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40-1084: The Linji school (sect) of Buddhism , influential in China and Japan , takes its name from a Linji Temple that existed on the shores of the river. The sect was created by the Chan Buddhist monk Linji Yixuan , who joined the temple around 851. The Hutuo river is called Koda by Japanese adepts of the Linji school. This article related to a river in China is a stub . You can help Misplaced Pages by expanding it . Linji school The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen The Línjì school ( Chinese : 臨濟宗 ; pinyin : Línjì zōng )

80-527: A different order. The Linji yulu opens with lectures given by Ljnji at the request of the prefect Governor and other officials, highlighting the close connection of the Linji-faction with the court. The biographical data on Linji's life are expanded, and appear at the end of the text. In the Linji yulu the phrase "a special transmission outside the scriptures" is ascribed to Linji himself. It served as

120-532: A leading slogan for the establishment of the Linji Chan identity by the Linji-faction of Shoushan Shengnian, and was seen as trademark of the Linji Chan identity by Yang Yi and Li Zunxu, the court-related literati who had an essential role in the construction of Linji's record and reputation. The Southern Song ( Chinese : 南宋 , 1127–1279) refers to the period after the Song lost control of northern China to

160-604: Is a school of Chan Buddhism named after Linji Yixuan (d. 866). It took prominence in Song China (960–1279), spread to Japan as the Rinzai school and influenced the nine mountain schools of Korean Seon . Before the Song dynasty, the Linji school was rather obscure and very little is known about its early history. The Five Dynasties and Ten Kingdoms period ( simplified Chinese : 五代十国 ; traditional Chinese : 五代十國 ; pinyin : Wǔdài Shíguó ) (907–960/979 CE)

200-546: Is the gate of emancipation; no-mind is the mind of the man of Tao'? Cuiyan Lingcan was another prominent student of Xuefeng Yicun who attracted a large number of students. The Zutang ji (祖堂集 "Anthology of the Patriarchal Hall), compiled in 952, the first document which mentions Linji Yixuan , was written to support the Xuefeng Yicun lineage. It pictures this lineage as heir to the legacy of Mazu and

240-779: The Jin dynasty . During this time, the Song court retreated south of the Yangtze and established their capital at Lin'an (now Hangzhou ). The principal figures of the Linji-school also moved to the south. During the 12th century, a clear difference between the Linji and the Caodong schools emerged. The two schools were competing for support of the literati, who became more powerful when the Song-government started to limit her influence on society. Hongzhi Zhengjue (1091–1157) of

280-612: The Yunmen school , while Xuefeng's "grand-disciple" Fayan Wenyi established the Fayan school . The Transmission of the Lamp (景德傳燈錄), compiled in 1004 by Daoyuan, is one of the essential Chan writings. It was compiled by a member of the Fayan school , but published after editorial revision by Yang Yi (974-1020), a leading Song literati figure, and a supporter of the Linji faction at the Song court. The Fayang school still has prominence among

320-495: The Yunmen school . Fayan Wenyi (885–958), Xuefeng's "grand-disciple", established the Fayan school . Xuansha Shibei (WG Hsüan-sha Shih-pei) (835–908), a student of Xuefeng Yicun, is cited by Wumen Huikai (WG Wu-men Hui-k'ai, Jpn. Mumon Ekai) in explaining the title of his famous koan-collection, the Mumonkan ("Gateless barrier"), in explaining the title of this collection: Have you not heard what Hsüan-sha said, 'No-gate

360-652: The Zutang ji (祖堂集 "Anthology of the Patriarchal Hall), compiled in 952, 86 years after Linji's death. The Zutang ji was written to support the Xuefeng Yicun lineage. It pictures this lineage as heir to the legacy of Mazu and the Hongzhou school. It was written by two students of Zhaoqing Wendeng (884-972), a dharma descendant of Xuefeng Yicun , whose lineage was traced back to Shitou Xiqian (700-790). Xuefeng's student Yunmen Wenyan (862 or 864–949 CE) established

