Zen in the United States

From Wikipedia, the free encyclopedia

Zen was introduced in the United States at the end of the 19th century by Japanese teachers who went to America to serve groups of Japanese immigrants and become acquainted with the American culture. After World War II, interest from non-Asian Americans grew rapidly. This resulted in the commencement of an indigenous American Zen tradition which also influences the larger western (Zen) world.

History

Late 19th century – The Parliament of Religions

In 1893, the World Parliament of Religions was held in Chicago. It was a landmark event for the introduction of Asian religions to a western audience. Although most of the delegates to the Parliament were Christians of various denominations, the Buddhist nations of China, Japan, Thailand, and Sri Lanka sent representatives. 

In the January 1844, issue of The Dial magazine, the publication of the New England Transcendentalist Club, Henry David Thoreau, one of the great originals of the American Renaissance and author of Walden, introduced a translation of the Parable of the Medicinal Herbs chapter of the Lotus Sutra, the core and heart of all Buddhist teachings, to the American public.

Japanese Rinzai was represented by Soyen Shaku, the teacher of D.T. Suzuki. Other Buddhist delegates included Zenshiro Noguchi, a Japanese translator; Anagarika Dharmapala, a Sri Lankan associate of H. S. Olcott; and Chandradat Chudhadharn, a brother of King Chulalongkorn of Thailand. Paul Carus also attended as an observer. The Parliament provided the first major public forum from which Buddhists could address the Western public; Dharmapala was particularly effective because he spoke fluent English.

Early 20th century – early Zen teachers

(Rinzai) Zen Buddhism was the first imported Buddhist trend to put down roots in North America. Though Soyen Shaku, Nyogen Senzaki and Sokei-an, were among the first to reach a western audience, the single most important influence was D.T. Suzuki, who popularized Zen with his extensive writings. Early converts included Ruth Fuller Sasaki.

Soyen Shaku

In 1893, Soyen Shaku was invited to speak at the World Parliament of Religions held in Chicago. He made the trip to what was then considered the "barbaric" United States, although his associates "discouraged him from attending".

In 1905, a wealthy American couple invited Shaku to stay in the United States. For nine months he lived near San Francisco, where he established a small zendo in the home of Alexander and Ida Russell and gave regular zazen lessons. Shaku became the first Zen Buddhist priest to teach in North America.

Nyogen Senzaki

Shaku was soon followed by Nyogen Senzaki, a young monk from his home temple in Japan. Senzaki briefly worked for the Russells and then as a hotel porter, manager and eventually, owner. James Ford says Senzaki referred to himself as a "mushroom": no deep root, no branches, no flowers and "probably no seeds". In 1922 Senzaki rented a hall and gave a talk in English on a paper by Shaku; his periodic talks at different locations became known as the "floating zendo". A teacher of Robert Aitken, Senzaki established an itinerant sitting hall from San Francisco to Los Angeles, where he taught until his death in 1958.

Sokatsu Shaku and Sokei-an

Another Zen teacher named Sokatsu Shaku, one of Shaku's senior students, arrived in late 1906 and founded a Zen meditation center called Ryomokyo-kai. Although he stayed only a few years and had limited contact with the English-speaking public, one of his disciples, Shigetsu Sasaki, made a permanent home in America. Sasaki, better known under his monastic name Sokei-an, spent a few years wandering the west coast of the US. At one point he lived among American Indians near Seattle, and reached New York City in 1916. After completing his training and being ordained in 1928, he returned to New York to teach. In 1931, his small group incorporated as the Buddhist Society of America; it was later renamed the First Zen Institute of America. By the late 1930s, one of his most active supporters was Ruth Fuller Everett, an American socialite and the mother-in-law of Alan Watts. Shortly before Sokei-an's death in 1945, he and Everett would wed, at which point she took the name Ruth Fuller Sasaki.

