After the time of Huineng, Chinese Chan 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 grounded personal experience. During the late Tang and the Song periods, the tradition truly flowered, as a wide number of eminent teachers, such as Mazu 馬祖, Baijang 百丈, Yunmen 雲門 and Linji 臨濟 developed specialized teaching methods, which would become characteristic in each of the "five houses" 五家 of mature Chinese Chan. Later on, the teaching styles and words of these classical masters were recorded in such important Chan texts as the Biyan lu 碧巖録 (Blue Cliff Record) and the Wumen guan 無門關 (Gateless Barrier) which would be studied by later generations of students down to the present. Chan continued to be influential, along with Pure Land as a Buddhist religious force in China, although some energy was lost with the revival of Confucianism from the Song onward. Chan was mostly eliminated in China in the modern era with the appearance of the People's Republic, but still continues to hold a significant following in Taiwan.
Chan was gradually transmitted into Korea during the late Silla period (8th and 9th) centuries) as Korean monks of predominantly Hwaŏm 華嚴 and Consciousness-only 唯識 background began to travel to China to learn the newly developing tradition. The first transmission of Chan into Korea is attributed to a monk named Pŏmnang 法朗, but he was soon followed by a throng of Sŏn students, who later returned to Korea to establish the "nine mountain" 九山 schools, with "nine mountains" becoming a nickname for Korean Sŏn which survives down to the present. Korean Sŏn received its most significant impetus and consolidation from the Koryŏ monk Chinul 知訥, who established the Songgwangsa 松廣寺 as a new center of pure practice. It is from the time of Chinul that the predominant single meditational sect in Korea becomes the Chogye 曹溪, which survives down to the present in basically the same status. Toward the end of the Koryŏ and during the Chosŏn period the Chogye school would first be combined with the scholarly 教 schools, and then suffer from persecution at the hands of a Confucian influenced polity. Nonetheless, there would be a series of important teachers during the next several centuries, such as Hyegŭn 慧勤, T'aego 太古, Kihwa 己和 and Hyujŏng 休靜, who continued to developed the basic mold of Korean meditational Buddhism established by Chinul. Sŏn continues to be practiced in Korea today at a number of major monastic centers.
Despite the fact that Japanese Buddhists were aware of the development of the Chan school in China from a fairly early date, no formal schools were established until the 12-13th centuries, when Eisai 榮西 and Dōgen 道元 established the Rinzai 臨濟 and Sōtō 曹洞 schools, respectively. The Zen movement in Japan was fortunate to receive the patronage of the growing new force in Japanese politics, the military bakufu, and so both schools developed and throve for several centuries. But although the Shogunate of the Edo period supported Zen as an official religion, tight government control of the sect limited its creativity. Nonetheless, the Japanese schools of Zen produced a number of significant creative teachers, including such figures as Ikkyū 一休, Bankei and Hakuin 白隱. There are still a number of famous Zen monasteries preserved to the modern day in Japan, although the number of actual practicing Zen monks has declined sharply. [Dictionary References] Naka855a Iwa499 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh.">
After the time of Huineng, Chinese Chan 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 grounded personal experience. During the late Tang and the Song periods, the tradition truly flowered, as a wide number of eminent teachers, such as Mazu 馬祖, Baijang 百丈, Yunmen 雲門 and Linji 臨濟 developed specialized teaching methods, which would become characteristic in each of the "five houses" 五家 of mature Chinese Chan. Later on, the teaching styles and words of these classical masters were recorded in such important Chan texts as the Biyan lu 碧巖録 (Blue Cliff Record) and the Wumen guan 無門關 (Gateless Barrier) which would be studied by later generations of students down to the present. Chan continued to be influential, along with Pure Land as a Buddhist religious force in China, although some energy was lost with the revival of Confucianism from the Song onward. Chan was mostly eliminated in China in the modern era with the appearance of the People's Republic, but still continues to hold a significant following in Taiwan.
Chan was gradually transmitted into Korea during the late Silla period (8th and 9th) centuries) as Korean monks of predominantly Hwaŏm 華嚴 and Consciousness-only 唯識 background began to travel to China to learn the newly developing tradition. The first transmission of Chan into Korea is attributed to a monk named Pŏmnang 法朗, but he was soon followed by a throng of Sŏn students, who later returned to Korea to establish the "nine mountain" 九山 schools, with "nine mountains" becoming a nickname for Korean Sŏn which survives down to the present. Korean Sŏn received its most significant impetus and consolidation from the Koryŏ monk Chinul 知訥, who established the Songgwangsa 松廣寺 as a new center of pure practice. It is from the time of Chinul that the predominant single meditational sect in Korea becomes the Chogye 曹溪, which survives down to the present in basically the same status. Toward the end of the Koryŏ and during the Chosŏn period the Chogye school would first be combined with the scholarly 教 schools, and then suffer from persecution at the hands of a Confucian influenced polity. Nonetheless, there would be a series of important teachers during the next several centuries, such as Hyegŭn 慧勤, T'aego 太古, Kihwa 己和 and Hyujŏng 休靜, who continued to developed the basic mold of Korean meditational Buddhism established by Chinul. Sŏn continues to be practiced in Korea today at a number of major monastic centers.
