Zen 1

Zen

Mahāyāna

BuddhismLands

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DoctrineBodhisattva • ŚīlaSamādhi • PrajñāŚunyatā • Trikāya

Mahāyāna SūtrasPrajñāpāramitā Sūtras

Lotus SūtraNirvāṇa Sūtra

Saṃdhinirmocana SūtraAvataṃsaka SūtraŚūraṅgama Sūtra

Mahāyāna SchoolsMādhyamaka

YogācāraEsoteric Buddhism

Pure Land • ZenTiantai • Nichiren

HistorySilk Road • NāgārjunaAsaṅga • Vasubandhu

Portal • Outline

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Zen

BuddhismThe FiveHouses

Caodong / SōtōFayan / HōgenGuiyang / IgyōLinji / Rinzai

Yunmen / Unmon

Doctrine andpractices

Buddha-natureEnlightenment

Sitting meditationGroup meditation

Kōan practiceSamādhi

Principal textsLaṅkāvatāra Sūtra

Diamond SūtraHeart Sūtra

Śūraṅgama SūtraPlatform Sūtra

Kōan collections

Zen is a school of Mahāyāna Buddhism. The Japanese word Zen is derived from the Chinese word Chán, which inturn is derived from the Sanskrit word dhyāna, which means "meditation" or "meditative state".Zen emphasizes experiential prajñā in the attainment of enlightenment. As such, it de-emphasizes theoreticalknowledge in favor of direct realization through meditation and dharma practice. The teachings of Zen includevarious sources of Mahāyāna thought, including the Prajñāpāramitā literature and the teachings of the Yogācāra andTathāgatagarbha schools.The emergence of Zen as a distinct school of Buddhism was first documented in China in the 7th century CE. FromChina, Zen spread south to Vietnam, and east to Korea and Japan. As a matter of tradition, the establishment of Zenis credited to the Persian [1] or South Indian prince-turned-monk Bodhidharma, who came to China to teach a"special transmission outside scriptures, not founded on words or letters".In China, Japan, Korea and Vietnam, the local name of the tradition is always cognate to Sanskrit dhyāna. (Japanese:Romaji: Zen, Hiragana: ぜん, Kanji: 禅/禪; Chinese: Traditional: 禪, Simplified: 禅, Pinyin: Chán, Wade-Giles:Ch'an; pronounced [tʂʰan]; Cantonese Jyutping: Sim4, Shanghainese (Wu): Zeu [zø], Nanchang Gan: Cen; Korean:Revised Romanization: Seon, McCune-Reischauer: Sŏn, Hangul: 선, Hanja: 禪; Vietnamese: Quốc ngữ: Thiền, Hántự: 禪)

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Zen origins (pre-700 CE)The historical records required for a complete, accurate account of early Chán history no longer exist.[2] Theoriesabout the influence of other schools in the evolution of Chán are widely variable and rely heavily on speculativecorrelation rather than on written records or histories. Some scholars have argued that Chán developed from theinteraction between Mahāyāna Buddhism and Taoism.[3] [4] Some scholars instead argue that Chán has roots in yogicpractices, specifically kammaṭṭhāna, the consideration of objects, and kasiṇa, total fixation of the mind.[5] A numberof other conflicting theories exist.

Tradition and legends

The Flower Sermon

The origins of Zen Buddhism are ascribed to the Flower Sermon, the earliest source for which comes from the 14thcentury.[5] It is said that Gautama Buddha gathered his disciples one day for a Dharma talk. When they gatheredtogether, the Buddha was completely silent and some speculated that perhaps the Buddha was tired or ill. TheBuddha silently held up and twirled a flower and twinkled his eyes; several of his disciples tried to interpret whatthis meant, though none of them were correct. One of the Buddha's disciples, Mahākāśyapa, silently gazed at theflower and broke into a broad smile. The Buddha then acknowledged Mahākāśyapa's insight by saying thefollowing:[5]

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

Thus, through Zen there developed a way which concentrated on direct experience rather than on rational creeds orrevealed scriptures. Wisdom was passed, not through words, but through a lineage of one-to-one direct transmissionof thought from teacher to student. It is commonly taught that such lineage continued all the way from the Buddha'stime to the present.

Bodhidharma

Bodhidharma. Woodcut print byYoshitoshi, 1887.

The establishment of Chán is traditionally credited to the Indianprince-turned-monk Bodhidharma (formerly dated ca. 500 CE, but now ca. early5th century[6] ), who is recorded as having come to China to teach a "specialtransmission outside scriptures" which "did not stand upon words".

Bodhidharma is associated with several other names, and is also known by thename Bodhitara. he was given the name Bodhidharma by his teacher knownvariously as Panyatara, Prajnatara, or Prajñādhara.[7] He is said to have been theson of a southern Indian king, though there is some controversy regarding hisorigins.

Bodhidharma arrived in China and visited Canton and Luoyang. In Luoyang, heis reputed to have engaged in nine years of silent meditation, coming to beknown as "the wall-gazing Brahman"[7] This epithet is referring to him as anIndian holy man.

Bodhidharma settled in the kingdom of Wei where he took among his disciplesDaoyu and Huike (慧可). Shortly before his death, Bodhidharma appointed Huike to succeed him, making Huike thefirst Chinese born patriarch and the

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Bodhidharma with Huike. Paintingby Sesshū Tōyō, 15th century.

second patriarch of Chán in China. Bodhidharma is said to have passed threeitems to Huike as a sign of transmission of the Dharma: a robe, a bowl, and acopy of the Laṅkāvatāra Sūtra. The transmission then passed to the secondpatriarch (Huike), the third (Sengcan), the fourth patriarch (Daoxin) and the fifthpatriarch (Hongren).

Several scholars have suggested that Bodhidharma as a person never actuallyexisted, but was a combination of various historical figures over severalcenturies.[8]

In the Song of Enlightenment (證道歌 Zhèngdào gē) of Yǒngjiā Xuánjué(665–713)[9] —one of the chief disciples of Huìnéng, the 6th patriarch of ChánBuddhism—it is written that Bodhidharma was the 28th patriarch in a line ofdescent from Mahākāśyapa, a disciple of Śākyamuni Buddha, and the firstpatriarch of Chán Buddhism:

Mahākāśyapa was the first, leading the line of transmission; Twenty-eightFathers followed him in the West; The Lamp was then brought over thesea to this country; And Bodhidharma became the First Father here: Hismantle, as we all know, passed over six Fathers, And by them many minds came to see the Light.[10]

Often attributed to Bodhidharma is the Bloodstream Sermon, which was actually composed quite some time after hisdeath.

Buddhas don't save buddhas. If you use your mind to look for a buddha, you won't see the Buddha. As long asyou look for a buddha somewhere else, you'll never see that your own mind is the Buddha. Don't use a buddhato worship a buddha. And don't use the mind to invoke a buddha. Buddhas don't recite sutras. Buddhas don'tkeep precepts. And buddhas don't break precepts. Buddhas don't keep or break anything. Buddhas don't dogood or evil. To find a buddha, you have to see your nature.[11]

Another famous legend involving Bodhidharma is his meeting with Emperor Wu of Liang. Emperor Wu took aninterest in Buddhism and spent a great deal of public wealth on funding Buddhist monasteries in China. When he hadheard that a great Buddhist teacher, Bodhidharma, had come to China, he sought an audience with him. When theymet, Emperor Wu asked how much karmic merit he had gained from his noble support of Buddhism. Bodhidharmareplied "None at all." The Emperor asked "Then what is the truth of the teachings?" Bodhidharma replied, "Vastemptiness, nothing holy." So the emperor asked "Then who are you standing in front of me?" Bodhidharma replied"I do not know." and walked out.Another legend involving Bodhidharma is that he visited the Shaolin Temple in the kingdom of Wei, at some point,and taught them a series of exercises which became the basis for the Shaolin martial arts.[8]

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Patriarchs and lineage

Sojiji Temple, of the Soto Zenschool, Tsurumi-ku, Yokohama,

Japan

Bodhidharma settled in the kingdom of Wei. Shortly before his death,Bodhidharma appointed a disciplee named Huike to succeed him, making Huikethe first Chinese-born patriarch and the second patriarch of Chán in China.Bodhidharma is said to have passed three items to Huike as a sign oftransmission of the Dharma: a robe, a bowl, and a copy of the LaṅkāvatāraSūtra. The transmission then passed to the second patriarch Huike, the thirdSengcan, the fourth patriarch Daoxin, and the fifth patriarch Hongren.

