1258:
the supernatural, folklore elements. Dōgen is especially clear to distinguish himself in opposition to the prevailing understanding of causality as he sees it in China, who allege that the monk had achieved "a limited view of enlightenment" due to his ability to remember past lives. Dōgen takes this opportunity to reaffirm the all-encompassing power of cause and effect and the existence of the supernatural, as the fox in the kōan demonstrates. He notes that those who claim the monk "did not become a fox because of past actions" are wrong: while some foxes are born with the ability to remember their past lives, "such a capacity may be the result of unwholesome action and not necessarily a seed of enlightenment." In other words, Dōgen confirms the deeply embedded Asian folklore stereotype that “there is something occultly nasty about an oriental fox," as Robert Aitken notes.
1262:
the monk and which realm he is reincarnated into, noting that "free from a wild fox’s body, it must be either the realm of devas or humans." In his literal interpretation of the kōan, Dōgen accepts without doubt the supernatural elements in the story: the transformation into a wild fox, the monk’s subsequent ability to assume the form of a man when speaking to
Baizhang, and his pledge to exist in the mountain. Having established the link between his embrace of causality and his cultivation of a lay people audience, Dōgen allows for the plausibility of supernatural occurrences within his doctrine of karmic causality.
3612:
3588:
21:
1244:
drawing upon precedent and clarifying that his new teaching is meant only “to guide people.” Dōgen thus justifies the new teaching to his monks as a historically grounded and practical doctrine, although he recognizes the suddenness which he has introduced his ideas, apologizing to the assembly for “speak of cause and effect with no reason” and finishing his talk with a nostalgic poem.
1333:) the functioning of cause and effect by imagining cause and effect are two separate things, that cause and effect is separate from one's Buddha nature. Thus awakened persons neither "fall into" nor do they "not fall into" cause and effect, because they are one with cause and effect. And because they are one with cause and effect, they do not darken or ignore cause and effect.
1223:
holds that by the late 1240s Dōgen had become "a genuinely innovative administrator and orchestrator of monastic ritualism" who crafted his teachings and rituals with a variety of audiences in mind, including lay people and monks. An important implication of the fact that Dōgen sought to cultivate a lay audience is that his emphasis on supernatural events at his monastery
56:
1053:) asks what would have happened had the monk not denied cause and effect, Baizhang tells Huangbo to come close so he can answer him. Huangbo steps forward and slaps Baizhang, ostensibly in the awareness that Baizhang had intended to strike him. Baizhang laughs approvingly and compares Huangbo to the Indian monk and Zen patriarch
1248:
suggesting that there is a distinction between existing in causality and a state in which causality is no longer in force, Dōgen's newfound view runs, conventional interpretations thus fall victim to "a dualistic contrast between the pure and impure, flux and serenity, and freedom from and subjection to causation." He explains:
1239:
never been heard. I just expounded this dharma to guide people: Those who practice wholesome actions rise and those who practice unwholesome actions fall. You practice cause and harvest the effect….Thus I try to clarify, speak, identify with, and practice this teaching of cause and effect. Do you all understand it?
1234:), during which he refused an offer to head a temple in the city, his newfound view on causality had formed. In a formal talk he gave to his monks immediately upon his arrival, Dōgen was explicit in endorsing the literal interpretation of the kōan that not ignoring causality was an imperative for Buddhists:
1257:
This is a clear repudiation of the earlier interpretation of the wild-fox kōan, specifically identifying it as illegitimate and inauthentic. In so doing, Dōgen clarifies his own position and distinguishes himself from interpretations of the kōan that stress the philosophical content of the story over
1247:
Dōgen revisits the wild-fox kōan in “Jinshin inga,” a 1250s rewriting of the earlier “Daishugyō” fascicle, to ground his ideas in precedent and explain them in detail. He elaborates upon the significance of cause and effect, setting the stage for criticism of other thinkers and schools of thought. By
1243:
Dōgen acknowledges the perception among the
Eiheiji monks that there has been a shift in his emphasis, though he seems to deny that there has been a substantive change. He also roots his teaching in tradition with the statement “there is no dharma that has never been expounded,” suggesting that he is
1261:
In contrast to Wumen’s commentary that the monk “did enjoy his five hundred blessed lives as a fox,” Dōgen argues that the fox transformation quite simply represents the undesirable result of the monk’s actions and thus demonstrates the power of karmic causality. He also speculates about the fate of
1252:
Those who say "one does not fall into cause and effect" deny causation, thereby falling into the lower realms. Those who say "one cannot ignore cause and effect" clearly identify with cause and effect. When people hear about identifying with cause and effect, they are freed from the lower realms. Do
1222:
The change in emphasis in the later part of Dōgen’s life came at a point when he had separated himself from secular politics and had determined the need to create a monastic ideal that would have appeal among lay people. This is a position endorsed by the
Monastic View of Dōgen’s late career, which
1293:
Either notion, in other words, can lead to liberation or to the perpetuation of suffering. Wumen's poem suggests that neither view of causality has an absolute monopoly on the truth. This view was quickly taken up by dozens of other commentaries and became the mainstream interpretation, creating a
1088:
Baizhang asked the head of the monks' hall to inform the assembly that funeral services for a monk would be held after the midday meal. The monks asked one another, "What's going on? Everyone is well; there is no one sick in the
Nirvana Hall." After their meal, Baizhang led the assembly to a large
1328:
The point of the koan is that for the ordinary person the two conflicting views of causality are between falling into cause and effect or not falling into cause and effect, because they dream of being free from cause and effect as being separate from cause and effect. But when a person awakens to
1238:
Some of you may think that crossing countless mountains and rivers to teach lay students is giving priority to lay people over monks. Others may wonder if I taught them dharma that has never been expounded and has never been heard. However, there is no dharma that has never been expounded and has
1179:
which stressed “full participation in and through all phenomena” as the kōan bears on the immediate here-and-now. In this way, the stereotypical account of Dōgen as wholly in opposition to the use of kōans is in error. Dōgen drew upon kōans as an arbiter of philosophical authority and credence to
1161:, regarded by Sōtō adherents as the founder of their practice, recast the kōan in the later part of his life as an affirmation of the fundamental importance of acknowledging cause and effect. The significance of this debate goes to fundamental issues in Buddhist thought, especially the meaning of
1077:
The man said, "I am not actually a human being. I lived and taught on this mountain at the time of
Kashyapa Buddha. One day a student asked me, 'Does a person who practices with great devotion still fall into cause and effect?' I said to him, 'No, such a person doesn't.' Because I said this I was
1193:
written between the years 1231 and 1253. In contrast to his appropriation of other significant kōans, Dōgen initially supported the conventional understanding of the wild-fox kōan and only later recanted his view. The "Daishugyō" fascicle, written in 1244 (less than a year after Dōgen left the
1218:
This view, which is in accordance with Wumen's position, notes the contingency of causality and non-causality and the need to transcend a limited perspective of cause and effect. However, Dōgen turns against this interpretation later in his life and stakes out a position in opposition to the
1315:"Two colors, one game" refers literally to the "die" used in the Chinese game that had colors instead of numbered dots as in the die known to Europeans. The image refers to the Zen view that there is an underlying oneness to the two colors of falling or not falling into cause and effect. As
1214:), there is no reason for a discussion concerning "falling into" or "not falling into," "obscuring" or "not obscuring" ....Although "not obscuring causality" released the wild fox body in the current age of Buddha Sakyamuni, it may not have been effective in the age of Buddha Kasyapa.
