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Template:Zen Infobox Zen is a school of Mahayana Buddhism which emphasizes the idea that ultimate truth must be experienced firsthand rather than pursued through study. Zen is noted for its emphasis on manifestation of spiritual practice in daily activities rather than through philosophical explanations, and for its use of special teaching techniques like koans. Most scholars believe that Zen was influenced by Taoism and Yogacara Buddhism. Some scholars believe that Sanlun Buddhism had also made contributions to the formation and development of Zen Buddhism.

Etymology

"Zen", pronounced in Japanese, is the Sino-Japanese reading of the Chinese character "禅", which is pronounced (Pinyin: chán) in modern Standard Mandarin Chinese, but was likely pronounced in Middle Chinese. The term "zen" is in fact a contraction of the seldom-used long form zenna (禅那; Mandarin: chánnà), a derivation from the Sanskrit term dhyāna (Pāli: jhāna), which refers to a specific type or aspect of meditation. While "Zen" is the name most commonly known worldwide, it is also known as Chan in China, Seon in Korea, and Thien in Vietnam.

Mythology

Within Zen, and thus from an emic perspective, the origins of Zen Buddhism are ascribed to what is called the Flower Sermon, in which Śākyamuni Buddha is supposed to have passed on special insight to the disciple Mahākāśyapa. The sermon itself was a wordless one in which Śākyamuni merely held up a flower before the assembled disciples, among whom there was no reaction apart from Mahākāśyapa, who smiled. The smile is said to have signified Mahākāśyapa's understanding, and Śākyamuni acknowledged this by saying:

I possess the true Dharma eye, the marvelous mind of Nirvana, the true form of the formless, the subtle dharma gate that does not rest on words or letters but is a special transmission outside of the scriptures. This I entrust to Mahākāśyapa.

Thus, a way within Buddhism developed which concentrated on direct experience rather than on rational creeds or revealed scriptures. Zen is a method of meditative religion which seeks to enlighten people in the manner that the Mahākāśyapa experienced.

In the Song of Enlightenment (證道歌 Zhèngdào gē) of Yǒngjiā Xuánjué (665-713)—one of the chief disciples of Huìnéng, the 6th patriarch of Chan Buddhism—it is written that Bodhidharma was the 28th patriarch in a line of descent from Mahākāśyapa, a disciple of Śākyamuni Buddha, and the first patriarch of Chan Buddhism:

Mahākāśyapa was the first, leading the line of transmission;

Twenty-eight Fathers followed him in the West;

The Lamp was then brought over the sea to this country;

And Bodhidharma became the First Father here:

His mantle, as we all know, passed over six Fathers,

And by them many minds came to see the Light.

The idea of a line of descent from Śākyamuni Buddha became an important part of the lineage tradition of the Chan/Zen school.

Some scholars argue that the legend of the "Flower sermon" is not based on actual historical events . Some scholars also consider the lineage transmission to be only a rhetoric device which earned Zen Buddhism legitimacy and prestige .

Early history (Chan Buddhism in China)

While the teachings of Zen are rooted in the teachings of the Buddha, the traditions and practices associated with Zen are the outcome of a long period of influence from Chinese culture and existing religious traditions.

Early Indian influences

Buddhism was introduced into China through missionary efforts from India. The earliest conceptual and practical beginings of Zen lie in India, its formation and evolution as an innovative religious movement lies in China.

The sutras of the Mahayana literature, which originated in India, have a historically clear and certain influence on Zen. This transplanting of Buddhism from its native soil in India into the culture and life of China continued with the task of translating the hundreds of volumes of the Buddhist canon from Pali and Sanskrit into the Chinese language. The collected sayings (Jpn., goroku) in Zen literature consist of stories, discourses, and sayings, the heritage of India melded into the the common language of China.

Some scholars also point out influences of Yoga on Buddhism in India and on Zen .

Buddhist monks brought sacred books, images and Buddhist meditation to China. Buddhist monks taught methods of meditation found in the Pali Canon. These in turn were soon mingled with Taoist meditational techniques. Most of the translations attributed to An Shih Kao, deal with meditation (dhyana) and concentration (samadhi). His translation of the Sutra on Concentration by Practicing Respiratory Exercises explains the ancient yogic and early Buddhist practice of controlling the breath by counting inhalation and exhalations.

The first six Chinese patriarchs

Bodhidharma (c. 6th century CE) was the Buddhist monk traditionally credited as the founder of Chán (Zen) Buddhism in China. Very little contemporary biographical information on Bodhidharma is extant, and subsequent accounts became layered with legend, but most accounts agree that he was a South Indian monk who journeyed to southern China and subsequently relocated northwards. His arrival in China is variously dated to the Liú Sòng Dynasty (420–479) in the Continued Biographies of Eminent Monks (645) and to 527 during the Liáng Dynasty (502–557) in the Anthology of the Patriarchal Hall (952). The accounts are, however, generally agreed that he was primarily active in the lands of the Northern Wèi Dynasty (386–534).

