra on ānāpānasmṛti), the Zuochan Sanmei Jing (坐禪三昧經，Sutra of sitting dhyāna samādhi) and the Damoduoluo Chan Jing (達摩多羅禪經,[23] Dharmatrata dhyāna sutra).[24] 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 Tōrei Enji wrote a commentary on the Damoduoluo Chan Jing and used the Zuochan Sanmei Jing as source in the writing of this commentary. Tōrei believed that the Damoduoluo Chan Jing had been authored by Bodhidharma.[25]

While dhyāna in a strict sense refers to the four dhyānas, in Chinese Buddhism, dhyāna may refer to various kinds of meditation techniques and their preparatory practices, which are necessary to practice dhyāna.[26] The five main types of meditation in the Dhyāna sutras are ānāpānasmṛti (mindfulness of breathing); paṭikūlamanasikāra meditation (mindfulness of the impurities of the body); maitrī meditation (loving-kindness); the contemplation on the twelve links of pratītyasamutpāda; and contemplation on the Buddha.[27] According to the modern Chan master Sheng Yen, 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 dhyana.[28] Chan also shares the practice of the four foundations of mindfulness and the Three Gates of Liberation (emptyness or śūnyatā, signlessness or animitta, and wishlessness or apraṇihita) with early Buddhism and classic Mahayana.[29]

Pointing to the nature of the mind edit

According to Charles Luk, in the earliest traditions of Chán, there was no fixed method or formula for teaching meditation, and all instructions were simply heuristic methods, to point to the true nature of the mind, also known as Buddha-nature.[30] According to Luk, this method is referred to as the "Mind Dharma", and exemplified in the story (in the Flower Sermon) of Śākyamuni Buddha holding up a flower silently, and Mahākāśyapa smiling as he understood.[30] A traditional formula of this is, "Chán points directly to the human mind, to enable people to see their true nature and become buddhas."[31]

Observing the mind edit

According to John McRae, "one of the most important issues in the development of early Ch'an doctrine is the rejection of traditional meditation techniques," that is, gradual self-perfection and the practices of contemplation on the body impurities and the four foundations of mindfulness.[32] According to John R. 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 East Mountain School.[33] It is a method named "Maintaining the one without wavering" (shou-i pu i, 守一不移),[33] the one being the nature of mind, which is equated with Buddha-nature.[34] According to Sharf, in this practice, one turns the attention from the objects of experience, to the nature of mind, the perceiving subject itself, which is equated with Buddha-nature.[35] According to McRae, this type of meditation resembles the methods of "virtually all schools of Mahāyāna Buddhism," but differs 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."[33][note 3] Sharf notes that the notion of "Mind" came to be criticised by radical subitists, and was replaced by "No Mind," to avoid any reifications.[37][note 4]

Meditation manuals edit

Early Chan texts also teach forms of meditation that are unique to Mahāyāna Buddhism, for example, the Treatise on the Essentials of Cultivating the Mind, which depicts the teachings of the 7th-century East Mountain school teaches a visualization of a sun disk, similar to that taught in the Sutra of the Contemplation of the Buddha Amitáyus.[39]

Later Chinese Buddhists developed their own meditation manuals and texts, one of the most influential being the works of the Tiantai patriarch, Zhiyi. His works seemed to have exerted some influence on the earliest meditation manuals of the Chán school proper, an early work being the widely imitated and influential Tso-chan-i (Principles of sitting meditation, c. 11th century), which does not outline a vipassana practice which leads to wisdom (prajña), but only recommends practicing samadhi which will lead to the discovery of inherent wisdom already present in the mind.[40]

Common contemporary meditation forms edit

 
The meditation hall (Jp. zendō, Ch. chántáng) of Dai Bosatsu Zendo Kongo-Ji

Mindfulness of breathing edit

 
Venerable Hsuan Hua meditating in the lotus position, Hong Kong, 1953

During sitting meditation (坐禅, Ch. zuòchán, Jp. zazen, Ko. jwaseon), practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza, often using the dhyāna mudrā. 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.

To regulate the mind, Zen students are often directed towards counting breaths. 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.[41] Zen teachers like Omori Sogen teach a series of long and deep exhalations and inhalations as a way to prepare for regular breath meditation.[42] Attention is usually placed on the energy center (dantian) below the navel.[43] Zen teachers often promote diaphragmatic breathing, stating that the breath must come from the lower abdomen (known as hara or tanden in Japanese), and that this part of the body should expand forward slightly as one breathes.[44] Over time the breathing should become smoother, deeper and slower.[45] When the counting becomes an encumbrance, the practice of simply following the natural rhythm of breathing with concentrated attention is recommended.[46][47]

Silent Illumination and shikantaza edit

A common form of sitting meditation is called "Silent illumination" (Ch. mòzhào, Jp. mokushō). This practice was traditionally promoted by the Caodong school of Chinese Chan and is associated with Hongzhi Zhengjue (1091—1157) who wrote various works on the practice.[48] This method derives from the Indian Buddhist practice of the union (Skt. yuganaddha) of śamatha and vipaśyanā.[49]

In Hongzhi's practice of "nondual objectless meditation" the mediator strives to be aware of the totality of phenomena instead of focusing on a single object, without any interference, conceptualizing, grasping, goal seeking, or subject-object duality.[50]

This practice is also popular in the major schools of Japanese Zen, but especially Sōtō, where it is more widely known as Shikantaza (Ch. zhǐguǎn dǎzuò, "Just sitting"). Considerable textual, philosophical, and phenomenological justification of the practice can be found throughout the work of the Japanese Sōtō Zen thinker Dōgen, especially in his Shōbōgenzō, for example in the "Principles of Zazen"[51] and the "Universally Recommended Instructions for Zazen".[52] While the Japanese and the Chinese forms are similar, they are distinct approaches.[53]

Hua Tou and Kōan contemplation edit

Main article: Kōan
 
Calligraphy of "Mu" (Hanyu Pinyin: wú) by Torei Enji. It figures in the famous Zhaozhou's dog kōan

During the Tang dynasty, gōng'àn (Jp. kōan) literature became popular. Literally meaning "public case", they were stories or dialogues, describing teachings and interactions between Zen masters and their students. These anecdotes give a demonstration of the master's insight. Kōan are meant to illustrate the non-conceptual insight (prajña) that the Buddhist teachings point to. During the Sòng dynasty, a new meditation method was popularized by figures such as Dahui, which was called kanhua chan ("observing the phrase" meditation), which referred to contemplation on a single word or phrase (called the huatou, "critical phrase") of a gōng'àn.[54] In Chinese Chan and Korean Seon, this practice of "observing the huatou" (hwadu in Korean) is a widely practiced method.[55] It was taught by the influential Seon master Chinul (1158–1210), and modern Chinese masters like Sheng Yen and Xuyun. Yet, while Dahui famously criticised "silent illumination,"[56][57] he nevertheless "did not completely condemn quiet-sitting; in fact, he seems to have recommended it, at least to his monastic disciples."[56]

In the Japanese Rinzai school, kōan introspection developed its own formalized style, with a standardized curriculum of kōans, which must be studied and "passed" in sequence. This process includes standardized answers and "checking questions" (sassho) and common sets of "capping phrases" (jakugo), poetry citations that are memorized by students as answers.[58] The Zen student's mastery of a given kōan is presented to the teacher in a private interview (referred to in Japanese as dokusan, daisan, or sanzen). While there are standardized answers to a kōan, practitioners are expected to demonstrate their spiritual understanding through their responses. The teacher may approve or disapprove of the answer and guide the student in the right direction. The interaction with a teacher is central in Zen, but makes Zen practice also vulnerable to misunderstanding and exploitation.[59] Kōan-inquiry may be practiced during zazen (sitting meditation), kinhin (walking meditation), and throughout all the activities of daily life. The goal of the practice is often termed kensho (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".[60]

Kōan practice is particularly emphasized in Rinzai, but it also occurs in other schools or branches of Zen depending on the teaching line.[61]

Nianfo chan edit

Nianfo (Jp. nembutsu, from Skt. buddhānusmṛti "recollection of the Buddha") refers to the recitation of the Buddha's name, in most cases the Buddha Amitabha. In Chinese Chan, the Pure Land practice of nianfo based on the phrase Nāmó Āmítuófó (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 Daoxin (580-651), who taught that one should "bind the mind to one buddha and exclusively invoke his name".[62] The practice is also taught in Shenxiu's Kuan-hsin lun (觀心論).[62]

The Ch’uan fa-pao chi (傳法寶紀, Taisho # 2838, ca. 713), one of the earliest Chan histories, also shows this practice was widespread in early Chan:

Coming to the generation of [Hung-]jen, [Fa-]ju and Ta-tung, the dharma-door was wide open to followers, regardless of their capacities. All immediately invoked the name of the Buddha so as to purify the mind.[62]

Evidence for the practice of nianfo chan can also be found in Changlu Zongze's (died c. 1107) Chanyuan qinggui (The Rules of Purity in the Chan Monastery), perhaps the most influential Ch’an monastic code in East Asia.[62]

Nianfo continued to be taught as a form of Chan meditation by later Chinese figures such as Yongming Yanshou, Zhongfen Mingben, and Tianru Weize. During the late Ming, the tradition of Nianfo Chan meditation was continued by figures such as Yunqi Zhuhong and Hanshan Deqing.[63] Chan figures like Yongming Yanshou 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.[62]

The practice of nianfo, as well as its adaptation into the "nembutsu kōan" is a major practice in the Japanese Ōbaku school of Zen.[64] The recitation of a Buddha's name was also practiced in the Soto school at different times throughout its history. During the Meiji period for example, both Shaka nembutsu (reciting the name of Shakyamuni Buddha: namu Shakamuni Butsu) and Amida nembutsu were promoted by Soto school priests as easy practices for laypersons.[65]

Nianfo chan is also widely practiced in Vietnamese Thien.

Bodhisattva virtues and vows edit

 
Victoria Zen Centre Jukai ceremony, January 2009

Since Zen is a form of Mahayana Buddhism, it is grounded on the schema of the bodhisattva path, which is based on the practice of the "transcendent virtues" or "perfections" (Skt. pāramitā, Ch. bōluómì, Jp. baramitsu) as well as the taking of the bodhisattva vows.[66][67] The most widely used list of six virtues is: generosity, moral training (incl. five precepts), patient endurance, energy or effort, meditation (dhyana), wisdom. An important source for these teachings is the Avatamsaka sutra, which also outlines the grounds (bhumis) or levels of the bodhisattva path.[68] The pāramitās are mentioned in early Chan works such as Bodhidharma's Two entrances and four practices and are seen as an important part of gradual cultivation (jianxiu) by later Chan figures like Zongmi.[69][70]

An important element of this practice is the formal and ceremonial taking of refuge in the three jewels, bodhisattva vows and precepts. Various sets of precepts are taken in Zen including the five precepts, "ten essential precepts", and the sixteen bodhisattva precepts.[71][72][73][74] This is commonly done in an initiation ritual (Ch. shòu jiè, Jp. Jukai, Ko. sugye, "receiving the precepts"), which is also undertaken by lay followers and marks a layperson as a formal Buddhist.[75]

The Chinese Buddhist practice of fasting (zhai), especially during the uposatha days (Ch. zhairi, "days of fasting") can also be an element of Chan training.[76] Chan masters may go on extended absolute fasts, as exemplified by master Hsuan Hua's 35 day fast, which he undertook during the Cuban missile crisis for the generation of merit.[77]

Physical cultivation edit

 
Two grandmasters of the Shaolin Temple of Chinese Chan, Shi DeRu and Shi DeYang

Traditional martial arts, like Japanese archery, other forms of Japanese budō and Chinese martial arts have also been seen as forms of zen praxis. This tradition goes back to the influential Shaolin Monastery in Henan, which developed the first institutionalized form of gōngfu.[78] By the late Ming, Shaolin gōngfu was very popular and widespread, as evidenced by mentions in various forms of Ming literature (featuring staff wielding fighting monks like Sun Wukong) and historical sources, which also speak of Shaolin's impressive monastic army that rendered military service to the state in return for patronage.[79] These Shaolin practices, which began to develop around the 12th century, were also traditionally seen as a form of Chan Buddhist inner cultivation (today called wuchan, "martial chan"). The Shaolin arts also made use of Taoist physical exercises (daoyin) breathing and qi cultivation (qigong) practices.[80] They were seen as therapeutic practices, which improved "internal strength" (neili), health and longevity (lit. "nourishing life" yangsheng), as well as means to spiritual liberation.[81]

The influence of these Taoist practices can be seen in the work of Wang Zuyuan (ca. 1820–after 1882), a scholar and minor bureaucrat who studied at Shaolin. Wang's Illustrated Exposition of Internal Techniques (Neigong tushuo) shows how Shaolin exercises were drawn from Taoist methods like those of the Yijin Jing and Eight pieces of brocade, possibly influenced by the Ming dynasty's spirit of religious syncretism.[82] According to the modern Chan master Sheng Yen, Chinese Buddhism has adopted internal cultivation 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 vital energy are powerful assistants to the cultivation of samadhi and spiritual insight."[83] Korean Seon also has developed a similar form of active physical training, termed Sunmudo.

 
Bows and quivers at Engaku-ji temple, the temple also has a Dōjō for the practice of Kyūdō and the Zen priests practice this art here.[84]

In Japan, the classic combat arts (budō) and zen practice have been in contact since the embrace of Rinzai Zen by the Hōjō clan in the 13th century, who applied zen discipline to their martial practice.[85] One influential figure in this relationship was the Rinzai priest Takuan Sōhō who was well known for his writings on zen and budō addressed to the samurai class (especially his The Unfettered Mind) .[86]

The Rinzai school also adopted certain Chinese practices which work with qi (which are also common in Taoism). They were introduced by Hakuin (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).[87] These energetic practices, known as naikan, are based on focusing the mind and one's vital energy (ki) on the tanden (a spot slightly below the navel).[88][89]

The arts edit

 
Hakuin Ekaku, Hotei in a Boat, Yale University Art Gallery
 
The kare-sansui (dry landscape) zen garden at Ryōan-ji

Certain arts such as painting, calligraphy, poetry, gardening, flower arrangement, tea ceremony and others have also been used as part of zen training and practice. Classical Chinese arts like brush painting and calligraphy were used by Chan monk painters such as Guanxiu and Muqi Fachang to communicate their spiritual understanding in unique ways to their students.[90] Zen paintings are sometimes termed zenga in Japanese.[91] Hakuin is one Japanese Zen master who was known to create a large corpus of unique sumi-e (ink and wash paintings) and Japanese calligraphy to communicate zen in a visual way. His work and that of his disciples were widely influential in Japanese Zen.[92] Another example of Zen arts can be seen in the short lived Fuke sect of Japanese Zen, which practiced a unique form of "blowing zen" (suizen) by playing the shakuhachi bamboo flute.

Intensive group practice edit

Intensive group meditation may be practiced by serious Zen practitioners. In the Japanese language, this practice is called sesshin. 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 (zazen) periods are interwoven with rest breaks, ritualized formal meals (Jp. oryoki), and short periods of work (Jp. samu) that are to be performed with the same state of mindfulness. In modern Buddhist practice in Japan, Taiwan, and the West, lay students often attend these intensive practice sessions or retreats. These are held at many Zen centers or temples.

Chanting and rituals edit

See also: Buddhist chant
 
Gifu Daibutsu and altar at Shōhō-ji
 
Chanting the Buddhist Scriptures, by Taiwanese painter Li Mei-shu
Monks chanting the "Heart Sutra" in Sōji-ji Temple in Yokohama, Japan

Most Zen monasteries, temples and centers perform various rituals, services and ceremonies (such as initiation ceremonies and funerals), which are always accompanied by the chanting of verses, poems or sutras.[93] There are also ceremonies that are specifically for the purpose of sutra recitation (Ch. niansong, Jp. nenju) itself.[94]

Zen schools may have an official sutra book that collects these writings (in Japanese, these are called kyohon).[93] Practitioners may chant major Mahayana sutras such as the Heart Sutra and chapter 25 of the Lotus Sutra (often called the "Avalokiteśvara Sutra"). Dhāraṇīs and Zen poems may also be part of a Zen temple liturgy, including texts like the Song of the Precious Mirror Samadhi, the Sandokai, the Nīlakaṇṭha Dhāraṇī, and the Uṣṇīṣa Vijaya Dhāraṇī Sūtra.