1110:"Not falling into causation." Why was he turned into a fox? "Not ignoring causation." Why was he released from the fox body? If you have an eye to see through this, then you will know that the former head of the monastery did enjoy his five hundred happy blessed lives as a fox.
1092:
That evening during his lecture in the dharma hall
Baizhang talked about what had happened that day. Huangbo asked him, "A teacher of old gave a wrong answer and became a wild fox for five hundred lifetimes. What if he hadn't given a wrong answer?"
1078:
reborn as a wild fox for five hundred lifetimes. Reverend master, please say a turning word for me and free me from this wild fox body." Then he asked
Baizhang, "Does a person who practices with great devotion still fall into cause and effect?"
1227:, which appears in his writings starting in the late 1240s and lasts until his death, was aimed at attracting lay followers. Dōgen's changing interpretation of the wild-fox kōan, which has clear supernatural themes, can be seen in this light.
1084:
Immediately the man had great realization. Bowing, he said, "I am now liberated from the body of a wild fox. I will stay in the mountain behind the monastery. Master, could you perform the usual services for a deceased monk for me?"
1096:
Baizhang said, "Come closer and I will tell you." Huangbo went closer and slapped
Baizhang's face. Laughing, Baizhang clapped his hands and said, "I thought it was only barbarians who had unusual beards. But you too have an unusual
3401:
409:
1253:
not doubt this. Many of our contemporaries who consider themselves students of Zen deny causation. How do we know? They confuse "not ignoring" with "not falling into." Thus we know they deny cause and effect.
1041:
After
Baizhang tells him not to ignore cause and effect, the monk confirms that he has been released from his wild fox body and asks to be given a monk's funeral rites. Later, when Baizhang's disciple
1022:
The koan tells the story of a monk who, after denying that an enlightened person falls into cause and effect, was turned into a wild fox for five hundred lifetimes. He appears to Zen Master
1074:
Every time
Baizhang, Zen Master Dahui, gave a dharma talk, a certain old man would come to listen. He usually left after the talk, but one day he remained. Baizhang asked, "Who is there?"
1289:...emphasizes the relativity and ultimate inseparability of the conflicting views of causality (or not obscuring cause-and-effect) and noncausality (or not falling into cause-and-effect).
1183:
Dōgen's views on the wild-fox kōan underwent a transformation from the conventional interpretation to an embrace of causality, as can be seen in two writings contained in the
375:
439:
395:
1325:) when one turns the light around and awakens to one's self-nature, "then opens the gate of the oneness of cause and effect" (因果一如の門ひらけ, Inga ichi nyo no mon hirake).
1134:
The meaning of the kōan has been the object of intense debate and scrutiny within Zen due to its complexity and multi-layered themes. It was rated by Zen Master
2528:
3515:
1142:
kōan, one that is "difficult to pass through" but has the ability to facilitate "postenlightenment cultivation" or "realization beyond realization" (
1857:
951:
1329:
their true nature he/she sees the oneness of cause and effect and therefore that person does not "darken", "obscure", or "ignore" (昧,
419:
2784:
2558:
1089:
rock behind the monastery and showed them a dead fox at the rock's base. Following the customary procedure, they cremated the body.
870:
434:
2579:
390:
3648:
1749:
424:
370:
3088:
2831:
1654:
3461:
3152:
2563:
2533:
1774:
414:
1150:), the power of language, reincarnation, and the folklore elements involved in the insertion of the fox into the tale.
3157:
2779:
2429:
785:
221:
2357:
3643:
3221:
3041:
944:
1038:) and demands a "turning word," a phrase intended to prompt one to realization, to be freed from his animal form.
2903:
1555:
Robert Aitken ed., The Gateless Barrier: The Wu-Men Kuan (Mumonkan) (San Francisco: North Point Press, 1990), 23.
1723:
898:
2826:
2419:
1702:
775:
770:
547:
144:
107:
893:
1423:
Robert Aitken ed., The Gateless Barrier: The Wu-Men Kuan (Mumonkan) (San Francisco: North Point Press, 1990).
1366:
Baizhang's turning word is rendered differently in various translations, as "obscure," "ignore," and "evade."
