The way
65-609: Kōdai-ji ( 高台寺 , Kōdai-ji ) , formally identified as Jubuzan Kōdai-ji ( 鷲峰山高台寺 , Jubuzan Kōdai-ji ) , is a temple of the Rinzai school of Zen Buddhism in Higashiyama-ku , Kyoto , Japan —the largest subtemple of the Kennin-ji branch. It was established in 1606 by the nun Kōdai-in (often known by the title Kita no Mandokoro ), who was the widow of Toyotomi Hideyoshi , to pray for her late husband. The principal image
130-544: A natsume tea utensil is called Kōdai-ji bun natsume (高台寺文棗), featuring the imperial chrysanthemum seal and the paulownia seal of the regent. The treasury also holds paintings, including one of Hideyoshi, as well as textiles, and a bronze bell with an inscription dating it to 1606. The android Mindar has given sermons on the Heart Sutra at Kōdai-ji since 2019. [REDACTED] Media related to Kōdai-ji at Wikimedia Commons This Zen -related article
195-605: A Linji school of Chan Buddhism , which is known in Japan as Rinzai. Decades later, Nanpo Shōmyō ( 南浦紹明 ) (1235–1308), who also studied Linji teachings in China, founded the Japanese Ōtōkan lineage, the most influential and only surviving branch of the Rinzai school of Zen. Rinzai Zen was established in Japan as the samurai rose to power. Along with early imperial support, Rinzai came to enjoy
260-516: A different order. The Linji yulu opens with lectures given by Ljnji at the request of the prefect Governor and other officials, highlighting the close connection of the Linji-faction with the court. The biographical data on Linji's life are expanded, and appear at the end of the text. In the Linji yulu the phrase "a special transmission outside the scriptures" is ascribed to Linji himself. It served as
325-426: A lay-audience, and most Rinzai lineages claim descent from him, though his engagement with formal Rinzai-institution was minimal. When he was installed as head priest of Shōin-ji in 1718, he had the title of Dai-ichiza , "First Monk": It was the minimum rank required by government regulation for those installed as temple priests and seems to have been little more than a matter of paying a fee and registering Hakuin as
390-522: A leading slogan for the establishment of the Linji Chan identity by the Linji-faction of Shoushan Shengnian, and was seen as trademark of the Linji Chan identity by Yang Yi and Li Zunxu, the court-related literati who had an essential role in the construction of Linji's record and reputation. The Southern Song ( Chinese : 南宋 , 1127–1279) refers to the period after the Song lost control of northern China to
455-406: A standardized curriculum of kōans , which must be studied and "passed" in sequence. This process may include standardized questions ( sassho ) and common sets of "capping phrases" ( jakugo ) or poetry citations that are memorized by students as answers. A student's understanding of a kōan is presented to the teacher in a private interview ( dokusan , daisan , or sanzen ) and the teacher's job
520-520: Is Havredal Zendo established by a Dharma Heir of Eido Shimano, Egmund Sommer (Denko Mortensen). Aside from Rinzai and Sōtō, there is a third tradition of Zen present in Japan, the Ōbaku Zen sect. It was brought to Japan in the 17th century, and shows significant influence from the Pure Land school. This reflects the syncretistic tendencies that developed in Chinese Buddhism in the centuries after
585-910: Is a stub . You can help Misplaced Pages by expanding it . This article about a Buddhist place of worship is a stub . You can help Misplaced Pages by expanding it . This article about a Japanese religious building or structure is a stub . You can help Misplaced Pages by expanding it . Rinzai school The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen The Rinzai school ( Japanese : 臨 済 宗 , romanized : Rinzai-shū , simplified Chinese : 临济宗 ; traditional Chinese : 臨濟宗 ; pinyin : Línjì zōng ), named after Linji Yixuan (Romaji: Rinzai Gigen, died 866 CE)
650-594: Is a school of Chan Buddhism named after Linji Yixuan (d. 866). It took prominence in Song China (960–1279), spread to Japan as the Rinzai school and influenced the nine mountain schools of Korean Seon . Before the Song dynasty, the Linji school was rather obscure and very little is known about its early history. The Five Dynasties and Ten Kingdoms period ( simplified Chinese : 五代十国 ; traditional Chinese : 五代十國 ; pinyin : Wǔdài Shíguó ) (907–960/979 CE)