The sixth and last patriarch, Huineng (惠能; 638–713), was one of the giants ofChán 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 hisclaim to the title of patriarch. After being chosen by Hongren, the fifth patriarch,Huineng had to flee by night to Nanhua Temple in the south to avoid the wrath ofHongren's jealous senior disciples. Later, in the middle of the 8th century, monksclaiming to be among the successors to Huineng, calling themselves the Southernschool, cast themselves in opposition to those claiming to succeed Hongren'sthen publicly recognized student Shenxiu (神秀; ?-706). It is commonly held thatit is at this point — that is, the debates between these rival factions — that Chán enters the realm of fullydocumented history.

Aside from disagreements over the valid lineage, doctrinally the Southern school is associated with the teaching thatenlightenment is sudden, while the Northern School is associated with the teaching that enlightenment is gradual.The Southern school eventually became predominant and their Northern school rivals died out. Modern scholarship,however, has questioned this narrative, since the only surviving records of this account were authored by members ofthe Southern school.

The following are the six patriarchs of Chán in China as listed in traditional sources:

1. Bodhidharma (達摩) ca. 440 – ca. 5282. Huike (慧可) 487–5933. Sengcan (僧燦) ?–6064. Daoxin (道信) 580–6515. Hongren (弘忍) 601–6746. Huineng (慧能) 638–713

Zen history (post-700 CE)

The Five Houses of ZenDeveloping primarily in the Tang dynasty in China, Classic Zen is traditionally divided historically into the FiveHouses (Ch. 五家) of Zen or five "schools". These were not originally regarded as "schools" or "sects", buthistorically, they have come to be understood that way. In their early history, the schools were not institutionalized,they were without dogma, and the teachers who founded them were not idolized.The Five Houses of Zen are:[2]

• Guiyang school (潙仰宗), named after masters Guishan Lingyou (771–854) and Yangshan Huiji (813–890)• Linji school (臨濟宗), named after master Linji Yixuan (died 866)• Caodong school (曹洞宗), named after masters Dongshan Liangjie (807–869) and Caoshan Benji (840–901)• Yunmen school (雲門宗), named after master Yunmen Wenyan (died 949)• Fayan school (法眼宗), named after master Fayan Wenyi (885–958)

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Most Zen lineages throughout Asia and the rest of the world originally grew from or were heavily influenced by theoriginal five houses of Zen.

Chán in China

A traditional Chinese Chán Buddhistmaster in Taiwan, sitting in

meditation.

In the centuries following the introduction of Buddhism to China, Chán (禪)grew to become the largest sect in Chinese Buddhism, and produced the largestbody of literature in Chinese history of any sect or tradition. The teachersclaiming Huineng's posterity began to branch off into numerous differentschools, each with their own special emphasis, but all of which kept the samebasic focus on meditation practice, personal instruction, and personal experience.The proliferation of the Chán school during this time in the Tang Dynasty isdescribed in a famous saying:[12]

"Look at the territory of the house of Tang —The whole of it is the realm of the Chán school."

During the late Tang and the Song periods, the tradition continued, as a widenumber of eminent teachers, such as Mazu, Shitou, Baizhang, Huangbo, Linji,and Yunmen developed specialized teaching methods, which would variouslybecome characteristic of the Five Houses of Chán. The traditional five houses were Caodong, Linji, Guiyang, Fayan,and Yunmen. This list does not include earlier schools such as the Hongzhou school (洪州宗) of Mazu.

It was scholar D.T. Suzuki's contention that a spiritual awakening was always the goal of Chán's training, but thatpart of what distinguished the tradition as it developed through the centuries in China was a way of life radicallydifferent from that of Indian Buddhists. In Indian Buddhism, the tradition of the mendicant prevailed, but Suzukiexplained that in China social circumstances led to the development of a temple and training-center system in whichthe abbot and the monks all performed mundane tasks. These included food gardening or farming, carpentry,architecture, housekeeping, administration (or community direction), and the practice of folk medicine.Consequently, the enlightenment sought in Chán had to stand up well to the demands and potential frustrations ofeveryday life.[13] [14]

Over the course of Song Dynasty (960–1279), the Guiyang, Fayan, and Yunmen schools were gradually absorbedinto the Linji. During the same period, the various developments of Chán teaching methods crystallized into thegōng'àn (koan) practice which is unique to this school of Buddhism. According to Miura and Sasaki, "[I]t was duringthe lifetime of Yüan-wu's successor, Dahui Zonggao (大慧宗杲; 1089–1163) that Koan Zen entered itsdeterminative stage."[15] Gōng'àn practice was prevalent in the Linji school, to which Yuanwu and Dahui belonged,but it was also employed on a more limited basis by the Caodong school. The teaching styles and words of theclassical masters were collected in such important texts as the Blue Cliff Record (1125) of Yuanwu, The GatelessGate (1228) of Wumen, both of the Linji lineage, and the Book of Equanimity (1223) of Wansong, of the Caodonglineage. These texts record classic gōng'àn cases, together with verse and prose commentaries, which would bestudied by later generations of students down to the present.Chán continued to be influential as a religious force in China, and thrived in the post-Song period, with a vast bodyof texts being produced up and through the modern period. While traditionally distinct, Chán was taught alongsidePure Land Buddhism in many Chinese Buddhist monasteries. In time much of the distinction between them was lost,and many masters taught both Chán and Pure Land.Chán Buddhism enjoyed something of a revival in the Ming Dynasty with teachers such as Hanshan Deqing(憨山德清), who wrote and taught extensively on both Chán and Pure Land Buddhism; Miyun Yuanwu (密雲圓悟),who came to be seen posthumously as the first patriarch of the Ōbaku Zen school; as well as Yunqi Zhuhong(雲棲株宏) and Ouyi Zhixu (藕溢智旭).

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After further centuries of decline, Chán was revived again in the early 20th century by Hsu Yun (虛雲), awell-known figure of 20th century Chinese Buddhism. Many Chán teachers today trace their lineage back to HsuYun, including Sheng-yen (聖嚴) and Hsuan Hua (宣化), who have propagated Chán in the West where it has grownsteadily through the 20th and 21st century.Chán was repressed in China during the recent modern era in the early periods of the People's Republic, but has morerecently been re-asserting itself on the mainland, and has a significant following in Taiwan and Hong Kong as wellas among Overseas Chinese. [16]

Zen in Japan

Sōtō monk in Arashiyama, Kyoto

The schools of Zen that currently exist in Japan are the Sōtō (曹洞), Rinzai(臨済), and Ōbaku (黃檗). Of these, Sōtō is the largest and Ōbaku 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.

In the year 1410 a Zen Buddhist monk from Nanzen-ji, a large temple complexin the Japanese capital of Kyoto, wrote out a landscape poem and had a paintingdone of the scene described by the poem. Then, following the prevailing customof his day, he gathered responses to the images by asking prominent fellowmonks and government officials to inscribe it, thereby creating a shigajiku poemand painting scroll. Such scrolls emerged as a preeminent form of elite Japaneseculture in the last two decades of the fourteenth century, a golden age in thephenomenon now known as Japanese Zen culture.[17]

Zen was not introduced as a separate school until the 12th century, when MyōanEisai traveled to China and returned to establish a Linji lineage, which is known in Japan as Rinzai. Decades later,Nanpo Shōmyō (南浦紹明) (1235–1308) also studied Linji teachings in China before founding the Japanese Otokanlineage, the most influential branch of Rinzai. In 1215, Dōgen, a younger contemporary of Eisai's, journeyed toChina himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dōgenestablished the Sōtō school, the Japanese branch of Caodong. The Ōbaku lineage was introduced in the 17th centuryby Ingen, a Chinese monk. Ingen had been a member of the Linji school, the Chinese equivalent of Rinzai, whichhad developed separately from the Japanese branch for hundreds of years. Thus, when Ingen journeyed to Japanfollowing the fall of the Ming Dynasty to the Manchus, his teachings were seen as a separate school. The Ōbakuschool was named for Mount Ōbaku (Ch. 黄檗山; Huángbò Shān), which had been Ingen's home in China.