3300:
865:
790:
3599:
3005:
2995:
2923:
2816:
2476:
2466:
2461:
838:
497:
482:
457:
315:
134:
2434:
780:
3173:
3115:
2893:
2708:
2310:
937:
512:
2743:
3436:
2964:
2857:
2538:
264:
3305:
3189:
3057:
3036:
2888:
2315:
855:
502:
3443:
2985:
1185:
3633:
3606:
3542:
3310:
2943:
2548:
2028:
1231:
923:
860:
284:
2862:
2414:
1157:
have stressed the nonduality of the two understandings of causality expressed within the case.
3558:
3147:
2908:
2847:
2811:
2289:
2284:
1948:
1764:
1647:
1147:
1003:
995:
817:
711:
665:
621:
542:
385:
2409:
984:
tradition dating back as early as 1036, when it appeared in the Chinese biographical history
20:
3638:
3573:
3131:
3031:
2918:
2618:
2068:
2063:
2053:
1983:
1963:
1958:
1933:
1769:
1180:
grant his own ideas, often rooted in practical considerations, authenticity and importance.
913:
646:
1728:
1230:
Indeed, by 1248, when Dōgen returned to Eiheiji from his Kamakura trip (in the time of the
231:
3072:
3000:
2990:
2928:
2913:
2878:
2471:
2305:
2268:
2078:
2058:
2033:
2008:
1993:
1923:
1908:
1190:
807:
552:
477:
335:
259:
1336:
Yet another and very different translation to the above two takes things more literally:
1175:
1202:), conforms to the conventional view of the nonduality of the two notions of causality:
3475:
3468:
3408:
2959:
2898:
2758:
2553:
2512:
2507:
2362:
2336:
2320:
2201:
2144:
2073:
2023:
2003:
1744:
1199:
875:
812:
670:
636:
591:
492:
429:
365:
353:
320:
254:
216:
3627:
3363:
3026:
2938:
2639:
2543:
2486:
2341:
2263:
2243:
2109:
2048:
2043:
2013:
1998:
1978:
1973:
1968:
1938:
1918:
1754:
1718:
1682:
1042:
989:
651:
641:
626:
616:
611:
586:
522:
487:
467:
340:
325:
139:
75:
3592:
3568:
3067:
2883:
2821:
2681:
2665:
2660:
2593:
2502:
2481:
2258:
2227:
2083:
2038:
2018:
1988:
1943:
1825:
1820:
1692:
1640:
802:
726:
631:
537:
83:
31:
3373:
310:
3415:
3062:
3010:
2969:
2729:
2724:
2613:
2424:
2248:
2149:
1913:
1898:
1759:
1687:
1321:
1054:
581:
517:
507:
472:
380:
199:
91:
3493:
3368:
3342:
3284:
2763:
2388:
1928:
1903:
1846:
1800:
1795:
1027:
758:
606:
462:
305:
269:
204:
187:
177:
2634:
1697:
527:
99:
3563:
3429:
3237:
2933:
2383:
2196:
2175:
2139:
2134:
2129:
2124:
1790:
827:
822:
743:
694:
172:
1810:
1106:
Shibayama gives the following translation of Wumen's commentary and verse:
330:
149:
3422:
3347:
3337:
3279:
2852:
2644:
2608:
2253:
2222:
2206:
2114:
1870:
1805:
1023:
832:
731:
716:
532:
226:
159:
3537:
3258:
2170:
2119:
1953:
1865:
1224:
977:
908:
601:
596:
300:
279:
274:
129:
55:
1010:), a 13th-century collection of 48 kōans compiled by the Chinese monk
3532:
3274:
2393:
1815:
1607:
Shifting Shape, Shaping Text: Philosophy and Folklore in the Fox Kōan
1477:
Shifting Shape, Shaping Text: Philosophy and Folklore in the Fox Kōan
1451:
Shifting Shape, Shaping Text: Philosophy and Folklore in the Fox Kōan
1316:
1135:
918:
903:
753:
721:
689:
289:
182:
154:
1294:
tradition in various schools of understanding the kōan in this way.
3402:
Long Scroll of the Treatise on the Two Entrances and Four Practices
3242:
3216:
2378:
2191:
2165:
2104:
2099:
1841:
1625:
Enlightenment Unfolds: The Essential Teachings of Zen Master Dōgen
1618:, translated by Sumiko Kodo, New York: Harper & Row Publishers
1195:
1162:
1158:
1011:
748:
706:
684:
249:
1875:
1851:
295:
1636:
1677:
1663:
1383:
1381:
981:
70:
45:
1544:
Dōgen and the Kōan Tradition: A Tale of Two Shōbōgenzō Texts
1531:
Dōgen and the Kōan Tradition: A Tale of Two Shōbōgenzō Texts
1518:
Dōgen and the Kōan Tradition: A Tale of Two Shōbōgenzō Texts
1464:
Dōgen and the Kōan Tradition: A Tale of Two Shōbōgenzō Texts
1500:
1498:
1490:
Did Dōgen Go to China?: What He Wrote and When He Wrote It
1433:
1431:
1429:
1466:(Albany: State University of New York Press, 1994), 125.
1632:
1153:
Traditionally, interpretations since the time of the
1070:
Tanahashi gives the following rendering of the koan:
3551:
3525:
3507:
3485:
3453:
3393:
3386:
3356:
3330:
3323:
3293:
3267:
3251:
3230:
3209:
3202:
3182:
3166:
3140:
3124:
3108:
3101:
3081:
3050:
3019:
2978:
2952:
2871:
2840:
2804:
2797:
2772:
2751:
2742:
2717:
2701:
2694:
2674:
2653:
2627:
2601:
2592:
2572:
2521:
2495:
2454:
2447:
2402:
2371:
2350:
2329:
2298:
2277:
2236:
2215:
2184:
2158:
2092:
1891:
1884:
1834:
1783:
1737:
1711:
1670:
1453:(Honolulu: University of Hawai'i Press, 1999), 41.