D.T. Suzuki

D.T. Suzuki, another Japanese associate of Shaku's, had a great literary impact. At the World Parliament of Religions in 1893, Paul Carus befriended Shaku and requested his help in translating and publishing Oriental spiritual literature in the West. Shaku instead recommended Suzuki, then a young scholar and his former disciple. Starting in 1897, Suzuki worked from Carus' home in Illinois; his first projects were translations of the Tao Te Ching and Asvaghosa's Awakening of Faith in the Mahayana. At the same time, Suzuki began writing Outlines of Mahayana Buddhism, which was published in 1907. Suzuki returned to Japan in 1909 and married Beatrice Erskine Lane, an American Theosophist and Radcliffe graduate, in 1911. Through English language essays and books, such as Essays in Zen Buddhism (1927), he became a visible expositor of Zen Buddhism and its unofficial ambassador to Western readers until his death in 1966. His 1949 book, An Introduction to Zen Buddhism, featured a thirty-page introduction by Carl Jung, an emblem of the deepening relationship between Buddhism and major Western thinkers.

Dwight Goddard

One American who attempted to establish an American Buddhist movement was Dwight Goddard (1861–1939). Goddard was a Christian missionary to China when he first came in contact with Buddhism. In 1928, he spent a year living in a Zen monastery in Japan. In 1934, he founded "The Followers of Buddha, an American Brotherhood," with the goal of applying the traditional monastic structure of Buddhism more strictly than Senzaki and Sokei-an had previously. The group was largely unsuccessful, as no Americans were recruited to join as monks and attempts failed to attract a Chinese Chan (Zen) master to come to the United States. However, Goddard's efforts as an author and publisher bore considerable fruit: in 1930, he began publishing ZEN: A Buddhist Magazine. In 1932, he collaborated with D. T. Suzuki on a translation of the Lankavatara Sutra. That same year, he published the first edition of A Buddhist Bible," an anthology of Buddhist scriptures focusing on those used in Chinese and Japanese Zen.

1950s – Beat Zen

In the late 1940s^{[citation needed]} and 1950s, writers associated with the Beat Generation, including Gary Snyder, Jack Kerouac, Allen Ginsberg, Philip Whalen, and Kenneth Rexroth, took a serious interest in Zen which increased its visibility. In 1951, Daisetz Teitaro Suzuki returned to the United States to take a visiting professorship at Columbia University, where his open lectures attracted many members of the literary, artistic, and cultural elite. In 1958, Chicago Review published a special issue on Zen, featuring works by the beat poets alongside Zen writings in translation.

1960s – Growing popularity

In the 1960s, there was a growing interest in Zen. The Soto-priests Shunryu Suzuki and Taizan Maezumi were especially influential in the spread of Zen. Suzuki's San Francisco Zen Center and Maezumi's Zen Center of Los Angeles grew into large centers, attracting huge numbers of practitioners.

1980s – Scandals

The 1980s saw a series of scandals involving Zen teachers whose charismatic authority had led to misconduct. In 1983, the San Francisco Zen Center experienced a sex scandal resulting in the resignation of abbot Richard Baker. Taizan Maezumi slept with several of his students at the Zen Center of Los Angeles before dying of alcoholism.

Sandra Bell has analysed the scandals at Vajradhatu and the San Francisco Zen Center and concluded that these kinds of scandals are

... most likely to occur in organisations that are in transition between the pure forms of charismatic authority that brought them into being and more rational, corporate forms of organization".

Robert Sharf also mentions charisma from which institutional power is derived, and the need to balance charismatic authority with institutional authority. Elaborate analyses of these scandals are made by Stuart Lachs, who mentions the uncritical acceptance of religious narratives, such as lineages and dharma transmission, which aid in giving uncritical charismatic powers to teachers and leaders.

The scandals eventually led to rules of conduct by the American Zen Teachers Association, and the reorganising of Zen Centers, to spread the management of those centers over a wider group of people and diminish the role of charismatic authority.

Japanese Rinzai

Contemporary Rinzai teachers

Contemporary Rinzai Zen teachers in United States have included Kyozan Joshu Sasaki Roshi, Eido Tai Shimano Roshi, and Omori Sogen Roshi (d. 1994). Sasaki founded the Mount Baldy Zen Center and its branches after coming to Los Angeles from Japan in 1962. One of his students was the Canadian poet and musician Leonard Cohen. Eido Roshi founded Dai Bosatsu Zendo Kongo-ji, a training center in New York state. Omori Roshi founded Daihonzan Chozen-ji, the first Rinzai headquarters temple established outside Japan, in Honolulu; under his students Tenshin Tanouye Roshi and Dogen Hosokawa Roshi and their dharma heirs, several other training centers were established including Daiyuzenji in Chicago and Korinji in Wisconsin.