Some contemporary Japanese Zen teachers, such as Daiun Harada and Shunryu Suzuki, have criticized Japanese Zenas 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 theZen priest's function has largely been reduced to officiating at funerals.The Japanese Zen establishment—including the Sōtō sect, the major branches of Rinzai, and several renownedteachers— has been criticized for its involvement in Japanese militarism and nationalism during World War II andthe preceding period. A notable work on this subject was Zen at War (1998) by Brian Victoria, an American-bornSōtō priest. At the same time, however, one must be aware that this involvement was by no means limited to the Zenschool: all orthodox Japanese schools of Buddhism supported the militarist state. What may be most striking, though,as Victoria has argued, is that many Zen masters known for their post-war internationalism and promotion of "worldpeace" were open nationalists in the inter-war years.[18] And some of them, like Haku'un Yasutani, the founder of theSanbo Kyodan School, even voiced their anti-semitic and nationalistic opinions after World War II.This openness has allowed non-Buddhists to practice Japanese-style Zen, especially outside of Asia, and even for thecurious phenomenon of an Christian Zen, as well as one or two lines that call themselves "nonsectarian".

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Thiền in Vietnam

Thiền Buddhism (禪宗 Thiền Tông) is the Vietnamese name for the school of Zen Buddhism. Thiền is ultimatelyderived from the Chinese Chán Zōng (禪宗), 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) traveled to Vietnam after completing his studies with Sengcan, the third patriarch of Chinese Chán.This, then, would be the first appearance of Vietnamese Thiền Buddhism. The sect that Vinitaruci and his loneVietnamese disciple founded would become known as the oldest branch of Thiền. After a period of obscurity, theVinitaruci School became one of the most influential Buddhist groups in Vietnam by the 10th century, particularlyso under the patriarch Vạn-Hạnh (died 1018).Other early Vietnamese Zen schools included the Vô Ngôn Thông, which was associated with the teaching of Mazu,and the Thảo Đường, which incorporated nianfo chanting techniques; both were founded by Chinese monks. A newschool was founded by one of Vietnam's religious kings; this was the Trúc Lâm school, which evinced a deepinfluence from Confucian and Taoist philosophy. Nevertheless, Trúc Lâm's prestige waned over the followingcenturies as Confucianism became dominant in the royal court. In the 17th century, a group of Chinese monks led byNguyên Thiều established a vigorous new school, the Lâm Tế, which is the Vietnamese pronunciation of Linji. Amore domesticated offshoot of Lâm Tế, the Liễu Quán school, was founded in the 18th century and has since beenthe predominant branch of Vietnamese Thiền.The most famous practitioner of synchronized Thiền Buddhism in the West is Thích Nhất Hạnh who has authoreddozens of books and founded Dharma center Plum Village in France together with his colleague Chan Khong,Bhikkhuni and Zen Master.

Seon in Korea

Seon monk in Seoul Korea

Seon was gradually transmitted into Korea during the late Silla period (7ththrough 9th centuries) as Korean monks of predominantly Hwaeom (華嚴) andConsciousness-only (唯識) background began to travel to China to learn thenewly developing tradition. During his lifetime, Mazu had begun to attractstudents from Korea; by tradition, the first Korean to study Seon was namedPeomnang (法朗). Mazu's successors had numerous Korean students, some ofwhom returned to Korea and established the nine mountain (九山) schools. Thiswas the beginning of Chán in Korea which is called Seon.

Seon received its most significant impetus and consolidation from the Goryeomonk Jinul (知訥) (1158–1210), who established a reform movement andintroduced 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, astatus it still holds. which survives down to the present in basically the same status. Toward the end of the Goryeoand during the Joseon period the Jogye Order would first be combined with the scholarly 教 schools, and then berelegated to lesser influence in ruling class circles by Confucian influenced polity, even as it retained strengthoutside 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 develop 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

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is the Korean equivalent of Caoxi (曹溪), another name for Huineng.Seon is known for its stress on meditation, monasticism, and asceticism. Many Korean monks have few personalpossessions and sometimes cut off all relations with the outside world. Several are near mendicants traveling fromtemple to temple practicing meditation. The hermit-recluse life is prevalent among monks to whom meditationpractice is considered of paramount importance.Currently, Korean Buddhism is in a state of slow transition. While the reigning theory behind Korean Buddhism wasbased on Jinul's "sudden enlightenment, gradual cultivation", the modern Korean Seon master, Seongcheol's revivalof Hui Neng's "sudden enlightenment, sudden cultivation" has had a strong impact on Korean Buddhism. Althoughthere is resistance to change within the ranks of the Jogye order, with the last three Supreme Patriarchs' stance that isin accordance with Seongcheol, there has been a gradual change in the atmosphere of Korean Buddhism.The Kwan Um School of Zen, one of the largest Zen schools in the West, teaches a form of Seon Buddhism. SoengHyang Soen Sa Nim (b. 1948), birth name Barbara Trexler (later Barbara Rhodes), is Guiding Dharma Teacher ofthe international Kwan Um School of Zen and a successor of the late Seung Sahn Soen Sa Nim.

Zen in the Western worldAlthough it is difficult to trace when the West first became aware of Zen as a distinct form of Buddhism, the visit ofSoyen Shaku, a Japanese Zen monk, to Chicago during the World Parliament of Religions in 1893 is often pointed toas an event that enhanced its profile in the Western world. It was during the late 1950s and the early 1960s that thenumber of Westerners, other than the descendants of Asian immigrants, pursuing a serious interest in Zen reached asignificant level.

Zen teachings and practices

Principles and doctrineZen asserts, as do other schools in Mahāyāna Buddhism, that all sentient beings have Buddha-nature (Skt.Buddhadhātu, Tathāgatagarbha), the universal nature of transcendent wisdom (Skt. prajñā), and emphasizes thatBuddha-nature is nothing other than the essential nature of the mind itself. The aim of Zen practice is to discover thisBuddha-nature within each person, through meditation and practice of the Buddha's teachings. The ultimate goal ofthis is to become a Completely Enlightened Buddha (Skt. Samyaksaṃbuddha). As a school of Mahāyāna Buddhism,Zen draws many of its basic driving concepts from that tradition, such as the bodhisattva ideal. Buddhas andbodhisattvas such as Amitābha, Avalokiteśvara, Mañjuśrī, Samantabhadra, and Kṣitigarbha are also veneratedalongside Gautama Buddha.The Zen tradition holds that in meditation practice, notions of doctrine and teachings necessitate the creation ofvarious notions and appearances (Skt. saṃjñā; Ch. 相, xiāng) that obscure the transcendent wisdom of each being'sBuddha-nature. This process of rediscovery goes under various terms such as "introspection", "a backward step","turning-about" or "turning the eye inward". The importance of Zen's non-reliance on written words is oftenmisunderstood as being against the study of Buddhist texts. However, Zen is deeply rooted in the teachings anddoctrines of Mahāyāna Buddhism. What the Zen tradition emphasizes is that enlightenment of the Buddha came notthrough intellectual reasoning, but rather through self-realization in Dharma practice and meditation. Therefore, it isheld that it is primarily through Dharma practice and meditation that others may attain enlightenment and becomebuddhas as well.In its beginnings in China, Zen primarily referred to the Mahāyāna sūtras and especially to the Laṅkāvatāra Sūtra. As a result, early masters of the Zen tradition were referred to as "Laṅkāvatāra masters". Accounts recording the history of this early period are to be found in Records of the Laṅkāvatāra Masters (Ch. 楞伽師資記, Léngqié Shīzī Jì). Since the theoretical reference for the Zen was primarily the Laṅkāvatāra Sūtra, the Zen school had strong associations with this text. As the Laṅkāvatāra Sūtra teaches the doctrine of the "One Vehicle" (Skt. Ekayāna), the

Zen 10

early Zen school was sometimes referred to as the "One Vehicle School".[19] In other early texts, the school thatwould later become known as Zen is sometimes even referred to as simply the "Laṅkāvatāra school" (Ch. 楞伽宗,Léngqié Zōng).[20]