1206:Because causality necessarily means full cause (
1081:Baizhang said, "Don't ignore cause and effect."
1338:
1299:
1287:
1269:
1250:
1236:
1204:
1113:
1108:
1072:
1319:wrote in his Ode To Sitting Meditation (坐禅和讃,
1648:
1492:(Oxford: Oxford University Press, 2006), 216.
1311:One thousand mistakes, ten thousand mistakes.
945:
8:
1297:An alternative translation of Wumen's Ode:
3390:
3327:
3206:
3105:
2801:
2748:
2698:
2598:
2451:
1888:
1655:
1641:
1633:
952:
938:
15:
3516:Zen and the Art of Motorcycle Maintenance
1576:
1564:
1504:
1437:
1399:
1387:
1285:Steven Heine notes that such a reading,
2529:Buddha's Light International Association
1609:, Honolulu: University of Hawai'i Press
1377:
1359:
1146:). Important themes include causality (
44:
1858:Who is the master that sees and hears?
1588:
1411:
7:
1173:Dōgen articulated a doctrine called
1101:
1281:Hundreds and thousands of regrets!
1165:with respect to cause and effect.
1125:Hundreds and thousands of regrets!
14:
2559:Dharma Realm Buddhist Association
871:Zen organisation and institutions
435:Anthology of the Patriarchal Hall
3611:
3610:
3587:
3586:
2580:Dharma Realm Buddhist University
1627:, Boston: Shambhala Publications
1623:Tanahashi, Kazuaki, ed. (1999),
410:Two Entrances and Four Practices
54:
19:
3183:Other Rinzai or Linji lineages
3051:Other Rinzai or Linji lineages
1168:
425:Sutra of Perfect Enlightenment
1:
3089:Soto Zen Buddhist Association
2832:Tassajara Zen Mountain Center
1346:Not controlled or controlled,
1344:The same die shows two faces.
1340:Controlled or not controlled?
183:Hakuin's Four ways of knowing
3153:Throssel Hole Buddhist Abbey
2785:Trúc Lâm Monastery of Da Lat
2564:City of Ten Thousand Buddhas
2534:Four Heavenly Kings (Taiwan)
1616:Zen Comments on the Mumonkan
1275:Odd and even are on one die.
1119:Odd and even are on one die.
642:Yunmen Wenyan (Ummon Bun'en)
3158:Norwich Zen Buddhist Priory
1307:Not darkening, not falling:
1301:Not falling, not darkening:
1102:Wumen's commentary and poem
222:Doctrinal background of Zen
3665:
3294:Institutional organisation
3222:Buddhist initiation ritual
3042:Dai Bosatsu Zendo Kongo-ji
2522:Contemperory Organizations
1350:Both are a grievous error.
1277:Not ignoring, not falling:
1271:Not falling, not ignoring:
1121:Not ignoring, not falling:
1115:Not falling, not ignoring:
3582:
3462:Zen Mind, Beginner's Mind
2904:Zen Center of Los Angeles
986:T'ien-sheng kuang-teng lu
622:Dongshan Liangjie (Tozan)
2827:San Francisco Zen Center
2358:Karlfried Graf Dürckheim
1703:Zen in the United States
1198:to build a monastery in
548:Ordinary Mind Zen School
440:Transmission of the Lamp
145:Turning the light around
108:Zen in the United States
3301:Zen ranks and hierarchy
1210:) and complete effect (
866:Zen ranks and hierarchy
839:Category: Zen Buddhists
173:Ten Ox-Herding Pictures
3649:Chinese Buddhist texts
2953:Philip Kapleau lineage
2924:Geoffrey Shugen Arnold
2817:Zentatsu Richard Baker
2805:Shunryū Suzuki lineage
2675:Academic organizations
2573:Academic organizations
2467:East Mountain Teaching
1821:Three Mysterious Gates
1605:Heine, Steven (1999),
1352:
1313:
1291:
1283:
1255:
1241:
1219:conventional reading.
1216:
1169:Dōgen's interpretation
1127:
1112:
1099:
498:Plum Village Tradition
458:East Mountain Teaching
420:The Awakening of Faith
316:Prostration (Buddhism)
135:Original enlightenment
3174:Shinzan Miyamae Roshi
3116:Hugo Enomiya-Lassalle
3020:Soen Nakagawa lineage
2709:Nine mountain schools
2311:Hugo Enomiya-Lassalle
1305:Two colors, one game.
1265:
976:", is an influential
652:Dahui Zonggao (Tahui)
632:Linji Yixuan (Rinzai)
627:Xuefeng Yicun (Seppo)
612:Shitou Xiqian (Kisen)
513:Kwan Um School of Zen
396:Mahaparinirvana Sutra
366:Prajñaparamita sutras
360:Indian Mahayana texts
3476:Three Pillars of Zen
3437:The Gateless Barrier
3203:Hierarchy and titles
2965:Rochester Zen Center
2539:Dharma Drum Mountain
1826:Four Ways of Knowing
1806:Sudden Enlightenment
1712:Doctrinal background
265:Bodhisattva Precepts
3357:Main Rinzai Temples
3306:Dharma transmission
3141:Other Sōtō lineages
3125:Kōdō Sawaki lineage
3058:Kyozan Joshu Sasaki
3037:Zen Studies Society
3006:Gudō Wafu Nishijima
2996:Kōbun Chino Otogawa
2979:Other Sōtō lineages
2889:Robert Baker Aitken
2841:Kōdō Sawaki lineage
2477:Five Houses of Chán
2462:Five Houses of Chán
1724:East Asian Yogācāra
1189:, a compilation of
856:Dharma transmission
503:Order of Interbeing
483:Five Houses of Chán
227:Representation-only
178:Five ranks of Tozan
3543:Pure Land Buddhism
3508:Cultural influence
3311:Zen lineage charts
2944:Kanzeon Zen Center
2780:Vạn Hạnh Monastery
2718:Contemporary sects
2549:Tzu Chi Foundation
2029:Liangshan Yuanguan
1738:Influential Sutras
1614:Shibayama (1974),
1390:, p. 263-264.