Japanese Soto

Soyu Matsuoka

Soyu Matsuoka-roshi established the Chicago Buddhist Temple in 1949 (now the Zen Buddhist Temple of Chicago) and provided Sōtō Zen training and lectures in both America and Japan. Matsuoka-roshi also served as superintendent and abbot of the Long Beach Zen Buddhist Temple and Zen Center. Matsuoka-Roshi was born in Japan into a family of Zen priests dating back six hundred years. In the 1930s he was sent to America by Sōtōshū, the Sōtō Zen Buddhist authority in Japan, to establish the Sōtō Zen tradition in the United States. He founded Sōtō Zen temples in both Los Angeles and San Francisco. He also furthered his graduate work at Columbia with D.T. Suzuki. He relocated from Chicago to establish a temple at Long Beach in 1971 after leaving the Zen Buddhist Temple of Chicago to his dharma heir Kongo Richard Langlois, Roshi. He returned to Chicago in 1995, where he died in 1998.

Shunryu Suzuki

Sōtō Zen Priest Shunryu Suzuki (no relation to D.T. Suzuki) arrived in San Francisco in 1959 to lead an established Japanese congregation. He soon attracted American students and "beatniks", who formed a core of students who would go on to create the San Francisco Zen Center and its eventual network of Zen centers across the country, including the Tassajara Zen Mountain Center, the first Buddhist monastery in the Western world. His low-key teaching style was described in the popular book Zen Mind, Beginner's Mind, a compilation of his talks.

Sanbo Kyodan

Sanbo Kyodan is a contemporary Japanese Zen lineage which had an impact in the West disproportionate to its size in Japan. It is rooted in the reformist teachings of Harada Daiun Sogaku (1871–1961) and his disciple Yasutani Hakuun (1885–1971), who argued that the existing Zen institutions of Japan (Sōtō and Rinzai sects) had become complacent and were generally unable to convey real Dharma. Harada had studied with both Soto and Rinzai teachers, and Yasutani founded Sanbo Kyodan in 1954 to preserve what he saw as the vital core of teachings from both schools.

Philip Kapleau

Sanbo Kyodan's first American member was Philip Kapleau, who first traveled to Japan in 1945 as a court reporter for the war crimes trials. In 1947, Kapleau visited D. T. Suzuki at Engaku-ji in Japan and in the early 1950s was a frequent attendee of Suzuki's Columbia lectures. In 1953, he returned to Japan, where he met with Nakagawa Soen, a protégé of Nyogen Senzaki. At Nakagawa's recommendation, he began to study with Harada and later with Yasutani. In 1965, he published a book, The Three Pillars of Zen, which recorded a set of talks by Yasutani outlining his approach to practice, along with transcripts of dokusan interviews and some additional texts.

The book and Sanbo Kyodan's approach became popular in America and Europe. In 1965 Kapleau returned to America and, in 1966, established the Rochester Zen Center in Rochester, New York, making him the first American-born Zen priest to found a training temple. In 1967, Kapleau had a falling-out with Yasutani over Kapleau's moves to Americanize his temple, after which it became independent of Sanbo Kyodan. This created questions regarding lineage since Kapleau never officially was granted transmission from Yasutani. The Rochester Zen Center is now part of a network of related centers in the United States, Canada, Europe, Mexico, and New Zealand, referred to collectively as the Cloud Water Sangha. One of Kapleau's early disciples was Toni Packer, who left Rochester in 1981 to found a nonsectarian meditation center, not specifically Buddhist or Zen.

Robert Aitken

Robert Aitken is another American member of Sanbo Kyodan. He was introduced to Zen as a prisoner in Japan during World War II. After returning to the United States, he studied with Nyogen Senzaki in Los Angeles in the early 1950s. In 1959, while still a Zen student, he founded the Diamond Sangha, a zendo in Honolulu, Hawaii. Three years later the Diamond Sangha hosted the first US visit by Yasutani Hakuun, who visited the US six more times before 1969. Aitken traveled frequently to Japan and became a disciple of Yamada Koun, Yasutani's successor as head of the Sanbo Kyodan. Aitken and the Diamond Sangha first hosted Eido Tai Shimano's immigration to the U.S., encouraged by Soen Nakagawa. Aitken became a dharma heir of Yamada's, authored more than ten books, and developed the Diamond Sangha into an international network with temples in the United States, Argentina, Germany, and Australia. In 1995, he and his organization split with Sanbo Kyodan in response to reorganization of the latter following Yamada's death. The Diamond Sangha network includes a number of practice centers in the U.S. and abroad. The Diamond Sangha Teachers' Circle, an international group of Aitken Roshi's successors (1st and 2nd generation), meets every 18 months. The Pacific Zen Institute led by John Tarrant, Aitken's first Dharma successor, continues as an independent Zen line.