During the Tang Dynasty, the Zen school's central text shifted to the Diamond Sūtra (Vajracchedikā PrajñāpāramitāSūtra). Thereafter, the essential texts of the Zen school were often considered to be the Laṅkāvatāra Sūtra and theDiamond Sūtra.[21] However, a review of the early historical documents and literature of early Zen masters clearlyreveals that they were all well-versed in numerous Mahāyāna Buddhist sūtras. For example, in the Platform Sūtra ofthe Sixth Patriarch, Huineng cites and explains the Diamond Sūtra, the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra),the Vimalakīrti Nirdeśa Sūtra, the Śūraṅgama Sūtra, and the Laṅkāvatāra Sūtra.When Buddhism came to China, there were three divisions of training: the training in virtue and discipline in theprecepts (Skt. śīla), the training in mind through meditation (Skt. dhyāna) to attain deep states of meditation (Skt.samādhi), and the training in the recorded teachings (Skt. Dharma). It was in this context that Buddhism entered intoChinese culture. Three types of teachers with expertise in each training practice developed: Vinaya mastersspecialized in all the rules of discipline for monks and nuns, Dhyāna masters specialized in the practice ofmeditation, and Dharma masters specialized in mastery of the Buddhist texts. Monasteries and practice centers werecreated that tended to focus on either the vinaya and training of monks or the teachings focused on one scripture or asmall group of texts. Dhyāna (Ch. Chán) masters tended to practice in solitary hermitages, or to be associated withVinaya training monasteries or the Dharma teaching centers. The later naming of the Zen school has its origins inthis view of the threefold division of training.At the beginning of the Tang Dynasty, by the time of the Fifth Patriarch Hongren (601–674), the Zen school hadbecome well established as a separate school of Buddhism.[22] Subsequently, the Zen tradition produced a richcorpus of written literature which has become a part of its practice and teaching. Among the earliest and most widelystudied of the specifically Zen texts, dating back to at least the 9th century CE, is the Platform Sūtra of the SixthPatriarch, attributed to Huineng. Others include the various collections of kōans and the Shōbōgenzō of DōgenZenji.As the Zen school grew in China, the monastic discipline also became distinct, focusing on practice through allaspects of life. Temples began emphasizing labor and humility, expanding the training of Zen to include themundane tasks of daily life. D.T. Suzuki wrote that aspects of this life are: a life of humility; a life of labor; a life ofservice; a life of prayer and gratitude; and a life of meditation.[23] The Chinese Chán 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 withoutfood".[24]

Zen meditation

Sitting meditation

As the name Zen implies, sitting meditation is a core aspect of Zen practice. In Japanese this is called zazen, and inChinese it is called zuòchán (坐禅), both simply meaning "sitting dhyāna". During this sitting meditation,practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza postures. To regulatethe mind, awareness is directed towards counting or watching the breath or put in the energy center below the navel(see also anapanasati).[25] Often, a square or round cushion placed on a padded mat is used to sit on; in some othercases, a chair may be used.In the Soto school of Zen, meditation with no objects, anchors, or content, is the primary form of practice. Themeditator 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 throughoutDōgen's Shōbōgenzō, as for example in the "Principles of Zazen"[26] and the "Universally RecommendedInstructions for Zazen".[27]

Zen 11

Intensive group practice

Zen traditions include periods of intensive group meditation in a monastery. While the daily routine in the monasterymay require monks to meditate for several hours each day, during this intensive period they devote themselvesalmost exclusively to the practice of sitting meditation. The numerous 30–50 minute long meditation periods areinterleaved with short rest breaks, meals, and sometimes, short periods of work should be performed with the samemindfulness; nightly sleep is kept to a minimum, 7 hours or less. In modern Buddhist practice in Japan, Taiwan, andthe West, these intensive practice sessions are often attended by lay students, and are typically 1, 3, 5, or 7 days inlength. These are held at many Zen centers, especially in commemoration of the Buddha's attainment of AnuttarāSamyaksaṃbodhi. One distinctive aspect of Zen meditation in groups is the use of a flat wooden slat used to keepmeditators focused and awake.

Koan practice

Chinese character for "nothing", Chinese: wú(Japanese: mu). It figures in the famous

Zhaozhou's dog koan

Zen Buddhists may practice koan inquiry during sitting meditation(zazen), walking meditation, and throughout all the activities of dailylife. Koan practice is particularly emphasized by the Japanese Rinzaischool, but it also occurs in other schools or branches of Zendepending on the teaching line.[28]

A koan (literally "public case") is a story or dialogue, generally relatedto Zen or other Buddhist history; the most typical form is an anecdoteinvolving early Chinese Zen masters. These anecdotes involvingfamous Zen teachers are a practical demonstration of their wisdom, andcan be used to test a student's progress in Zen practice. Koans oftenappear to be paradoxical or linguistically meaningless dialogues orquestions. But to Zen Buddhists the koan is "the place and the time andthe event where truth reveals itself"[29] unobstructed by the oppositionsand differentiations of language. Answering a koan requires a studentto let go of conceptual thinking and of the logical way we order theworld, so that like creativity in art, the appropriate insight and response arises naturally and spontaneously in themind.

Koans and their study developed in China within the context of the open questions and answers of teaching sessionsconducted by the Chinese Zen masters. Today, the Zen student's mastery of a given koan is presented to the teacherin a private interview (referred to in Japanese as dokusan (独参), daisan (代参), or sanzen (参禅)). Zen teachersadvise that the problem posed by a koan is to be taken quite seriously, and to be approached as literally a matter oflife and death. While there is no unique answer to a koan, practitioners are expected to demonstrate theirunderstanding of the koan and of Zen through their responses. The teacher may approve or disapprove of the answerand guide the student in the right direction. There are also various commentaries on koans, written by experiencedteachers, that can serve as a guide. These commentaries are also of great value to modern scholarship on the subject.

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Chanting and liturgyA practice in many Zen monasteries and centers is a daily liturgy service. Practitioners chant major sutras such as theHeart Sutra, chapter 25 of the Lotus Sutra (often called the "Avalokiteshvara Sutra"), the Song of the Jewel MirrorAwareness, the Great Compassionate Heart Dharani (Daihishin Dharani), and other minor mantras.The Butsudan is the altar in a monastery where offerings are made to the images of the Buddha or Bodhisattvas. Thesame term is also used in Japanese homes for the altar where one prays to and communicates with deceased familymembers. As such, reciting liturgy in Zen can be seen as a means to connect with the Bodhisattvas of the past.Liturgy is often used during funerals, memorials, and other special events as means to invoke the aid of supernaturalpowers.Chanting usually centers on major Bodhisattvas like Avalokiteshvara (see also Guan Yin) and Manjusri. Accordingto Mahayana Buddhism, Bodhisattvas are celestial beings which have taken extraordinary vows to liberate all beingsfrom Samsara (the cycle of birth, death, and rebirth), while remaining in Samsara themselves. Since the Zenpractitioner’s aim is to walk the Bodhisattva path, chanting can be used as a means to connect with these beings andrealize this ideal within oneself. By repeatedly chanting the Avalokiteshvara sutra (観世音菩薩普門品 KanzeonBosatsu Fumonbon), for example, one instills the Bodhisattva's ideals into ones mind. The ultimate goal is given inthe end of the sutra, which states, "In the morning, be one with Avalokiteshvara; in the evening, be one withAvalokiteshvara". Through the realization of the Emptiness of oneself, and the Mahayanist ideal of Buddha-nature inall things, one understands that there is no difference between the cosmic bodhisattva and oneself. The wisdom andcompassion of the Bodhisattva one is chanting to is seen to equal the inner wisdom and compassion of thepractitioner. Thus, the duality between subject and object, practitioner and Bodhisattva, chanter and sutra is ended.John Daido Loori justified the use of chanting sutras by referring to Zen master Dōgen.[30] Dōgen is known to haverefuted the statement "Painted rice cakes will not satisfy hunger". This means that sutras, which are just symbols likepainted rice cakes, cannot truly satisfy one's spiritual hunger. Dōgen, however, saw that there is no separationbetween metaphor and reality. "There is no difference between paintings, rice cakes, or any thing at all".[31] Thesymbol and the symbolized were inherently the same, and thus only the sutras could truly satisfy one's spiritualneeds.To understand this non-dual relationship experientially, one is told to practice liturgy intimately.[32] In distinguishingbetween ceremony and liturgy, Dōgen states, "In ceremony there are forms and there are sounds, there isunderstanding and there is believing. In liturgy there is only intimacy." The practitioner is instructed to listen to andspeak liturgy not just with one sense, but with one's "whole body-and-mind". By listening with one's entire being,one eliminates the space between the self and the liturgy. Thus, Dōgen's instructions are to "listen with the eye andsee with the ear". By focusing all of one's being on one specific practice, duality is transcended. Dōgen says, "Let goof the eye, and the whole body-and-mind are nothing but the eye; let go of the ear, and the whole universe is nothingbut the ear." Chanting intimately thus allows one to experience a non-dual reality. The liturgy used is a tool to allowthe practitioner to transcend the old conceptions of self and other. In this way, intimate liturgy practice allows one torealize emptiness (sunyata), which is at the heart of Zen Buddhist teachings.