1232:Kamakura shogunate
924:Pure Land Buddhism
861:Zen lineage charts
285:Walking meditation
3644:Karma in Buddhism
3621:
3620:
3559:Heinrich Dumoulin
3552:Academic research
3503:
3502:
3382:
3381:
3331:Main Sōtō Temples
3319:
3318:
3198:
3197:
3148:Houn Jiyu-Kennett
3097:
3096:
2909:White Plum Asanga
2793:
2792:
2738:
2737:
2690:
2689:
2666:Ningen Zen Kyodan
2654:Lay organizations
2588:
2587:
2443:
2442:
2330:White Plum Asanga
1949:Dongshan Liangjie
1765:Vimalakirti Sutra
1750:Laṅkāvatāra Sūtra
1148:karma in Buddhism
1138:(1686–1769) as a
991:The Gateless Gate
988:. It was also in
974:Hyakujō and a Fox
968:, also known as "
962:
961:
666:Zhongfeng Mingben
607:Mazu Daoyi (Baso)
543:White Plum Asanga
386:Vimalakirti Sutra
376:Śrīmālādevī Sūtra
371:Lankavatara Sutra
200:Bodhisattva ideal
3656:
3614:
3613:
3590:
3589:
3574:William Bodiford
3391:
3328:
3207:
3132:Taisen Deshimaru
3106:
3032:Eido Tai Shimano
2919:John Daido Loori
2872:Yasutani lineage
2802:
2749:
2744:Vietnamese Thiền
2702:Historical sects
2699:
2602:Historical sects
2599:
2455:Historical sects
2452:
2403:Vietnamese Thiền
2069:Tiantong Zongjue
2064:Zhenxie Qingliao
2054:Hongzhi Zhengjue
1984:Dongshan Shouchu
1964:Nanyang Huizhong
1959:Baizhang Huaihai
1934:Baizhang Huaihai
1889:
1770:Avatamsaka Sutra
1698:Vietnamese Thiền
1657:
1650:
1643:
1634:
1628:
1619:
1610:
1592:
1586:
1580:
1574:
1568:
1562:
1556:
1553:
1547:
1540:
1534:
1527:
1521:
1514:
1508:
1502:
1493:
1486:
1480:
1473:
1467:
1460:
1454:
1447:
1441:
1435:
1424:
1421:
1415:
1409:
1403:
1397:
1391:
1385:
1367:
1364:
954:
947:
940:
765:Thiền in Vietnam
647:Yongming Yanshou
391:Avatamsaka Sutra
160:Sudden awakening
58:
48:
40:
36:
30:
23:
16:
3664:
3663:
3659:
3658:
3657:
3655:
3654:
3653:
3624:
3623:
3622:
3617:
3578:
3547:
3526:Related schools
3521:
3499:
3481:
3449:
3378:
3352:
3315:
3289:
3263:
3247:
3226:
3194:
3178:
3162:
3136:
3120:
3093:
3077:
3073:Keido Fukushima
3046:
3015:
3001:Gyokuko Carlson
2991:Dainin Katagiri
2974:
2948:
2929:Zen Peacemakers
2914:Bernie Glassman
2879:Hakuun Yasutani
2867:
2863:Shōhaku Okumura
2836:
2789:
2768:
2734:
2713:
2686:
2670:
2649:
2623:
2584:
2568:
2517:
2491:
2472:Hongzhou school
2439:
2430:Thích Nhất Hạnh
2398:
2367:
2346:
2325:
2306:Hakuun Yasutani
2294:
2273:
2269:Keido Fukushima
2232:
2216:Traditional Zen
2211:
2180:
2154:
2088:
2079:Tiantong Rujing
2059:Wansong Xingxiu
2034:Dayang Jingxuan
2009:Yunyan Tansheng
1994:Qingyuan Xingsi
1924:Nanyue Huairang
1909:Jianzhi Sengcan
1880:
1830:
1779:
1775:Śūraṅgama Sūtra
1733:
1707:
1666:
1661:
1631:
1622:
1613:
1604:
1600:
1595:
1587:
1583:
1575:
1571:
1563:
1559:
1554:
1550:
1541:
1537:
1528:
1524:
1515:
1511:
1503:
1496:
1487:
1483:
1474:
1470:
1461:
1457:
1448:
1444:
1436:
1427:
1422:
1418:
1410:
1406:
1398:
1394:
1386:
1379:
1375:
1370:
1365:
1361:
1357:
1347:
1345:
1341:
1308:
1306:
1302:
1278:
1276:
1272:
1268:
1171:
1132:
1122:
1120:
1116:
1104:
1068:
1063:
1020:
1014:, as case two.