Because Zen developed as a distinct school in medieval China, it reflects the influence of Chinese philosophy, including Taoism and, to a lesser extent, Confucianism. Taoism played a pivotal role in the reception that China gave to Buddhism. The two religions enjoyed close relationship during the early years of Chinese Buddhism. Taoist influence on Buddhism was later visible in the teachings of the Zen school.

Bodhidharma ultimately settled in the kingdom of Wei where he took as disciples Daoyu and Huike. Bodhidharma is recorded as having come to China to teach a "special transmission outside scriptures" which "did not rely upon words". Shortly before his death, Bodhidharma appointed Huike to succeed him, making Huike the first Chinese patriarch and the second patriarch of Zen in China. The transmission then passed to the second patriarch (Huike), the third (Sengcan), the fourth patriarch (Dao Xin) and the fifth patriarch (Hongren). The sixth and last patriarch, Huineng (638–713), was one of the giants of Zen history, and all surviving schools regard him as their ancestor. However, the dramatic story of Huineng's life tells that there was a controversy over his claim to the title of patriarch: after being chosen by Hongren, the fifth patriarch, he had to flee by night to Nanhua Temple in the south to avoid the wrath of Hongren's jealous senior disciples. In the middle of the 8th century, monks claiming to be the successors to Huineng, calling themselves the Southern school, cast themselves in opposition to those claiming to succeed Hongren's student Shenxiu (神秀). It is commonly held that at this point—the debates between these rival factions—that Zen enters the realm of fully documented history. The Southern school eventually became predominant and their rivals died out. Modern scholarship, however, has questioned this narrative.

The following are the six Patriarchs of Zen in China as listed in traditional sources:

1. Bodhidharma (達摩, Chinese: Damo, Japanese: Daruma) about 440 - about 528
2. Huike (慧可, Japanese: Eka) 487 - 593
3. Sengcan (僧燦, Japanese: Sōsan) ? - 606
4. Daoxin (道信, Japanese: Dōshin) 580 - 651
5. Hongren (弘忍, Japanese: Kōnin) 601 - 674
6. Huineng (慧能, Japanese: Enō) 638 - 713

Subsequent lineages

In the following centuries, Zen grew to become the largest sect in Chinese Buddhism. The teachers claiming Huineng's posterity began to branch off into numerous different schools, each with their own special emphasis, but all of which kept the same basic focus on meditational practice, personal instruction and personal experience. During the late Tang and the Song periods, the tradition truly flowered, as a wide number of eminent teachers, such as Mazu (Wade-Giles: Ma-tsu; Japanese: Baso), Shitou (Shih-t'ou; Japanese: Sekito), Baizhang (Pai-chang; Japanese: Hyakujo), Huangbo (Huang-po; Jap.: Obaku), Linji (Lin-chi; Jap.: Rinzai), and Yunmen (Jap.: Ummon) developed specialized teaching methods, which would variously become characteristic of the five houses (五家) of mature Chinese Zen. The traditional five houses were Caodong (曹洞宗), Linji (臨濟宗), Guiyang (潙仰宗), Fayan (法眼宗), and Yunmen (雲門宗). This list does not include earlier schools such as the Hongzhou (洪州宗) of Mazu.

Over the course of Song Dynasty (960–1279), the Guiyang, Fayan, and Yunmen schools were gradually absorbed into the Linji. During the same period, the various developments of Zen teaching methods crystallized into a technique that was unique to Zen Buddhism: koan practice (described below). According to Miura and Sasaki, "it was during the lifetime of Yüan-wu's successor, Ta-hui Tsung-kao 大慧宗杲 (Daie Sōkō, 1089-1163) that Koan Zen entered its determinative stage." Koan practice was prevalent in the Linji school, to which Yuanwu and Ta-hui (pinyin: Dahui) belonged, but it was also employed on a more limited basis by the Caodong school. The teaching styles and words of the classical masters were collected in such important Zen texts as the Blue Cliff Record (1125) of Yuanwu, The Gateless Gate (1228) of Wumen, both of the Linji lineage, and the Book of Equanimity (1223) of Wansong, of the Caodong lineage. These texts record classic koan cases, together with verse and prose commentaries, which would be studied by later generations of students down to the present.

Zen, which had developed into a distinctively Chinese school of Buddhism, became an international phenomenon early in its history. This first occurred in Vietnam, according to the traditional accounts of that country, and later in other countries including Korea, Japan and Western countries.

Zen teachings and practices

Basis

Compared to other branches of Buddhism, philosophical teachings are given less emphasis in Zen. However, Zen Buddhism is a branch of Mahayana Buddhism, and, as such, its teachings are deeply rooted in those of the Buddha. It draws primarily on Mahāyāna sutras composed in India and China, particularly the Heart Sutra; the Diamond Sutra; the Lankavatara Sutra; the Samantamukha Parivarta, a chapter of the Lotus Sutra; and the Platform Sutra of Huineng. The body of Zen doctrine also includes the recorded teachings of masters in the various Zen traditions.