Other techniquesThere are other techniques common in the Zen tradition which seem unconventional and whose purpose is said to beto shock a student in order to help him or her let go of habitual activities of the mind. Some of these are commontoday, while others are found mostly in anecdotes. These include the loud belly shout known as katsu. It is commonin many Zen traditions today for Zen teachers to have a stick with them during formal ceremonies which is a symbolof authority and which can be also used to strike on the table during a talk. The now defunct Fuke Zen sect was alsowell-known for practicing suizen, meditation with the shakuhachi, which some Zen Buddhists today also practice.

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Zen and Western cultureIn Europe, the Expressionist and Dada movements in art tend to have much in common thematically with the studyof koans and actual Zen. The early French surrealist René Daumal translated D.T. Suzuki as well as SanskritBuddhist texts.Eugen Herrigel's book Zen in the Art of Archery (1953),[33] describing his training in the Zen-influenced martial artof Kyūdō, inspired many of the Western world's early Zen practitioners. However, many scholars, such as YamadaShoji, are quick to criticize this book.[34]

The British philosopher Alan Watts took a close interest in Zen Buddhism and wrote and lectured extensively on itduring the 1950s. He understood it as a vehicle for a mystical transformation of consciousness, and also as ahistorical 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 afascination with Buddhism and Zen was being absorbed into the bohemian lifestyles of a small group of Americanyouths, primarily on the West Coast. Beside the narrator, the main character in this novel was "Japhy Ryder", athinly veiled depiction of Gary Snyder. The story was based on actual events taking place while Snyder prepared, inCalifornia, for the formal Zen studies that he would pursue in Japanese monasteries between 1956 and 1968.[35]

Thomas Merton (1915–1968) the Catholic Trappist monk and priest[36] was internationally recognized as having oneof those rare Western minds that 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 dialoguebetween Merton and Suzuki[37] explores the many congruencies of Christian mysticism and Zen.[38] [39]

Robert Kennedy (roshi), a Catholic Jesuit priest, professor, psychotherapist and Zen roshi in the White Plum lineagehas written a number of books about what he labels as the benefits of Zen practice to Christianism. He was ordaineda Catholic priest in Japan in 1965, and studied with Yamada Koun in Japan in the 1970s. He was installed as a Zenteacher of the White Plum Asanga lineage in 1991 and was given the title Roshi in 1997.In 1989, the Vatican released a document which states some Catholic appreciations around the use of Zen inChristian prayer. According to the text none of the methods proposed by non-Christian religions should be rejectedout of hand simply because they are not Christian.

On the contrary, one can take from them what is useful so long as the Christian conception of prayer, its logicand requirements are never obscured.[40]

Reginald Horace Blyth (1898–1964) was an Englishman who went to Japan in 1940 to further his study of Zen. Hewas interned during World War II and started writing in prison. He was tutor to the Crown Prince after the war. Hisgreatest work is the 5-volume "Zen and Zen Classics", published in the 1960s. In it, he discusses Zen themes from aphilosophical standpoint, often in conjunction with Christian elements in a comparative spirit. His essays includetitles such as "God, Buddha, and Buddhahood" or "Zen, Sin, and Death".While Zen and the Art of Motorcycle Maintenance, by Robert M. Pirsig, was a 1974 bestseller, it in fact has little todo with Zen as a religious practice or motorcycle maintenance. 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 ofwriting the book. He has stated that, despite its title, the book "should in no way be associated with that great body offactual information relating to orthodox Zen Buddhist practice". Though it may not deal with orthodox Zen Buddhistpractice, Pirsig's book in fact deals with many of the more subtle facets of Zen living and Zen mentality withoutdrawing attention to any religion or religious organization.A number of contemporary authors have explored the relationship between Zen and a number of other disciplines,including parenting, teaching, and leadership. Leadership expert Timothy H. Warneka uses a number of Zen stories,such as "Understanding Harmony" to explain leadership strategies:

Once upon a time in ancient Japan, a young man was studying martial arts under a famous teacher. Every day the young man would practice in a courtyard along with the other students. One day, as the master watched, he

Zen 14

could see that the other students were consistently interfering with the young man's technique. Sensing thestudent's frustration, the master approached the student and tapped him on the shoulder. "What is wrong?"inquired the teacher. "I cannot execute my technique and I do not understand why," replied the student. "Thisis because you do not understand harmony. Please follow me," said the master. Leaving the practice hall, themaster and student walked a short distance into the woods until they came upon a stream. After standingsilently beside the streambed for a few minutes, the master spoke. "Look at the water," he instructed. "It doesnot slam into the rocks and stop out of frustration, but instead flows around them and continues down thestream. Become like the water and you will understand harmony." Soon, the student learned to move and flowlike the stream, and none of the other students could keep him from executing his techniques.[41]

Western Zen lineagesOver 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.

Derived from Japan

In North America, the Zen lineages derived from the Japanese Soto school are the most numerous. Among these arethe lineages of the San Francisco Zen Center, established by Shunryu Suzuki and the White Plum Asanga, foundedby Hakuyu Taizan Maezumi. Suzuki's San Francisco Zen Center established the first Zen Monastery in America in1967, called Tassajara in the mountains near Big Sur. Maezumi's successors have created schools including GreatPlains Zen Center, founded by Susan Myoyu Andersen, Zen Mountain Monastery, founded by John Daido Loori,Great Vow Zen Monastery founded by Chozen Bays, the Zen Peacemaker Order, founded by Bernard TetsugenGlassman and the Ordinary Mind school, founded by Charlotte Joko Beck. The Katagiri lineage, founded by DaininKatagiri, has a significant presence in the Midwest. Note that both Taizan Maezumi and Dainin Katagiri served aspriests 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. TheInternational Zen Association, which he founded, remains influential. The American Zen Association, headquarteredat 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. TheTemple was headquarters to Zen Centers in Atlanta, Chicago, Los Angeles, Seattle, and Everett, Washington. Heestablished the Temple at Long Beach in 1971 where he resided until his passing in 1998. Matsuoka created severaldharma heirs, three of whom are still alive and leading Zen Teachers within the lineage. These are: Hogaku ShoZenMcGuire, Zenkai Taiun Michael Elliston Sensei, and Kaiten JohnDennis Govert. Hogaku established Daibutsuji ZenTemple in Cloudcroft and the Zen Center of Las Cruces, in Las Cruces, New Mexico. So Gozen is now the Abbot ofDaibutsuji and the Zen Center of Las Cruces.[42] So Daiho Hilbert left Daibutsuji to establish the Order of ClearMind Zen, a socially engaged sangha in New Mexico.[43] Taiun Elliston Sensei established the Atlanta Soto ZenCenter and is working to establish an order honoring Matsuoka.The Sanbo Kyodan is a Japan-based reformist Zen group, founded in 1954 by Yasutani Hakuun, which has had asignificant influence on Zen in the West. Sanbo Kyodan Zen is based primarily on the Soto tradition, but alsoincorporates Rinzai-style koan practice. Yasutani's approach to Zen first became prominent in the English-speakingworld through Philip Kapleau's book The Three Pillars of Zen (1965), which was one of the first books to introduceWestern 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, RobertAitken, and John Tarrant.In the UK, Throssel Hole Abbey was founded as a sister monastery to Shasta Abbey in California by Master Reverend 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 (her book The

Zen 15

Wild White Goose describes her experiences in Japan). The Order is called the Order of Buddhist Contemplatives.The lineage of Hakuyu Taizan Maezumi Roshi is represented by the White Plum Sangha UK, while TaisenDeshimaru Roshi's lineage is known in the UK as IZAUK (Intl Zen Assoc. UK). The Zen Centre in London isconnected to the Buddhist Society. The Western Chán Fellowship is an association of lay Chán practitioners based inthe UK. They are registered as a charity in England and Wales, but also have contacts in Europe, principally inNorway, Poland, Germany, Croatia, Switzerland and the USA.There are also a number of Rinzai Zen centers in the West. In North America, some of the more prominent includeRinzai-ji founded by Kyozan Joshu Sasaki Roshi in California, Dai Bosatsu Zendo Kongo-ji established by EidoShimano Roshi and Soen Nakagawa Roshi in New York, Chozen-ji founded by Omori Sogen Roshi in Hawaii,Daiyuzenji founded by Dogen Hosokawa Roshi (a student of Omori Sogen Roshi) in Chicago, Illinois, and Chobo-Jifounded by Genki Takabayshi Roshi in Seattle, Washington. In Europe there is Egely Monastery established by aDharma Heir of Eido Shimano, Denko Mortensen.