715-529: Is a statue of Shaka . The gardens of Kōdai-ji are a nationally designated Historic Site and Place of Scenic Beauty . The temple possesses a number of objects designated as Important Cultural Assets . Among these are the Main Gate and the Spirit Hall, noted for its use of maki-e . Lacquerware has a tradition at this temple. The temple is nicknamed the " maki-e temple". One of the maki-e patterns used on
SECTION 10
#1732880910309780-504: Is considered one of the 15 Rinzai branches mentioned above, Ōbaku Zen is administratively separate from the other 14 branches and continues to maintain its own distinct identity. A final Japanese Zen sect that self-identified as descending from the Linji school was the Fuke sect; Fuke Zen was suppressed with the Meiji Restoration in the 19th century and no longer exists. Its influence on
845-423: Is known as a destination for healing. Remarkable results of the early relationship between Rinzai Zen and the ruling classes were a strong Rinzai influence on education and government, and Rinzai contributions to a great flowering of Japanese cultural arts such as calligraphy , painting , literature , tea ceremony , Japanese garden design, architecture and even martial arts . A perhaps unanticipated result
910-545: Is made up of 15 sects or branches, the largest being the Myoshin-ji line. Some influential modern Rinzai figures include Ōmori Sōgen (大森 曹玄, 1904–1994), Sōkō Morinaga (盛永 宗興, 1925–1995), Shodo Harada (原田 正道), Eshin Nishimura (西村 惠信; born 1933), Keidō Fukushima (福島 慶道, 1933 – 2011) and D.T. Suzuki (鈴木 大拙 貞太郎, 1870–1966). Rinzai is a Mahayana Buddhist tradition that draws from the various Indian Mahayana sutras (like
975-412: Is marked by its emphasis on kenshō (見性, "seeing one's/ self nature" or "to see clearly into the buddha-nature ") as the gateway to authentic Buddhist practice . Rinzai also stresses the importance of post- kensho spiritual training that actualizes awakening for the benefit of all beings. The student's relationship with a Zen teacher is another central element of Rinzai Zen practice. This includes
1040-421: Is often considered to be a dharma heir of Hakuin, despite the fact that "he did not belong to the close circle of disciples and was probably not even one of Hakuin's dharma heirs." Gasan's students Inzan Ien (1751–1814), who also studied with Gessen Zen'e, and Takujū Kosen (1760–1833) created a systematized way of koan-study, with fixed questions and answers. In 1808 Inzan Ien became abbott of Myoshin-ji , one of
1105-521: Is one of three sects of Zen in Japanese Buddhism , along with Sōtō and Ōbaku . The Chinese Linji school of Chan Buddhism was first transmitted to Japan by Myōan Eisai (1141 –1215). Contemporary Japanese Rinzai is derived entirely from the Ōtōkan lineage transmitted through Hakuin Ekaku (1686–1769), who is a major figure in the revival of the Rinzai tradition. Rinzai is the Japanese line of
1170-477: Is that Soto Zen temples, with their connection and appeal to commoners, eventually came to outnumber Rinzai temples. Linji school The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen The Línjì school ( Chinese : 臨濟宗 ; pinyin : Línjì zōng )
1235-431: Is to guide the student to kensho, in part by judging the student's kyōgai . Kōan-inquiry may be practiced during zazen (sitting meditation) , kinhin (walking meditation), and throughout all daily activities. In general, the Rinzai school is known for the rigor and severity of its training methods. The Rinzai style may be characterized as somewhat martial or sharp (following in the spirit of Linji Yixuan ). Since
1300-720: The Diamond Sutra and the Heart Sutra ) and shastras (treatises) of the Indian masters. Rinzai also closely follows the works of the Chinese Chan tradition, particularly that of the masters of the Linji school like Linji Yixuan (d. 866) and Dahui Zonggao (1089–1163) and various traditional records of that school, like the Transmission of the Lamp , and the Línjì yǔlù (臨濟語錄; Jp: Rinzai-goroku ,