400-596: The qianfu era (874–878) the monastery was officially recognized by the authorities. His teachings were supported by several officials in the Min region. As a result of his growing fame, Xuefeng was summoned to the court by palace officials. Xuefeng was awarded a purple robe and the title of "Grand Master of the truly enlightened" ( zhenjue dashi ) (or Grand Master of the True Enlightenment) by Emperor Xizong . In 891 Xuefeng went to travel again. In 892 he had joined

440-458: The suppression of Buddhism (841–846) by Emperor Xuanzong Xuefeng Yicun was forced to leave the monastery. He continued his apprenticeship with a master Yuanzhao (Changzhao) on top of Furong (Lotus) Mountain in Hunan . When Emperor Xuanzong allowed for the restoration of Buddhism Xuefeng started hiking in the different regions of northern China. He received the full ordination of monks in 850 in

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480-698: The Baocha monastery in Youzhou (now Beijing) in the Hebei province. Later he went to Wuling (near the modern city of Changde in Hunan province), and became a student and dharma heir of Deshan Xuanjian (782–865). After his awakening Xuefeng returned to his former monastery on top of the Lotus Mountain, and then built a monastery on the top of Guangfu Xuefeng (Snow Summit) Top Xianggu (Elephant Bone). During

520-487: The Caodong-school emphasized silent illumination or shikantaza as a means for solitary practice, which could be undertaken by lay-followers. Dahui Zonggao (1089–1163) introduced kanhua practice , "observing the word-head", as a means of solitary practice. He organized the study of koans into a system, which was exported to Japan in this period. The Yuan Dynasty was the empire established by Kublai Khan ,

560-455: The Fayan lineage. It also established the slogan of "a special transmission outside the teaching", supporting the Linji-school claim of "Chan as separate from and superior to all other Buddhist teachings". Linji's teachings are already more or less completed in this document, and he is pictured as the dharma-heir of Huangbo Xiyun (d.850). The Guangdeng lu contains brief biographical details on

600-507: The Liang emperor Wu recorded in the Platform sutra . The records seem to be modelled according to the examples of Bodhidharma and Huineng. Xuefeng's Chán-style was similar to that of Mazu Daoyi . The phrase "Mind is Buddha", used by Xuefeng, was "allegedly introduced into Chan circles in the teaching attributed to Mazu Daoyi". But the same teaching is also attributed to Shitou. Xuefeng

640-530: The Min region. Xuefeng had become a state prelate, who had a central role in promoting Buddhism, and who had to spread his influence throughout the entire region. The Runei lun fo xinjin lu ("Record of Discussions in the Palace regarding the Buddha Mind-seal") records his conversations with Wang Shenzhi. It is "highly reminiscent of earlied Chan precedents, particularly Bodhidharma's renunciation of

680-469: The Northern Song (960–1127), the Song capital was in the northern city of Bianjing (now Kaifeng ) and the dynasty controlled most of China proper . The Fayan school was the first faction to gain recognition at the Song court, due to the influence of the buddhist scholar-official Zanning (919–1001). After his death this position was taken over by the Linji school. The Linji school brought together

720-566: The Rinzai school and claimed affiliation with the Linji lineage. Xuefeng Yicun The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Xuefeng Yicun (822–908; Chinese : 雪峰义存 ; Wade–Giles : Hsüeh-feng I-ts'un ; pinyin : Xuěfēng Yìcún ; Seppō Gizon )

760-512: The Tang Dynasty. The Linji-school became the dominant school within Chan at the beginning of the Song due to support from literati and the court. The figure of Linji, as one of the exemplary masters of Chan, was detailed in a series of writings in the tenth and eleventh century, which supported the Linji school and contributed to its influence and standing. The first mention of Linji is in

800-563: The West where it has grown steadily through the 20th and 21st century. Chan was repressed in China during the recent modern era in the early periods of the People's Republic , but has more recently been re-asserting itself on the mainland, and has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese . The Japanese Zen sect known as the Rinzai school is a branch of

840-608: The Yunmen-faction, and also re-issued the Yunmen yulu , the "Discourse Records of Yunmen". The separate publication of Linji's records signals the newly acquired status of Linji as one of Chan's major patriarchs. It also reflects the changing identity of Chan during the Song Dynasty, and the growing status of yulu-texts. The text of Linji's record is the same as in the Tiansheng Guangdeng lu , but in