White Plum Sangha

Another Japanese Zen teacher was Taizan Maezumi, who arrived as a young priest to serve at Zenshuji, the North American Sōtō sect headquarters in Los Angeles, in 1956. Like Shunryu Suzuki, he showed considerable interest in teaching Zen to Americans of various backgrounds and, by the mid-1960s, had formed a regular zazen group. In 1967, he and his supporters founded the Zen Center of Los Angeles. He was later instrumental in establishing the Kuroda Institute and the Soto Zen Buddhist Association, the latter an organization of American teachers with ties to the Soto tradition. In addition to his membership in Soto, Maezumi was recognized as an heir by a Rinzai teacher and by Yasutani Hakuun of the Sanbo Kyodan. Maezumi, in turn, had several American dharma heirs, such as Bernie Glassman, John Daido Loori, Charlotte Joko Beck, and Dennis Genpo Merzel. His successors and their network of centers became the White Plum Sangha.

Chinese Chán

Hsuan Hua in 2010

 

Not all successful Zen teachers in the United States have been from Japanese traditions. Some were teachers of Chinese Zen (known as Chán), Korean Zen (or Seon), and Vietnamese Zen (or Thien).

Hsuan Hua

The 480-acre (1.9 km²) City of Ten Thousand Buddhas founded by Hsuan Hua in Talmage, California is geographically the largest Buddhist community in the western hemisphere.

 

The first Chinese Buddhist monk to teach Westerners in America was Hsuan Hua, a disciple of the 20th-century Chan master, Hsu Yun. In 1962, Hsuan Hua moved to San Francisco's Chinatown, where, in addition to Zen, he taught Chinese Pure Land, Tiantai, Vinaya, and Vajrayana Buddhism. Initially, his students were mostly ethnic Chinese, but he eventually attracted a range of followers. In 1970, Hsuan Hua founded Gold Mountain Monastery in San Francisco and in 1976 he established a retreat center, the City Of Ten Thousand Buddhas, on a 237-acre (959,000 m²) property in Talmage, California. These monasteries closely adhere to the vinaya, the austere traditional Buddhist monastic code. Hsuan Hua also founded the Buddhist Text Translation Society, which translates scriptures into English.

Sheng-yen

Another Chinese Chán teacher with a Western following was Sheng-yen, trained in both the Caodong and Linji schools (equivalent to the Japanese Soto and Rinzai, respectively). He first visited the United States in 1978 under the sponsorship of the Buddhist Association of the United States, an organization of Chinese American Buddhists. In 1980, he founded the Chán Mediation Society in Queens, New York. In 1985, he founded the Chung-hwa Institute of Buddhist Studies in Taiwan, which sponsors Chinese Zen activities in the United States.

In 1992, Shi Yan Ming, a 34th Generation Shaolin monk of the Caodong lineage, came to America and founded the USA Shaolin Temple in New York City. Construction has recently begun on a full-size Shaolin temple in Fleischmanns, New York. 

Seung Sahn in 2002

Korean Seon

Seung Sahn was an influential Korean Zen teacher in America. He was a temple abbot in Seoul and after living in Hong Kong and Japan, he moved to the US in 1972, not speaking any English. On the flight to Los Angeles, a Korean American passenger offered him a job at a laundry in Providence, Rhode Island, which became headquarters of Seung Sahn's Kwan Um School of Zen. Shortly after arriving in Providence, he attracted students and founded the Providence Zen Center. The Kwan Um School has more than 100 Zen centers on six continents.

Kyong Ho

 

Another Korean Zen teacher, Samu Sunim, founded Toronto's Zen Buddhist Temple in 1971. He is head of the Buddhist Society for Compassionate Wisdom, which has temples in Ann Arbor, Chicago, Mexico City, and New York City.