1365-546: The Chinese Linji school of Chan Buddhism, which was founded during the Tang dynasty by Linji Yixuan (Japanese: Rinzai Gigen). Though there were several attempts to establish Rinzai lines in Japan, it first took root in a lasting way through the efforts of the monk Myōan Eisai . In 1168, Myōan Eisai traveled to China, where he studied Tendai for twenty years. In 1187, he went to China again, and returned to Japan to establish
SECTION 20
#17328809103091430-753: The Jin dynasty . During this time, the Song court retreated south of the Yangtze and established their capital at Lin'an (now Hangzhou ). The principal figures of the Linji-school also moved to the south. During the 12th century, a clear difference between the Linji and the Caodong schools emerged. The two schools were competing for support of the literati, who became more powerful when the Song-government started to limit her influence on society. Hongzhi Zhengjue (1091–1157) of
1495-508: The Shōgun , Sōtō for the peasants" (臨済将軍、曹洞土民, Rinzai Shōgun, Sōtō Domin ). The Rinzai school also adopted certain Taoist energy cultivation practices. They were introduced by Hakuin (1686–1769) who learned them from a hermit named Hakuyu. These energetic practices are called naikan. They are mainly based on focusing the mind and one's vital energy ( ki ) on the tanden (a spot slightly below
1560-553: The Yunmen school , while Xuefeng's "grand-disciple" Fayan Wenyi established the Fayan school . The Transmission of the Lamp (景德傳燈錄), compiled in 1004 by Daoyuan, is one of the essential Chan writings. It was compiled by a member of the Fayan school , but published after editorial revision by Yang Yi (974-1020), a leading Song literati figure, and a supporter of the Linji faction at the Song court. The Fayang school still has prominence among
1625-695: The Zutang ji (祖堂集 "Anthology of the Patriarchal Hall), compiled in 952, 86 years after Linji's death. The Zutang ji was written to support the Xuefeng Yicun lineage. It pictures this lineage as heir to the legacy of Mazu and the Hongzhou school. It was written by two students of Zhaoqing Wendeng (884-972), a dharma descendant of Xuefeng Yicun , whose lineage was traced back to Shitou Xiqian (700-790). Xuefeng's student Yunmen Wenyan (862 or 864–949 CE) established
1690-440: The shōgun for the governing of state affairs. Not all Rinzai Zen organisations were under such strict state control. The Rinka monasteries, which were primarily located in rural areas rather than cities, had a greater degree of independence. The Ōtōkan lineage, which centered on Daitoku-ji , also had a greater degree of freedom. It was founded by Nanpo Shōmyō, Shūhō Myōchō, and Kanzan Egen. A well-known teacher from Daitoku-ji
1755-1245: The Americas, and Australia, and non-Japanese practitioners have been certified as teachers and successors of those lineages. Rinzai temples, as well as practice groups led by lay practitioners, may now be found in many nations. North American Rinzai centers include Rinzai-ji founded by Kyozan Joshu Sasaki Roshi and the Pacific Zen Institute founded by John Tarrant Roshi in California, Dai Bosatsu Zendo Kongo-ji established by Eido Shimano Roshi and Soen Nakagawa Roshi in New York, Chozen-ji founded by Omori Sogen Roshi in Hawaii, Daiyuzenji in Illinois and Korinji in Wisconsin both founded by dharma heirs in Omori Sogen Roshi's line, and Chobo-Ji founded by Genki Takabayshi Roshi in Seattle, Washington. In Europe there
1820-480: The Caodong-school emphasized silent illumination or shikantaza as a means for solitary practice, which could be undertaken by lay-followers. Dahui Zonggao (1089–1163) introduced kanhua practice , "observing the word-head", as a means of solitary practice. He organized the study of koans into a system, which was exported to Japan in this period. The Yuan Dynasty was the empire established by Kublai Khan ,
1885-451: The Fayan lineage. It also established the slogan of "a special transmission outside the teaching", supporting the Linji-school claim of "Chan as separate from and superior to all other Buddhist teachings". Linji's teachings are already more or less completed in this document, and he is pictured as the dharma-heir of Huangbo Xiyun (d.850). The Guangdeng lu contains brief biographical details on