The butsudan is the altar in a monastery, temple or a lay person's home, where offerings are made to the images of the Buddha, bodhisattvas and deceased family members and ancestors. Rituals usually center on major Buddhas or bodhisattvas like Avalokiteśvara (see Guanyin), Kṣitigarbha and Manjushri.

An important element in Zen ritual practice is the performance of ritual prostrations (Jp. raihai) or bows.[95]

One popular form of ritual in Japanese Zen is Mizuko kuyō (Water child) ceremonies, which are performed for those who have had a miscarriage, stillbirth, or abortion. These ceremonies are also performed in American Zen Buddhism.[96]

A widely practiced ritual in Chinese Chan is variously called the "Rite for releasing the hungry ghosts" or the "Releasing flaming mouth". The ritual might date back to the Tang dynasty, and was very popular during the Ming and Qing dynasties, when Chinese Esoteric Buddhist practices became diffused throughout Chinese Buddhism.[97] The Chinese holiday of the Ghost Festival 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 Sheng Yen criticize the practice for not having "any basis in Buddhist teachings".[98]

Another important type of ritual practiced in Zen are various repentance or confession rituals (Jp. zange) 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.[99] Dogen also wrote a treatise on repentance, the Shushogi.[100] Other rituals could include rites dealing with local deities (kami in Japan), and ceremonies on Buddhist holidays such as Buddha's Birthday.[101]

Funerals 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 3 percent visit a Zen priest at a time of personal trouble or crisis.[102]

Esoteric practices edit

Depending on the tradition, esoteric methods such as mantra and dhāraṇī are also 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.[103][104] In the Kwan Um school of Zen for example, a mantra of Guanyin ("Kwanseum Bosal") is used during sitting meditation.[105] The Heart Sutra Mantra is also another mantra that is used in Zen during various rituals.[106] Another example is the Mantra of Light (kōmyō shingon), which is common in Japanese Soto Zen and was derived from the Shingon sect.[107]

In Chinese Chan, the usage of esoteric mantras in Zen goes back to the Tang dynasty. There is evidence that Chan Buddhists adopted practices from Chinese Esoteric Buddhism in findings from Dunhuang.[108] According to Henrik Sørensen, several successors of Shenxiu (such as Jingxian and Yixing) were also students of the Zhenyan (Mantra) school.[109] Influential esoteric dhāraṇī, such as the Uṣṇīṣa Vijaya Dhāraṇī Sūtra and the Nīlakaṇṭha Dhāraṇī, also begin to be cited in the literature of the Baotang school during the Tang dynasty.[110] Many mantras have been preserved since the Tang period and continue to be practiced in modern Chan monasteries. One common example is the Śūraṅgama Mantra, which has been heavily propagated by various prominent Chan monks, such as Venerable Hsuan Hua who founded the City of Ten Thousand Buddhas.[111] Another example of esoteric rituals practiced by the Chan school is the Mengshan Rite for Feeding Hungry Ghosts, which is practiced by both monks and laypeople during the Hungry Ghost Festival.[112][113][114] Chan repentance rituals, such as the Liberation Rite of Water and Land, also involve various esoteric aspects, including the invocation of esoteric deities such as the Five Wisdom Buddhas and the Ten Wisdom Kings.[115][116]

There is documentation that monks living at Shaolin temple during the eighth century performed esoteric practices there such as mantra and dharani, and that these also influenced Korean Seon Buddhism.[117] During the Joseon dynasty, the Seon school was not only the dominant tradition in Korea, but it was also highly inclusive and ecumenical in its doctrine and practices, and this included 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 Hyujeong) reveal they were esoteric adepts.[118]

In Japanese Zen, the use of esoteric practices within Zen is sometimes termed "mixed Zen" (kenshū zen 兼修禪), and the influential Soto monk Keizan Jōkin (1264–1325) is seen as a key promoter of esoteric methods. Keizan was heavily influenced by Shingon and Shugendo and is known for introducing numerous esoteric ritual forms into the Soto school.[119][120][121] Another influential Soto figure, Menzan Zuihō (1683-1769), was also a practitioner of Shingon, having received esoteric initiation under a Shingon figure named Kisan Biku 義燦比丘.[122]

Regarding Rinzai Zen, numerous key Rinzai figures were also esoteric practitioners, such as the Rinzai founder Myōan Eisai (1141–1215) who wrote various works on esoteric Buddhism.[123] Enni Ben'en (1202–1280) was another influential Rinzai figure who practiced esoteric Buddhism. Under his abbotship, Fumon-in (the future Tōfuku-ji) held Shingon and Tendai rituals. He also lectured on the esoteric Mahavairocana sutra.[124]

According to William Bodiford, a very common dhāraṇī in contemporary Japanese Zen is the Śūraṅgama spell (Ryōgon shu 楞嚴呪; T. 944A), which is repeatedly chanted during summer training retreats as well as at "every important monastic ceremony throughout the year" in Zen monasteries.[125] Some Zen temples also continue to perform esoteric rituals, such as the homa ritual, which is performed at the Soto temple of Eigen-ji (in Saitama prefecture). As Bodiford writes, "perhaps the most notable examples of this phenomenon is the ambrosia gate (kanro mon 甘露門) ritual performed at every Sōtō Zen temple", which is associated feeding hungry ghosts, ancestor memorial rites and the ghost festival.[126] Bodiford also notes that formal Zen rituals of Dharma transmission often involve esoteric initiations.

Doctrine edit

Main article: Doctrinal background of Zen
 
A Dharma talk by Seon nun Daehaeng Kun Sunim, Hanmaum Seon Center, South Korea

Zen teachings can be likened to "the finger pointing at the moon".[127] Zen teachings point to the Moon, awakening, "a realization of the unimpeded interpenetration of the dharmadhatu".[128] But the Zen-tradition also warns against taking its teachings, the pointing finger, to be this insight itself.[129][130][131][132]

Buddhist Mahayana influences edit

Though Zen-narrative states that it is a "special transmission outside scriptures", which "did not stand upon words",[133] Zen does have a rich doctrinal background that is firmly grounded in the Buddhist tradition.[134] It was thoroughly influenced by Mahayana teachings on the bodhisattva path, Chinese Madhyamaka (Sānlùn), Yogacara (Wéishí), Prajñaparamita, the Laṅkāvatāra Sūtra, and other Buddha nature texts.[135][136][137] The influence of Madhyamaka and Prajñaparamita can be discerned in the stress on non-conceptual wisdom (prajña) and the apophatic language of Zen literature.[135][138][139][note 5]

The philosophy of the Huayan school also had an influence on Chinese Chan. One example is the Huayan doctrine of the interpenetration of phenomena, which also makes use of native Chinese philosophical concepts such as principle (li) and phenomena (shi).[140] The Huayan theory of the Fourfold Dharmadhatu also influenced the Five Ranks of Dongshan Liangjie (806–869), the founder of the Caodong Chan lineage.[141]

Buddha-nature and subitism edit

Central in the doctrinal development of Chan Buddhism was the notion of Buddha-nature, the idea that the awakened mind of a Buddha is already present in each sentient being[142] (pen chueh in Chinese Buddhism, hongaku in Japanese Zen).[143] This Buddha-nature was initially equated with the nature of mind, while later Chan-teachings evaded any reification by rejecting any positivist terminology.[144][note 4] The idea of the immanent character of the Buddha-nature took shape in a characteristic emphasis on direct insight into, and expression of this Buddha-nature.[145][146] It led to a reinterpretation and Sinification of Indian meditation terminology, and an emphasis on subitism, the idea that the Buddhist teachings and practices are comprehended and expressed "sudden,"[147] c.q. "in one glance," "uncovered all together," or "together, completely, simultaneously," in contrast to gradualism, "successively or being uncovered one after the other."[148] The emphasis on subitism led to the idea that "enlightenment occurs in a single transformation that is both total and instantaneous"[149] (Ch. shih-chueh).[150]

While the attribution of gradualism, attributed by Shenhui to a concurring faction, was a rhetoric device, it led to a conceptual dominance in the Chan-tradition of subitism, in which any charge of gradualism was to be avoided.[145][note 6] This "rhetorical purity" was hard to reconcile conceptually with the actual practice of meditation,[152][145] and left little place in Zen texts for the description of actual meditation practices, apparently rejecting any form of practice.[153][145][144][note 7] Instead, those texts directly pointed to and expressed this awakened nature, giving way to the paradoxical nature of encounter dialogue and koans.[145][144]

Traditions edit

Today, there are two major traditions or groupings of Zen schools, along with numerous other smaller traditions. The main traditions are the Linji family of schools and the Caodong tradition.

Caodong and Sōtō edit

Main articles: Caodong and Sōtō
 
Japanese Sōtō monk on an alms round (takuhatsu) sitting zazen.

The Chinese Caodong school was founded during the Tang Dynasty by Dongshan Liangjie (807–869). This tradition focuses on quiet sitting meditation, especially a method called "silent illumination" (Chinese: mozhao) and it understood the practice through the "five ranks" of Dongshan.[155][156] Hongzhi Zhengjue (1091—1157) was the first figure who used the term silent illumination and who taught this method in writing.[157]

Recently, the silent illumination method was revived in the Sinosphere by Sheng Yen and his Dharma Drum Mountain association.

Sōtō is the Japanese transmission of Caodong and it was founded by Dōgen Zenji (1200–1253), who also emphasized the practice of quiet sitting which he called shikantaza (nothing but just sitting). The Sōtō-school has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasized shikantaza.[158] Dōgen, the founder of Soto in Japan, emphasized that practice and awakening cannot be separated. By practicing shikantaza, attainment and Buddhahood are already being expressed.[159] For Dogen, zazen, or shikantaza, is the essence of Buddhist practice.[160]

A Caodong lineage also exists in Vietnam, founded by 17th-century Chan master Thông Giác Đạo Nam. In Vietnamese, the name of the school is spelled "Tào Động."[161]

Linji and Rinzai edit

Main articles: Linji school and Rinzai school
 
Jogyesa Temple Seon temple in Seoul
 
Tenryū-ji, the head temple of the Tenryū-ji branch of Rinzai.

Chinese Linji school was founded during the Tang dynasty by Linji Yixuan. It became the most influential school of Chan during the Song dynasty. It was known for its numerous collections of gongans (Jp: koans), literary stories of past enlightened masters. Since the Song, the hallmark of the school became the contemplation of koans in meditation. This was introcuded by Dahui Zonggao (1089–1163) as "kanhua chan" ("observing the huatou" chan), in which one contemplates a specific phrase or word called the huatou (critical phrase).[162]

The Rinzai school is the Japanese lineage of Linji. The Rinzai school emphasizes koan practice through sanzen (one on one meeting with a teacher), through which one may attain kensho, insight into one's true nature.[163] This is followed by so-called post-satori practice, further practice to attain Buddhahood.[164][165][166] To attain this primary insight and to deepen it, zazen and kōan-study is deemed essential. This trajectory of initial insight followed by a gradual deepening and ripening is expressed by Linji in his Three Mysterious Gates and Hakuin Ekaku's Four Ways of Knowing.[167] Another example of depiction of stages on the path are the Ten Bulls, which detail the steps on the path. The contemporary Sanbo Kyodan sect also teaches in a similar fashion, making use of koans in order to attain kensho and then following it up with post-kensho practice.[168]

Most traditions in Korean Seon are also generally in the Linji lineage, and focus on huatou practice, though the exact methods and teachings on this differ. Jinul, a 12th-century Korean Seon master, also taught the method of sudden insight followed by gradual cultivation (which he derived from Zongmi).

There are also Vietnamese lineages of Linji, such as the Lâm Tế and the Liễu Quán schools. These lineages also mix Zen practice with Pure Land elements.[169][170]

Other schools edit

 
Monks of the Trúc Lâm school, Tây Thiên Monastery

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

  • Ōbaku-shū (黄檗宗), a school established in the 17th century. It includes classic Chan teachings and also Pure Land methods.
  • Fuke-shū (普化宗), a small Japanese sect. A unique feature of this sect is the use of flute music as a meditation.
  • Trúc Lâm, a unique native sect of Vietnamese Zen which is known for attempting to harmonize the "Three teachings" of Buddhism, Confucianism and Taoism.
  • The Plum Village Tradition, a new modern tradition founded by the influential Vietnamese teacher and activist Thích Nhất Hạnh (1926–2022)
  • The Kwan Um School of Zen, a new modern tradition founded by Zen Master Seung Sahn.

Scripture edit

Main article: Zen and Sutras
 
Archaeologist Aurel Stein's 1907 view of Mogao Cave 16, with altar and sutra scrolls
 
Tablets of the Tripiṭaka Koreana, an early edition of the Chinese Buddhist canon, in Haeinsa Temple, South Korea

The role of the scripture edit

Zen is deeply rooted in the teachings and doctrines of Mahāyāna Buddhism.[171] Classic Zen texts, such as the Platform sutra, contain numerous references to Buddhist canonical sutras.[172] According to Sharf, Zen monastics "are expected to become familiar with the classics of the Zen canon".[173] A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna sūtras,[6][note 8][note 9][6][note 10] as well as Mahayana Buddhist philosophy such as Madhyamaka.[135]

Nevertheless, Zen is often pictured as anti-intellectual.[171] This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes.[145] The famous saying "do not establish words and letters", attributed in this period to Bodhidharma,[176]

...was taken not as a denial of the recorded words of the Buddha or the doctrinal elaborations by learned monks, but as a warning to those who had become confused about the relationship between Buddhist teaching as a guide to the truth and mistook it for the truth itself.[177]

What the Zen tradition emphasizes is that the enlightenment of the Buddha came not through conceptualization but rather through direct insight.[178] But direct insight has to be supported by study and understanding (hori[179]) of the Buddhist teachings and texts.[180][note 11] Intellectual understanding without practice is called yako-zen, "wild fox Zen", but "one who has only experience without intellectual understanding is a zen temma, 'Zen devil'".[182]

Grounding Chán in scripture edit

The early Buddhist schools in China were each based on a specific sutra. At the beginning of the Tang Dynasty, by the time of the Fifth Patriarch Hongren (601–674), the Zen school became established as a separate school of Buddhism.[183] It had to develop a doctrinal tradition of its own to ascertain its position[145] and to ground its teachings in a specific sutra. Various sutras were used for this even before the time of Hongren: the Śrīmālādevī Sūtra (Huike),[184] Awakening of Faith (Daoxin),[184] the Lankavatara Sutra (East Mountain School),[184][6] the Diamond Sutra[185] (Shenhui),[184] and the Platform Sutra.[6][185] The Chan tradition drew inspiration from a variety of sources and thus did not follow any single scripture over the others.[186] Subsequently, the Zen tradition produced a rich corpus of written literature, which has become a part of its practice and teaching. Other influential sutras are the Vimalakirti Sutra,[187][188][189] Avatamsaka Sutra,[190] the Shurangama Sutra,[191] and the Mahaparinirvana Sutra.[192]

In his analysis of the works of the influential Hongzhou school of Chan, Mario Poceski notes that they cite the following Mahayana sutras: the Lotus Sutra 法華經, the Huayan 華嚴經, the Nirvana 涅盤經, the Laṅkāvatāra 楞伽經, the Prajñāpāramitās 般若經, the Mahāratnakūta 大寶積經, the Mahāsamnipāta 大集經, and the Vimalakīrti 維摩經.[193]

Literature edit

See also: Zen literature

The Zen-tradition developed a rich textual tradition, based on the interpretation of the Buddhist teachings and the recorded sayings of Zen-masters. Important texts are the Platform Sutra (8th century), attributed to Huineng;[145] the Chán transmission records, teng-lu,[194] such as The Records of the Transmission of the Lamp (Ching-te ch'uan-teng lu), compiled by Tao-yün and published in 1004;[195] the "yü-lü" genre[196] consisting of the recorded sayings of the masters, and the encounter dialogues; the koan-collections, such as The Gateless Barrier and the Blue Cliff Record.