The Zen schools, like other Buddhist sects, teach the fundamental elements of Buddhist philosophy, including the Four Noble Truths, the Eightfold Path, pratitya samutpada, the five precepts, the five skandhas, and the three dharma seals: impermanence (anicca), suffering (dukkha) and non-self(anatta). Zen philosophy also includes teachings specific to Mahayana Buddhism, including the Mahayana concept of the paramitas and the bodhisattva ideal of universal salvation. Mahayana Buddhist figures such as Kuan Yin, Mañjuśri, Samantabhadra, and Amitabha Buddha are venerated in along with Shakyamuni Buddha, although Amitabha takes a less prominent role than in many other forms of Mahayana. This is particularly true in the Japanese Soto and Rinzai schools, which conceive of themselves as purer Zen schools, less influenced by other Buddhist sects.

Zen training emphasizes daily life practice, along with intensive periods of meditation. Practicing with others is an integral part of Zen practice. In explaining Zen Buddhism, Japanese Zen teachers have made the point that Zen is a "way of life". D.T. Suzuki wrote that aspects of this life are: a life of humility; a life of labor; a life of service; a life of prayer and gratitude; and a life of meditation. The great Zen Master Hakuin said: "I fetch wood and carry water. How wonderful, how marvelous". The Chinese Chan master Baizhang (720–814 CE) left behind a famous saying which had been the guiding principle of his life, "A day without work is a day without eating."

Although Zen criticizes over dependence on the written word, emphasizing instead "direct experience" through meditation on the cushion and in the world, still the Zen school has—paradoxically—produced a vast corpus of literature.

D. T. Suzuki asserted that satori (awakening) has always been the goal of every school of Buddhism, but that which distinguished the Zen tradition as it developed in China, Korea, and Japan was a way of life radically different from that of Indian Buddhists. In India, the tradition of the mendicant (bhikkhu) prevailed, but in China social circumstances led to the development of a temple and training-center system in which the abbot and the monks all performed mundane tasks. These included food gardening or farming, carpentry, architecture, housekeeping, administration, and the practice of folk medicine. Consequently, the enlightenment sought in Zen had to stand up well to the demands and potential frustrations of everyday life.

Zazen

Zen sitting meditation, the core of zen practice, is called zazen in Japanese (坐禅; Chinese tso-chan or zuochan ). During zazen, practitioners usually assume a sitting position such as the lotus, half-lotus, Burmese, or seiza postures. Awareness is directed towards one's posture and breathing. Often, a square or round cushion (zafu, 座蒲) placed on a padded mat (zabuton, 座布団) is used to sit on; in some cases, a chair may be used. In Rinzai Zen, practitioners typically sit facing the center of the room; while Soto practitioners traditionally sit facing a wall.

In Soto Zen, shikantaza meditation ("just-sitting", 只管打坐) that is, a meditation with no objects, anchors, or content, is the primary form of practice. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference. Considerable textual, philosophical, and phenomenological justification of this practice can be found in Dogen's Shobogenzo . Rinzai Zen, instead, emphasizes attention to the breath and koan practice (q.v.).

The amount of time spent daily in zazen by practitioners varies. Dogen recommends that five minutes or more daily is beneficial for householders. The key is daily regularity, as Zen teaches that the ego will naturally resist, and the discipline of regularity is essential. Practicing Zen monks may perform four to six periods of zazen during a normal day, with each period lasting 30 to 40 minutes. Normally, a monastery will hold a monthly retreat period (sesshin), lasting between one and seven days. During this time, zazen is practiced more intensively: monks may spend four to eight hours in meditation each day, sometimes supplemented by further rounds of zazen late at night.

Dogen's teacher Rujing was said to sleep fewer than four hours each night, spending the balance in zazen.

Meditation as a practice can be applied to any posture. Walking meditation is called kinhin. Successive periods of zazen are usually interleaved with brief periods of walking meditation to relieve the legs.

The teacher

Because the Zen tradition emphasizes direct communication over scriptural study, the role of the Zen teacher has traditionally been central. Generally speaking, a Zen teacher is a person ordained in any tradition of Zen to teach the dharma, guide students of meditation, and perform rituals. An important concept for all Zen sects is the notion of Dharma transmission the claim of a line of authority that goes back to Śākyamuni Buddha via the teachings of each successive master to each successive student. This concept relates to the ideas expressed in a description of Zen attributed to Bodhidharma:

A special transmission outside the scriptures; (教外別傳)

No dependence upon words and letters; (不立文字)

Direct pointing to the human mind; (直指人心)

Seeing into one's own nature and attaining Buddhahood. (見性成佛)

Since at least the Middle Ages, a claim to Dharma transmission has been a normative aspect of all Zen sects. John McRae’s study “Seeing Through Zen” explores this assertion of lineage as a distinctive and central aspect of Zen Buddhism. He writes of this “genealogical” approach so central to Zen’s self-understanding, that while not without precedent, has unique features. It is “relational (involving interaction between individuals rather than being based solely on individual effort), generational (in that it is organized according to parent-child, or rather teacher-student, generations) and reiterative (i.e., intended for emulation and repetition in the lives of present and future teachers and students.”