1950-462: The Northern Song (960–1127), the Song capital was in the northern city of Bianjing (now Kaifeng ) and the dynasty controlled most of China proper . The Fayan school was the first faction to gain recognition at the Song court, due to the influence of the buddhist scholar-official Zanning (919–1001). After his death this position was taken over by the Linji school. The Linji school brought together
2015-494: The Record of Linji ) . Important Japanese sources of the Rinzai school include the works of Hakuin Ekaku and his student Tōrei Enji . Torei's Undying Lamp of Zen ( Shūmon mujintō ron ) offers a comprehensive overview of Hakuin's Zen and is a major source for Rinzai Zen practice. A more modern overview of Japanese Rinzai praxis is Omori Sogen 's Sanzen Nyumon (An Introduction to Zen Training). Contemporary Japanese Rinzai Zen
Kōdai-ji - Misplaced Pages Continue
2080-502: The Tang Dynasty. The Linji-school became the dominant school within Chan at the beginning of the Song due to support from literati and the court. The figure of Linji, as one of the exemplary masters of Chan, was detailed in a series of writings in the tenth and eleventh century, which supported the Linji school and contributed to its influence and standing. The first mention of Linji is in
2145-551: The West where it has grown steadily through the 20th and 21st century. Chan was repressed in China during the recent modern era in the early periods of the People's Republic , but has more recently been re-asserting itself on the mainland, and has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese . The Japanese Zen sect known as the Rinzai school is a branch of
2210-586: The Yunmen-faction, and also re-issued the Yunmen yulu , the "Discourse Records of Yunmen". The separate publication of Linji's records signals the newly acquired status of Linji as one of Chan's major patriarchs. It also reflects the changing identity of Chan during the Song Dynasty, and the growing status of yulu-texts. The text of Linji's record is the same as in the Tiansheng Guangdeng lu , but in
2275-612: The adoption of Rinzai Zen by the Hōjō clan in the 13th century, some Rinzai figures have even developed the samurai arts ( budō ) within a Zen framework. One influential figure was the Rinzai priest Takuan Sōhō who was well known for his writings on Zen and budō addressed to the samurai class (see The Unfettered Mind ). In this regard, Rinzai is often contrasted with another sect of Zen deeply established in Japan, Sōtō , which has been called more gentle and even rustic in spirit. A Japanese saying reflects these perceptions: "Rinzai for
2340-565: The beginning of the Muromachi period, the Five Mountain System ( Gozan ) system was fully worked out. The final version contained five temples of both Kyoto and Kamakura, presided over by Nanzen-ji . A second tier of the system consisted of Ten Temples. This system was extended throughout Japan, effectively giving control to the central government, which administered this system. The monks, often well educated and skilled, were employed by
2405-529: The classical elements of Chan Buddhism: All of these elements, which shaped the picture of the iconoclastic Zen-master who transmits a wordless truth, were shaped by and dependent on literary products that shaped the Traditional Zen Narrative which furthered the position of the Linji-school. It is possible that this narrative does not describe the actual Chan-practice, of the Song-Dynasty, nor of
2470-581: The competing factions which are portrayed in the Chuangdeng lu, but the growing influence of the Linji-faction is emerging in this document. The Transmission of the Lamp first gives brief biographical information on Linji, followed by Linji's interactions with Hunagbo, to strengthen the claim of Linji's descendancy form Hunagbo and the Mazu-lineage. The Transmission of the Lamp served several needs and interests: The convergence of these influences led to