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880-485: The attendants of Yang Xingmi , the ruler of the newly established Wu (Jiangshi) regime, "cleansing soldiers with dharma-rain and performing ceremonies at Chan monasteries". This strengthened his reputation "as a Buddhist prelate who administered to the needs of local rulers". In 894 he returned to the Min region, where he was supported by Wang Xu (r.891–897). Wang Xu was followed by his brother Wang Shenzhi (r.897–925), under whose reign Buddhism became established in

920-546: The classical elements of Chan Buddhism: All of these elements, which shaped the picture of the iconoclastic Zen-master who transmits a wordless truth, were shaped by and dependent on literary products that shaped the Traditional Zen Narrative which furthered the position of the Linji-school. It is possible that this narrative does not describe the actual Chan-practice, of the Song-Dynasty, nor of

960-593: The competing factions which are portrayed in the Chuangdeng lu, but the growing influence of the Linji-faction is emerging in this document. The Transmission of the Lamp first gives brief biographical information on Linji, followed by Linji's interactions with Hunagbo, to strengthen the claim of Linji's descendancy form Hunagbo and the Mazu-lineage. The Transmission of the Lamp served several needs and interests: The convergence of these influences led to

1000-403: The creation of the image of the iconoclastic Chan-master, who fulfilled all these requirements: He was free and spontaneous, and so served the liberal wen faction in their struggle against the guwen partisans at court. He was untainted by any need for political power, and so did not threaten the authority of the dynasty or its bureaucracy. He was Buddhist, and so could be brought forward when

1040-539: The discourse records of Mazu Daoyi (709–788), Baizhang Huaihai (720–814), Huangbo Xiyun (d.850) and Linji, the major patriarchs of the Tang Dynasty according to the Linji faction. In this text, Linji is explicitly placed in line with these teachers of the Hongzhou school . Chan orthodoxy was still not settled by this time. At around the same time the Deshan Sijia lu was compiled, a comparable text containing

1080-539: The first patriarch of the Ōbaku school since his student Yinyuan Longqi (Japanese: Ingen Ryūki, 1592–1673) was the founder of Ōbaku. This lineage also spread the Linji gōng'àn teachings to Vietnam , mainly through the efforts of Yuanshao 元韶 (1648–1728). According to Bingenheimer, "the Nguyên‑Thiêu lineage that began with Yuanshao was successful and is still one of the largest in Vietnamese Chan". Chan

1120-708: The five Chan schools") by Feiyin Tongrong (1593–1662), a dharma heir of Miyun Yuanwu. The book placed self-proclaimed Chan monks without proper Dharma transmission in the category of "lineage unknown" ( sifa weixiang ), thereby excluding several prominent Caodong monks. After further centuries of decline during the Qing, Chan was revived again in the early 20th century by Xuyun , a well-known figure of 20th-century Chinese Buddhism. Many Chan teachers today trace their lineage back to Xuyun, including Sheng-yen (聖嚴, Shèngyán) and Hsuan Hua (宣化, Xuānhuà), who have propagated Chan in

1160-814: The leader of the Mongol clan of the Borjigin , after the Mongol Empire conquered the Jin and the Southern Song . Chan teachings started to be mixed with Pure Land Buddhism , as in the teachings of Zhongfeng Mingben (1263-1323). Chan 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 Chan and Pure Land Buddhism; Miyun Yuanwu (密雲圓悟), as well as Yunqi Zhuhong (雲棲祩宏, 1535—1615) and Ouyi Zhixu (蕅益智旭). Linji Chan

1200-583: The life and actions of Linji. The main elements of classical Chan are fully displayed in the Tiansheng Era Expanded Lamp Record : encounter dialogue, enlightenment verses, the sayings of the masters and the commentaries upon these sayings, the lack of historical contextualization and biographical detail. The Sijia yulu "Discourse Records of the Four Masters", compiled 1066–1069 by Huanglong Huinan (1002–1069), contains