McRae offers a detailed criticism of lineage, but he also notes it is central to Zen. So much so that it is hard to envision any claim to Zen that discards claims of lineage. Therefore, for example, in Japanese Soto, lineage charts become a central part of the Sanmatsu, the documents of Dharma transmission. And it is common for daily chanting in Zen temples and monasteries to include the lineage of the school.

In Japan during the Tokugawa period (1600–1868), some came to question the lineage system and its legitimacy. The Zen master Dokuan Genko (1630–1698), for example, openly questioned the necessity of written acknowledgment from a teacher, which he dismissed as "paper Zen." An occasional teacher in Japan during the Tokugawa period did not adhere to the lineage system; these were termed mushi dokugo (無師獨悟, "independently enlightened without a teacher") or jigo jisho (自悟自証, "self-enlightened and self-certified"). They were generally dismissed and perhaps of necessity leave no independent transmission. Nevertheless, modern Zen Buddhists also consider questions about the dynamics of the lineage system, inspired in part by academic research into the history of Zen.

Honorific titles associated with teachers typically include, in Chinese, Fashi (法師) or Chanshi (禪師); in Korean, Sunim or Seon Sa (선사); in Japanese, Osho (和尚), Roshi (老師), or Sensei (先生); and in Vietnamese, Thầy. Note that many of these titles are not specific to Zen but are used generally for Buddhist priests; some, such as sensei are not even specific to Buddhism.

The English term Zen master is often used to refer to important teachers, especially ancient and medieval ones. However, there is no specific criterion by which one may be called a Zen master. The term is less common in reference to modern teachers.

Koan practice

Zen Buddhists of the Rinzai school practice meditation on koans during zazen. A koan (literally "public case") is a story or dialogue, generally related to Zen or other Buddhist history; the most typical form is an anecdote involving early Chinese Zen masters. Koan practice is particularly emphasized by the Japanese Rinzai schools, but it also occurs in other forms of Zen.

According to one view, a koan embodies a realized principle, or law of reality. Koans often appear paradoxical or linguistically meaningless dialogues or questions. The 'answer' to the koan involves a transformation of perspective or consciousness, which may be either radical or subtle, but not to be confused with the experience of metanoia in Christianity. They are a tool to allow the student to approach enlightenment by essentially 'short-circuiting' the logical way we order the world. In order to try to answer these often unanswerable problems, the thinker may be forced to create new mental pathways. Those pathways then may be useful for other problems, thus producing a "mind expansion" effect.

The Zen student's mastery of a given koan is presented to the teacher in a private interview, referred to as dokusan (独参), daisan (代参), or sanzen (参禅). Zen teachers advise that the problem posed by a koan is to be taken quite seriously, and to be approached as literally a matter of life and death. Koans do not have "no answer". There is a sharp distinction between right and wrong ways of answering a koan—although there may be many "right answers", practitioners are expected to demonstrate their understanding of the koan and of Zen through their answers. While there is no single correct answer for any given koan, there are commentaries by various teachers, that serve as a guide. These are also of great value to modern scholarship on the subject.

Other techniques

There are other techniques common in the Zen tradition which seem unconventional and whose purpose is said to be to shock a student in order to help him or her let go of habitual activities of the mind. Some of these are common today, while others are found mostly in anecdotes. These include the loud belly shout known as katsu. It is common in many Zen traditions today for Zen teachers to have a stick with them during formal ceremonies which is a symbol of authority and which can be also used to strike on the table during a talk.

Later developments in Chan Buddhism in China

During the Tang dynasty, Chan Buddhism grew to become the largest sect in Chinese Buddhism and has over the years, and, despite its "transmission beyond the scriptures", produced the largest body of literature in Chinese history of any sect or tradition.

Chan continued to be influential as a religious force in China, although some energy was lost with the syncretist Neo-Confucian revival of Confucianism starting in the Song period. While traditionally distinct, Chan was taught alongside Pure Land Buddhism in many Chinese Buddhist monasteries. In time much of this distinction was lost, and many masters taught both Chan and Pure Land. Chan Buddhism enjoyed something of a revival in the Ming Dynasty under luminaries 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), who came to be seen posthumously as the first patriarch of the Obaku Zen school; as well as Yunqi Zhuhong (雲棲株宏) and Ouyi Zhixu (藕溢智旭).

