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."/>

Chúng ta không có khả năng giúp đỡ tất cả mọi người, nhưng mỗi người trong chúng ta đều có thể giúp đỡ một ai đó. (We can't help everyone, but everyone can help someone.)Ronald Reagan
Những căng thẳng luôn có trong cuộc sống, nhưng chính bạn là người quyết định có để những điều ấy ảnh hưởng đến bạn hay không. (There's going to be stress in life, but it's your choice whether you let it affect you or not.)Valerie Bertinelli
Dễ thay thấy lỗi người, lỗi mình thấy mới khó.Kinh Pháp cú (Kệ số 252)
Cách tốt nhất để tiêu diệt một kẻ thù là làm cho kẻ ấy trở thành một người bạn. (The best way to destroy an enemy is to make him a friend.)Abraham Lincoln
Điều bất hạnh nhất đối với một con người không phải là khi không có trong tay tiền bạc, của cải, mà chính là khi cảm thấy mình không có ai để yêu thương.Tủ sách Rộng Mở Tâm Hồn
Dầu nói ra ngàn câu nhưng không lợi ích gì, tốt hơn nói một câu có nghĩa, nghe xong tâm ý được an tịnh vui thích.Kinh Pháp cú (Kệ số 101)
Cuộc đời là một tiến trình học hỏi từ lúc ta sinh ra cho đến chết đi. (The whole of life, from the moment you are born to the moment you die, is a process of learning. )Jiddu Krishnamurti
Thành công có nghĩa là đóng góp nhiều hơn cho cuộc đời so với những gì cuộc đời mang đến cho bạn. (To do more for the world than the world does for you, that is success. )Henry Ford
Như ngôi nhà khéo lợp, mưa không xâm nhập vào. Cũng vậy tâm khéo tu, tham dục không xâm nhập.Kinh Pháp cú (Kệ số 14)
Thêm một chút kiên trì và một chút nỗ lực thì sự thất bại vô vọng cũng có thể trở thành thành công rực rỡ. (A little more persistence, a little more effort, and what seemed hopeless failure may turn to glorious success. )Elbert Hubbard

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