1240-542: The lineage Linji founded. The smaller Japanese Ōbaku school came to Japan in the 17th century as a separate Linji lineage and existed in Japan for many years as a culturally Ming Dynasty Chinese Zen within Japan. Later the Ōbaku semi-merged into the Rinzai lineage after Hakuin Ekaku 's revival of Rinzai in the 18th century. Today the Rinzai and Obaku schools are closely related. The now-defunct Fuke-shū also had close ties to

Hutuo River - Misplaced Pages Continue

1280-680: The need arose to show that the empire supported Buddhism. He made for entertaining reading, which suited the needs of a newly-literated reading public. Finally, he asserted the superiority of the Linji lineage and its "golden age of Chan" style, thus suiting the then-dominant faction. Nevertheless, this picture deviates from what is believed to be the character of many of the Chan-masters from earlier times, who were fairly conventional: "they routinely accepted invitations to court, received purple robes and honorary titles, and had monasteries built for them by rulers and officials". According to Welter,

1320-404: The real founder of the Linji school was Shoushan (or Baoying) Shengnian (首山省念)(926-993), a fourth generation dharma-heir of Linji. The Tiansheng-Era Expanded Lamp Record (天聖廣燈錄), compiled by the official Li Zunxu (李遵勗)(988-1038) confirms the status of Shoushan Shengnian, but also pictures Linji as a major Chan patriarch and heir to the Hongzhou school of Mazu Daoyi , displacing the prominence of

1360-630: The records of Deshan Xuanjian (780–865), whose lineage was traced back to Shitou Xiqian , and included the Chan-branch of Xuefeng Yicun , Yumen and Fayan. Other Sijia lu included the Huanglong Sijia (compiled 1141) and the Ciming Sijia lu (compiled 1153). The Zhenzhou Linji Huizhao Chansi yulu ("The record of Linji"), compiled by Yuanjue Zongan in 1120, is the classic version of the record of Linji. Yuanjue Zongan belonged to

1400-450: Was "reinvented" during the late Ming by the "revival of beating and shouting practices" by Miyun Yuanwu (1566–1642), whose school was extremely influential and widespread, spreading even to Japan and Vietnam. Miyun himself led numerous communities of thousands of monks and confirmed twelve dharma heirs. With the downfall of the Ming, several Chinese Chan masters fled to Japan, founding the Ōbaku school. Miyun came to be seen posthumously as

1440-630: Was a Chinese Chan-master who was influential during the Tang dynasty . The Yunmen school and Fayan school originated with descendants of his lineage. According to the Wudeng Huiyuan ("Compendium of Five Lamps") Xuefeng Yicun was born in 822 in Nanan in ancient the district Quanzhou (now the province of Fujian ). At age twelve he left home to live at Yujian Temple in Putian City. During

1480-494: Was an era of political upheaval between the fall of the Tang dynasty and the founding of the Song. During this period, five dynasties quickly succeeded one another in the north, and more than twelve independent states were established, of which only ten are traditionally listed. This division into various regions and kingdoms led to a diversification of Chan factions , reflected in the Five Houses of Chán . The Fayan school

1520-561: Was especially influential in the Southern Tang (937-975) and Wuyue (907-978). It propagated jiaochan yizhi , "harmony between Chan and the Teaching", in opposition to jiaowai biechuan , "a special transmission outside the teaching", the latter eventually becoming one of the defining slogans of Chan. The Song was a ruling dynasty between 960 and 1279. It is divided into two distinct periods: Northern and Southern Song. During

1560-453: Was one of the most influential Chán-teachers at the end of the Tang dynasty, when "a widely influential zen center formed around Xuefeng Yicun". The loss of control by the Tang dynasty, and the accompanying loss of support for Buddhist institutions, lead to a regionally based Chan of Xuefeng and his students. Xuefeng Yicun was the teacher of Yunmen Wenyan (862 or 864–949 CE), who established

1600-531: Was taught alongside Pure Land Buddhism in many Chinese Buddhist monasteries. In time much of the distinction between them was lost, and many masters taught both Chan and Pure Land. The Qing dynasty was the last imperial dynasty of China. At the beginning of the Qing, the Tiantong sect of Linji Chan continued to be very influential. This era saw the publication of the Wudeng yantong ("The strict transmission of

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