Organization and institutions edit

Main articles: Zen organisation and institutions, Zen ranks and hierarchy, Dharma transmission, and Zen lineage charts

Religion is not only an individual matter, but "also a collective endeavour".[197] Though individual experience[198] and the iconoclastic picture of Zen[199] are emphasised in the Western world, the Zen-tradition is maintained and transferred by a high degree of institutionalisation and hierarchy.[200][201] In Japan, modernity has led to criticism of the formal system and the commencement of lay-oriented Zen-schools such as the Sanbo Kyodan[202] and the Ningen Zen Kyodan.[203] How to organize the continuity of the Zen-tradition in the West, constraining charismatic authority and the derailment it may bring on the one hand,[204][205][59] and maintaining the legitimacy and authority by limiting the number of authorized teachers on the other hand,[197] is a challenge for the developing Zen-communities in the West.

Narratives edit

Main article: Zen Narratives

The Chán of the Tang Dynasty, especially that of Mazu and Linji with its emphasis on "shock techniques", in retrospect was seen as a golden age of Chán.[145] It became dominant during the Song Dynasty, when Chán was the dominant form of Buddhism in China, due to support from the Imperial Court.[145] This picture has gained great popularity in the West in the 20th century, especially due to the influence of D.T. Suzuki,[206] and further popularized by Hakuun Yasutani and the Sanbo Kyodan.[198] This picture has been challenged, and complemented, since the 1970s by modern scientific research on Zen.[145][207][208][209][210][211]

Modern scientific research on the history of Zen discerns three main narratives concerning Zen, its history and its teachings: Traditional Zen Narrative (TZN),[212][213] Buddhist Modernism (BM),[206] Historical and Cultural Criticism (HCC).[212] An external narrative is Nondualism, which claims Zen to be a token of a universal nondualist essence of religions.[214][215]

History edit

Chinese Chán edit

Main article: Chinese Chán
See also: Silk Road transmission of Buddhism
 
Huike Offering His Arm to Bodhidharma, Sesshū Tōyō (1496).

Zen (Chinese: Chán 禪) Buddhism, as we know it today, is the result of a long history, with many changes and contingent factors. Each period had different types of Zen, some of which remained influential, while others vanished.[145] The history of Chán in China is divided into various periods by different scholars, who generally distinguish a classical phase and a post-classical period.

Ferguson distinguishes three periods from the 5th century into the 13th century:

  1. The Legendary period, from Bodhidharma in the late 5th century to the An Lushan Rebellion around 765 CE, in the middle of the Tang Dynasty. Little written information is left from this period.[216] It is the time of the Six Patriarchs, including Bodhidharma and Huineng, and the legendary "split" between the Northern and the Southern School of Chán.[145]
  2. The Classical period, from the end of the An Lushan Rebellion around 765 CE to the beginning of the Song Dynasty around 950 CE.[216] This is the time of the great masters of Chán, such as Mazu Daoyi and Linji Yixuan, and the creation of the yü-lü genre, the recordings of the sayings and teachings of these great masters.
  3. The Literary period, from around 950 to 1250,[216] which spans the era of the Song Dynasty (960–1279). In this time the gongan-collections were compiled, collections of sayings and deeds by the famous masters, appended with poetry and commentary. This genre reflects the influence of literati on the development of Chán. This period idealized the previous period as the "golden age" of Chán, producing the literature in which the spontaneity of the celebrated masters was portrayed.

Although McRae has reservations about the division of Chán-history in phases or periods,[217] he nevertheless distinguishes four phases in the history of Chán:[218]

  1. Proto-Chán (c. 500–600) (Southern and Northern Dynasties (420 to 589) and Sui Dynasty (589–618 CE)). In this phase, Chán developed in multiple locations in northern China. It was based on the practice of dhyana and is connected to the figures of Bodhidharma and Huike. Its principal text is the Two Entrances and Four Practices, attributed to Bodhidharma.[219]
  2. Early Chán (c. 600–900) (Tang Dynasty (618–907 CE)). In this phase Chán took its first clear contours. Prime figures are the fifth patriarch Daman Hongren (601–674), his dharma-heir Yuquan Shenxiu (606?–706), the sixth patriarch Huineng (638–713), protagonist of the quintessential Platform Sutra, and Shenhui (670–762), whose propaganda elevated Huineng to the status of sixth patriarch. Prime factions are the Northern School, Southern School and Oxhead school.[220]
  3. Middle Chán (c. 750–1000) (from An Lushan Rebellion (755–763) till Five Dynasties and Ten Kingdoms period (907–960/979)). In this phase developed the well-known Chán of the iconoclastic zen-masters. Prime figures are Mazu Daoyi (709–788), Shitou Xiqian (710–790), Linji Yixuan (died 867), and Xuefeng Yicun (822–908). Prime factions are the Hongzhou school and the Hubei faction[note 12] An important text is the Anthology of the Patriarchal Hall (952), which gives a great amount of "encounter-stories", and the well-known genealogy of the Chán-school.[223]
  4. Song Dynasty Chán (c. 950–1300). In this phase Chán took its definitive shape including the picture of the "golden age" of the Chán of the Tang-Dynasty, and the use of koans for individual study and meditation. Prime figures are Dahui Zonggao (1089–1163) who introduced the Hua Tou practice and Hongzhi Zhengjue (1091–1157) who emphasized Shikantaza. Prime factions are the Linji school and the Caodong school. The classic koan-collections, such as the Blue Cliff Record were assembled in this period,[224] which reflect the influence of the "literati" on the development of Chán.[225][176] In this phase Chán is transported to Japan, and exerts a great influence on Korean Seon via Jinul.

Neither Ferguson nor McRae give a periodisation for Chinese Chán following the Song-dynasty, though McRae mentions "at least a post-classical phase or perhaps multiple phases".[226] According to David McMahan:

During the Ming dynasty (1368–1644) and the Qing Dynasty (1644–1912) Chán was part of a larger, syncretic Buddhist culture. A final phase can be distinguished from the 19th century onward, when western imperialism had a growing influence in South-East Asia, including China. A side effect of this imperial influence was the modernisation of Asian religions, adapting them to western ideas and rhetorical strategies.[206]

Origins edit

See also: Han dynasty and Six Dynasties

Before the arrival of the "founder" of Chan, Bodhidharma, various Buddhist masters of meditation or dhyana (i.e. Chan) had taught in China. These figures also brought with them various meditation texts, called the Dhyāna sutras (Chinese: 禪經 chan jing). These early meditation works mainly drew from the teachings of the Sarvāstivāda school of Kashmir.[22] These texts include the translations of the Parthian An Shigao (147–168 CE) like the Anban shouyi jing (Sanskrit: Ānāpānasmṛti-sūtra), the numerous translations of Kumārajīva (334–413 CE, such as the Zuochan sanmei jing (Sutra of Sitting Dhyāna samādhi) and those of Buddhabhadra (like the Damoduoluo chan jing, Dharmatrāta Dhyāna sūtra).[227][228][229] These early meditation texts laid the groundwork for the practices of Chan Buddhism (Zen) and the works of the Tiantai meditation master Zhiyi.[230]

The translation work of Kumārajīva (especially his Prajñāpāramitā translations and his Vimalakirti Sutra), Buddhabhadra (Avatamsaka Sutra) and Gunabhadra (Lankāvatāra sūtra) were also key formative influences on the origins of Chan. These Buddhist texts are some of the key sources for later Chan masters.[231] Indeed, in some early Chan texts (like the Masters of the Lankāvatāra), it is Gunabhadra, not Bodhidharma, which is seen as the first patriarch who transmits the Chan lineage (here seen as synonymous with the Lankāvatāra tradition) from India.[232] The meditation works of the fourth Tiantai patriarch Zhiyi, such as his monumental Mohezhiguan, were also important sources on later Chan meditation manuals, like the Tso-chan-i.[40]

A further possible influence on the origin of Chan Buddhism is Taoism. 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.[233][234][235][236] In his history of Zen, Heinrich Dumoulin argued that Chan Buddhist developed out of the confluence of Indian Mahayana and Chinese Taoism.[237] Two Chinese disciples of Kumārajīva, Sengzhao and Tao Sheng were influenced by Taoist works like the Laozi and Zhuangzi.[236] These Sanlun figures in turn had an influence on some early Chan masters.[238]

Proto-Chán edit

 
Bodhidharma, stone carving in Shaolin Temple.

Proto-Chán (c. 500–600) encompasses the Southern and Northern Dynasties period (420 to 589) and Sui Dynasty (589–618 CE). In this phase, Chán developed in multiple locations in northern China. It was based on the practice of dhyana and is connected to the figures of Bodhidharma, Seng-fu and Huike, though there is little actual historical information about these early figures and most legendary stories about their life come from later, mostly Tang sources. What is known is that they were considered Mahayana meditation masters.[239][145]

An important text from this period is the Two Entrances and Four Practices, found in Dunhuang, and attributed to Bodhidharma.[219] Later sources mention that these figures taught using the Laṅkāvatāra Sūtra though there is no direct evidence of this from the earliest sources.[240][241] According to John McRae, the earliest Chan sources on these masters show considerable influence from Madhyamaka thought, while the influence from the Laṅkāvatāra Sūtra is actually much less pronounced and it is questionable if it was there at all with regards to the earliest figures like Bodhidharma and Huike.[239]

Early Chán edit

 
Hongren

Early Chán refers to early Tang Dynasty (618–750) Chán. The fifth patriarch Daman Hongren (601–674), and his dharma-heir Yuquan Shenxiu (606?–706) were influential in founding the first Chan institution in Chinese history, known as the "East Mountain school" (Dongshan famen).[242] Hongren taught the practice of shou-hsin, "maintaining (guarding) the mind," in which "an awareness of True Mind or Buddha-nature within" is maintained, "[exhorting] the practitioners to unremittingly apply themselves to the practice of meditation."[243]

Shenxiu was the most influential and charismatic student of Hongren and considered to be the sixth patriarch by his followers, ans was even invited to the Imperial Court by Empress Wu.[244] Shenxiu also became the target of much criticism by Shenhui (670–762), for his "gradualist" teachings. Shenhui instead promoted the "sudden" teachings attributed to his teacher Huineng (638–713), partly recorded in what later became a very influential Chán classic called the Platform Sutra.[245] Shenhui's propaganda campaign eventually succeeded when he became a f7ndraiser for the royal court, elevating Huineng to the status of sixth patriarch of Chinese Chán.[246][145] The sudden vs. gradual debate that developed in this era came to define later forms of Chan Buddhism.[247]

Middle Chán edit

 
Mazu

The Middle Chán (c. 750–1000) period runs from the An Lushan Rebellion (755–763) to the Five Dynasties and Ten Kingdoms period (907–960/979). This phase saw the development new schools of Chan. The most important of these schools is the Hongzhou school of Mazu Daoyi (709–788), to which also belong Shitou, Baizhang, and Huangbo. This school is sometimes seen as the archetypal expression of Chán, with its emphasis on the personal expression of insight, and its rejection of positive statements, as well as the importance it placed on spontaneous and unconventional "questions and answers during an encounter" (linji wenda) between master and disciple.[136][248]

However, modern scholars have seen much of the literature that presents these "iconoclastic" encounters as being later revisions during the Song era, and instead see the Hongzhou masters as not being very radical, instead promoting pretty conservative ideas, such as keeping precepts, accumulating good karma and practicing meditation.[248] The school did produce innovative teachings and perspectives such as Mazu's views that "this mind is Buddha" and that "ordinary mind is the way", which were also critiqued by later figures, such as the influential Guifeng Zongmi (780–841), for failing to differentiate between ignorance and enlightenment.[249]

By the end of the late Tang, the Hongzhou school was gradually superseded by various regional traditions, which became known as the Five Houses of Chán. Shitou Xiqian (710–790) is regarded as the Patriarch of Cáodòng (Jp. Sōtō) school, while Linji Yixuan (died 867) is regarded as the founder of Línjì (Jp. Rinzai) school. Both of these traditions were quite influential both in and outside of China. Another influential Chán master of the late Tang was Xuefeng Yicun. During the later Tang, the practice of the "encounter dialogue" reached its full maturity. These formal dialogues between master and disciple may have used absurd, illogical and iconoclastic language as well as non-verbal forms of communication such as the drawing of circles and physical gestures like shouting and hitting.[250]

It was also common to write fictional encounter dialogues and attribute them to previous Chán figures.[250] An important text from this period is the Anthology of the Patriarchal Hall (952), which gives many "encounter-stories", as well as establishing a genealogy of the Chán school.[223] The Great Anti-Buddhist Persecution in 845 was devastating for metropolitan Chan, but the Chan school of Mazu survived, and took a leading role in the Chan of the later Tang.[251]

Song Dynasty Chán edit

 
Dahui introduced the method of kan huatou, or "inspecting the critical phrase", of a kōan story. This method was called the "Chan of kōan introspection" (Kanhua Chan).[252]

During Song Dynasty Chán (c. 950–1300), Chán Buddhism took its definitive shape, through the development of the use of koans for individual study and meditation. It was also during the Song that Chan literati developed their own idealized history of Chan, particularly promoting the idea of a Tang "golden age" of Chan.[253] During the Song, Chán became the largest sect of Chinese Buddhism and had strong ties to the imperial government, which led to the development of a highly organized system of temple rank and administration.[254]

The dominant form of Song Chán was the Linji school due to support from the scholar-official class and the imperial court.[255] This school developed the study of gong'an ("public case") literature, which depicted stories of master-student encounters that were seen as demonstrations of the awakened mind. Most of these stories depicted the idealized encounters of past Chan masters, particularly from the Tang era, and show the influence of the Chinese literati class.[256][253][225][176] The most influential of these works are the Blue Cliff Record, the Book of Equanimity and The Gateless Gate.[224]

During the 12th century, a rivalry emerged between the Linji and the Caodong schools for the support of the scholar-official class. Hongzhi Zhengjue (1091–1157) of the Caodong school emphasized silent illumination or serene reflection (mòzhào) as a means for solitary practice, which could be undertaken by lay-followers. The Linji school's Dahui Zonggao (1089–1163) meanwhile, introduced k'an-hua chan ("observing the word-head" chan), which involved meditation on the crucial phrase or "punch line" (hua-tou) of a gong'an.[257][258]

The Song also saw the syncretism of Chán and Pure Land Buddhism by Yongming Yanshou (904–975), which would later become extremely influential.[259] Yongming also echoed Zongmi's work in indicating that the values of Taoism and Confucianism could also be embraced and integrated into Buddhism. Chán also influenced Neo-Confucianism as well as certain forms of Taoism, such as the Quanzhen school.[260][261]

During the Song, Chán was also transported to Japan by figures like Eisai and exerted a great influence on Korean Seon via Jinul.

Post-Classical Chán edit

During the Ming Dynasty, the Chán school was so dominant that all Chinese monks were affiliated with either the Linji school or the Caodong school.[262]

Some scholars see the post-classical phase as being an "age of syncretism."[263] The post-classical period saw the increasing popularity of the dual practice of Chán and Pure Land Buddhism (known as nianfo Chan), as seen in the teachings of Zhongfeng Mingben (1263–1323) and the great reformer Hanshan Deqing (1546–1623). 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 nianfo.[264][265][63]

The Ming dynasty also saw the efforts of figures such as Yunqi Zhuhong (1535–1615) and Daguan Zhenke (1543–1603) to revive and reconcile Chan Buddhism with the practice of Buddhist scriptural study and writing.[263]

In the beginning of the Qing Dynasty, Chán was "reinvented", by the "revival of beating and shouting practices" by Miyun Yuanwu (1566–1642), and the publication of the Wudeng yantong ("The strict transmission of the five Chan schools") by Feiyin Tongrong's (1593–1662), a dharma heir of Miyun Yuanwu. The book placed self-proclaimed Chan monks without proper Dharma transmission in the category of "lineage unknown" (sifa weixiang), thereby excluding several prominent Caodong monks.[266]

Modern era edit

 
Xuyun was one of the most influential Chán Buddhists of the 19th and 20th centuries.[267]

After further centuries of decline during the Qing Dynasty (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 Humanistic Buddhism (or more literally "Buddhism for human life", rensheng fojiao), promoted by figures like Jing'an (1851–1912), Yuanying (1878–1953), Taixu (1890–1947), Xuyun (1840–1959) and Yinshun (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.[268]

Many Chán teachers today trace their lineage back to Xuyun, including Sheng-yen and Hsuan Hua, 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 Cultural Revolution, but in the subsequent reform and opening up period in the 1970s, a revival of Chinese Buddhism has been taking place on the mainland, while Buddhism has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese.