Derived from China

Covering over 480 acres of land and located inTalmage, California, the City of Ten Thousand

Buddhas was founded by Hsuan Hua.

The first Chinese master to teach Westerners in North America wasHsuan Hua, who taught Chán and other traditions of ChineseBuddhism in San Francisco during the early 1960s. He went on tofound the City Of Ten Thousand Buddhas, a monastery and retreatcenter located on a 237 acre (959,000 m²) property near Ukiah,California. Another Chinese Chán teacher with a Western following isSheng-yen, a master trained in both the Caodong and Linji schools. Hefirst visited the United States in 1978 under the sponsorship of theBuddhist Association of the United States, and, in 1980, founded theChán Meditation Center in Queens, New York.[44]

Derived from Korea

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

In the early 20th century, Master Kyong Ho (1849–1912), renergized Korean Seon. At the end of World War II, hisdisciple, Master Mann Gong (1871–1946), proclaimed that lineage Dharma should be transmitted worldwide toencourage peace through enlightenment. Consequently, his Dharma successor, Hye Am [45] (1884–1985) broughtlineage Dharma to the United States. Hye Am's Dharma successor, Myo Vong [46] founded the Western SonAcademy (1976), and his Korean disciple, Pohwa Sunim, founded World Zen Fellowship (1994) which includesvarious Zen centers in the United States, such as the Potomac Zen Sangha, the Patriarchal Zen Society and theBaltimore Zen Center.[47]

Derived from Vietnam

Two notable Vietnamese Zen teachers have been influential in Western countries: Thich Thien-An and Thich NhatHanh. Thich Thien-An came to America in 1966 as a visiting professor at UCLA and taught traditional Thienmeditation. 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. In1966, he left Vietnam in exile and now resides at Plum Village, a monastery in France. He has written more than onehundred books about Buddhism, which have made him one of the very few most prominent Buddhist authors amongthe general readership in the West. In his books and talks, Thich Nhat Hanh emphasizes mindfulness (sati) as themost important practice in daily life.

Zen 16

Pan-lineage organizations

In the United States, two pan-lineage organizations have formed in the last few years. The oldest is the AmericanZen 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 the Soto Zen BuddhistAssociation.

See also• List of Zen teachers• Timeline of Zen Buddhism in the United States

References[1] Broughton 1999:138[2] Cleary, Thomas (2005). Classics of Buddhism and Zen: Volume One. Boston, MA: Shambhala publications. p. 250. ISBN 1570628319.[3] Maspero, Henri (1981). Taoism and Chinese Religion. University of Massachusetts. p. 46. ISBN 0870233084.[4] Confucius.2000.com (http:/ / www. confucius2000. com/ buddhism/ chanwen. htm)[5] Dumoulin, Heinrich (2005). Zen Buddhism: A History. vol. 1: India and China. Bloomington, IN: World Wisdom. pp. 8–9, 68, 166–167,

169–172. ISBN 0941532895.[6] Buswell, Robert E., ed. Encyclopedia of Buddhism. 1. Macmillan. pp. 57, 130. ISBN 0028657187.[7] Eitel, Ernest J.; K. Takakuwa (1904). Hand-book of Chinese Buddhism: Being a Sanskrit-Chinese Dictionary with Vocabularies of Buddhist

terms (http:/ / www. google. com/ books?id=g7UWAAAAYAAJ& pg=PP9#v=onepage& q=& f=false) (Second ed.). Tokyo, Japan:Sanshusha. pp. 33. .

[8] Chaline, Eric (2003). The Book of Zen: The Path to Inner Peace. Barron's Educational Series. pp. 26–27. ISBN 0764155989.[9] Chang, Chung-Yuan (1967). "Ch'an Buddhism: Logical and Illogical" (http:/ / ccbs. ntu. edu. tw/ FULLTEXT/ JR-PHIL/ ew27057. htm).

Philosophy East and West 17 (1/4): 37–49. doi:10.2307/1397043. ..[10] Suzuki, D.T. (1935). Manual of Zen Buddhism (http:/ / www. sacred-texts. com/ bud/ mzb/ mzb00. htm). .[11] Red Pine. "stream Sermon" (http:/ / www. e-sangha. com/ alphone/ dmhml-e. html). . Retrieved 2008-03-26.[12] Nan Huaijin. Basic Buddhism: Exploring Buddhism and Zen. York Beach: Samuel Weiser. 1997. p. 95.[13] D.T. Suzuki Studies in Zen, pp. 155-156. New York:Delta. 1955[14] D.T. Suzuki Zen and Japanese Culture. New York: Bollingen/Princeton University Press, 1970 ISBN 0-691-09849-2[15] Isshū, Miura; Sasaki, Ruth F. (1993). The Zen Koan. New York: Harcourt Brace & Company. p. 13. ISBN 0156999811.[16] Heng-Ching Shih. "Women in Zen Buddhism: Chinese Bhiksunis in the Ch'an Tradition" (http:/ / ccbs. ntu. edu. tw/ FULLTEXT/

JR-NX020/ 15_09. htm). Digital Library & Museum of Buddhist Studies. . Retrieved 2008-03-26.[17] Parker, Joseph D. "Zen Buddhist Landscape Arts of Early Muromachi Japan (1336–1573) (1999) pg 1[18] Jalon, Allan (2003-01-11). "Meditating On War And Guilt, Zen Says It's Sorry" (http:/ / query. nytimes. com/ gst/ fullpage.

html?res=9905EED91F3EF932A25752C0A9659C8B63). New York Times. .[19] The Platform Sutra of the Sixth Patriarch, translated with notes by Philip B. Yampolsky, 1967, Columbia University Press, ISBN

0-231-08361-0, page 29, note 87[20] Dumoulin 2005:52[21] Basic Buddhism: exploring Buddhism and Zen, Nan Huaijin, 1997, Samuel Weiser, page 92.[22] Ferguson, Andy (2000). Zen's Chinese Heritage. Boston, MA: Wisdom Publications. p. 17. ISBN 0861711637.[23] Suzuki, D.T. (2004). The Training of the Zen Budhist Monk. Tokyo: Cosimo, inc.. ISBN 1-5960-5041-1.[24] "Digital Dictionary of Buddhism" (http:/ / buddhism-dict. net/ ddb/ ). . Retrieved 2008-03-26., entry "Baizhang Huaihai"[25] Sheng, Yen. "Fundamentals of Meditation" (http:/ / www. chan1. org/ ddp/ talks/ zuochan. html). .[26] Soto Zen Text Project. "Zazengi translation" (http:/ / hcbss. stanford. edu/ research/ projects/ sztp/ translations/ shobogenzo/ translations/

zazengi/ zazengi. translation. html). Stanford University. . Retrieved 2008-03-26.[27] Soto Zen Text Project. "Fukan Zazengi" (http:/ / www. stanford. edu/ group/ scbs/ sztp3/ translations/ gongyo_seiten/ translations/ part_3/

fukan_zazengi. html). Stanford University. . Retrieved 2008-03-26.[28] Loori, John Daido (2006). Sitting with Koans: Essential Writings on Zen Koan Introspection. Wisdom Publications. ISBN 0861713699.[29] Shimano, Eido T. (1991). Points of Departure: Zen Buddhism With a Rinzai View. Livingston Manor, NY: The Zen Studies Society Press.

p. 152. ISBN 0-096294601.[30] Loori, John Daido (2007). "Symbol and Symbolized" (http:/ / www. mro. org/ zmm/ teachings/ daido/ teisho50. php). Mountain Record: the

Zen Practitioner's Journal XXV (2). .[31] Yasuda, Joshu; Anzan, Hoshin. "Gabyo: Painted Rice Cakes by Eihei Dogen Zenji" (http:/ / web. archive. org/ web/ 20080307224649/ http:/

/ www. wwzc. org/ translations/ gabyo. htm). White Wind Zen Community. Archived from the original (http:/ / www. wwzc. org/ translations/gabyo. htm) on 2008-03-07. . Retrieved 2008-03-26.