In the early 20th century, Master Kyong Ho (1849–1912), renergized Korean Seon. At the end of World War II, his disciple, Master Mann Gong (1871–1946), proclaimed that lineage Dharma should be transmitted worldwide to encourage peace through enlightenment. Consequently, his Dharma successor, Hye Am (1884–1985) brought lineage Dharma to the United States. Hye Am's Dharma successor, Myo Vong founded the Western Son Academy (1976), and his Korean disciple, Pohwa Sunim, founded World Zen Fellowship (1994) which includes various Zen centers in the United States, such as the Potomac Zen Sangha, the Patriarchal Zen Society and the Baltimore Zen Center.

Vietnamese Thien

Deer Park Monastery

 

Vietnamese Zen teachers in America include Thich Thien-An and Thich Nhat Hanh. Thich Thien-An came to America in 1966 as a visiting professor at UCLA and taught traditional Thien meditation. Thich Nhat Hanh was a monk in Vietnam during the Vietnam War. He was a peace activist nominated for the Nobel Peace Prize in 1967 by Martin Luther King, Jr. In 1966, he left Vietnam in exile and established the Plum Village Monastery in France. He is the founder of Order of Interbeing and has written more than one hundred books about Buddhism, which have made him a popular Buddhist author in the West. In his books and talks, Thich Nhat Hanh emphasizes mindfulness (sati) as the most important practice in daily life. His monastic students live and practice at three centers in the United States: Deer Park Monastery in Escondido, California, Blue Cliff Monastery in Pine Bush, New York, and Magnolia Grove Monastery in Batesville, Mississippi.

Zen

From Wikipedia, the free encyclopedia

Zen
Chinese name
Traditional Chinese	禪
Simplified Chinese	禅

Vietnamese name
Vietnamese	Thiền
Hán-Nôm	禪
Korean name
Hangul	선
Hanja	禪

Japanese name
Kanji	禅

Sanskrit name
Sanskrit	ध्यान (dhyāna)

Zen is a school of Mahayana Buddhism that originated in China during the Tang dynasty as the Chan school (Chánzong) of Chinese Buddhism and later developed into various schools. Chán Buddhism was also influenced by Taoist philosophy, especially Neo-Daoist thought. 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.

The term Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (Chán), which traces its roots to the Indian practice of dhyāna ("meditation"). Zen emphasizes rigorous self-control, meditation-practice, insight into the nature of things (Ch. jianxing, Jp. kensho, "perceiving the true nature"), and the personal expression of this insight in daily life, especially for the benefit of others. As such, it de-emphasizes mere knowledge of sutras and doctrine and favors direct understanding through spiritual practice and interaction with an accomplished teacher.

The teachings of Zen include various sources of Mahayana thought, especially Yogachara, the Tathāgatagarbha sūtras and the Huayan school, with their emphasis on Buddha-nature, totality, and the Bodhisattva-ideal. The Prajñāpāramitā literature as well as Madhyamaka thought have also been influential in the shaping of the apophatic and sometimes iconoclastic nature of Zen rhetoric.

Etymology

The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in turn is derived from the Sanskrit word dhyāna (ध्यान ), which can be approximately translated as "absorption" or "meditative state".

The actual Chinese term for the "Zen school" is Chánzong, while "Chan" just refers to the practice of meditation itself (xichan) or the study of meditation (chanxue) though it is often used as an abbreviated form of Chánzong.

Practice

Meditation

The practice of dhyana or meditation, especially sitting meditation (Ch. zuòchán, Jp. zazen) is a central part of Zen Buddhism. 

The practice of Buddhist meditation 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. Among the most influential early Chinese meditation texts include the Anban Shouyi Jing (Sutra on ānāpānasmṛti), the Zuochan Sanmei Jing (Sutra of sitting dhyāna samādhi) and the Damoduolo Chan Jing (Dharmatrata dhyāna sutra). 

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. 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. 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 can lead to the dhyana absorptions. Chan also shares the practice of the four foundations of mindfulness and the Three Gates of Liberation (śūnyatā, signlessness or animitta and wishlessness or apraṇihita) with early Buddhism and classic Mahayana.

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 Amitáyus. 

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).

Common meditation forms

Mindfulness of breathing

Venerable Hsuan Hua meditating in the Lotus Position. Hong Kong, 1953.