After further centuries of decline, Chan was revived again in the early 20th century by Hsu Yun, who stands out as the defining figure of 20th century Chinese Buddhism. Many well known Chan teachers today trace their lineage back to Hsu Yun, including Sheng-yen and Hsuan Hua, who have propagated Chan in the west where it has grown steadily through the 20th and 21st century.

It was severely repressed in China during the recent modern era with the appearance 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 and among Overseas Chinese.

Disputes

Recent opinions concerning the Song Dynasty have questioned the common "Period in Decline" belief. This is due to the Historiography of the Song Dynasty. Many important texts that convey Tang Dynasty stories were written during the Song Dynasty. Because of this, most scholars study Chan through the lens of Song Dynasty understandings. The Song Dynasty also produced the most stable forms of Chan practice, which are still being used today.

Zen in Japan

The schools of Zen that currently exist in Japan are the Soto (曹洞), Rinzai (臨済), and Obaku (黃檗). Of these, Soto is the largest and Obaku the smallest. Rinzai is itself divided into several subschools based on temple affiliation, including Myoshin-ji, Nanzen-ji, Tenryū-ji, Daitoku-ji, and Tofuku-ji.

Although the Japanese had known Zen-like practices for centuries, it 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 is known in Japan as Rinzai. Decades later, Nanpo Jomyo (南浦紹明) also studied Linji teachings in China before founding the Japanese Otokan lineage, the most influential branch of Rinzai. In 1215, Dogen, a younger contemporary of Eisai's, journeyed to China himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dogen established the Soto school, the Japanese branch of Caodong. The Obaku lineage was introduced in the 17th century by Ingen, a Chinese monk. Ingen had been a member of the Linji school, the Chinese equivalent of Rinzai, which had developed separately from the Japanese branch for hundreds of years. Thus, when Ingen journeyed to Japan following the fall of the Ming Dynasty to the Manchus, his teachings were seen as a separate school. The Obaku school was named for Mount Obaku (Chinese: Huangboshan), which had been Ingen's home in China.

Some contemporary Japanese Zen teachers, such as Daiun Harada and Shunryu Suzuki, have criticized Japanese Zen as being a formalized system of empty rituals in which very few Zen practitioners ever actually attain realization. They assert that almost all Japanese temples have become family businesses handed down from father to son, and the Zen priest's function has largely been reduced to officiating at funerals.

The Japanese Zen establishment—including the Soto sect, the major branches of Rinzai, and several renowned teachers— has been criticized for its involvement in Japanese militarism and nationalism during World War II and the preceding period. A notable work on this subject was Zen at War (1998) by Brian Victoria, an American-born Soto priest. At the same time, however, one must be aware that this involvement was by no means limited to the Zen school: all orthodox Japanese schools of Buddhism supported the militarist state.

This openness has allowed non-Buddhists to practice Zen, especially outside of Asia, and even for the curious phenomenon of an emerging Christian Zen lineage, as well as one or two lines that call themselves "nonsectarian." With no official governing body, it's perhaps impossible to declare any authentic lineage "heretical." Some schools emphasize lineage and trace their line of teachers back to Japan, Korea, Vietnam or China; other schools do not.

Zen in Vietnam (Thien Buddhism)

Thiền Buddhism (禪宗 Thiền Tông) is the Vietnamese name for the school of Zen Buddhism. Thien is ultimately derived from Chan Zong 禪宗 (simplified, 禅宗), itself a derivative of the Sanskrit "Dhyāna".

According to traditional accounts of Vietnam, in 580, an Indian monk named Vinitaruci (Vietnamese: Tì-ni-đa-lưu-chi) travelled to Vietnam after completing his studies with Sengcan, the third patriarch of Chinese Zen. This, then, would be the first appearance of Vietnamese Zen, or Thien (thiền) Buddhism. The sect that Vinitaruci and his lone Vietnamese disciple founded would become known as the oldest branch of Thien. After a period of obscurity, the Vinitaruci School became one of the most influential Buddhist groups in Vietnam by the 10th century, particularly so under the patriarch Vạn-Hạnh (died 1018). Other early Vietnamese Zen schools included the Vo Ngon Thong (Vô Ngôn Thông), which was associated with the teaching of Mazu, and the Thao Duong (Thảo Đường), which incorporated nianfo chanting techniques; both were founded by Chinese monks. A new school was founded by one of Vietnam's religious kings; this was the Truc Lam (Trúc Lâm) school, which evinced a deep influence from Confucian and Taoist philosophy. Nevertheless, Truc Lam's prestige waned over the following centuries as Confucianism became dominant in the royal court. In the 17th century, a group of Chinese monks led by Nguyen Thieu (Nguyên Thiều) established a vigorous new school, the Lam Te (Lâm Tế), which is the Vietnamese pronunciation of Linji. A more domesticated offshoot of Lam Te, the Lieu Quan (Liễu Quán) school, was founded in the 18th century and has since been the predominant branch of Vietnamese Zen.