Spread outside of China edit

Vietnamese Thiền edit

See also: Vietnamese Thiền and Buddhism in Vietnam
 
Thích Nhất Hạnh leading a namo avalokiteshvaraya chanting session with monastics from his Order of Interbeing, Germany 2010

Chan was introduced to Vietnam during the early Chinese occupation periods (111 BCE to 939 CE) as Thiền. During the Lý (1009–1225) and Trần (1225 to 1400) dynasties, Thiền rose to prominence among the elites and the royal court and a new native tradition was founded, the Trúc Lâm ("Bamboo Grove") school, which also contained Confucian and Taoist influences. In the 17th century, the Linji school was brought to Vietnam as the Lâm Tế, which also mixed Chan and Pure land. Lâm Tế remains the largest monastic order in the country today.[269]

Modern Vietnamese Thiền is influenced by Buddhist modernism.[270] Important figures include Thiền master Thích Thanh Từ (1924–), the activist and popularizer Thích Nhất Hạnh (1926–2022) and the philosopher Thích Thiên-Ân. Vietnamese Thiền is eclectic and inclusive, bringing in many practices such as breath meditation, nianfo, mantra, Theravada influences, chanting, sutra recitation and engaged Buddhism activism.

Korean Seon edit

Main article: Korean Seon
See also: Buddhism in Korea
 
Jogyesa is the headquarters of the Jogye Order. The temple was first established in 1395, at the dawn of the Joseon Dynasty.

Seon (선) was gradually transmitted into Korea during the late Silla period (7th through 9th centuries) as Korean monks began to travel to China to learn the newly developing Chan tradition of Mazu Daoyi and returned home to establish the Chan school. They established the initial Seon schools of Korea, which were known as the "nine mountain schools" (九山, gusan).

Seon received its most significant impetus and consolidation from the Goryeo monk Jinul (1158–1210), who is considered the most influential figure in the formation of the mature Seon school. He founded the Jogye Order, which remains the largest Seon tradition in Korea today. Jinul founded the Songgwangsa temple as a new center of Seon study and practice. Jinul also wrote extensive works on Seon, developing a comprehensive system of thought and practice. From Dahui Zonggao, Jinul adopted the hwadu method, which remains the main meditation form taught in Seon today.

Buddhism was mostly suppressed during the strictly Confucian Joseon Dynasty (1392–1910), and the number of monasteries and clergy sharply declined. The period of Japanese occupation 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 Yongseong, worked to resist the Japanese occupation. Today, the largest Seon school, the Jogye, enforces celibacy, while the second largest, the Taego Order, allows for married priests. Important modernist figures that influenced contemporary Seon include Seongcheol and Gyeongheo. Seon has also been transmitted to West, with new traditions such as the Kwan Um School of Zen.

Japanese Zen edit

Main article: Japanese Zen
See also: Buddhism in Japan
 
Sojiji Temple, of the Soto Zen school, Tsurumi-ku, Yokohama, Japan

Zen was not introduced as a separate school until the 12th century, when Myōan Eisai traveled to China and returned to establish a Linji lineage, which eventually perished.[271] Decades later, Nanpo Shōmyō (南浦紹明) (1235–1308) also studied Linji teachings in China before founding the Japanese Otokan lineage, the most influential and only surviving lineage of Rinzai in Japan.[271] In 1215, Dōgen, a younger contemporary of Eisai's, journeyed to China himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dōgen established the Sōtō school, the Japanese branch of Caodong.

The three traditional schools of Zen in contemporary Japan are the Sōtō (曹洞), Rinzai (臨済), and Ōbaku (黃檗). Of these, Sōtō is the largest, and Ōbaku the smallest, with Rinzai in the middle. These schools are further divided into subschools by head temple, with two head temples for Sōtō (Sōji-ji and Eihei-ji, with Sōji-ji having a much larger network), fourteen head temples for Rinzai, and one head temple (Manpuku-ji) for Ōbaku, for a total of 17 head temples. The Rinzai head temples, which are most numerous, have substantial overlap with the traditional Five Mountain System, and include Myoshin-ji, Nanzen-ji, Tenryū-ji, Daitoku-ji, and Tofuku-ji, among others.

Besides these traditional organizations, there are modern Zen organizations that have especially attracted Western lay followers, namely the Sanbo Kyodan and the FAS Society.

Zen in the West edit

See also: Buddhism in the West and Zen in the United States

Although it is difficult to trace the precise moment when the West first became aware of Zen as a distinct form of Buddhism, the visit of Soyen Shaku, a Japanese Zen monk, to Chicago during the World Parliament of Religions in 1893 is often pointed to as an event that enhanced the profile of Zen in the Western world. It was during the late 1950s and the early 1960s that the number of Westerners other than the descendants of Asian immigrants who were pursuing a serious interest in Zen began to reach a significant level. Japanese Zen has gained the greatest popularity in the West. The various books on Zen by Reginald Horace Blyth, Alan Watts, Philip Kapleau and D. T. Suzuki[citation needed] published between 1950 and 1975, contributed to this growing interest in Zen in the West, as did the interest on the part of beat poets such as Jack Kerouac, Allen Ginsberg and Gary Snyder.[272] In 1958, the literary magazine Chicago Review played a significant role in introducing Zen to the American literary community[273] when it published a special issue[274] on Zen featuring the aforementioned beat poets and works in translation. Erich Fromm quotes D. T. Suzuki in his 1960 book Psychoanalysis and Zen Buddhism.[275]

The publication in 1974 of Zen and the Art of Motorcycle Maintenance by American writer Robert Pirsig brought the application of Zen thinking into a way of understanding non dualism in a practical sense. Drawing on a wide range of philosophical and logical sources, the book became the biggest selling work on philosophy ever published.

See also edit

Notes edit

  1. ^ Dumoulin writes in his preface to Zen. A History. Part One: India and China: "Zen (Chin. Ch'an, an abbreviation of ch'an-na, which transliterates the Sanskrit Dhyāna (Devanagari: ध्यान) or its Pali cognate Jhāna (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., zazen; Chin., tso-ch'an and the use of the koan (Chin., kung-an) as well as by the enlightenment experience of satori[3]
  2. ^ Harold Stewart, "Awakening to One's True Personality": "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.

    Compare "Buddha's compassion, Buddha's heart,"[18] and "The term “buddha-mind” also functions in certain cases as a synonym for Buddhadatū (foxing) or tathagatagarbha."[1]
  3. ^ It first appears in a Chinese text named the Ju-tao an-hsin yao-fang-pien fa-men (JTFM, Instructions on essential expedients for calming the mind and accessing the path), itself a part of the Leng Ch'ieh Shih TZu Chi (Records of the Masters of the Lankavatara).[33] The Records of the Masters of the Lankavatara is associated with the early Chan tradition known as the "East Mountain School" and has been dated to around 713.[36]
  4. ^ a b 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?"
    The Patriarch replied, "Mind is Buddha." [On hearing this] Fa-ch'ang had great awakening.
    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 mountain?"
    Fach'ang said, "Ma-tsu told me that mind is Buddha; so I came to live here."
    The monk said, "Ma-tsu's teaching has changed recently."
    Fa-ch'ang asked, "What is the difference?"
    The monk said, "Nowadays he also says, 'Neither mind nor Buddha."'
    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."'
    The monk returned to the Patriarch and reported what has happened. "The plum is ripe." said the Patriarch."[38]
  5. ^ According to Kalupahana, the influence of Yofacara 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 language.[139]
  6. ^ Nevertheless, the Platform Sutra attempts to reconcile Shenhui's rhetorics with the actual Zen practices, just like later Chan writers like Zong-mi did.[151]
  7. ^ Nevertheless, the classical texts of Chan which seem to reject practice, also contain references to practice.[144] Chieng Cheng: "...in the writings that are associated with [Ma-tsu's] school there is a marked tendency towards elocutionary purity, where all forms of verbal formulation are eschewed, including any instructions about practice. However, the fact that practical advice about day-to-day cultivation is something that is usually lacking in the records of the masters of this tradition does not necessary means that it was not given by them. In the records of Ma-tsu's Hung-chou school there are instances with very clear "gradual" ting [...] In looking for possible reasons for the apparent lack of expedient means in the extant records of the teachings of the Hung-chou school, it might be useful to remind ourselves of the audience to whom the teaching was directed. As the records make it clear, most of the teachings were received by monks who were familiar with the basic Buddhist practices and (ideally) had good command of the doctrinal teachings [...] It seems that the basic practices of worship, study, precepts, and meditation were all too familiar to be regarded as somethingthat was necessary to be recorded."[154]
  8. ^ 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.[174]
  9. ^ Albert Low: "It is evident that the masters were well versed in the sutras. Zen master Tokusan, for example, knew the Diamond Sutra 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 Lankavatara Sutra; Zen master Hogen knew the Avatamsaka Sutra well, and koan twenty-six in the Mumonkan, 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 Platform Sutra, one of those sutras so condemned by those who reject intellectual and sutra studies"[175]
  10. ^ 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 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.[6]
  11. ^ Hakuin goes as far as to state that the buddhat path even starts with study: "[A] 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 the vow states "the Dharma teachings are infinite, I vow to study them all.""[181]
  12. ^ McRae gives no further information on this "Hubei faction". It may be the continuation of Shenxiu's "Northern School". See Nadeau 2012 p.89.[221] Hebei was also the place where the Linji branch of chán arose.[222]

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Web sources edit

  1. ^ a b "Busshin". {{cite journal}}: Cite journal requires |journal= (help)
  2. ^ Japanese Dictionary, busshin
  3. ^ Thich Nhat Hanh , The Three Gems, TriCycle

Further reading edit

Modern popular works
  • D.T. Suzuki, Essays in Zen Buddhism, First Series (1927), Second Series (1933), Third Series (1934)
  • R. H. Blyth, Zen and Zen Classics, 5 volumes (1960–1970; reprints of works from 1942 into the 1960s)
  • Alan Watts, The Way of Zen (1957)
  • Lu K'uan Yu (Charles Luk), Ch'an and Zen Teachings, 3 vols (1960, 1971, 1974), The Transmission of the Mind: Outside the Teaching (1974)
  • Paul Reps & Nyogen Senzaki, Zen Flesh, Zen Bones (1957)
  • Philip Kapleau, The Three Pillars of Zen (1966)
  • Shunryu Suzuki, Zen Mind, Beginner's Mind (1970)
  • Katsuki Sekida, Zen Training: Methods & Philosophy (1975)
Classic historiography
  • Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 1: India and China. World Wisdom Books.ISBN 978-0-941532-89-1
  • Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 2: Japan. World Wisdom Books.ISBN 978-0-941532-90-7
Critical historiography

Overview

  • Heine, Steven (2007), (PDF), Philosophy East & West, 57 (4): 577–592, doi:10.1353/pew.2007.0047, S2CID 170450246, archived from the original (PDF) on 21 September 2013, retrieved 3 October 2012

Formation of Chán in Tang & Song China

  • McRae, John (2004), (PDF), Berkeley, CA: Numata Center for Buddhist Translation and Research, ISBN 1886439311, archived from the original (PDF) on 12 September 2014
  • Welter, Albert (2000), "Mahakasyapa's smile. Silent Transmission and the Kung-an (Koan) Tradition", in Steven Heine; Dale S. Wright (eds.), The Koan: Texts and Contexts in Zen Buddhism, Oxford: Oxford University Press
  • Schlütter, Morten (2008), How Zen became Zen. The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China, Honolulu: University of Hawai'i Press, ISBN 978-0-8248-3508-8

Japan

Modern times

  • Victoria, Brian Daizen (2006), Zen at war (Second ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc.

Orientalism and East-West interchange

  • Borup, Jorn (n.d.), Zen and the Art of inverting Orientalism: religious studies and genealogical networks
  • King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
  • McMahan, David L. (2008), The Making of Buddhist Modernism. Oxford University Press.ISBN 978-0-19-518327-6
Contemporary practice
  • Borup, Jørn (2008), Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion, Brill
  • Hori, Victor Sogen (1994), "Teaching and Learning in the Zen Rinzai Monastery" (PDF), Journal of Japanese Studies (1): 5–35, doi:10.2307/132782, JSTOR 132782
  • Buswell, Robert E. (1993a), The Zen Monastic Experience: Buddhist Practice in Contemporary Korea, Princeton University Press

External links edit

 
Wikimedia Commons has media related to Zen Buddhism.
 
Look up 禪 in Wiktionary, the free dictionary.
 
Look up 禅 in Wiktionary, the free dictionary.
 
Wikiquote has quotations related to Zen proverbs.
 
Look up zen in Wiktionary, the free dictionary.
  • thezensite
  • Glossary of Japanese Zen terms
  • Stanford Encyclopedia of Philosophy: entry on Japanese Zen Buddhism
  • What is Zen Buddhism?