2535-403: The creation of the image of the iconoclastic Chan-master, who fulfilled all these requirements: He was free and spontaneous, and so served the liberal wen faction in their struggle against the guwen partisans at court. He was untainted by any need for political power, and so did not threaten the authority of the dynasty or its bureaucracy. He was Buddhist, and so could be brought forward when
2600-541: The development of music for the shakuhachi (bamboo flute), however, has been great. Ichibata Yakushi Kyodan (properly written Ichiba Yakushi Kyōdan 一畑薬師教団) is today generally considered an independent school of Buddhism, though it was previously associated with Myōshin-ji (and before that Tendai ), and may still be considered part of Rinzai, though its practices and beliefs have little in common with Rinzai. It places great importance in faith in Yakushi (Medicine Buddha), and
2665-528: The discourse records of Mazu Daoyi (709–788), Baizhang Huaihai (720–814), Huangbo Xiyun (d.850) and Linji, the major patriarchs of the Tang Dynasty according to the Linji faction. In this text, Linji is explicitly placed in line with these teachers of the Hongzhou school . Chan orthodoxy was still not settled by this time. At around the same time the Deshan Sijia lu was compiled, a comparable text containing
Kōdai-ji - Misplaced Pages Continue
2730-522: The earlier Rinzai lines had been transmitted to Japan. Ōbaku is also descended from the Chinese Linji school, and so technically may be considered a part of the Japanese Rinzai movement; further, its abbots are now part of the same Ōtōkan lineage as Rinzai branches, though they were not so originally (instead following a more recent Chinese lineage). While Manpuku-ji , the Ōbaku headquarters temple,
2795-532: The first patriarch of the Ōbaku school since his student Yinyuan Longqi (Japanese: Ingen Ryūki, 1592–1673) was the founder of Ōbaku. This lineage also spread the Linji gōng'àn teachings to Vietnam , mainly through the efforts of Yuanshao 元韶 (1648–1728). According to Bingenheimer, "the Nguyên‑Thiêu lineage that began with Yuanshao was successful and is still one of the largest in Vietnamese Chan". Chan
2860-699: The five Chan schools") by Feiyin Tongrong (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. After further centuries of decline during the Qing, Chan was revived again in the early 20th century by Xuyun , a well-known figure of 20th-century Chinese Buddhism. Many Chan teachers today trace their lineage back to Xuyun, including Sheng-yen (聖嚴, Shèngyán) and Hsuan Hua (宣化, Xuānhuà), who have propagated Chan in
2925-473: The formal practice of sanzen , a private interview between student and master and various methods of "direct pointing" that are used by Rinzai masters to guide the student to the experience of kensho. Formal Rinzai training focuses on zazen (seated meditation). Practices such as different forms of breath meditation ( breath counting , diaphragmatic breathing and tanden , breath cultivation), kōan introspection, wato , and mantra practice (such as using
2990-449: The incumbent of Shōin-ji. Hakuin considered himself to be an heir of Shōju Rōnin (Dokyō Etan, 1642–1721), but never received formal dharma transmission from him. Nevertheless, through Hakuin, all contemporary Japanese Rinzai-lineages are considered part of the Ōtōkan lineage, brought to Japan in 1267 by Nanpo Jomyo , who received his dharma transmission in China in 1265. Tōrei Enji (1721–1792), who had studied with Kogetsu Zenzai ,
3055-787: The leader of the Mongol clan of the Borjigin , after the Mongol Empire conquered the Jin and the Southern Song . Chan teachings started to be mixed with Pure Land Buddhism , as in the teachings of Zhongfeng Mingben (1263-1323). Chan Buddhism enjoyed something of a revival in the Ming dynasty with teachers such as Hanshan Deqing (憨山德清), who wrote and taught extensively on both Chan and Pure Land Buddhism; Miyun Yuanwu (密雲圓悟), as well as Yunqi Zhuhong (雲棲祩宏, 1535—1615) and Ouyi Zhixu (蕅益智旭). Linji Chan
3120-563: The life and actions of Linji. The main elements of classical Chan are fully displayed in the Tiansheng Era Expanded Lamp Record : encounter dialogue, enlightenment verses, the sayings of the masters and the commentaries upon these sayings, the lack of historical contextualization and biographical detail. The Sijia yulu "Discourse Records of the Four Masters", compiled 1066–1069 by Huanglong Huinan (1002–1069), contains