 

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

 

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. Zen teachers like Omori Sogen teach a series of long and deep exhalations and inhalations as a way to prepare for regular breath meditation. Attention is usually placed on the energy center (dantian) below the navel. 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. Over time the breathing should become smoother, deeper and slower. When the counting becomes an encumbrance, the practice of simply following the natural rhythm of breathing with concentrated attention is recommended.

Silent Illumination and Just Sitting

Another 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. This method derives from the Indian Buddhist practice of the union (Skt. yuganaddha) of śamatha and vipaśyanā. 

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.

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" and the "Universally Recommended Instructions for Zazen". While the Japanese and the Chinese forms are similar, they are distinct approaches.

Hua Tou and Kōan contemplation

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. In Chinese Chan and Korean Seon, this practice of "observing the huatou" (hwadu in Korean) is a widely practiced method. It was taught by the influential Seon master Chinul (1158–1210), and modern Chinese masters like Sheng Yen and Xuyun. 

In the Japanese Rinzai school, kōan introspection developed its own formalized style, with a standardized curriculum of kōans which must be studies and "passed" in sequence. This process includes standardized "checking questions" (sassho) and common sets of "capping phrases" (jakugo) or poetry citations that are memorized by students as answers. 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 is no unique answer 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. 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).

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

Nianfo chan

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. This practice was adopted from Pure land Buddhism and syncretized with Chan meditation by Chinese figures such as Yongming Yanshou, Zhongfen Mingben, and Tianru Weize. During the late Ming, the harmonization of Pure land practices with Chan meditation was continued by figures such as Yunqi Zhuhong and Hanshan Deqing.

This practice, as well as its adaptation into the "nembutsu kōan" was also used by the Japanese Ōbaku school of Zen.

Pointing to the nature of the mind

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. 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. A traditional formula of this is, "Chán points directly to the human mind, to enable people to see their true nature and become buddhas."

Bodhisattva virtues and vows

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. 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. 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.

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. 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.

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. 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.

The arts and physical culture

Hakuin Ekaku, 'Hotei in a Boat', Yale University Art Gallery.

 

The kare-sansui (dry landscape) zen garden at Ryōan-ji

 

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

 

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. Zen paintings are sometimes termed zenga in Japanese. 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. 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.

Traditional martial arts, like Japanese archery, other forms of Japanese budō and Chinese martial arts (gōngfu) 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. 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. 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 (taoyin) breathing and energy cultivation (qìgōng) practices. 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. 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 Yi jin jing and Eight pieces of brocade, possibly influenced by the Ming dynasty's spirit of religious syncretism. 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."

Korean Seon also has developed a similar form of active physical training, termed Sunmudo.

 

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. 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). The Rinzai school also adopted certain Taoist energy practices. 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).

Intensive group practice

Intensive group meditation may be practiced occasionally in some temples. 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.

Zen chanting and rituals

Chanting The Buddhist Scriptures, by Taiwanese painter Li Mei-shu.

 

Gifu Daibutsu and altar at Shōhō-ji.

 

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. There are also ceremonies which are specifically for the purpose of sutra recitation (Ch. niansong, Jp. nenju) itself. Zen schools may have an official sutra book which collects these writings (in Japanese, these are called kyohon). 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.

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. 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. 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".

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

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.

Esoteric practices

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. In the Kwan Um school of Zen for example, a mantra of Guanyin (“Kwanseum Bosal”) is used during sitting meditation. The Heart Sutra Mantra is also another mantra that is used in Zen during various rituals. Another example is the Mantra of Light (kōmyō shingon), which is common in Japanese Soto Zen and was derived from the Shingon sect.

The usage of esoteric mantras in Zen goes back to the Tang dynasty, and there is evidence that Chan Buddhists adopted practices from Esoteric Buddhism in findings from Dunhuang. According to Henrik Sørensen, several successors of Shenxiu (such as Jingxian and Yixing) were also students of the Zhenyan (Mantra) school. Influential esoteric dhāraṇī, such as the Uṣṇīṣa Vijaya Dhāraṇī Sūtra, also begin to be cited in the literature of the Baotang school during the Tang dynasty.

There is also 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. 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 (which 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.

In Japanese Zen, the use of esoteric practices within Zen is sometimes termed "mixed Zen" (kenshū zen 兼修禪), and the figure of Keizan Jōkin (1264–1325) is seen as introducing this into the Soto school. The Japanese founder of the Rinzai school, Myōan Eisai (1141–1215) was also a well known practitioner of esoteric Buddhism and wrote various works on the subject.