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[32] Loori, John Daido (1997). "Zen Mountain Monastery Dharma Talk" (http:/ / www. mro. org/ zmm/ teachings/ daido/ teisho08. php).Mountain Record: the Zen Practitioner's Journal. .

[33] Herrigel, Eugen (1952). Zen in the Art of Archery. Pantheon, NY: Vintage Books. ISBN 0-375-70509-0.[34] Shoji, Yamada. "The Myth of Zen in the Art of Archery" (http:/ / www. thezensite. com/ ZenEssays/ CriticalZen/

The_Myth_of_Zen_in_the_Art_of_Archery. pdf) (PDF). . Retrieved 2007-01-03.[35] Heller, Christine. "Jack Kerouac and Gary Snyder: Chasing Zen Clouds" (http:/ / www. thezensite. com/ ZenEssays/ Miscellaneous/

Chasing_Zen_Clouds_Kerouac_Snyder. pdf) (PDF). . Retrieved 2007-01-07.[36] "A Chronology of Thomas Merton's Life" (http:/ / www. merton. org/ chrono. htm). International Thomas Merton Society. . Retrieved

2008-03-26.[37] Merton, Thomas (1968). Zen and the Birds of Appetite. New Directions Publishing Corporation. ISBN 081120104X.[38] Merton, Thomas (1967). The Way of Chuang Tzu. New York: New Directions. ISBN 0811201031.[39] Merton, Thomas (1967). Mystics and Zen Masters. New York: Farrar, Strauss and Giroux. ISBN 0374520011.[40] Vatican discernments around the use of Zen and Yoga in christian prayer (http:/ / www. ewtn. com/ library/ curia/ cdfmed. htm)[41] Warneka, Timothy H. (2006). Leading People the Black Belt Way: Conquering the Five Core Problems Facing Leaders Today. Asogomi

Publishing International. ISBN 0976862700.[42] http:/ / www. nmprc. state. nm. us/ cgi-bin/ prcdtl. cgi?1372796+ DAIBUTSUJI+ ZEN+ TEMPLE[43] http:/ / www. nmprc. state. nm. us/ cgi-bin/ prcdtl. cgi?4313136+ ORDER+ OF+ CLEAR+ MIND+ ZEN[44] Dharma Drum Mountain. Who Is Master Sheng-yen (http:/ / www. chan1. org/ biography. html).[45] "Hye-Am" (http:/ / www. buddhism. org/ dharma/ Hye-Am/ Prolegomena. html). . Retrieved 2010-10-10.[46] Myo Vong (2008). Cookies of Zen. EunHaeng NaMu Seoul, South Korea. ISBN 978-89-5660-257-8[47] "World Zen Fellowship" (http:/ / www. worldzen. org). . Retrieved 2010-10-10.

External links• Zen Guide (http:/ / www. zenguide. com/ )• The Zen Site (http:/ / www. thezensite. com/ )• Sacred-text.com's collection of Zen texts (http:/ / www. sacred-texts. com/ bud/ zen/ index. htm)• Buddhanet's collection of Zen texts (http:/ / www. buddhanet. net/ ftp11. htm)• Booklets (http:/ / www. blia. org/ english/ publications/ booklet/ booklet. htm) from Fo Guang Shan• Zen Buddhism WWW Virtual Library (http:/ / www. ciolek. com/ WWWVL-Zen. html)• The International Research Institute for Zen Buddhism (http:/ / iriz. hanazono. ac. jp/ index. en. html)• Joint Council for Rinzai and Obaku Zen (http:/ / zen. rinnou. net/ )• Website on Soto Zen (http:/ / global. sotozen-net. or. jp/ eng/ index. html)• Shambhala Sun Zen Articles (http:/ / www. shambhalasun. com/ index. php?option=com_content& task=view&

id=32& Itemid=109)• A Study on the Origin of Chán Buddhism (http:/ / www. literati-tradition. com/ sudden_chan1. html)• Buddhism and Confucianism in Chan Sudden Approach: A Cunning Cultural Paradigm (http:/ / www.

literati-tradition. com/ sudden_chan1. html)• Zen Centers (http:/ / www. dmoz. org/ Society/ Religion_and_Spirituality/ Buddhism/ Lineages/ Zen/ Centers/ / )