3185-438: The lineage Linji founded. The smaller Japanese Ōbaku school came to Japan in the 17th century as a separate Linji lineage and existed in Japan for many years as a culturally Ming Dynasty Chinese Zen within Japan. Later the Ōbaku semi-merged into the Rinzai lineage after Hakuin Ekaku 's revival of Rinzai in the 18th century. Today the Rinzai and Obaku schools are closely related. The now-defunct Fuke-shū also had close ties to
3250-598: The main Rinzai temples in Japan, where he served for a short time, while Takujū Kosen was appointed as head abbott of Myoshin-ji in 1813. All contemporary Japanese Rinzai-lineages, and their methods and styles of koan-study, stem from these two teachers, though at the end of the Tokugawa-periond his line was at the brink of extinction. During the Meiji period (1868–1912), after a coup in 1868, Japan abandoned its feudal system and opened up to Western modernism. Shinto became
3315-689: The mantric syllable Ah) are used in zazen. Other practices include walking meditation (Jp. kinhin ), ōryōki (a meditative meal practice), and samu (physical work done with mindfulness ). Chanting ( okyo ) Buddhist sutras or dharanis is also a major element of Rinzai practice. Kōans are a common object of meditation when engaged in formal zazen. Shikantaza ("just sitting") is less emphasized in Rinzai, but still used. This contrasts with Sōtō practice, which has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasizes shikantaza. The Rinzai school developed its own formalized style of kōan introspection and training. This includes
SECTION 50
#17328809103093380-414: The navel). Certain Japanese arts such as painting , calligraphy , poetry , gardening , and the tea ceremony are also often used as methods of Zen cultivation in Rinzai. Hakuin is famously known for his sumi-e (ink and wash) paintings as well as for his calligraphy . Myōan Eisai is said to have popularized green tea in Japan and the famed master of Japanese tea, Sen no Rikyū (1522–1591),
3445-674: The need arose to show that the empire supported Buddhism. He made for entertaining reading, which suited the needs of a newly-literated reading public. Finally, he asserted the superiority of the Linji lineage and its "golden age of Chan" style, thus suiting the then-dominant faction. Nevertheless, this picture deviates from what is believed to be the character of many of the Chan-masters from earlier times, who were fairly conventional: "they routinely accepted invitations to court, received purple robes and honorary titles, and had monasteries built for them by rulers and officials". According to Welter,
3510-550: The patronage of this newly ascendant warrior class. During the Muromachi period , the Rinzai school was the most successful of the Zen schools in Japan because it was favoured by the shōgun . The school may be said to have truly flowered and achieved a distinctly Japanese identity with Shūhō Myōchō (aka Daitō Kokushi 1283–1337) and Musō Soseki (1275–1351), two influential Japanese Zen masters who did not travel to China to study. In
3575-404: The real founder of the Linji school was Shoushan (or Baoying) Shengnian (首山省念)(926-993), a fourth generation dharma-heir of Linji. The Tiansheng-Era Expanded Lamp Record (天聖廣燈錄), compiled by the official Li Zunxu (李遵勗)(988-1038) confirms the status of Shoushan Shengnian, but also pictures Linji as a major Chan patriarch and heir to the Hongzhou school of Mazu Daoyi , displacing the prominence of
3640-611: The records of Deshan Xuanjian (780–865), whose lineage was traced back to Shitou Xiqian , and included the Chan-branch of Xuefeng Yicun , Yumen and Fayan. Other Sijia lu included the Huanglong Sijia (compiled 1141) and the Ciming Sijia lu (compiled 1153). The Zhenzhou Linji Huizhao Chansi yulu ("The record of Linji"), compiled by Yuanjue Zongan in 1120, is the classic version of the record of Linji. Yuanjue Zongan belonged to
3705-416: The state religion, and Buddhism adapted to the new regime. Within the Buddhist establishment the Western world was seen as a threat, but also as a challenge to stand up to. A Rinzai university was founded in 1872, Hanazono University , initially as a seminary for those entering the priesthood. Hanazono University has grown to become the major Rinzai higher education institution in Japan. Modern Rinzai Zen