December 14, 2023
other, uses, disambiguation, chinese, pinyin, chán, japanese, romanized, korean, romanized, seon, vietnamese, thiền, school, mahayana, buddhism, that, originated, china, during, tang, dynasty, chan, school, chánzong, 禪宗, meditation, school, buddha, mind, schoo. For other uses see Zen disambiguation Zen Chinese 禪 pinyin Chan Japanese 禅 romanized zen Korean 선 romanized Seon Vietnamese Thiền is a school of Mahayana Buddhism that originated in China during the Tang dynasty as the Chan School Chanzong 禪宗 meditation school or the Buddha mind school foxin zong 1 and later developed into various sub schools and branches From China Chan spread south to Vietnam and became Vietnamese Thiền northeast to Korea to become Seon Buddhism and east to Japan becoming Japanese Zen 2 ZenChinese nameTraditional Chinese禪Simplified Chinese禅TranscriptionsStandard MandarinHanyu PinyinChanWade GilesCh an2IPA ʈʂʰa n HakkaPha k fa sṳSamYue CantoneseJyutpingSim4Southern MinHokkien POJSianMiddle ChineseMiddle ChinesedʑjenVietnamese nameVietnamese alphabetThiềnChữ Han禪Korean nameHangul선Hanja禪TranscriptionsRevised RomanizationSeonJapanese nameKanji禅KanaぜんTranscriptionsRomanizationZenThe term Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 chan an abbreviation of 禪那 channa which is a Chinese transliteration of the Sanskrit word ध य न dhyana meditation note 1 Zen emphasizes rigorous self restraint meditation practice and insight 見性 Ch jianxing Jp kensho perceiving the true nature of oneself as Buddha mind bodhicitta and Buddha nature and the personal expression of this insight in daily life for the benefit of others 4 5 As such it de emphasizes knowledge alone of sutras and doctrine 6 7 and favors direct understanding through spiritual practice and interaction with an accomplished teacher 8 or Master Zen teaching draws from numerous sources of Sarvastivada meditation practice and Mahayana thought especially Yogachara the Tathagatagarbha sutras the Laṅkavatara Sutra and the Huayan school with their emphasis on Buddha nature totality and the Bodhisattva ideal 9 10 The Prajnaparamita literature 11 as well as Madhyamaka thought have also been influential in the shaping of the apophatic and sometimes iconoclastic nature of Zen rhetoric 12 Furthermore the Chan School was also influenced by Taoist philosophy especially Neo Daoist thought 13 Contents 1 Etymology 2 Practice 2 1 Dhyana 2 1 1 Chinese Buddhism 2 1 2 Pointing to the nature of the mind 2 1 3 Observing the mind 2 1 4 Meditation manuals 2 2 Common contemporary meditation forms 2 2 1 Mindfulness of breathing 2 2 2 Silent Illumination and shikantaza 2 2 3 Hua Tou and Kōan contemplation 2 2 4 Nianfo chan 2 3 Bodhisattva virtues and vows 2 4 Physical cultivation 2 5 The arts 2 6 Intensive group practice 2 7 Chanting and rituals 2 8 Esoteric practices 3 Doctrine 3 1 Buddhist Mahayana influences 3 2 Buddha nature and subitism 4 Traditions 4 1 Caodong and Sōtō 4 2 Linji and Rinzai 4 3 Other schools 5 Scripture 5 1 The role of the scripture 5 2 Grounding Chan in scripture 5 3 Literature 6 Organization and institutions 7 Narratives 8 History 8 1 Chinese Chan 8 1 1 Origins 8 1 2 Proto Chan 8 1 3 Early Chan 8 1 4 Middle Chan 8 1 5 Song Dynasty Chan 8 1 6 Post Classical Chan 8 1 7 Modern era 8 2 Spread outside of China 8 2 1 Vietnamese Thiền 8 2 2 Korean Seon 8 2 3 Japanese Zen 8 2 4 Zen in the West 9 See also 10 Notes 11 References 12 Sources 12 1 Printed sources 12 2 Web sources 13 Further reading 14 External linksEtymology editThe word Zen is derived from the Japanese pronunciation kana ぜん of the Middle Chinese word 禪 Middle Chinese dʑian pinyin Chan which in turn is derived from the Sanskrit word dhyana ध य न 3 which can be approximately translated as contemplation absorption or meditative state 14 The actual Chinese term for the Zen school is 禪宗 pinyin Chanzōng while Chan just refers to the practice of meditation itself Chinese 習禪 pinyin xichan or the study of meditation Chinese 禪學 pinyin chanxue though it is often used as an abbreviated form of Chanzong 15 Zen is also called foxin zong Chinese or busshin shu 1 the Buddha mind school 1 16 17 from foxing Chinese busshin Japanese Buddha mind web 1 this term can refer either to the or a Buddha s compassionate and enlightened mind or to the originally clear and pure mind inherent in all beings to which they must awaken web 1 note 2 Busshin may also refer to Buddhakaya the Buddha body 19 web 2 an embodiment of awakened activity web 3 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 the philosophy and was officially added to the Merriam Webster dictionary in 2018 20 Practice editDhyana edit See also Dhyana in Buddhism The practice of dhyana or meditation especially sitting meditation 坐禪 Chinese zuochan Japanese zazen ざぜん is a central part of Zen Buddhism 21 Chinese Buddhism edit The practice of Buddhist meditation originated in India and first entered China through the translations of An Shigao fl c 148 180 CE and Kumarajiva 334 413 CE who both translated Dhyana sutras which were influential early meditation texts mostly based on the Yogacara yoga praxis teachings of the Kashmiri Sarvastivada circa 1st 4th centuries CE 22 Among the most influential early Chinese meditation texts include the Anban Shouyi Jing 安般守意經 Sutra on anapanasmṛti the Zuochan Sanmei Jing 坐禪三昧經 Sutra of sitting dhyana samadhi and the Damoduoluo Chan Jing 達摩多羅禪經 23 Dharmatrata dhyana sutra 24 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 Tōrei Enji wrote a commentary on the Damoduoluo Chan Jing and used the Zuochan Sanmei Jing as source in the writing of this commentary Tōrei believed that the Damoduoluo Chan Jing had been authored by Bodhidharma 25 While dhyana in a strict sense refers to the four dhyanas in Chinese Buddhism dhyana may refer to various kinds of meditation techniques and their preparatory practices which are necessary to practice dhyana 26 The five main types of meditation in the Dhyana sutras are anapanasmṛti mindfulness of breathing paṭikulamanasikara meditation mindfulness of the impurities of the body maitri meditation loving kindness the contemplation on the twelve links of pratityasamutpada and contemplation on the Buddha 27 According to the modern Chan master Sheng Yen 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 dhyana 28 Chan also shares the practice of the four foundations of mindfulness and the Three Gates of Liberation emptyness or sunyata signlessness or animitta and wishlessness or apraṇihita with early Buddhism and classic Mahayana 29 Pointing to the nature of the mind edit According to Charles Luk in the earliest traditions of Chan there was no fixed method or formula for teaching meditation and all instructions were simply heuristic methods to point to the true nature of the mind also known as Buddha nature 30 According to Luk this method is referred to as the Mind Dharma and exemplified in the story in the Flower Sermon of Sakyamuni Buddha holding up a flower silently and Mahakasyapa smiling as he understood 30 A traditional formula of this is Chan points directly to the human mind to enable people to see their true nature and become buddhas 31 Observing the mind edit According to John McRae one of the most important issues in the development of early Ch an doctrine is the rejection of traditional meditation techniques that is gradual self perfection and the practices of contemplation on the body impurities and the four foundations of mindfulness 32 According to John R 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 East Mountain School 33 It is a method named Maintaining the one without wavering shou i pu i 守一不移 33 the one being the nature of mind which is equated with Buddha nature 34 According to Sharf in this practice one turns the attention from the objects of experience to the nature of mind the perceiving subject itself which is equated with Buddha nature 35 According to McRae this type of meditation resembles the methods of virtually all schools of Mahayana Buddhism but differs 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 33 note 3 Sharf notes that the notion of Mind came to be criticised by radical subitists and was replaced by No Mind to avoid any reifications 37 note 4 Meditation manuals edit Early Chan texts also teach forms of meditation that are unique to Mahayana Buddhism for example the Treatise on the Essentials of Cultivating the Mind which depicts the teachings of the 7th century East Mountain school teaches a visualization of a sun disk similar to that taught in the Sutra of the Contemplation of the Buddha Amitayus 39 Later Chinese Buddhists developed their own meditation manuals and texts one of the most influential being the works of the Tiantai patriarch Zhiyi His works seemed to have exerted some influence on the earliest meditation manuals of the Chan school proper an early work being the widely imitated and influential Tso chan i Principles of sitting meditation c 11th century which does not outline a vipassana practice which leads to wisdom prajna but only recommends practicing samadhi which will lead to the discovery of inherent wisdom already present in the mind 40 Common contemporary meditation forms edit nbsp The meditation hall Jp zendō Ch chantang of Dai Bosatsu Zendo Kongo JiMindfulness of breathing edit nbsp Venerable Hsuan Hua meditating in the lotus position Hong Kong 1953During sitting meditation 坐禅 Ch zuochan Jp zazen Ko jwaseon practitioners usually assume a position such as the lotus position half lotus Burmese or seiza often using the dhyana mudra 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 To regulate the mind Zen students are often directed towards counting breaths 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 41 Zen teachers like Omori Sogen teach a series of long and deep exhalations and inhalations as a way to prepare for regular breath meditation 42 Attention is usually placed on the energy center dantian below the navel 43 Zen teachers often promote diaphragmatic breathing stating that the breath must come from the lower abdomen known as hara or tanden in Japanese and that this part of the body should expand forward slightly as one breathes 44 Over time the breathing should become smoother deeper and slower 45 When the counting becomes an encumbrance the practice of simply following the natural rhythm of breathing with concentrated attention is recommended 46 47 Silent Illumination and shikantaza edit A common form of sitting meditation is called Silent illumination Ch mozhao Jp mokushō This practice was traditionally promoted by the Caodong school of Chinese Chan and is associated with Hongzhi Zhengjue 1091 1157 who wrote various works on the practice 48 This method derives from the Indian Buddhist practice of the union Skt yuganaddha of samatha and vipasyana 49 In Hongzhi s practice of nondual objectless meditation the mediator strives to be aware of the totality of phenomena instead of focusing on a single object without any interference conceptualizing grasping goal seeking or subject object duality 50 This practice is also popular in the major schools of Japanese Zen but especially Sōtō where it is more widely known as Shikantaza Ch zhǐguǎn dǎzuo Just sitting Considerable textual philosophical and phenomenological justification of the practice can be found throughout the work of the Japanese Sōtō Zen thinker Dōgen especially in his Shōbōgenzō for example in the Principles of Zazen 51 and the Universally Recommended Instructions for Zazen 52 While the Japanese and the Chinese forms are similar they are distinct approaches 53 Hua Tou and Kōan contemplation edit Main article Kōan nbsp Calligraphy of Mu Hanyu Pinyin wu by Torei Enji It figures in the famous Zhaozhou s dog kōanDuring the Tang dynasty gōng an Jp kōan literature became popular Literally meaning public case they were stories or dialogues describing teachings and interactions between Zen masters and their students These anecdotes give a demonstration of the master s insight Kōan are meant to illustrate the non conceptual insight prajna that the Buddhist teachings point to During the Song dynasty a new meditation method was popularized by figures such as Dahui which was called kanhua chan observing the phrase meditation which referred to contemplation on a single word or phrase called the huatou critical phrase of a gōng an 54 In Chinese Chan and Korean Seon this practice of observing the huatou hwadu in Korean is a widely practiced method 55 It was taught by the influential Seon master Chinul 1158 1210 and modern Chinese masters like Sheng Yen and Xuyun Yet while Dahui famously criticised silent illumination 56 57 he nevertheless did not completely condemn quiet sitting in fact he seems to have recommended it at least to his monastic disciples 56 In the Japanese Rinzai school kōan introspection developed its own formalized style with a standardized curriculum of kōans which must be studied and passed in sequence This process includes standardized answers and checking questions sassho and common sets of capping phrases jakugo poetry citations that are memorized by students as answers 58 The Zen student s mastery of a given kōan is presented to the teacher in a private interview referred to in Japanese as dokusan daisan or sanzen While there are standardized answers to a kōan practitioners are expected to demonstrate their spiritual understanding through their responses The teacher may approve or disapprove of the answer and guide the student in the right direction The interaction with a teacher is central in Zen but makes Zen practice also vulnerable to misunderstanding and exploitation 59 Kōan inquiry may be practiced during zazen sitting meditation kinhin walking meditation and throughout all the activities of daily life The goal of the practice is often termed kensho 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 60 Kōan practice is particularly emphasized in Rinzai but it also occurs in other schools or branches of Zen depending on the teaching line 61 Nianfo chan edit Nianfo Jp nembutsu from Skt buddhanusmṛti recollection of the Buddha refers to the recitation of the Buddha s name in most cases the Buddha Amitabha In Chinese Chan the Pure Land practice of nianfo based on the phrase Namo Amituofo 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 Daoxin 580 651 who taught that one should bind the mind to one buddha and exclusively invoke his name 62 The practice is also taught in Shenxiu s Kuan hsin lun 觀心論 62 The Ch uan fa pao chi 傳法寶紀 Taisho 2838 ca 713 one of the earliest Chan histories also shows this practice was widespread in early Chan Coming to the generation of Hung jen Fa ju and Ta tung the dharma door was wide open to followers regardless of their capacities All immediately invoked the name of the Buddha so as to purify the mind 62 Evidence for the practice of nianfo chan can also be found in Changlu Zongze s died c 1107 Chanyuan qinggui The Rules of Purity in the Chan Monastery perhaps the most influential Ch an monastic code in East Asia 62 Nianfo continued to be taught as a form of Chan meditation by later Chinese figures such as Yongming Yanshou Zhongfen Mingben and Tianru Weize During the late Ming the tradition of Nianfo Chan meditation was continued by figures such as Yunqi Zhuhong and Hanshan Deqing 63 Chan figures like Yongming Yanshou 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 62 The practice of nianfo as well as its adaptation into the nembutsu kōan is a major practice in the Japanese Ōbaku school of Zen 64 The recitation of a Buddha s name was also practiced in the Soto school at different times throughout its history During the Meiji period for example both Shaka nembutsu reciting the name of Shakyamuni Buddha namu Shakamuni Butsu and Amida nembutsu were promoted by Soto school priests as easy practices for laypersons 65 Nianfo chan is also widely practiced in Vietnamese Thien Bodhisattva virtues and vows edit nbsp Victoria Zen Centre Jukai ceremony January 2009Since Zen is a form of Mahayana Buddhism it is grounded on the schema of the bodhisattva path which is based on the practice of the transcendent virtues or perfections Skt paramita Ch bōluomi Jp baramitsu as well as the taking of the bodhisattva vows 66 67 The most widely used list of six virtues is generosity moral training incl five precepts patient endurance energy or effort meditation dhyana wisdom An important source for these teachings is the Avatamsaka sutra which also outlines the grounds bhumis or levels of the bodhisattva path 68 The paramitas are mentioned in early Chan works such as Bodhidharma s Two entrances and four practices and are seen as an important part of gradual cultivation jianxiu by later Chan figures like Zongmi 69 70 An important element of this practice is the formal and ceremonial taking of refuge in the three jewels bodhisattva vows and precepts Various sets of precepts are taken in Zen including the five precepts ten essential precepts and the sixteen bodhisattva precepts 71 72 73 74 This is commonly done in an initiation ritual Ch shou jie Jp Jukai Ko sugye receiving the precepts which is also undertaken by lay followers and marks a layperson as a formal Buddhist 75 The Chinese Buddhist practice of fasting zhai especially during the uposatha days Ch zhairi days of fasting can also be an element of Chan training 76 Chan masters may go on extended absolute fasts as exemplified by master Hsuan Hua s 35 day fast which he undertook during the Cuban missile crisis for the generation of merit 77 Physical cultivation edit nbsp Two grandmasters of the Shaolin Temple of Chinese Chan Shi DeRu and Shi DeYangTraditional martial arts like Japanese archery other forms of Japanese budō and Chinese martial arts have also been seen as forms of zen praxis This tradition goes back to the influential Shaolin Monastery in Henan which developed the first institutionalized form of gōngfu 78 By the late Ming Shaolin gōngfu was very popular and widespread as evidenced by mentions in various forms of Ming literature featuring staff wielding fighting monks like Sun Wukong and historical sources which also speak of Shaolin s impressive monastic army that rendered military service to the state in return for patronage 79 These Shaolin practices which began to develop around the 12th century were also traditionally seen as a form of Chan Buddhist inner cultivation today called wuchan martial chan The Shaolin arts also made use of Taoist physical exercises daoyin breathing and qi cultivation qigong practices 80 They were seen as therapeutic