at the Open Directory Project

Article Sources and Contributors 18

Article Sources and ContributorsZen  Source: http://en.wikipedia.org/w/index.php?oldid=398616824  Contributors: $yD!, 157.178.1.xxx, 24630, 5 albert square, 65m, A Ramachandran, AAA!, ACupOfCoffee, ADM, ASB,AThing, Acmuller, Acroterion, Adamberry2, Adven07, Adversarian, Aecis, Ahoerstemeier, Aihre, Aitias, Aksi great, Alansohn, Allenjwsc, Amarvc, Amatulic, Amphitere, Andkaha, Andy M.Wang, AndyZ, Andycjp, Angelbo, Angelo De La Paz, Angr, AnnaFrance, Another fake account, Antandrus, Anxiousmofo, Aponar Kestrel, Appleby, Aranherunar, ArglebargleIV, Argyll Lassie,Arun, Asiguere, Asoer, Atmosphear, Atomist, Atomota, Auximines, Azadkhayal, Azukimonaka, B9 hummingbird hovering, BF, Balster neb, Barry108, Bart133, Basic-element, Bathrobe,Beland, Bendono, Bento00, BernieGlassman, BertMayo, Bertmayo, Betacommand, Billinghurst, Bingalls732, Bizdean, Bjornar, Blainster, Blind Man Walking, Bobo192, Bodinagamin, BongSoo,Bootstoots, BorgQueen, Bradeos Graphon, Brenont, BrianEd, Brianga, Buddhipriya, Bueller 007, Cacycle, CalicoCatLover, Caltas, Cameronbro, Capricorn42, CardinalDan, Carol mai 94112,Casper2k3, Caspian blue, Causa sui, Celzrro, CenkX, Chaizzilla, Change on install, CharlotteWebb, Cherlin, Chery, Chip-brain, ChrisfromHouston, CiteCop, Clair de Lune, Closedmouth,Columbiafan, CommonsDelinker, Connel MacKenzie, Conversion script, Cpl Syx, CptCutLess, Crowsnest, CrypticBacon, Csbodine, Cst17, Cuvtixo, DHN, DNewhall, DabMachine, Daito-zenei,Daniel Schwab, DarkSerge, David Traver, DavidDouthitt, Dbachmann, Dcapurro, Dcattell, Ddevilbiss, Defyn, Dekimasu, Delirium, DennyColt, DerHexer, Dewan357, Dharma-eye, Dharmageek,Diannaa, Discospinster, DogFog, Dohaeng, Donald Hwong, DorisH, Dr8, Dread Specter, Dready, Drpaluga, Ds13, Durruti36, Dwwren, Dysprosia, ENeville, Ecw.technoid.dweeb, Editor2020,Editorius, Eequor, Egoiste79, El C, Elektrik Shoos, Elephantus, Eloquence, Elwikipedista, Emily Jensen, Endroit, Epbr123, Epskionline, Espretu, Eu.stefan, Euchiasmus, Evil Eccentric, Excirial,Exploding Boy, FQuist, FWBOarticle, Fayenatic london, Fenice, Ferdinand1, FiP, Fieldday-sunday, Firas@user, Floating abu, Flowerparty, Francis8590, FrankWilliams, Freedom skies,FuelWagon, Furitora, Gaius Cornelius, Galoubet, Galwaygirl, Gary King, GateKeeper, Gbog, Gdr, GeorgeLouis, Gidonb, Gildedtiger, Gilgamesh, Gkrunker, GlassFET, Goethean,Golgofrinchian, GraemeL, Graham87, Gregbard, Gregory Wonderwheel, Grenavitar, Grunty Thraveswain, Gsandi, Gsus x, Guitarmankev1, Gurkhaboy, Gvil, Gwalla, Hadal, Harryboyles,HarveyHilbert, Havers, Heah, Henry Flower, HeteroZellous, Hidoshi, Hillgentleman, Hippietrail, Hires an editor, Hkelkar, Hmains, HongQiGong, Hu, Hu12, IBlender, InShaneee, Intranetusa,Ioeth, Isshoni, Ixfd64, J.delanoy, JFD, JFHJr, JForget, Ja1234, Jackaranga, Jackel246, Jagged 85, JamesBWatson, Janm67, Jauhienij, Javiercorrector, Jaydec, Jeff G., Jeff3000, Jiang, Jiawen,Jikaku, Jimp, Jinying11, Jketola, Jleon, Joe07734, Joegknapp, Joel Russ, John Vandenberg, Johnkintaro, JohnnyMrNinja, Jondel, Joseph Solis in Australia, Jossi, Jpatokal, Jrtayloriv, Jsnx,Jusdafax, Justthisone, K1Bond007, Kaisershatner, Kamosuke, Karthik.raman, Katalaveno, Kazvorpal, KeithTyler, Kennethtennyson, Kh7, Khalid Mahmood, Khranus, Kidlittle, Kintetsubuffalo,KnowledgeAndVision, Knverma, Koavf, Kosebamse, KrazyA1pha, Krillejs, Kripkenstein, Ktsquare, Kukkurovaca, Kusunose, Kvcad, Kwamikagami, Kwertii, LBehounek, Langdell, Lapsha,Lapsus Linguae, Larry Rosenfeld, Le Anh-Huy, LeaveSleaves, Leolaursen, Levitatingyogi, Lightmouse, Lightspeedchick, Ligulem, Lkinkade, Logologics, Logotu, Looxix, LordAmeth,Loremaster, Loris, Lostinthesound, Lotje, LoveEncounterFlow, Luis Dantas, Luna Santin, Lupin, MIT Trekkie, Mackan, Made in the asu, Madhero88, Madhyama, Madman885, Makeswell,Malcolm, Malinaccier, Mamin27, Mandel, Mani1, Manop, Mantipedia, Marixist101, Markblohm, Marteau, Martyvis, Master of the Oríchalcos, MattKingston, Mattrock, Mav, MaximillionPegasus, Mayooranathan, Mboverload, MegA, Mekong Bluesman, Menchi, MetaphysicalAwarenessCom, Miaow Miaow, Michaaeel, MichaelMaggs, Mike Rosoft, Mind meal, Misterincredible,Mitsukai, Mkill, Mladifilozof, Mlatorra, Mmrempen, Mokudo, Monedula, Monkey, Moondances, Mr Adequate, Mr. Know-It-All, MrOllie, Multiplestars, Munge, Mwanner, Mxn, Mynelly, NFwiffo, N. Wang, N1RK4UDSK714, Nakon, Nat Krause, Natalie Erin, Nbarth, Nearfar, Neilbeach, Nevit, NewEnglandYankee, Nh.jg4, Nicholashurley, Nickrophelia, Nigelj, Nightshadow28,Nihonjoe, Nikai, Ninly, NuclearWarfare, Oda Mari, Ohnoitsjamie, OldMonkeyPuzzle, Oleg Alexandrov, Omicronpersei8, OrangeDog, OrbitOne, Osensei, Osip7315, Outlook, P.B. Pilhet,PalaceGuard008, ParallaxPress, Paul Barlow, Paulehoffman, Pauly04, Per Honor et Gloria, PericlesofAthens, PeteDead, Peter jackson, Pgk, Phi beta, Phil Boswell, Philo2, Phoenix7777, Phuzion,Plastikspork, Pojanji, Pomte, Porcher, Porius1, Postmodern Beatnik, ProfessorCorso, Proffitt83, Punarbhava, Pweemeeuw, Qbert203, Quadell, Quaeler, Qwerty Binary, R'n'B, RUL3R,Rajnoosh22, Raven Stahlnecker, Reagle, RedWolf, Reinthal, Rentwa, RexNL, Rheimbuch, Rich Farmbrough, Richardsteel, Riopaso, Ritabrata, Rjwilmsi, Rkr1991, Rodney Boyd, Ronhjones,Roostafari, RossPatterson, Rossami, Rowsees, Rrburke, Rumpelstiltskin223, Russco, Ryokan108, SJP, Saimdusan, Sam Hocevar, Sam Korn, Sam Spade, Sango123, Sanyasi, Saposcat, SatoriSon, Sc7493, Scepia, Scifiintel, Scott Armstrong, Sean Lute, Secretlondon, Sendaba, Sevilledade, Sewing, Shadowhillway, Shambhalian, Shantavira, Shards, Shii, Sigg3.net, SimonP, Sionus,Sjg1138, SkerHawx, Skysmith, Smartkishore, Snakeg, Sodaiho, Sonjaaa, Soosed, Sophus Bie, Soumyasch, Spiff, Spoon!, Stainedglasscurtain, Stefankamph, Steven Walling, Stevietheman,Sunborn, Sunray, Surrealization, Susanna Margaret, Sylvain1972, Symane, Synergy, T3gah, Taurion, Tdudkowski, Technobadger, Teishin, Template namespace initialisation script, Tengu800,Texture, The Thing That Should Not Be, The kicker, TheFreeloader, TheTerrorized, Thegline, Thigle, Thinman10, Thirdreel, Thisismysn000, Thumperward, Tide rolls, Tikiwont, Tim1357,Timlane, Timmymack, Timwarneka, Tktru, Tktruong2, Tmciolek, Tomkorp, Tommy2010, Toohool, Topbanana, Tramtram, Triplestop, Troylennerd, Twang, U.b.i.k., Uleglass, Usedbook,UtherSRG, Vajrabell, Vuvar1, Wandering Star, Wangi, Wavelength, Weyes, Whereizben, Whiskers, WhisperToMe, Whkoh, Wik, Wiki alf, Wiki101master, Wikieditwww, Wikiklrsc, Wikimelee,Wikky Horse, Will Beback, William Avery, Wisdum, Wknight94, Wnzrf, Woohookitty, Wrathchild, Xango2001, Xlation, Xxshockx, Yau, YellowMonkey, Yogainfo, Yworo, ZX81, Zbrowman,Zen Mind, Zen.Trixter, ZenOne2, ZenPractioner, ZenerV, Zenman (usurped), Zeno Gantner, Zenquaker, Zenstudent, Zentek, Zenuk, Zenwhat, Zenzee, Zenzenzen, Zigger, Zillionaire2, Zsinj,Zuzuzpetals, सो ऽहम, 山田青月, 1208 anonymous edits

Image Sources, Licenses and ContributorsImage:Lotus_Nelumbo_nucifera_Flower_Large_3264px.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Lotus_Nelumbo_nucifera_Flower_Large_3264px.jpg  License: GNU FreeDocumentation License  Contributors: Photo by and (c)2007 Derek Ramsey (Ram-Man)File:Mini enso.png  Source: http://en.wikipedia.org/w/index.php?title=File:Mini_enso.png  License: Public Domain  Contributors: EequorImage:BodhidharmaYoshitoshi1887.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:BodhidharmaYoshitoshi1887.jpg  License: Public Domain  Contributors: Blockdruck vonTsukioka Yoshitoshi (1839-1892)Image:Bodhidharma.and.Huike-Sesshu.Toyo.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Bodhidharma.and.Huike-Sesshu.Toyo.jpg  License: Public Domain  Contributors:Sesshū TōyōFile:Sunriseatsojiji.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Sunriseatsojiji.jpg  License: Creative Commons Attribution 3.0  Contributors: AtlanticpuffinFile:Grandmaster.png  Source: http://en.wikipedia.org/w/index.php?title=File:Grandmaster.png  License: Public Domain  Contributors: Chung TaiImage:Japanese buddhist monk by Arashiyama cut.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Japanese_buddhist_monk_by_Arashiyama_cut.jpg  License: Public Domain Contributors: Amagase, Berrucomons, Econt, Howcheng, JuTa, Kam Solusar, Marubatsu, Mattes, Morio, Skipjack, Smial, Thermos, Tony Wills, Wst, Xupu, 8 anonymous editsImage:Monk seon.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Monk_seon.jpg  License: Creative Commons Attribution-Sharealike 3.0  Contributors: User:DrpalugaImage:Wu (negative).svg  Source: http://en.wikipedia.org/w/index.php?title=File:Wu_(negative).svg  License: Public Domain  Contributors: Griffith ReesImage:CTTBgate.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:CTTBgate.jpg  License: Public Domain  Contributors: Original uploader was Kungming2 at en.wikipedia

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