The most famous practitioner of synchronized Thiền Buddhism in the West is Thích Nhất Hạnh who has authored dozens of books.

Zen in Korea (Seon)

Chan was gradually transmitted into Korea during the late Silla period (8th and 9th centuries) as Korean monks of predominantly Hwaeom 華嚴 and Consciousness-only 唯識 background began to travel to China to learn the newly developing tradition. During his lifetime, Mazu had begun to attract students from Korea; by tradition, the first Korean to study Zen was named Peomnang 法朗. Mazu's successors had numerous Korean students, some of whom returned to Korea and established the Nine Mountain 九山 Schools. This was the beginning of Korean Zen, which is called Seon.

Seon received its most significant impetus and consolidation from the Goryeo monk Jinul 知訥 (1158–1210), who established a reform movement and introduced koan practice to Korea. Jinul established the Songgwangsa 松廣寺 as a new center of pure practice. It was during the time of Jinul the Jogye Order, a primarily Seon sect, became the predominant form of Korean Buddhism, a status it still holds. which survives down to the present in basically the same status. Toward the end of the Goryeo and during the Joseon period the Jogye Order would first be combined with the scholarly 教 schools, and then be relegated to lesser influence in ruling clas circles by Confucian influenced polity, even as it retained strength outside the cities, among the rural populations and ascetic monks in mountain refuges.

Nevertheless, there would be a series of important Seon teachers during the next several centuries, such as Hyegeun 慧勤, Taego 太古, Gihwa 己和 and Hyujeong 休靜, who continued to developed the basic mold of Korean meditational Buddhism established by Jinul. Seon continues to be practiced in Korea today at a number of major monastic centers, as well as being taught at Dongguk University, which has a major of studies in this religion. Taego Bou (1301–1382) studied in China with Linji teacher and returned to unite the Nine Mountain Schools. In modern Korea, by far the largest Buddhist denomination is the Jogye Order, which is essentially a Zen sect; the name Jogye is the Korean equivalent of Caoxi (曹溪), another name for Huineng.

Currently, Korean Buddhism is in a state of slow transition. While the reigning theory behind Korean Buddhism was based on Jinul's "sudden enlightenment, gradual cultivation," the modern Korean Seon master, Seongcheol's revival of Hui Neng's "sudden enlightenment, sudden cultivation" has taken Korean Buddhism by storm. Although there is resistance to change within the ranks of the Jogye order, with the last three Supreme Patriarchs' stance that is in accordance with Seongcheol, there has been a gradual change in the atmosphere of Korean Buddhism.

Also, the Kwan Um School of Zen, one of the largest Zen schools in the West, teaches a form of Seon Buddhism.

Zen in the Western world

Although it is difficult to trace 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 its profile 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, pursuing a serious interest in Zen reached a significant level.

Zen and Western culture

In Europe, the Expressionist and Dada movements in art tend to have much in common thematically with the study of koans and actual Zen. The early French surrealist René Daumal translated D.T. Suzuki as well as Sanskrit Buddhist texts.

Eugen Herrigel's book Zen in the Art of Archery (1953), describing his training in the Zen-influenced martial art of Kyudo, inspired many of the Western world's early Zen practitioners. However, many scholars are quick to criticize this book. (eg see Yamada Shoji)

The British-American philosopher Alan Watts took a close interest in Zen Buddhism and wrote and lectured extensively on it during the 1950s. He understood it as a vehicle for a mystical transformation of consciousness, and also as a historical example of a non-Western, non-Christian way of life that had fostered both the practical and fine arts.

The Dharma Bums, a novel written by Jack Kerouac and published in 1959, gave its readers a look at how a fascination with Buddhism and Zen was being absorbed into the bohemian lifestyles of a small group of American youths, primarily on the West Coast. Beside the narrator, the main character in this novel was "Japhy Ryder", a thinly-veiled depiction of Gary Snyder. The story was based on actual events taking place while Snyder prepared, in California, for the formal Zen studies that he would pursue in Japanese monasteries between 1956 and 1968.

Thomas Merton (1915–1968) the Trappist monk and priest was internationally recognized as having one of those rare Western minds which was entirely at home in Asian experience. Like his friend, the late D.T. Suzuki, Merton believed that there must be a little of Zen in all authentic creative and spiritual experience. The dialogue between Merton and Suzuki (Wisdom in Emptiness" in: Zen and the Birds of Appetite, 1968) explores the many congruencies of Christian mysticism and Zen. (Main publications: The Way of Chuang Tzu, 1965; Mystics and Zen Masters, 1967; Zen and the Birds of Appetite, 1968).

While Zen and the Art of Motorcycle Maintenance, by Robert M. Pirsig, was a 1974 bestseller, it in fact has little to do with Zen per se. Rather it deals with the notion of the metaphysics of "quality" from the point of view of the main character. Pirsig was attending the Minnesota Zen Center at the time of writing the book. He has stated that, despite its title, the book "should in no way be associated with that great body of factual information relating to orthodox Zen Buddhist practice".