3770-486: The way kōans are handled. These head temples preside over various networks, comprising a total of approximately six thousand temples, forty monasteries, and one nunnery. The Myōshin-ji branch is by far the largest, approximately as big as the other branches combined: it contains within it about three thousand five hundred temples and nineteen monasteries. The 15 branches of Rinzai, by head temple, are: A number of Rinzai lines have been transplanted from Japan to Europe,
3835-450: Was Ikkyū . Another Rinka lineage was the Hotto lineage, of which Bassui Tokushō is the best-known teacher. By the 18th century, the Rinzai school was challenged by the newly-imported Obaku-lineage, and by the waning of support from the ruling elites. Hakuin Ekaku (1686–1769), with his vigorous zeal for koan -practice and his orientation towards common people, became the hero of a revigorized tradition of koan-study and an outreach to
3900-450: Was "reinvented" during the late Ming by the "revival of beating and shouting practices" by Miyun Yuanwu (1566–1642), whose school was extremely influential and widespread, spreading even to Japan and Vietnam. Miyun himself led numerous communities of thousands of monks and confirmed twelve dharma heirs. With the downfall of the Ming, several Chinese Chan masters fled to Japan, founding the Ōbaku school. Miyun came to be seen posthumously as
3965-504: Was a major student of Hakuin and an influential author, painter and calligrapher. He is the author of the influential The Undying Lamp of Zen ( Shūmon mujintō ron ), which presents a comprehensive system of Rinzai training. Through Torei's student Gasan Jitō (1727–1797) Hakuin's approach became a focal point in Japanese Rinzai Zen. Before meeting Hakuin, Gasan received Dharma transmission from Rinzai teacher Gessen Zen'e, who had received dharma transmission from Kogetsu Zenzai. Gasan
SECTION 60
#17328809103094030-822: Was also trained in Rinzai. Rinzai Zen in Japan today is not a single organized body. Rather, it is divided into 15 branches (or 16, if Ōbaku is included), referred to by the names of their head temples, of which half are based in Kyoto (8, plus Ōbaku). The largest and most influential of these is the Myōshin-ji branch, whose head temple was founded in 1342 by Kanzan Egen (1277–1360). Other major branches include Nanzen-ji and Tenryū-ji (both founded by Musō Soseki ), Daitoku-ji (founded by Shūhō Myōchō ), and Tōfuku-ji (founded by Enni Ben'en , 1202–1280). These branches are purely organizational divisions arising from temple history and teacher-student lineage, and do not represent sectarian divides or fundamental differences in practice. There are nevertheless small differences in
4095-435: Was an era of political upheaval between the fall of the Tang dynasty and the founding of the Song. During this period, five dynasties quickly succeeded one another in the north, and more than twelve independent states were established, of which only ten are traditionally listed. This division into various regions and kingdoms led to a diversification of Chan factions , reflected in the Five Houses of Chán . The Fayan school
4160-443: Was especially influential in the Southern Tang (937-975) and Wuyue (907-978). It propagated jiaochan yizhi , "harmony between Chan and the Teaching", in opposition to jiaowai biechuan , "a special transmission outside the teaching", the latter eventually becoming one of the defining slogans of Chan. The Song was a ruling dynasty between 960 and 1279. It is divided into two distinct periods: Northern and Southern Song. During
4225-423: Was taught alongside Pure Land Buddhism in many Chinese Buddhist monasteries. In time much of the distinction between them was lost, and many masters taught both Chan and Pure Land. The Qing dynasty was the last imperial dynasty of China. At the beginning of the Qing, the Tiantong sect of Linji Chan continued to be very influential. This era saw the publication of the Wudeng yantong ("The strict transmission of
#308691