practices which improved internal strength neili health and longevity lit nourishing life yangsheng as well as means to spiritual liberation 81 The influence of these Taoist practices can be seen in the work of Wang Zuyuan ca 1820 after 1882 a scholar and minor bureaucrat who studied at Shaolin Wang s Illustrated Exposition of Internal Techniques Neigong tushuo shows how Shaolin exercises were drawn from Taoist methods like those of the Yijin Jing and Eight pieces of brocade possibly influenced by the Ming dynasty s spirit of religious syncretism 82 According to the modern Chan master Sheng Yen Chinese Buddhism has adopted internal cultivation 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 vital energy are powerful assistants to the cultivation of samadhi and spiritual insight 83 Korean Seon also has developed a similar form of active physical training termed Sunmudo nbsp Bows and quivers at Engaku ji temple the temple also has a Dōjō for the practice of Kyudō and the Zen priests practice this art here 84 In Japan the classic combat arts budō and zen practice have been in contact since the embrace of Rinzai Zen by the Hōjō clan in the 13th century who applied zen discipline to their martial practice 85 One influential figure in this relationship was the Rinzai priest Takuan Sōhō who was well known for his writings on zen and budō addressed to the samurai class especially his The Unfettered Mind 86 The Rinzai school also adopted certain Chinese practices which work with qi which are also common in Taoism They were introduced by Hakuin 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 87 These energetic practices known as naikan are based on focusing the mind and one s vital energy ki on the tanden a spot slightly below the navel 88 89 The arts edit nbsp Hakuin Ekaku Hotei in a Boat Yale University Art Gallery nbsp The kare sansui dry landscape zen garden at Ryōan ji Certain arts such as painting calligraphy poetry gardening flower arrangement tea ceremony and others have also been used as part of zen training and practice Classical Chinese arts like brush painting and calligraphy were used by Chan monk painters such as Guanxiu and Muqi Fachang to communicate their spiritual understanding in unique ways to their students 90 Zen paintings are sometimes termed zenga in Japanese 91 Hakuin is one Japanese Zen master who was known to create a large corpus of unique sumi e ink and wash paintings and Japanese calligraphy to communicate zen in a visual way His work and that of his disciples were widely influential in Japanese Zen 92 Another example of Zen arts can be seen in the short lived Fuke sect of Japanese Zen which practiced a unique form of blowing zen suizen by playing the shakuhachi bamboo flute Intensive group practice edit Intensive group meditation may be practiced by serious Zen practitioners In the Japanese language this practice is called sesshin 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 zazen periods are interwoven with rest breaks ritualized formal meals Jp oryoki and short periods of work Jp samu that are to be performed with the same state of mindfulness In modern Buddhist practice in Japan Taiwan and the West lay students often attend these intensive practice sessions or retreats These are held at many Zen centers or temples Chanting and rituals edit See also Buddhist chant nbsp Gifu Daibutsu and altar at Shōhō ji nbsp Chanting the Buddhist Scriptures by Taiwanese painter Li Mei shu source source source source source source source Monks chanting the Heart Sutra in Sōji ji Temple in Yokohama JapanMost Zen monasteries temples and centers perform various rituals services and ceremonies such as initiation ceremonies and funerals which are always accompanied by the chanting of verses poems or sutras 93 There are also ceremonies that are specifically for the purpose of sutra recitation Ch niansong Jp nenju itself 94 Zen schools may have an official sutra book that collects these writings in Japanese these are called kyohon 93 Practitioners may chant major Mahayana sutras such as the Heart Sutra and chapter 25 of the Lotus Sutra often called the Avalokitesvara Sutra Dharaṇis and Zen poems may also be part of a Zen temple liturgy including texts like the Song of the Precious Mirror Samadhi the Sandokai the Nilakaṇṭha Dharaṇi and the Uṣṇiṣa Vijaya Dharaṇi Sutra The butsudan is the altar in a monastery temple or a lay person s home where offerings are made to the images of the Buddha bodhisattvas and deceased family members and ancestors Rituals usually center on major Buddhas or bodhisattvas like Avalokitesvara see Guanyin Kṣitigarbha and Manjushri An important element in Zen ritual practice is the performance of ritual prostrations Jp raihai or bows 95 One popular form of ritual in Japanese Zen is Mizuko kuyō Water child ceremonies which are performed for those who have had a miscarriage stillbirth or abortion These ceremonies are also performed in American Zen Buddhism 96 A widely practiced ritual in Chinese Chan is variously called the Rite for releasing the hungry ghosts or the Releasing flaming mouth The ritual might date back to the Tang dynasty and was very popular during the Ming and Qing dynasties when Chinese Esoteric Buddhist practices became diffused throughout Chinese Buddhism 97 The Chinese holiday of the Ghost Festival 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 Sheng Yen criticize the practice for not having any basis in Buddhist teachings 98 Another important type of ritual practiced in Zen are various repentance or confession rituals Jp zange 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 99 Dogen also wrote a treatise on repentance the Shushogi 100 Other rituals could include rites dealing with local deities kami in Japan and ceremonies on Buddhist holidays such as Buddha s Birthday 101 Funerals 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 3 percent visit a Zen priest at a time of personal trouble or crisis 102 Esoteric practices edit Depending on the tradition esoteric methods such as mantra and dharaṇi are also 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 103 104 In the Kwan Um school of Zen for example a mantra of Guanyin Kwanseum Bosal is used during sitting meditation 105 The Heart Sutra Mantra is also another mantra that is used in Zen during various rituals 106 Another example is the Mantra of Light kōmyō shingon which is common in Japanese Soto Zen and was derived from the Shingon sect 107 In Chinese Chan the usage of esoteric mantras in Zen goes back to the Tang dynasty There is evidence that Chan Buddhists adopted practices from Chinese Esoteric Buddhism in findings from Dunhuang 108 According to Henrik Sorensen several successors of Shenxiu such as Jingxian and Yixing were also students of the Zhenyan Mantra school 109 Influential esoteric dharaṇi such as the Uṣṇiṣa Vijaya Dharaṇi Sutra and the Nilakaṇṭha Dharaṇi also begin to be cited in the literature of the Baotang school during the Tang dynasty 110 Many mantras have been preserved since the Tang period and continue to be practiced in modern Chan monasteries One common example is the Suraṅgama Mantra which has been heavily propagated by various prominent Chan monks such as Venerable Hsuan Hua who founded the City of Ten Thousand Buddhas 111 Another example of esoteric rituals practiced by the Chan school is the Mengshan Rite for Feeding Hungry Ghosts which is practiced by both monks and laypeople during the Hungry Ghost Festival 112 113 114 Chan repentance rituals such as the Liberation Rite of Water and Land also involve various esoteric aspects including the invocation of esoteric deities such as the Five Wisdom Buddhas and the Ten Wisdom Kings 115 116 There is documentation that monks living at Shaolin temple during the eighth century performed esoteric practices there such as mantra and dharani and that these also influenced Korean Seon Buddhism 117 During the Joseon dynasty the Seon school was not only the dominant tradition in Korea but it was also highly inclusive and ecumenical in its doctrine and practices and this included Esoteric Buddhist lore and rituals that appear in Seon literature from the 15th century onwards According to Sorensen the writings of several Seon masters such as Hyujeong reveal they were esoteric adepts 118 In Japanese Zen the use of esoteric practices within Zen is sometimes termed mixed Zen kenshu zen 兼修禪 and the influential Soto monk Keizan Jōkin 1264 1325 is seen as a key promoter of esoteric methods Keizan was heavily influenced by Shingon and Shugendo and is known for introducing numerous esoteric ritual forms into the Soto school 119 120 121 Another influential Soto figure Menzan Zuihō 1683 1769 was also a practitioner of Shingon having received esoteric initiation under a Shingon figure named Kisan Biku 義燦比丘 122 Regarding Rinzai Zen numerous key Rinzai figures were also esoteric practitioners such as the Rinzai founder Myōan Eisai 1141 1215 who wrote various works on esoteric Buddhism 123 Enni Ben en 1202 1280 was another influential Rinzai figure who practiced esoteric Buddhism Under his abbotship Fumon in the future Tōfuku ji held Shingon and Tendai rituals He also lectured on the esoteric Mahavairocana sutra 124 According to William Bodiford a very common dharaṇi in contemporary Japanese Zen is the Suraṅgama spell Ryōgon shu 楞嚴呪 T 944A which is repeatedly chanted during summer training retreats as well as at every important monastic ceremony throughout the year in Zen monasteries 125 Some Zen temples also continue to perform esoteric rituals such as the homa ritual which is performed at the Soto temple of Eigen ji in Saitama prefecture As Bodiford writes perhaps the most notable examples of this phenomenon is the ambrosia gate kanro mon 甘露門 ritual performed at every Sōtō Zen temple which is associated feeding hungry ghosts ancestor memorial rites and the ghost festival 126 Bodiford also notes that formal Zen rituals of Dharma transmission often involve esoteric initiations Doctrine editMain article Doctrinal background of Zen nbsp A Dharma talk by Seon nun Daehaeng Kun Sunim Hanmaum Seon Center South KoreaZen teachings can be likened to the finger pointing at the moon 127 Zen teachings point to the Moon awakening a realization of the unimpeded interpenetration of the dharmadhatu 128 But the Zen tradition also warns against taking its teachings the pointing finger to be this insight itself 129 130 131 132 Buddhist Mahayana influences edit Though Zen narrative states that it is a special transmission outside scriptures which did not stand upon words 133 Zen does have a rich doctrinal background that is firmly grounded in the Buddhist tradition 134 It was thoroughly influenced by Mahayana teachings on the bodhisattva path Chinese Madhyamaka Sanlun Yogacara Weishi Prajnaparamita the Laṅkavatara Sutra and other Buddha nature texts 135 136 137 The influence of Madhyamaka and Prajnaparamita can be discerned in the stress on non conceptual wisdom prajna and the apophatic language of Zen literature 135 138 139 note 5 The philosophy of the Huayan school also had an influence on Chinese Chan One example is the Huayan doctrine of the interpenetration of phenomena which also makes use of native Chinese philosophical concepts such as principle li and phenomena shi 140 The Huayan theory of the Fourfold Dharmadhatu also influenced the Five Ranks of Dongshan Liangjie 806 869 the founder of the Caodong Chan lineage 141 Buddha nature and subitism edit Central in the doctrinal development of Chan Buddhism was the notion of Buddha nature the idea that the awakened mind of a Buddha is already present in each sentient being 142 pen chueh in Chinese Buddhism hongaku in Japanese Zen 143 This Buddha nature was initially equated with the nature of mind while later Chan teachings evaded any reification by rejecting any positivist terminology 144 note 4 The idea of the immanent character of the Buddha nature took shape in a characteristic emphasis on direct insight into and expression of this Buddha nature 145 146 It led to a reinterpretation and Sinification of Indian meditation terminology and an emphasis on subitism the idea that the Buddhist teachings and practices are comprehended and expressed sudden 147 c q in one glance uncovered all together or together completely simultaneously in contrast to gradualism successively or being uncovered one after the other 148 The emphasis on subitism led to the idea that enlightenment occurs in a single transformation that is both total and instantaneous 149 Ch shih chueh 150 While the attribution of gradualism attributed by Shenhui to a concurring faction was a rhetoric device it led to a conceptual dominance in the Chan tradition of subitism in which any charge of gradualism was to be avoided 145 note 6 This rhetorical purity was hard to reconcile conceptually with the actual practice of meditation 152 145 and left little place in Zen texts for the description of actual meditation practices apparently rejecting any form of practice 153 145 144 note 7 Instead those texts directly pointed to and expressed this awakened nature giving way to the paradoxical nature of encounter dialogue and koans 145 144 Traditions editToday there are two major traditions or groupings of Zen schools along with numerous other smaller traditions The main traditions are the Linji family of schools and the Caodong tradition Caodong and Sōtō edit Main articles Caodong and Sōtō nbsp Japanese Sōtō monk on an alms round takuhatsu sitting zazen The Chinese Caodong school was founded during the Tang Dynasty by Dongshan Liangjie 807 869 This tradition focuses on quiet sitting meditation especially a method called silent illumination Chinese mozhao and it understood the practice through the five ranks of Dongshan 155 156 Hongzhi Zhengjue 1091 1157 was the first figure who used the term silent illumination and who taught this method in writing 157 Recently the silent illumination method was revived in the Sinosphere by Sheng Yen and his Dharma Drum Mountain association Sōtō is the Japanese transmission of Caodong and it was founded by Dōgen Zenji 1200 1253 who also emphasized the practice of quiet sitting which he called shikantaza nothing but just sitting The Sōtō school has de emphasized kōans since Gentō Sokuchu circa 1800 and instead emphasized shikantaza 158 Dōgen the founder of Soto in Japan emphasized that practice and awakening cannot be separated By practicing shikantaza attainment and Buddhahood are already being expressed 159 For Dogen zazen or shikantaza is the essence of Buddhist practice 160 A Caodong lineage also exists in Vietnam founded by 17th century Chan master Thong Giac Đạo Nam In Vietnamese the name of the school is spelled Tao Động 161 Linji and Rinzai edit Main articles Linji school and Rinzai school nbsp Jogyesa Temple Seon temple in Seoul nbsp Tenryu ji the head temple of the Tenryu ji branch of Rinzai Chinese Linji school was founded during the Tang dynasty by Linji Yixuan It became the most influential school of Chan during the Song dynasty It was known for its numerous collections of gongans Jp koans literary stories of past enlightened masters Since the Song the hallmark of the school became the contemplation of koans in meditation This was introcuded by Dahui Zonggao 1089 1163 as kanhua chan observing the huatou chan in which one contemplates a specific phrase or word called the huatou critical phrase 162 The Rinzai school is the Japanese lineage of Linji The Rinzai school emphasizes koan practice through sanzen one on one meeting with a teacher through which one may attain kensho insight into one s true nature 163 This is followed by so called post satori practice further practice to attain Buddhahood 164 165 166 To attain this primary insight and to deepen it zazen and kōan study is deemed essential This trajectory of initial insight followed by a gradual deepening and ripening is expressed by Linji in his Three Mysterious Gates and Hakuin Ekaku s Four Ways of Knowing 167 Another example of depiction of stages on the path are the Ten Bulls which detail the steps on the path The contemporary Sanbo Kyodan sect also teaches in a similar fashion making use of koans in order to attain kensho and then following it up with post kensho practice 168 Most traditions in Korean Seon are also generally in the Linji lineage and focus on huatou practice though the exact methods and teachings on this differ Jinul a 12th century Korean Seon master also taught the method of sudden insight followed by gradual cultivation which he derived from Zongmi There are also Vietnamese lineages of Linji such as the Lam Tế and the Liễu Quan schools These lineages also mix Zen practice with Pure Land elements 169 170 Other schools edit nbsp Monks of the Truc Lam school Tay Thien MonasteryBesides the two major families or traditions of Zen there are several smaller schools These include Ōbaku shu 黄檗宗 a school established in the 17th century It includes classic Chan teachings and also Pure Land methods Fuke shu 普化宗 a small Japanese sect A unique feature of this sect is the use of flute music as a meditation Truc Lam a unique native sect of Vietnamese Zen which is known for attempting to harmonize the Three teachings of Buddhism Confucianism and Taoism The Plum Village Tradition a new modern tradition founded by the influential Vietnamese teacher and activist Thich Nhất Hạnh 1926 2022 The Kwan Um School of Zen a new modern tradition founded by Zen Master Seung Sahn Scripture editMain article Zen and Sutras nbsp Archaeologist Aurel Stein s 1907 view of Mogao Cave 16 with altar and sutra scrolls nbsp Tablets of the Tripiṭaka Koreana an early edition of the Chinese Buddhist canon in Haeinsa Temple South KoreaThe role of the scripture edit Zen is deeply rooted in the teachings and doctrines of Mahayana Buddhism 171 Classic Zen texts such as the Platform sutra contain numerous references to Buddhist canonical sutras 172 According to Sharf Zen monastics are expected to become familiar with the classics of the Zen canon 173 A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahayana sutras 6 note 8 note 9 6 note 10 as well as Mahayana Buddhist philosophy such as Madhyamaka 135 Nevertheless Zen is often pictured as anti intellectual 171 This picture of Zen emerged during the Song Dynasty 960 1297 when Chan became the dominant form of Buddhism in China and gained great popularity among the educated and literary classes of Chinese society The use of koans which are highly stylized literary texts reflects this popularity among