Western Zen lineages

Over the last fifty years mainstream forms of Zen, led by teachers who trained in East Asia and their successors, have begun to take root in the West. In North America, the Zen lineages derived from the Japanese Soto school are the most numerous. Among these are the lineages of the San Francisco Zen Center, established by Shunryu Suzuki and the White Plum Asanga, founded by Hakuyu Taizan Maezumi. Maezumi's successors have created schools including Big Mind, founded by Dennis Genpo Merzel, the Mountains and Rivers Order, founded by John Daido Loori, the Zen Peacemaker Order, founded by Bernard Tetsugen Glassman and the Ordinary Mind school, founded by Charlotte Joko Beck. The Katagiri lineage, founded by Dainin Katagiri, has a significant presence in the Midwest. Note that both Taizan Maezumi and Dainin Katagiri served as priests at Zenshuji Soto Mission in the 1960s.

Taisen Deshimaru, a student of Kodo Sawaki, was a Soto Zen priest from Japan who taught in France. The International Zen Association, which he founded, remains influential. The American Zen Association, headquartered at the New Orleans Zen Temple, is one of the North American organizations practicing in the Deshimaru tradition.

Soyu Matsuoka, served as superintendent and abbot of the Long Beach Zen Buddhist Temple and Zen Center. The Temple was headquarters to Zen Centers in Atlanta, Chicago, Los Angeles, Seattle, and Everett, Washington. Matsuoka-Roshi was born in Japan into a family that has a history of Zen priests dating back six hundred years. Matsuoka attended Komazawa University in Tokyo, where he graduated with a bachelor’s degree. He was sent to America to serve as a founder of temples both in Los Angeles and San Francisco. He furthered his extensive graduate work at Columbia University with Dr. D.T. Suzuki. He finally established the Temple at Long Beach in 1971 where he resided until his passing in 1998. Matsuoka-Roshi was a great dynamic influence in both America and Japan, lecturing and providing true Zen training to all people. He is registered in the book of national treasures of Japan.

The Sanbo Kyodan is a Japan-based reformist Zen group, founded in 1954 by Yasutani Hakuun, which has had a significant influence on Zen in the West. Sanbo Kyodan Zen is based primarily on the Soto tradition, but also incorporates Rinzai-style koan practice. Yasutani's approach to Zen first became prominent in the English-speaking world through Philip Kapleau's book The Three Pillars of Zen (1965), which was one of the first books to introduce Western audiences to Zen as a practice rather than simply a philosophy. Among the Zen groups in North America, Hawaii, Europe, and New Zealand which derive from Sanbo Kyodan are those associated with Kapleau, Robert Aitken, and John Tarrant.

In the UK, Throssel Hole Abbey was founded as a sister monastery to Shasta Abbey in California by Houn Jiyu Kennett Roshi and has a number of dispersed Priories and centres. Jiyu Kennett, an English woman, was ordained as a priest and Zen master in Shoji-ji, one of the two main Soto Zen temples in Japan. See www.throssel.org.uk. Her book The Wild White Goose describes her experiences in Japan.

There are also a number of Rinzai Zen centers in the West, such as the Rinzaiji lineage of Kyozan Joshu Sasaki and the Dai Bosatsu lineage established by Eido Shimano.

Not all the successful Zen teachers in the West have been from Japanese traditions. There have also been teachers of Chan, Seon, and Thien Buddhism.

The first Chinese Buddhist priest to teach Westerners in North America was Hsuan Hua, who taught Zen, Chinese Pure Land, Tiantai, Vinaya, and Vajrayana Buddhism in San Francisco during the early 1960s. He went on to found the City Of Ten Thousand Buddhas, a monastery and retreat center located on a 237 acre (959,000 m²) property near Ukiah, California. Another Chinese Zen teacher with a Western following is Sheng-yen, a master 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, and, in 1980, founded the Ch’an Mediation Society in Queens, New York..

The most prominent Korean Zen teacher in the West was Seung Sahn. Seung Sahn founded the Providence Zen Center in Providence, Rhode Island; this was to become the headquarters of the Kwan Um School of Zen, a large international network of affiliated Zen centers.

Two notable Vietnamese Zen teachers have been influential in Western countries: 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, during which he was a peace activist. In response to these activities, he was nominated for the Nobel Peace Prize in 1967 by Martin Luther King, Jr. In 1966, he left Vietnam in exile and now resides at Plum Village, a monastery in France. He has written more than one hundred books about Buddhism, which have made him one of the very few most prominent Buddhist authors among the general readership in the West. In his books and talks, Thich Nhat Hanh emphasizes mindfulness (sati) as the most important practice in daily life.