970:Pai-chang's fox
958:
929:
928:
889:
888:Related schools
881:
880:
851:
843:
842:
808:Hakuun Yasutani
786:Thích Nhất Hạnh
571:
566:
558:
557:
553:Zen Peacemakers
478:Hongzhou school
453:
445:
444:
415:Śūraṅgama Sūtra
356:
346:
345:
341:Zen calligraphy
260:Bodhisattva vow
255:Six Perfections
245:
237:
236:
168:
126:
121:
113:
112:
66:
46:
38:
32:
28:
12:
11:
5:
3662:
3660:
3652:
3651:
3646:
3641:
3636:
3626:
3625:
3619:
3618:
3616:
3615:
3603:
3596:
3583:
3580:
3579:
3577:
3576:
3571:
3566:
3561:
3555:
3553:
3549:
3548:
3546:
3545:
3540:
3535:
3529:
3527:
3523:
3522:
3520:
3519:
3511:
3509:
3505:
3504:
3501:
3500:
3498:
3497:
3489:
3487:
3483:
3482:
3480:
3479:
3472:
3469:The Way of Zen
3465:
3457:
3455:
3451:
3450:
3448:
3447:
3440:
3433:
3426:
3419:
3412:
3409:Platform Sutra
3405:
3397:
3395:
3388:
3387:Zen literature
3384:
3383:
3380:
3379:
3377:
3376:
3371:
3366:
3360:
3358:
3354:
3353:
3351:
3350:
3345:
3340:
3334:
3332:
3325:
3321:
3320:
3317:
3316:
3314:
3313:
3308:
3303:
3297:
3295:
3291:
3290:
3288:
3287:
3282:
3277:
3271:
3269:
3265:
3264:
3262:
3261:
3255:
3253:
3249:
3248:
3246:
3245:
3240:
3234:
3232:
3228:
3227:
3225:
3224:
3219:
3213:
3211:
3204:
3200:
3199:
3196:
3195:
3193:
3192:
3186:
3184:
3180:
3179:
3177:
3176:
3170:
3168:
3164:
3163:
3161:
3160:
3155:
3150:
3144:
3142:
3138:
3137:
3135:
3134:
3128:
3126:
3122:
3121:
3119:
3118:
3112:
3110:
3103:
3099:
3098:
3095:
3094:
3092:
3091:
3085:
3083:
3079:
3078:
3076:
3075:
3070:
3065:
3060:
3054:
3052:
3048:
3047:
3045:
3044:
3039:
3034:
3029:
3023:
3021:
3017:
3016:
3014:
3013:
3008:
3003:
2998:
2993:
2988:
2982:
2980:
2976:
2975:
2973:
2972:
2967:
2962:
2960:Philip Kapleau
2956:
2954:
2950:
2949:
2947:
2946:
2941:
2936:
2931:
2926:
2921:
2916:
2911:
2906:
2901:
2899:Taizan Maezumi
2896:
2891:
2886:
2881:
2875:
2873:
2869:
2868:
2866:
2865:
2860:
2858:Kōshō Uchiyama
2855:
2850:
2844:
2842:
2838:
2837:
2835:
2834:
2829:
2824:
2819:
2814:
2812:Shunryū Suzuki
2808:
2806:
2799:
2795:
2794:
2791:
2790:
2788:
2787:
2782:
2776:
2774:
2770:
2769:
2767:
2766:
2761:
2755:
2753:
2746:
2740:
2739:
2736:
2735:
2733:
2732:
2727:
2721:
2719:
2715:
2714:
2712:
2711:
2705:
2703:
2696:
2692:
2691:
2688:
2687:
2685:
2684:
2678:
2676:
2672:
2671:
2669:
2668:
2663:
2657:
2655:
2651:
2650:
2648:
2647:
2642:
2637:
2631:
2629:
2625:
2624:
2622:
2621:
2616:
2611:
2605:
2603:
2596:
2590:
2589:
2586:
2585:
2583:
2582:
2576:
2574:
2570:
2569:
2567:
2566:
2561:
2556:
2554:Chung Tai Shan
2551:
2546:
2541:
2536:
2531:
2525:
2523:
2519:
2518:
2516:
2515:
2513:Guiyang school
2510:
2508:Caodong school
2505:
2499:
2497:
2493:
2492:
2490:
2489:
2484:
2479:
2474:
2469:
2464:
2458:
2456:
2449:
2445:
2444:
2441:
2440:
2438:
2437:
2435:Thích Thanh Từ
2432:
2427:
2422:
2420:Trần Nhân Tông
2417:
2412:
2406:
2404:
2400:
2399:
2397:
2396:
2391:
2386:
2381:
2375:
2373:
2369:
2368:
2366:
2365:
2360:
2354:
2352:
2348:
2347:
2345:
2344:
2339:
2337:Taizan Maezumi
2333:
2331:
2327:
2326:
2324:
2323:
2321:Philip Kapleau
2318:
2313:
2308:
2302:
2300:
2296:
2295:
2293:
2292:
2290:Shunryū Suzuki
2287:
2281:
2279:
2275:
2274:
2272:
2271:
2266:
2261:
2256:
2251:
2246:
2240:
2238:
2234:
2233:
2231:
2230:
2225:
2219:
2217:
2213:
2212:
2210:
2209:
2204:
2199:
2194:
2188:
2186:
2185:Modern Guiyang
2182:
2181:
2179:
2178:
2173:
2168:
2162:
2160:
2159:Modern Caodong
2156:
2155:
2153:
2152:
2147:
2142:
2137:
2132:
2127:
2122:
2117:
2112:
2107:
2102:
2096:
2094:
2090:
2089:
2087:
2086:
2081:
2076:
2074:Xuedou Zhijian
2071:
2066:
2061:
2056:
2051:
2046:
2041:
2036:
2031:
2026:
2024:Tongan Guanzhi
2021:
2016:
2011:
2006:
2004:Yaoshan Weiyan
2001:
1996:
1991:
1986:
1981:
1976:
1971:
1966:
1961:
1956:
1951:
1946:
1941:
1936:
1931:
1926:
1921:
1916:
1911:
1906:
1901:
1895:
1893:
1892:Classical Chan
1886:
1882:
1881:
1879:
1878:
1873:
1868:
1863:
1862:
1861:
1849:
1844:
1838:
1836:
1832:
1831:
1829:
1828:
1823:
1818:
1813:
1808:
1803:
1798:
1793:
1787:
1785:
1781:
1780:
1778:
1777:
1772:
1767:
1762:
1757:
1752:
1747:
1745:Zen scriptures
1741:
1739:
1735:
1734:
1732:
1731:
1726:
1721:
1715:
1713:
1709:
1708:
1706:
1705:
1700:
1695:
1690:
1685:
1680:
1674:
1672:
1668:
1667:
1662:
1660:
1659:
1652:
1645:
1637:
1630:
1629:
1620:
1611:
1601:
1599:
1596:
1594:
1593:
1581:
1579:, p. 267.