the higher classes 145 The famous saying do not establish words and letters attributed in this period to Bodhidharma 176 was taken not as a denial of the recorded words of the Buddha or the doctrinal elaborations by learned monks but as a warning to those who had become confused about the relationship between Buddhist teaching as a guide to the truth and mistook it for the truth itself 177 What the Zen tradition emphasizes is that the enlightenment of the Buddha came not through conceptualization but rather through direct insight 178 But direct insight has to be supported by study and understanding hori 179 of the Buddhist teachings and texts 180 note 11 Intellectual understanding without practice is called yako zen wild fox Zen but one who has only experience without intellectual understanding is a zen temma Zen devil 182 Grounding Chan in scripture edit The early Buddhist schools in China were each based on a specific sutra At the beginning of the Tang Dynasty by the time of the Fifth Patriarch Hongren 601 674 the Zen school became established as a separate school of Buddhism 183 It had to develop a doctrinal tradition of its own to ascertain its position 145 and to ground its teachings in a specific sutra Various sutras were used for this even before the time of Hongren the Srimaladevi Sutra Huike 184 Awakening of Faith Daoxin 184 the Lankavatara Sutra East Mountain School 184 6 the Diamond Sutra 185 Shenhui 184 and the Platform Sutra 6 185 The Chan tradition drew inspiration from a variety of sources and thus did not follow any single scripture over the others 186 Subsequently the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching Other influential sutras are the Vimalakirti Sutra 187 188 189 Avatamsaka Sutra 190 the Shurangama Sutra 191 and the Mahaparinirvana Sutra 192 In his analysis of the works of the influential Hongzhou school of Chan Mario Poceski notes that they cite the following Mahayana sutras the Lotus Sutra 法華經 the Huayan 華嚴經 the Nirvana 涅盤經 the Laṅkavatara 楞伽經 the Prajnaparamitas 般若經 the Maharatnakuta 大寶積經 the Mahasamnipata 大集經 and the Vimalakirti 維摩經 193 Literature edit See also Zen literature The Zen tradition developed a rich textual tradition based on the interpretation of the Buddhist teachings and the recorded sayings of Zen masters Important texts are the Platform Sutra 8th century attributed to Huineng 145 the Chan transmission records teng lu 194 such as The Records of the Transmission of the Lamp Ching te ch uan teng lu compiled by Tao yun and published in 1004 195 the yu lu genre 196 consisting of the recorded sayings of the masters and the encounter dialogues the koan collections such as The Gateless Barrier and the Blue Cliff Record Organization and institutions editMain articles Zen organisation and institutions Zen ranks and hierarchy Dharma transmission and Zen lineage charts Religion is not only an individual matter but also a collective endeavour 197 Though individual experience 198 and the iconoclastic picture of Zen 199 are emphasised in the Western world the Zen tradition is maintained and transferred by a high degree of institutionalisation and hierarchy 200 201 In Japan modernity has led to criticism of the formal system and the commencement of lay oriented Zen schools such as the Sanbo Kyodan 202 and the Ningen Zen Kyodan 203 How to organize the continuity of the Zen tradition in the West constraining charismatic authority and the derailment it may bring on the one hand 204 205 59 and maintaining the legitimacy and authority by limiting the number of authorized teachers on the other hand 197 is a challenge for the developing Zen communities in the West Narratives editMain article Zen Narratives The Chan of the Tang Dynasty especially that of Mazu and Linji with its emphasis on shock techniques in retrospect was seen as a golden age of Chan 145 It became dominant during the Song Dynasty when Chan was the dominant form of Buddhism in China due to support from the Imperial Court 145 This picture has gained great popularity in the West in the 20th century especially due to the influence of D T Suzuki 206 and further popularized by Hakuun Yasutani and the Sanbo Kyodan 198 This picture has been challenged and complemented since the 1970s by modern scientific research on Zen 145 207 208 209 210 211 Modern scientific research on the history of Zen discerns three main narratives concerning Zen its history and its teachings Traditional Zen Narrative TZN 212 213 Buddhist Modernism BM 206 Historical and Cultural Criticism HCC 212 An external narrative is Nondualism which claims Zen to be a token of a universal nondualist essence of religions 214 215 History editChinese Chan edit Main article Chinese Chan See also Silk Road transmission of Buddhism nbsp Huike Offering His Arm to Bodhidharma Sesshu Tōyō 1496 Zen Chinese Chan 禪 Buddhism as we know it today is the result of a long history with many changes and contingent factors Each period had different types of Zen some of which remained influential while others vanished 145 The history of Chan in China is divided into various periods by different scholars who generally distinguish a classical phase and a post classical period Ferguson distinguishes three periods from the 5th century into the 13th century The Legendary period from Bodhidharma in the late 5th century to the An Lushan Rebellion around 765 CE in the middle of the Tang Dynasty Little written information is left from this period 216 It is the time of the Six Patriarchs including Bodhidharma and Huineng and the legendary split between the Northern and the Southern School of Chan 145 The Classical period from the end of the An Lushan Rebellion around 765 CE to the beginning of the Song Dynasty around 950 CE 216 This is the time of the great masters of Chan such as Mazu Daoyi and Linji Yixuan and the creation of the yu lu genre the recordings of the sayings and teachings of these great masters The Literary period from around 950 to 1250 216 which spans the era of the Song Dynasty 960 1279 In this time the gongan collections were compiled collections of sayings and deeds by the famous masters appended with poetry and commentary This genre reflects the influence of literati on the development of Chan This period idealized the previous period as the golden age of Chan producing the literature in which the spontaneity of the celebrated masters was portrayed Although McRae has reservations about the division of Chan history in phases or periods 217 he nevertheless distinguishes four phases in the history of Chan 218 Proto Chan c 500 600 Southern and Northern Dynasties 420 to 589 and Sui Dynasty 589 618 CE In this phase Chan developed in multiple locations in northern China It was based on the practice of dhyana and is connected to the figures of Bodhidharma and Huike Its principal text is the Two Entrances and Four Practices attributed to Bodhidharma 219 Early Chan c 600 900 Tang Dynasty 618 907 CE In this phase Chan took its first clear contours Prime figures are the fifth patriarch Daman Hongren 601 674 his dharma heir Yuquan Shenxiu 606 706 the sixth patriarch Huineng 638 713 protagonist of the quintessential Platform Sutra and Shenhui 670 762 whose propaganda elevated Huineng to the status of sixth patriarch Prime factions are the Northern School Southern School and Oxhead school 220 Middle Chan c 750 1000 from An Lushan Rebellion 755 763 till Five Dynasties and Ten Kingdoms period 907 960 979 In this phase developed the well known Chan of the iconoclastic zen masters Prime figures are Mazu Daoyi 709 788 Shitou Xiqian 710 790 Linji Yixuan died 867 and Xuefeng Yicun 822 908 Prime factions are the Hongzhou school and the Hubei faction note 12 An important text is the Anthology of the Patriarchal Hall 952 which gives a great amount of encounter stories and the well known genealogy of the Chan school 223 Song Dynasty Chan c 950 1300 In this phase Chan took its definitive shape including the picture of the golden age of the Chan of the Tang Dynasty and the use of koans for individual study and meditation Prime figures are Dahui Zonggao 1089 1163 who introduced the Hua Tou practice and Hongzhi Zhengjue 1091 1157 who emphasized Shikantaza Prime factions are the Linji school and the Caodong school The classic koan collections such as the Blue Cliff Record were assembled in this period 224 which reflect the influence of the literati on the development of Chan 225 176 In this phase Chan is transported to Japan and exerts a great influence on Korean Seon via Jinul Neither Ferguson nor McRae give a periodisation for Chinese Chan following the Song dynasty though McRae mentions at least a post classical phase or perhaps multiple phases 226 According to David McMahan During the Ming dynasty 1368 1644 and the Qing Dynasty 1644 1912 Chan was part of a larger syncretic Buddhist culture A final phase can be distinguished from the 19th century onward when western imperialism had a growing influence in South East Asia including China A side effect of this imperial influence was the modernisation of Asian religions adapting them to western ideas and rhetorical strategies 206 Origins edit See also Han dynasty and Six Dynasties Before the arrival of the founder of Chan Bodhidharma various Buddhist masters of meditation or dhyana i e Chan had taught in China These figures also brought with them various meditation texts called the Dhyana sutras Chinese 禪經 chan jing These early meditation works mainly drew from the teachings of the Sarvastivada school of Kashmir 22 These texts include the translations of the Parthian An Shigao 147 168 CE like the Anban shouyi jing Sanskrit Anapanasmṛti sutra the numerous translations of Kumarajiva 334 413 CE such as the Zuochan sanmei jing Sutra of Sitting Dhyana samadhi and those of Buddhabhadra like the Damoduoluo chan jing Dharmatrata Dhyana sutra 227 228 229 These early meditation texts laid the groundwork for the practices of Chan Buddhism Zen and the works of the Tiantai meditation master Zhiyi 230 The translation work of Kumarajiva especially his Prajnaparamita translations and his Vimalakirti Sutra Buddhabhadra Avatamsaka Sutra and Gunabhadra Lankavatara sutra were also key formative influences on the origins of Chan These Buddhist texts are some of the key sources for later Chan masters 231 Indeed in some early Chan texts like the Masters of the Lankavatara it is Gunabhadra not Bodhidharma which is seen as the first patriarch who transmits the Chan lineage here seen as synonymous with the Lankavatara tradition from India 232 The meditation works of the fourth Tiantai patriarch Zhiyi such as his monumental Mohezhiguan were also important sources on later Chan meditation manuals like the Tso chan i 40 A further possible influence on the origin of Chan Buddhism is Taoism 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 233 234 235 236 In his history of Zen Heinrich Dumoulin argued that Chan Buddhist developed out of the confluence of Indian Mahayana and Chinese Taoism 237 Two Chinese disciples of Kumarajiva Sengzhao and Tao Sheng were influenced by Taoist works like the Laozi and Zhuangzi 236 These Sanlun figures in turn had an influence on some early Chan masters 238 Proto Chan edit nbsp Bodhidharma stone carving in Shaolin Temple Proto Chan c 500 600 encompasses the Southern and Northern Dynasties period 420 to 589 and Sui Dynasty 589 618 CE In this phase Chan developed in multiple locations in northern China It was based on the practice of dhyana and is connected to the figures of Bodhidharma Seng fu and Huike though there is little actual historical information about these early figures and most legendary stories about their life come from later mostly Tang sources What is known is that they were considered Mahayana meditation masters 239 145 An important text from this period is the Two Entrances and Four Practices found in Dunhuang and attributed to Bodhidharma 219 Later sources mention that these figures taught using the Laṅkavatara Sutra though there is no direct evidence of this from the earliest sources 240 241 According to John McRae the earliest Chan sources on these masters show considerable influence from Madhyamaka thought while the influence from the Laṅkavatara Sutra is actually much less pronounced and it is questionable if it was there at all with regards to the earliest figures like Bodhidharma and Huike 239 Early Chan edit nbsp HongrenEarly Chan refers to early Tang Dynasty 618 750 Chan The fifth patriarch Daman Hongren 601 674 and his dharma heir Yuquan Shenxiu 606 706 were influential in founding the first Chan institution in Chinese history known as the East Mountain school Dongshan famen 242 Hongren taught the practice of shou hsin maintaining guarding the mind in which an awareness of True Mind or Buddha nature within is maintained exhorting the practitioners to unremittingly apply themselves to the practice of meditation 243 Shenxiu was the most influential and charismatic student of Hongren and considered to be the sixth patriarch by his followers ans was even invited to the Imperial Court by Empress Wu 244 Shenxiu also became the target of much criticism by Shenhui 670 762 for his gradualist teachings Shenhui instead promoted the sudden teachings attributed to his teacher Huineng 638 713 partly recorded in what later became a very influential Chan classic called the Platform Sutra 245 Shenhui s propaganda campaign eventually succeeded when he became a f7ndraiser for the royal court elevating Huineng to the status of sixth patriarch of Chinese Chan 246 145 The sudden vs gradual debate that developed in this era came to define later forms of Chan Buddhism 247 Middle Chan edit nbsp MazuThe Middle Chan c 750 1000 period runs from the An Lushan Rebellion 755 763 to the Five Dynasties and Ten Kingdoms period 907 960 979 This phase saw the development new schools of Chan The most important of these schools is the Hongzhou school of Mazu Daoyi 709 788 to which also belong Shitou Baizhang and Huangbo This school is sometimes seen as the archetypal expression of Chan with its emphasis on the personal expression of insight and its rejection of positive statements as well as the importance it placed on spontaneous and unconventional questions and answers during an encounter linji wenda between master and disciple 136 248 However modern scholars have seen much of the literature that presents these iconoclastic encounters as being later revisions during the Song era and instead see the Hongzhou masters as not being very radical instead promoting pretty conservative ideas such as keeping precepts accumulating good karma and practicing meditation 248 The school did produce innovative teachings and perspectives such as Mazu s views that this mind is Buddha and that ordinary mind is the way which were also critiqued by later figures such as the influential Guifeng Zongmi 780 841 for failing to differentiate between ignorance and enlightenment 249 By the end of the late Tang the Hongzhou school was gradually superseded by various regional traditions which became known as the Five Houses of Chan Shitou Xiqian 710 790 is regarded as the Patriarch of Caodong Jp Sōtō school while Linji Yixuan died 867 is regarded as the founder of Linji Jp Rinzai school Both of these traditions were quite influential both in and outside of China Another influential Chan master of the late Tang was Xuefeng Yicun During the later Tang the practice of the encounter dialogue reached its full maturity These formal dialogues between master and disciple may have used absurd illogical and iconoclastic language as well as non verbal forms of communication such as the drawing of circles and physical gestures like shouting and hitting 250 It was also common to write fictional encounter dialogues and attribute them to previous Chan figures 250 An important text from this period is the Anthology of the Patriarchal Hall 952 which gives many encounter stories as well as establishing a genealogy of the Chan school 223 The Great Anti Buddhist Persecution in 845 was devastating for metropolitan Chan but the Chan school of Mazu survived and took a leading role in the Chan of the later Tang 251 Song Dynasty Chan edit nbsp Dahui introduced the method of kan huatou or inspecting the critical phrase of a kōan story This method was called the Chan of kōan introspection Kanhua Chan 252 During Song Dynasty Chan c 950 1300 Chan Buddhism took its definitive shape through the development of the use of koans for individual study and meditation It was also during the Song that Chan literati developed their own idealized history of Chan particularly promoting the idea of a Tang golden age of Chan 253 During the Song Chan became the largest sect of Chinese Buddhism and had strong ties to the imperial government which led to the development of a highly organized system of temple rank and administration 254 The dominant form of Song Chan was the Linji school due to support from the scholar official class and the imperial court 255 This school developed the study of gong an public case literature which depicted stories of master student encounters that were seen as demonstrations of the awakened mind Most of these stories depicted the idealized encounters of past Chan masters particularly from the Tang era and show the influence of the Chinese literati class 256 253 225 176 The most influential of these works are the Blue Cliff Record the Book of Equanimity and The Gateless Gate 224 During the 12th century a rivalry emerged between the Linji and the Caodong schools for the support of the scholar official class Hongzhi Zhengjue 1091 1157 of the Caodong school emphasized silent illumination or serene reflection mozhao as a means for solitary practice which could be undertaken by lay followers The Linji school s Dahui Zonggao 1089 1163 meanwhile introduced k an hua chan observing the word head chan which involved meditation on the crucial phrase or punch line hua tou of a gong an 257 258 The Song also saw the syncretism of Chan and Pure Land Buddhism by Yongming Yanshou 904 975 which would later become extremely influential 259 Yongming also echoed Zongmi s work in indicating that the values of Taoism and Confucianism could also be embraced and integrated into Buddhism Chan also influenced Neo Confucianism as well as certain forms of Taoism such as the Quanzhen school 260 261 During the Song Chan was also transported to Japan by figures like Eisai and exerted a great influence on Korean Seon via Jinul Post Classical Chan edit During the Ming Dynasty the Chan school was