Pan-lineage organizations

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In the United States, two pan-lineage organizations have formed in the last few years. The oldest is the American Zen Teachers Association which sponsors an annual conference. North American Soto teachers in North America, led by several of the heirs of Taizan Maezumi and Shunryu Suzuki, have also formed a Soto Zen Buddhist Association.

Notes

1. The Roots of Zen Buddhism: Hsueh-Li Cheng. Journal of Chinese Philosophy. V. 8 (1981) pp. 451-478 © 1981 by Dialogue Publishing Company.
2. Baxter, William H. (1992). A Handbook of Old Chinese Phonology. Berlin: Mouton de Gruyter. ISBN 3-11-012324-X., 52–3; An Etymological Dictionary of Chinese Characters, Baxter 13.
3. Zen Buddhism: A History (India & China) By Heinrich Dumoulin. Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005. World Wisdom, Inc. Religion / World. Religions. 387 pages. ISBN 0941532895. page 9
4. Great religions of the world. Center for Distance Learning. Tarrant County College District
5. Chang, Chung-Yuan (1967). "Ch'an Buddhism: Logical and Illogical".
6. Suzuki, Daisetz Teitaro (1948). Manual Of Zen Buddhism, 50.
7. The Gateless Barrier: Zen Commments on the MuMonkan by Zenkei Shibayama
8. Eastern Philosophy: An introduction to the classical theories of Hinduism, Buddhism, Confucianism, and Taoism. University of Tennessee at Martin
9. Zen Buddhism: A History (India & China) By Heinrich Dumoulin. Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005. World Wisdom, Inc. Religion / World. Religions. 387 pages. ISBN 0941532895
10. Zen Buddhism: A History (India & China) By Heinrich Dumoulin. Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005. World Wisdom, Inc. Religion / World. Religions. 387 pages. ISBN 0941532895. Page 55
11. Zen Buddhism: A History (India & China) By Heinrich Dumoulin. Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005. World Wisdom, Inc. Religion / World. Religions. 387 pages. ISBN 0941532895. Page 64
12. Zen Buddhism: A History (India & China) By Heinrich Dumoulin. Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005. World Wisdom, Inc. Religion / World. Religions. 387 pages. ISBN 0941532895. Page 64
13. Zen Buddhism: A History (India & China) By Heinrich Dumoulin. Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005. World Wisdom, Inc. Religion / World. Religions. 387 pages. ISBN 0941532895.
14. Zen Buddhism: A History (India & China) By Heinrich Dumoulin. Translated by James W. Heisig, Paul F. Knitter. Contributor John McRae. Published 2005. World Wisdom, Inc. Religion / World. Religions. 387 pages. ISBN 0941532895. Page 64
15. Broughton, Jeffrey L. (1999). The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press. ISBN 0-520-21972-4. p. 2.
16. Heinrich Dumoulin, Zen Buddhism: A History
17. Isshu Miura and Ruth Sasaki, The Zen Koan: Its History and Use in Rinzai Zen, p. 13 ISBN 0-15-699981-1
18. Dogen (translated by Carl Bielefeldt). "Zazengi: Principles of Zazen". Retrieved 2007-03-01.
19. Dogen's formative years in China by Takashi James Kodera ISBN 0-7100-0212-2
20. Welter, Albert. "The Disputed Place of "A Special Transmission" Outside the Scriptures in Ch'an". Retrieved 2006-06-23.
21. Zen in the Art of Archery, (ISBN 0-375-70509-0)
22. Shoji, Yamada. "The Myth of Zen in the Art of Archery" (PDF). Retrieved 2007-01-03. {{cite web}}: Cite has empty unknown parameter: |1= (help)
23. Heller, Christine. "Jack Kerouac and Gary Snyder: Chasing Zen Clouds" (PDF). Retrieved 2007-01-07. {{cite web}}: Cite has empty unknown parameter: |1= (help)

References

• Hori, Victor Sogen, Zen Dust
• Miura & Sasaki, Zen Koan
• An Introduction to Zen Buddhism by D.T. Suzuki
• Japanese Zen Buddhist Philosophy in Stanford Encyclopedia of Philosophy

See also

External links

• Template:Dmoz
• Zen Guide: Comprehensive Guide to Zen and Buddhism
• Article by Bing YeYoung Buddhism and Confucianism in Chan Sudden Approach: A Cunning Cultural Paradigm
• Zen Buddhism WWW Virtual Library
• The Japanese Journal of Religious Studies
• Seon--The Buddhism of Korea
• Dongguk University major in Seon studies curriculum
• The International Research Institute for Zen Buddhism
• Digital Dictionary of Buddhism
• Rinnou.net
• A Compilation of Zen Stories and the Westerners' reactions to them
• Official Site of Master Tae Hye sunim Zen Community
• Taiwan Zen Buddhist Association
• American Zen Association
• Shambhala Sun Zen Articles

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• Zen
• Branches of Buddhism
• Buddhism in Japan
• Chinese thought
• Chinese philosophy
• Korean Buddhism
• Meditation