Despite the fact that Japanese Buddhists were aware of the development of the Chan school in China from a fairly early date, no formal schools were established until the 12-13th centuries, when Eisai 榮西 and Dōgen 道元 established the Rinzai 臨濟 and Sōtō 曹洞 schools, respectively. The Zen movement in Japan was fortunate to receive the patronage of the growing new force in Japanese politics, the military bakufu, and so both schools developed and throve for several centuries. But although the Shogunate of the Edo period supported Zen as an official religion, tight government control of the sect limited its creativity. Nonetheless, the Japanese schools of Zen produced a number of significant creative teachers, including such figures as Ikkyū 一休, Bankei and Hakuin 白隱. There are still a number of famous Zen monasteries preserved to the modern day in Japan, although the number of actual practicing Zen monks has declined sharply. [Dictionary References] Naka855a Iwa499 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh." />
After the time of Huineng, Chinese Chan 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 grounded personal experience. During the late Tang and the Song periods, the tradition truly flowered, as a wide number of eminent teachers, such as Mazu 馬祖, Baijang 百丈, Yunmen 雲門 and Linji 臨濟 developed specialized teaching methods, which would become characteristic in each of the "five houses" 五家 of mature Chinese Chan. Later on, the teaching styles and words of these classical masters were recorded in such important Chan texts as the Biyan lu 碧巖録 (Blue Cliff Record) and the Wumen guan 無門關 (Gateless Barrier) which would be studied by later generations of students down to the present. Chan continued to be influential, along with Pure Land as a Buddhist religious force in China, although some energy was lost with the revival of Confucianism from the Song onward. Chan was mostly eliminated in China in the modern era with the appearance of the People's Republic, but still continues to hold a significant following in Taiwan.
Chan was gradually transmitted into Korea during the late Silla period (8th and 9th) centuries) as Korean monks of predominantly Hwaŏm 華嚴 and Consciousness-only 唯識 background began to travel to China to learn the newly developing tradition. The first transmission of Chan into Korea is attributed to a monk named Pŏmnang 法朗, but he was soon followed by a throng of Sŏn students, who later returned to Korea to establish the "nine mountain" 九山 schools, with "nine mountains" becoming a nickname for Korean Sŏn which survives down to the present. Korean Sŏn received its most significant impetus and consolidation from the Koryŏ monk Chinul 知訥, who established the Songgwangsa 松廣寺 as a new center of pure practice. It is from the time of Chinul that the predominant single meditational sect in Korea becomes the Chogye 曹溪, which survives down to the present in basically the same status. Toward the end of the Koryŏ and during the Chosŏn period the Chogye school would first be combined with the scholarly 教 schools, and then suffer from persecution at the hands of a Confucian influenced polity. Nonetheless, there would be a series of important teachers during the next several centuries, such as Hyegŭn 慧勤, T'aego 太古, Kihwa 己和 and Hyujŏng 休靜, who continued to developed the basic mold of Korean meditational Buddhism established by Chinul. Sŏn continues to be practiced in Korea today at a number of major monastic centers.
Despite the fact that Japanese Buddhists were aware of the development of the Chan school in China from a fairly early date, no formal schools were established until the 12-13th centuries, when Eisai 榮西 and Dōgen 道元 established the Rinzai 臨濟 and Sōtō 曹洞 schools, respectively. The Zen movement in Japan was fortunate to receive the patronage of the growing new force in Japanese politics, the military bakufu, and so both schools developed and throve for several centuries. But although the Shogunate of the Edo period supported Zen as an official religion, tight government control of the sect limited its creativity. Nonetheless, the Japanese schools of Zen produced a number of significant creative teachers, including such figures as Ikkyū 一休, Bankei and Hakuin 白隱. There are still a number of famous Zen monasteries preserved to the modern day in Japan, although the number of actual practicing Zen monks has declined sharply. [Dictionary References] Naka855a Iwa499 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh."/>
Nếu người có lỗi mà tự biết sai lầm, bỏ dữ làm lành thì tội tự tiêu diệt, như bệnh toát ra mồ hôi, dần dần được thuyên giảm.Kinh Bốn mươi hai chương
Đừng chờ đợi những hoàn cảnh thật tốt đẹp để làm điều tốt đẹp; hãy nỗ lực ngay trong những tình huống thông thường. (Do not wait for extraordinary circumstances to do good action; try to use ordinary situations. )Jean Paul
Nếu chúng ta luôn giúp đỡ lẫn nhau, sẽ không ai còn cần đến vận may. (If we always helped one another, no one would need luck.)Sophocles
Thật không dễ dàng để tìm được hạnh phúc trong chính bản thân ta, nhưng truy tìm hạnh phúc ở bất kỳ nơi nào khác lại là điều không thể. (It is not easy to find happiness in ourselves, and it is not possible to find it elsewhere.)Agnes Repplier
Chúng ta không làm gì được với quá khứ, và cũng không có khả năng nắm chắc tương lai, nhưng chúng ta có trọn quyền hành động trong hiện tại.Tủ sách Rộng Mở Tâm Hồn
Mục đích chính của chúng ta trong cuộc đời này là giúp đỡ người khác. Và nếu bạn không thể giúp đỡ người khác thì ít nhất cũng đừng làm họ tổn thương. (Our prime purpose in this life is to help others. And if you can't help them, at least don't hurt them.)Đức Đạt-lai Lạt-ma XIV
Để chế ngự bản thân, ta sử dụng khối óc; để chế ngự người khác, hãy sử dụng trái tim. (To handle yourself, use your head; to handle others, use your heart. )Donald A. Laird
Khó khăn thách thức làm cho cuộc sống trở nên thú vị và chính sự vượt qua thách thức mới làm cho cuộc sống có ý nghĩa. (Challenges are what make life interesting and overcoming them is what makes life meaningful. )Joshua J. Marine
Nếu quyết tâm đạt đến thành công đủ mạnh, thất bại sẽ không bao giờ đánh gục được tôi. (Failure will never overtake me if my determination to succeed is strong enough.)Og Mandino
Điều kiện duy nhất để cái ác ngự trị chính là khi những người tốt không làm gì cả. (The only thing necessary for the triumph of evil is for good men to do nothing.)Edmund Burke
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