so dominant that all Chinese monks were affiliated with either the Linji school or the Caodong school 262 Some scholars see the post classical phase as being an age of syncretism 263 The post classical period saw the increasing popularity of the dual practice of Chan and Pure Land Buddhism known as nianfo Chan as seen in the teachings of Zhongfeng Mingben 1263 1323 and the great reformer Hanshan Deqing 1546 1623 This became a widespread phenomenon and in time much of the distinction between them was lost with many monasteries teaching both Chan meditation and the Pure Land practice of nianfo 264 265 63 The Ming dynasty also saw the efforts of figures such as Yunqi Zhuhong 1535 1615 and Daguan Zhenke 1543 1603 to revive and reconcile Chan Buddhism with the practice of Buddhist scriptural study and writing 263 In the beginning of the Qing Dynasty Chan was reinvented by the revival of beating and shouting practices by Miyun Yuanwu 1566 1642 and the publication of the Wudeng yantong The strict transmission of the five Chan schools by Feiyin Tongrong s 1593 1662 a dharma heir of Miyun Yuanwu The book placed self proclaimed Chan monks without proper Dharma transmission in the category of lineage unknown sifa weixiang thereby excluding several prominent Caodong monks 266 Modern era edit nbsp Xuyun was one of the most influential Chan Buddhists of the 19th and 20th centuries 267 After further centuries of decline during the Qing Dynasty 1644 1912 Chan 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 Humanistic Buddhism or more literally Buddhism for human life rensheng fojiao promoted by figures like Jing an 1851 1912 Yuanying 1878 1953 Taixu 1890 1947 Xuyun 1840 1959 and Yinshun 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 268 Many Chan teachers today trace their lineage back to Xuyun including Sheng yen and Hsuan Hua who have propagated Chan in the West where it has grown steadily through the 20th and 21st centuries Chan Buddhism was repressed in China during the 1960s in the Cultural Revolution but in the subsequent reform and opening up period in the 1970s a revival of Chinese Buddhism has been taking place on the mainland while Buddhism has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese Spread outside of China edit Vietnamese Thiền edit See also Vietnamese Thiền and Buddhism in Vietnam nbsp Thich Nhất Hạnh leading a namo avalokiteshvaraya chanting session with monastics from his Order of Interbeing Germany 2010Chan was introduced to Vietnam during the early Chinese occupation periods 111 BCE to 939 CE as Thiền During the Ly 1009 1225 and Trần 1225 to 1400 dynasties Thiền rose to prominence among the elites and the royal court and a new native tradition was founded the Truc Lam Bamboo Grove school which also contained Confucian and Taoist influences In the 17th century the Linji school was brought to Vietnam as the Lam Tế which also mixed Chan and Pure land Lam Tế remains the largest monastic order in the country today 269 Modern Vietnamese Thiền is influenced by Buddhist modernism 270 Important figures include Thiền master Thich Thanh Từ 1924 the activist and popularizer Thich Nhất Hạnh 1926 2022 and the philosopher Thich Thien An Vietnamese Thiền is eclectic and inclusive bringing in many practices such as breath meditation nianfo mantra Theravada influences chanting sutra recitation and engaged Buddhism activism Korean Seon edit Main article Korean Seon See also Buddhism in Korea nbsp Jogyesa is the headquarters of the Jogye Order The temple was first established in 1395 at the dawn of the Joseon Dynasty Seon 선 was gradually transmitted into Korea during the late Silla period 7th through 9th centuries as Korean monks began to travel to China to learn the newly developing Chan tradition of Mazu Daoyi and returned home to establish the Chan school They established the initial Seon schools of Korea which were known as the nine mountain schools 九山 gusan Seon received its most significant impetus and consolidation from the Goryeo monk Jinul 1158 1210 who is considered the most influential figure in the formation of the mature Seon school He founded the Jogye Order which remains the largest Seon tradition in Korea today Jinul founded the Songgwangsa temple as a new center of Seon study and practice Jinul also wrote extensive works on Seon developing a comprehensive system of thought and practice From Dahui Zonggao Jinul adopted the hwadu method which remains the main meditation form taught in Seon today Buddhism was mostly suppressed during the strictly Confucian Joseon Dynasty 1392 1910 and the number of monasteries and clergy sharply declined The period of Japanese occupation 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 Yongseong worked to resist the Japanese occupation Today the largest Seon school the Jogye enforces celibacy while the second largest the Taego Order allows for married priests Important modernist figures that influenced contemporary Seon include Seongcheol and Gyeongheo Seon has also been transmitted to West with new traditions such as the Kwan Um School of Zen Japanese Zen edit Main article Japanese Zen See also Buddhism in Japan nbsp Sojiji Temple of the Soto Zen school Tsurumi ku Yokohama JapanZen was not introduced as a separate school until the 12th century when Myōan Eisai traveled to China and returned to establish a Linji lineage which eventually perished 271 Decades later Nanpo Shōmyō 南浦紹明 1235 1308 also studied Linji teachings in China before founding the Japanese Otokan lineage the most influential and only surviving lineage of Rinzai in Japan 271 In 1215 Dōgen a younger contemporary of Eisai s journeyed to China himself where he became a disciple of the Caodong master Tiantong Rujing After his return Dōgen established the Sōtō school the Japanese branch of Caodong The three traditional schools of Zen in contemporary Japan are the Sōtō 曹洞 Rinzai 臨済 and Ōbaku 黃檗 Of these Sōtō is the largest and Ōbaku the smallest with Rinzai in the middle These schools are further divided into subschools by head temple with two head temples for Sōtō Sōji ji and Eihei ji with Sōji ji having a much larger network fourteen head temples for Rinzai and one head temple Manpuku ji for Ōbaku for a total of 17 head temples The Rinzai head temples which are most numerous have substantial overlap with the traditional Five Mountain System and include Myoshin ji Nanzen ji Tenryu ji Daitoku ji and Tofuku ji among others Besides these traditional organizations there are modern Zen organizations that have especially attracted Western lay followers namely the Sanbo Kyodan and the FAS Society Zen in the West edit See also Buddhism in the West and Zen in the United States Although it is difficult to trace the precise moment when the West first became aware of Zen as a distinct form of Buddhism the visit of Soyen Shaku a Japanese Zen monk to Chicago during the World Parliament of Religions in 1893 is often pointed to as an event that enhanced the profile of Zen in the Western world It was during the late 1950s and the early 1960s that the number of Westerners other than the descendants of Asian immigrants who were pursuing a serious interest in Zen began to reach a significant level Japanese Zen has gained the greatest popularity in the West The various books on Zen by Reginald Horace Blyth Alan Watts Philip Kapleau and D T Suzuki citation needed published between 1950 and 1975 contributed to this growing interest in Zen in the West as did the interest on the part of beat poets such as Jack Kerouac Allen Ginsberg and Gary Snyder 272 In 1958 the literary magazine Chicago Review played a significant role in introducing Zen to the American literary community 273 when it published a special issue 274 on Zen featuring the aforementioned beat poets and works in translation Erich Fromm quotes D T Suzuki in his 1960 book Psychoanalysis and Zen Buddhism 275 The publication in 1974 of Zen and the Art of Motorcycle Maintenance by American writer Robert Pirsig brought the application of Zen thinking into a way of understanding non dualism in a practical sense Drawing on a wide range of philosophical and logical sources the book became the biggest selling work on philosophy ever published See also editList of Buddhists Outline of Buddhism Timeline of Buddhism Chinese Chan 101 Zen Stories Chinso Shussan Shaka KatsuNotes edit Dumoulin writes in his preface to Zen A History Part One India and China Zen Chin Ch an an abbreviation of ch an na which transliterates the Sanskrit Dhyana Devanagari ध य न or its Pali cognate Jhana Sanskrit Pali झ न terms meaning meditation is the name of a Mahayana Buddhist school of meditation originating in China It is characterized by the practice of meditation in the lotus position Jpn zazen Chin tso ch an and the use of the koan Chin kung an as well as by the enlightenment experience of satori 3 Harold Stewart Awakening to One s True Personality 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 Compare Buddha s compassion Buddha s heart 18 and The term buddha mind also functions in certain cases as a synonym for Buddhadatu foxing or tathagatagarbha 1 It first appears in a Chinese text named the Ju tao an hsin yao fang pien fa men JTFM Instructions on essential expedients for calming the mind and accessing the path itself a part of the Leng Ch ieh Shih TZu Chi Records of the Masters of the Lankavatara 33 The Records of the Masters of the Lankavatara is associated with the early Chan tradition known as the East Mountain School and has been dated to around 713 36 a b 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 The Patriarch replied Mind is Buddha On hearing this Fa ch ang had great awakening 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 mountain Fach ang said Ma tsu told me that mind is Buddha so I came to live here The monk said Ma tsu s teaching has changed recently Fa ch ang asked What is the difference The monk said Nowadays he also says Neither mind nor Buddha 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 The monk returned to the Patriarch and reported what has happened The plum is ripe said the Patriarch 38 According to Kalupahana the influence of Yofacara 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 language 139 Nevertheless the Platform Sutra attempts to reconcile Shenhui s rhetorics with the actual Zen practices just like later Chan writers like Zong mi did 151 Nevertheless the classical texts of Chan which seem to reject practice also contain references to practice 144 Chieng Cheng in the writings that are associated with Ma tsu s school there is a marked tendency towards elocutionary purity where all forms of verbal formulation are eschewed including any instructions about practice However the fact that practical advice about day to day cultivation is something that is usually lacking in the records of the masters of this tradition does not necessary means that it was not given by them In the records of Ma tsu s Hung chou school there are instances with very clear gradual ting In looking for possible reasons for the apparent lack of expedient means in the extant records of the teachings of the Hung chou school it might be useful to remind ourselves of the audience to whom the teaching was directed As the records make it clear most of the teachings were received by monks who were familiar with the basic Buddhist practices and ideally had good command of the doctrinal teachings It seems that the basic practices of worship study precepts and meditation were all too familiar to be regarded as somethingthat was necessary to be recorded 154 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 Chan 174 Albert Low It is evident that the masters were well versed in the sutras Zen master Tokusan for example knew the Diamond Sutra 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 Lankavatara Sutra Zen master Hogen knew the Avatamsaka Sutra well and koan twenty six in the Mumonkan 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 Platform Sutra one of those sutras so condemned by those who reject intellectual and sutra studies 175 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 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 Vimalakirti Scripture the Huayan Scripture the Mahasamnipata sutra the Foshuo Foming Scripture 佛說佛名經 the Lankavatara scripture and the Faju jing 6 Hakuin goes as far as to state that the buddhat path even starts with study A person must first gain wide ranging knowledge accumulate a treasure store of wisdom by studying all the Buddhist sutras and 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from the original on 20 January 2012 retrieved 13 January 2012 Waddell Norman 2010 Foreword to Wild Ivy The Spiritual Autobiography of Zen Master Hakuin Shambhala Publications Waddell Norman 2010a Foreword to The Essential Teachings of Zen Master Hakuin A Translation of the Sokko roku Kaien fusetsu Shambhala Publications The Diamond Sutra A Buddhist Bible translated by Wai tao Boston Massachusetts Beacon Press 1994 Wang Youru 2017 Historical Dictionary of Chan Buddhism Rowman amp Littlefield ISBN 9781538105528 Archived from the original on 14 January 2023 Retrieved 14 January 2020 Wayman Alex and Hideko 1990 The Lion s roar of Queen Srimala Delhi Motilal Banarsidass Publishers Welter Albert 2002 The Textual History of the Linji lu Record of Linji The Earliest Recorded Fragments archived from the original on 11 April 2012 retrieved 15 February 2012 Welter Albert 2006 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 PDF archived from the original PDF on 16 March 2013 Welter Albert Mahakasyapa s smile Silent Transmission and the Kung an Koan Tradition In Heine amp Wright 2000 Wolfe Robert 2009 Living Nonduality Enlightenment Teachings of Self Realization Karina Library Wright Dale S 2010 Humanizing the Image of a Zen master Taizan Maezumi Roshi in Steven Heine and Dale S Wright ed Zen Masters Oxford Oxford University Press Yampolski Philip 1967 The Platform Sutra of the Sixth Patriarch Translated with notes by Philip B Yampolsky Columbia University Press ISBN 0 231 08361 0 Yampolski Philip 2003a Chan A Historical Sketch in Takeuchi Yoshinori ed Buddhist Spirituality Indian Southeast Asian Tibetan Early Chinese Delhi Motilal Banarsidass Yampolski Philip 2003b Zen A Historical Sketch in Takeuchi Yoshinori ed Buddhist Spirituality Indian Southeast Asian Tibetan Early Chinese Delhi Motilal Banarsidass Yanagida Seizan 2009 Historical Introduction to The Record of Linji In The record of Linji translated by Ruth Fuller Sasakia e a Pages 59 115 PDF University of Hawaii Press archived from the original PDF on 22 June 2012 retrieved 30 January 2012 Yen Chan Master Sheng 1996 Dharma Drum The Life and Heart of Ch an Practice Boston amp London Shambhala Yoshizawa Katsuhiro 2009 The Religious Art of Zen Master Hakuin Counterpoint Press Young Stuart 2009 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 archived from the original on 10 May 2013 retrieved 27 October 2012 Zhang Shengyen Stevenson Dan 2002 Hoofprint of the Ox Principles of the Chan Buddhist Path as Taught by a Modern Chinese Master Oxford University Press Web sources edit a b Busshin a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help Japanese Dictionary busshin Thich Nhat Hanh The Three Gems TriCycleFurther reading editModern popular worksD T Suzuki Essays in Zen Buddhism First Series 1927 Second Series 1933 Third Series 1934 R H Blyth Zen and Zen Classics 5 volumes 1960 1970 reprints of works from 1942 into the 1960s Alan Watts The Way of Zen 1957 Lu K uan Yu Charles Luk Ch an and Zen Teachings 3 vols 1960 1971 1974 The Transmission of the Mind Outside the Teaching 1974 Paul Reps amp Nyogen Senzaki Zen Flesh Zen Bones 1957 Philip Kapleau The Three Pillars of Zen 1966 Shunryu Suzuki Zen Mind Beginner s Mind 1970 Katsuki Sekida Zen Training Methods amp Philosophy 1975 Classic historiographyDumoulin Heinrich 2005 Zen Buddhism A History Volume 1 India and China World Wisdom Books ISBN 978 0 941532 89 1 Dumoulin Heinrich 2005 Zen Buddhism A History Volume 2 Japan World Wisdom Books ISBN 978 0 941532 90 7Critical historiographyOverview Heine Steven 2007 A Critical Survey of Works on Zen since Yampolsky PDF Philosophy East amp West 57 4 577 592 doi 10 1353 pew 2007 0047 S2CID 170450246 archived from the original PDF on 21 September 2013 retrieved 3 October 2012Formation of Chan in Tang amp Song China McRae John 2004 The Sutra of Queen Srimala of the Lion s Roar and the Vimalakirti Sutra PDF Berkeley CA Numata Center for Buddhist Translation and Research ISBN 1886439311 archived from the original PDF on 12 September 2014 Welter Albert 2000 Mahakasyapa s smile Silent Transmission and the Kung an Koan Tradition in Steven Heine Dale S Wright eds The Koan Texts and Contexts in Zen Buddhism Oxford Oxford University Press Schlutter Morten 2008 How Zen became Zen The Dispute over Enlightenment and the Formation of Chan Buddhism in Song Dynasty China Honolulu University of Hawai i Press ISBN 978 0 8248 3508 8Japan Bodiford William M 1993 Sōtō Zen in Medieval Japan University of Hawaii Press ISBN 0 8248 1482 7Modern times Victoria Brian Daizen 2006 Zen at war Second ed Lanham e a Rowman amp Littlefield Publishers Inc Orientalism and East West interchange Borup Jorn n d Zen and the Art of inverting Orientalism religious studies and genealogical networks King Richard 2002 Orientalism and Religion Post Colonial Theory India and The Mystic East Routledge McMahan David L 2008 The Making of Buddhist Modernism Oxford University Press ISBN 978 0 19 518327 6Contemporary practiceBorup Jorn 2008 Japanese Rinzai Zen Buddhism Myōshinji a Living Religion Brill Hori Victor Sogen 1994 Teaching and Learning in the Zen Rinzai Monastery PDF Journal of Japanese Studies 1 5 35 doi 10 2307 132782 JSTOR 132782 Buswell Robert E 1993a The Zen Monastic Experience Buddhist Practice in Contemporary Korea Princeton University PressExternal links edit nbsp Wikimedia Commons has media related to Zen Buddhism nbsp Look up 禪 in Wiktionary the free dictionary nbsp Look up 禅 in Wiktionary the free dictionary nbsp Wikiquote has quotations related to Zen proverbs nbsp Look up zen in Wiktionary the free dictionary thezensite Zen Buddhism WWW Virtual Library Chart of Asian Zen schools Glossary of Japanese Zen terms Stanford Encyclopedia of Philosophy entry on Japanese Zen Buddhism What is Zen Buddhism Retrieved from https en wikipedia org w index php title Zen amp oldid 1189424339, wikipedia, wiki, book, books, library,

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