According to William Bodiford, a very common dhāraṇī in 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. Some Zen temples also perform esoteric rituals, such as the homa ritual which is performed at the Soto temple of Eigen-ji. 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. Bodiford also notes that formal Zen rituals of Dharma transmission often involve esoteric initiations

Doctrine

A Dharma talk by Seon nun Daehaeng Kun Sunim, Hanmaum Seon Center, South Korea.

 

Though Zen-narrative states that it is a "special transmission outside scriptures" which "did not stand upon words", Zen does have a rich doctrinal background, which is firmly grounded in the Buddhist tradition. 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. The influence of Madhyamaka and Prajñaparamita can be discerned in the stress on non-conceptual wisdom (prajña) and the apophatic language of Zen literature.

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). The Huayan theory of the Fourfold Dharmadhatu also influenced the Five Ranks of Dongshan Liangjie (806–869), the founder of the Caodong Chan lineage.

Zen teachings can be likened to "the finger pointing at the moon". Zen teachings point to the moon, awakening, "a realization of the unimpeded interpenetration of the dharmadhatu". But the Zen-tradition also warns against taking its teachings, the pointing finger, to be this insight itself.

Various Zen traditions have varying views on awakening or enlightenment (bodhi). According to Stuart Lachs, one view is that one's mind is already enlightened, this is termed pen chueh in Chinese Buddhism and hongaku in Japanese Zen. Another view is that there is an actual point in time in which one passes from ignorance to realization (Ch. shih-chueh).

Another important issue widely debated in Zen is that of how awakening happens. Beginning with the combative figure of Shenhui (684–758), the idea that there were two ways to enlightenment emerged. One was a sudden way (McRae: "the position that enlightenment occurs in a single transformation that is both total and instantaneous") while the other was the gradual or progressive way (which Shenhui saw as inferior). The issue is discussed in the Platform Sutra, which attempts to resolve the conflict, as well as by later Chan writers.

Caodong\Soto

Japanese Buddhist monk from the Sōtō Zen sect

Sōtō is the Japanese line of the Chinese Caodong school, which was founded during the Tang Dynasty by Dongshan Liangjie. The Sōtō-school has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasized on shikantaza. Dogen, the founder of Soto in Japan, emphasized that practice and awakening cannot be separated. By practicing shikantaza, attainment and Buddhahood are already being expressed. For Dogen, zazen, or shikantaza, is the essence of Buddhist practice. Gradual cultivation was also recognized by Dongshan Liangjie.

Linji\Rinzai

The Rinzai school is the Japanese lineage of the Chinese Linji school, which was founded during the Tang dynasty by Linji Yixuan.The Rinzai school emphasizes kensho, insight into one's true nature. This is followed by so-called post-satori practice, further practice to attain Buddhahood.

Other Zen-teachers have also expressed sudden insight followed by gradual cultivation. Jinul, a 12th-century Korean Seon master, followed Zongmi, and also emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full buddhahood. This is also the standpoint of the contemporary Sanbo Kyodan, according to whom kenshō is at the start of the path to full enlightenment.

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. Another example of depiction of stages on the path are the Ten Bulls, which detail the steps on the path.

Zen scripture

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 scripture in Zen

Contrary to the popular image, literature does play a role in the Zen training. Zen is deeply rooted in the teachings and doctrines of Mahāyāna Buddhism. Classic Zen texts, such as the Platform sutra, contain numerous references to Buddhist canonical sutras. Unsui (Zen-monks), "are expected to become familiar with the classics of the Zen canon". A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna sūtras, as well as Mahayana Buddhist philosophy such as Madhyamaka.

Nevertheless, Zen is often pictured as anti-intellectual. 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. The famous saying "do not establish words and letters", attributed in this period to Bodhidharma

...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.

What the Zen tradition emphasizes is that the enlightenment of the Buddha came not through conceptualization but rather through direct insight. But direct insight has to be supported by study and understanding (hori) of the Buddhist teachings and texts. 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'".

Grounding Chán in scripture

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. It had to develop a doctrinal tradition of its own to ascertain its position 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), Awakening of Faith (Daoxin), the Lankavatara Sutra (East Mountain School), the Diamond Sutra (Shenhui), and the Platform Sutra. None of these sutras were decisive though, since the school drew inspiration from a variety of sources. 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, Avatamsaka Sutra, the Shurangama Sutra, and the Mahaparinirvana Sutra.

