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 bạn nghĩ mình làm được, bạn sẽ làm được. Nhưng nếu bạn nghĩ mình không làm được thì điều đó cũng sẽ trở thành sự thật. (If you think you can, you can. And if you think you can't, you're right.)Mary Kay Ash

Hãy lặng lẽ quan sát những tư tưởng và hành xử của bạn. Bạn sâu lắng hơn cái tâm thức đang suy nghĩ, bạn là sự tĩnh lặng sâu lắng hơn những ồn náo của tâm thức ấy. Bạn là tình thương và niềm vui còn chìm khuất dưới những nỗi đau. (Be the silent watcher of your thoughts and behavior. You are beneath the thinkers. You are the stillness beneath the mental noise. You are the love and joy beneath the pain.)Eckhart Tolle
Rời bỏ uế trược, khéo nghiêm trì giới luật, sống khắc kỷ và chân thật, người như thế mới xứng đáng mặc áo cà-sa.Kinh Pháp cú (Kệ số 10)
Lửa nào bằng lửa tham! Chấp nào bằng sân hận! Lưới nào bằng lưới si! Sông nào bằng sông ái!Kinh Pháp cú (Kệ số 251)
Mỗi cơn giận luôn có một nguyên nhân, nhưng rất hiếm khi đó là nguyên nhân chính đáng. (Anger is never without a reason, but seldom with a good one.)Benjamin Franklin
Hãy dang tay ra để thay đổi nhưng nhớ đừng làm vuột mất các giá trị mà bạn có.Đức Đạt-lai Lạt-ma XIV
Nếu muốn tỏa sáng trong tương lai, bạn phải lấp lánh từ hôm nay.Sưu tầm
Sự vắng mặt của yêu thương chính là điều kiện cần thiết cho sự hình thành của những tính xấu như giận hờn, ganh tỵ, tham lam, ích kỷ...Tủ sách Rộng Mở Tâm Hồn
Vui thay, chúng ta sống, Không hận, giữa hận thù! Giữa những người thù hận, Ta sống, không hận thù!Kinh Pháp Cú (Kệ số 197)
Của cải và sắc dục đến mà người chẳng chịu buông bỏ, cũng tỷ như lưỡi dao có dính chút mật, chẳng đủ thành bữa ăn ngon, trẻ con liếm vào phải chịu cái họa đứt lưỡi.Kinh Bốn mươi hai chương
Người khôn ngoan chỉ nói khi có điều cần nói, kẻ ngu ngốc thì nói ra vì họ buộc phải nói. (Wise men speak because they have something to say; fools because they have to say something. )Plato

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