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 ; the Chán transmission records, teng-lu, such as The Records of the Transmission of the Lamp (Ching-te ch'uan-teng lu), compiled by Tao-yün and published in 1004; the "yü-lü" genre consisting of the recorded sayings of the masters, and the encounter dialogues; the koan-collections, such as the "Gateless Gate" and the "Blue Cliff Record".

Zen organization and institutions

Religion is not only an individual matter, but "also a collective endeavour". Though individual experience and the iconoclastic picture of Zen are emphasised in the Western world, the Zen-tradition is maintained and transferred by a high degree of institutionalisation and hierarchy. In Japan, modernity has led to criticism of the formal system and the commencement of lay-oriented Zen-schools such as the Sanbo Kyodan and the Ningen Zen Kyodan. 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, and maintaining the legitimacy and authority by limiting the number of authorized teachers on the other hand, is a challenge for the developing Zen-communities in the West.

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. This picture has gained great popularity in the West in the 20th century, especially due to the influence of D.T. Suzuki, and further popularized by Hakuun Yasutani and the Sanbo Kyodan. This picture has been challenged, and complemented, since the 1970s by modern scientific research on Zen.

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

History

Chinese Chán

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. 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. One way to outline the history of the Chinese classical period is McRae's division into four phases or periods: Proto, Early, Middle and Song Dynasty Chán. The post-classical period can also be divided in multiple phases and would also include forms of Chán Buddhist modernisms arising as a reaction to Western imperialism.

Proto-Chán

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 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. An important text from this period is the Two Entrances and Four Practices, found in Dunhuang, and attributed to Bodhidharma. Later sources mention that these figures taught using the Laṅkāvatāra Sūtra though there is no direct evidence of this from the earliest sources.

Early Chán

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). Shenxiu was the most influential and charismatic student of Hongren, he was even invited to the Imperial Court by Empress Wu. Shenxiu also became the target of much criticism by Shenhui (670–762), for his "gradualist" teachings. Shenhui instead promoted the "sudden" teachings of his teacher Huineng (638–713) as well as what later became a very influential Chán classic called the Platform Sutra. Shenhui's propaganda campaign eventually succeeded in elevating Huineng to the status of sixth patriarch of Chinese Chán. The sudden vs. gradual debate that developed in this era came to define later forms of Chan Buddhism.

Middle Chán

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. However, modern scholars have seen much of the literature which 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. However, 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.

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 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. It was also common to write fictional encounter dialogues and attribute them to previous Chán figures. 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.

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.

Song Dynasty Chán

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).

 

During Song Dynasty Chán (c. 950–1300), Chán Buddhism took its definitive shape, developed the use of koans for individual study and meditation and formalized its own idealized history with the legend of the Tang "golden age". 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. The dominant form of Song Chán was the Linji school due to support from the scholar-official class and the imperial court. 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.

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.

The Song also saw the syncretism of Chán and Pure Land Buddhism by Yongming Yanshou (904–975) which would later become extremely influential. 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.

The classic Chan koan collections, such as the Blue Cliff Record and the Gateless barrier were assembled in this period, which reflect the learned influence of the highly intellectual scholar-official class or "literati" on the development of Chán. In this phase Chán is transported to Japan, and exerts a great influence on Korean Seon via Jinul.

Post-Classical Chán

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.

Some scholars see the post-classical phase as being an "age of syncretism." 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. The Ming dynasty saw increasing efforts by figures such as Yunqi Zhuhong (1535–1615) and Daguan Zhenke (1543–1603) to revive and reconcile Chan Buddhism with the practice of scriptural study and writing.

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.

Modern era

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

 

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.

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

Vietnamese Thiền

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.

Modern Vietnamese Thiền is influenced by Buddhist modernism. Important figures include Thiền master Thích Thanh Từ (1924–), the activist and popularizer Thích Nhất Hạnh (1926–) 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

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 which 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

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. 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. 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 organisations which have especially attracted Western lay followers, namely the Sanbo Kyodan and the FAS Society.

Zen in the West

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 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. In 1958, the literary magazine Chicago Review played a significant role in introducing Zen to the American literary community when it published a special issue on Zen featuring the aforementioned beat poets and works in translation.