1577:Tanahashi 1999
1569:
1567:, p. 265.
1565:Tanahashi 1999
1557:
1548:
1535:
1522:
1509:
1507:, p. 257.
1505:Tanahashi 1999
1494:
1488:Steven Heine,
1481:
1468:
1462:Steven Heine,
1455:
1449:Steven Heine,
1442:
1438:Shibayama 1974
1425:
1416:
1404:
1400:Shibayama 1974
1392:
1388:Tanahashi 1999
1376:
1374:
1371:
1369:
1368:
1358:
1356:
1353:
1267:
1264:
1170:
1167:
1131:
1130:Interpretation
1128:
1103:
1100:
1067:
1064:
1062:
1059:
1019:
1016:
960:
959:
957:
956:
949:
942:
934:
931:
930:
927:
926:
921:
916:
911:
906:
901:
896:
890:
887:
886:
883:
882:
879:
878:
876:Zen Narratives
873:
868:
863:
858:
852:
849:
848:
845:
844:
836:
835:
830:
825:
820:
818:Shunryū Suzuki
815:
813:Taizan Maezumi
810:
805:
794:
793:
791:Thích Thiên-Ân
788:
783:
781:Thích Thanh Từ
778:
776:Trần Nhân Tông
773:
771:Trần Thái Tông
762:
761:
756:
751:
746:
735:
734:
729:
724:
719:
714:
709:
698:
697:
692:
687:
674:
673:
671:Hanshan Deqing
668:
659:Post-classical
655:
654:
649:
644:
639:
634:
629:
624:
619:
614:
609:
604:
599:
594:
589:
584:
567:
564:
563:
560:
559:
556:
555:
550:
545:
540:
535:
530:
525:
520:
515:
510:
505:
500:
495:
490:
485:
480:
475:
470:
465:
460:
454:
451:
450:
447:
446:
443:
442:
437:
432:
430:Platform Sutra
427:
422:
417:
412:
399:
398:
393:
388:
383:
378:
373:
368:
357:
352:
351:
348:
347:
344:
343:
338:
333:
328:
323:
321:Buddhist chant
318:
313:
308:
303:
298:
293:
287:
282:
277:
272:
267:
262:
257:
252:
246:
243:
242:
239:
238:
235:
234:
229:
224:
219:
217:Zen and Sutras
208:
207:
202:
191:
190:
185:
180:
175:
163:
162:
157:
152:
147:
142:
137:
132:
122:
119:
118:
115:
114:
111:
110:
105:
97:
89:
81:
73:
67:
64:
63:
60:
59:
51:
50:
42:
41:
25:
24:
13:
10:
9:
6:
4:
3:
2:
3661:
3650:
3647:
3645:
3642:
3640:
3637:
3635:
3632:
3631:
3629:
3609:
3608:
3604:
3602:
3601:
3600:Zen Buddhists
3597:
3595:
3594:
3585:
3584:
3581:
3575:
3572:
3570:
3567:
3565:
3562:
3560:
3557:
3556:
3554:
3550:
3544:
3541:
3539:
3536:
3534:
3531:
3530:
3528:
3524:
3518:
3517:
3513:
3512:
3510:
3506:
3496:
3495:
3491:
3490:
3488:
3484:
3478:
3477:
3473:
3471:
3470:
3466:
3464:
3463:
3459:
3458:
3456:
3452:
3446:
3445:
3441:
3439:
3438:
3434:
3432:
3431:
3427:
3425:
3424:
3420:
3418:
3417:
3413:
3411:
3410:
3406:
3404:
3403:
3399:
3398:
3396:
3392:
3389:
3385:
3375:
3372:
3370:
3367:
3365:
3362:
3361:
3359:
3355:
3349:
3346:
3344:
3341:
3339:
3336:
3335:
3333:
3329:
3326:
3322:
3312:
3309:
3307:
3304:
3302:
3299:
3298:
3296:
3292:
3286:
3283:
3281:
3278:
3276:
3273:
3272:
3270:
3266:
3260:
3257:
3256:
3254:
3250:
3244:
3241:
3239:
3236:
3235:
3233:
3229:
3223:
3220:
3218:
3215:
3214:
3212:
3208:
3205:
3201:
3191:
3190:Kaishin Inshu
3188:
3187:
3185:
3181:
3175:
3172:
3171:
3169:
3165:
3159:
3156:
3154:
3151:
3149:
3146:
3145:
3143:
3139:
3133:
3130:
3129:
3127:
3123:
3117:
3114:
3113:
3111:
3107:
3104:
3100:
3090:
3087:
3086:
3084:
3080:
3074:
3071:
3069:
3066:
3064:
3061:
3059:
3056:
3055:
3053:
3049:
3043:
3040:
3038:
3035:
3033:
3030:
3028:
3027:Soen Nakagawa
3025:
3024:
3022:
3018:
3012:
3009:
3007:
3004:
3002:
2999:
2997:
2994:
2992:
2989:
2987:
2986:Sōyū Matsuoka
2984:
2983:
2981:
2977:
2971:
2968:
2966:
2963:
2961:
2958:
2957:
2955:
2951:
2945:
2942:
2940:
2939:Dennis Merzel
2937:
2935:
2932:
2930:
2927:
2925:
2922:
2920:
2917:
2915:
2912:
2910:
2907:
2905:
2902:
2900:
2897:
2895:
2892:
2890:
2887:
2885:
2882:
2880:
2877:
2876:
2874:
2870:
2864:
2861:
2859:
2856:
2854:
2851:
2849:
2846:
2845:
2843:
2839:
2833:
2830:
2828:
2825:
2823:
2820:
2818:
2815:
2813:
2810:
2809:
2807:
2803:
2800:
2796:
2786:
2783:
2781:
2778:
2777:
2775:
2771:
2765:
2762:
2760:
2757:
2756:
2754:
2750:
2747:
2745:
2741:
2731:
2728:
2726:
2723:
2722:
2720:
2716:
2710:
2707:
2706:
2704:
2700:
2697:
2693:
2683:
2680:
2679:
2677:
2673:
2667:
2664:
2662:
2659:
2658:
2656:
2652:
2646:
2643:
2641:
2638:
2636:
2633:
2632:
2630:
2626:
2620:
2617:
2615:
2612:
2610:
2607:
2606:
2604:
2600:
2597:
2595:
2591:
2581:
2578:
2577:
2575:
2571:
2565:
2562:
2560:
2557:
2555:
2552:
2550:
2547:
2545:
2544:Fo Guang Shan
2542:
2540:
2537:
2535:
2532:
2530:
2527:
2526:
2524:
2520:
2514:
2511:
2509:
2506:
2504:
2501:
2500:
2498:
2494:
2488:
2487:Yunmen school
2485:
2483:
2480:
2478:
2475:
2473:
2470:
2468:
2465:
2463:
2460:
2459:
2457:
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2377:
2376:
2374:
2370:
2364:
2361:
2359:
2356:
2355:
2353:
2349:
2343:
2342:Dennis Merzel
2340:
2338:
2335:
2334:
2332:
2328:
2322:
2319:
2317:
2316:Robert Aitken
2314:
2312:
2309:
2307:
2304:
2303:
2301:
2297:
2291:
2288:
2286:
2283:
2282:
2280:
2276:
2270:
2267:
2265:
2264:Soen Nakagawa
2262:
2260:
2257:
2255:
2252:
2250:
2247:
2245:
2244:Imakita Kosen
2242:
2241:
2239:
2237:Modern Rinzai
2235:
2229:
2226:
2224:
2221:
2220:
2218:
2214:
2208:
2205:
2203:
2200:
2198:
2195:
2193:
2190:
2189:
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2183:
2177:
2174:
2172:
2169:
2167:
2164:
2163:
2161:
2157:
2151:
2148:
2146:
2143:
2141:
2138:
2136:
2133:
2131:
2128:
2126:
2123:
2121:
2118:
2116:
2113:
2111:
2110:Nan Huai-Chin
2108:
2106:
2103:
2101:
2098:
2097:
2095:
2093:Modern Lingji
2091:
2085:
2082:
2080:
2077:
2075:
2072:
2070:
2067:
2065:
2062:
2060:
2057:
2055:
2052:
2050:
2049:Danxia Zichun
2047:
2045:
2044:Furong Daokai
2042:
2040:
2037:
2035:
2032:
2030:
2027:
2025:
2022:
2020:
2017:
2015:
2014:Yunju Daoying
2012:
2010:
2007:
2005:
2002:
2000:
1999:Shitou Xiqian
1997:
1995:
1992:
1990:
1987:
1985:
1982:
1980:
1979:Yunmen Wenyan
1977:
1975:
1974:Xuefeng Yicun
1972:
1970:
1969:Dahui Zonggao
1967:
1965:
1962:
1960:
1957:
1955:
1952:
1950:
1947:
1945:
1942:
1940:
1939:Huangbo Xiyun
1937:
1935:
1932:
1930:
1927:
1925:
1922:
1920:
1917:
1915:
1912:
1910:
1907:
1905:
1902:
1900:
1897:
1896:
1894:
1890:
1887:
1883:
1877:
1874:
1872:
1869:
1867:
1864:
1859:
1855:
1854:
1853:
1852:Koan practice
1850:
1848:
1845:
1843:
1840:
1839:
1837:
1833:
1827:
1824:
1822:
1819:
1817:
1814:
1812:
1809:
1807:
1804:
1802:
1799:
1797:
1794:
1792:
1789:
1788:
1786:
1782:
1776:
1773:
1771:
1768:
1766:
1763:
1761:
1758:
1756:
1755:Diamond Sutra
1753:
1751:
1748:
1746:
1743:
1742:
1740:
1736:
1730:
1727:
1725:
1722:
1720:
1719:Buddha-nature
1717:
1716:
1714:
1710:
1704:
1701:
1699:
1696:
1694:
1691:
1689:
1686:
1684:
1683:Chan Buddhism
1681:
1679:
1676:
1675:
1673:
1671:Main articles
1669:
1665:
1658:
1653:
1651:
1646:
1644:
1639:
1638:
1635:
1626:
1621:
1617:
1612:
1608:
1603:
1602:
1597:
1591:, p. 18.
1590:
1585:
1582:
1578:
1573:
1570:
1566:
1561:
1558:
1552:
1549:
1545:
1539:
1536:
1532:
1526:
1523:
1519:
1513:
1510:
1506:
1501:
1499:
1495:
1491:
1485:
1482:
1478:
1472:
1469:
1465:
1459:
1456:
1452:
1446:
1443:
1440:, p. 33.
1439:
1434:
1432:
1430:
1426:
1420:
1417:
1413:
1408:
1405:
1401:
1396:
1393:
1389:
1384:
1382:
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1372:
1363:
1360:
1354:
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1342:
1337:
1334:
1332:
1326:
1324:
1323:
1318:
1312:
1309:
1303:
1298:
1295:
1290:
1286:
1282:
1279:
1273:
1266:Wumen's verse
1263:
1259:
1254:
1249:
1245:
1240:
1235:
1233:
1228:
1226:
1220:
1215:
1213:
1209:
1203:
1201:
1197:
1192:
1188:
1187:
1181:
1178:
1177:
1166:
1164:
1163:enlightenment
1160:
1156:
1151:
1149:
1145:
1141:
1137:
1129:
1126:
1123:
1117:
1111:
1107:
1098:
1094:
1090:
1086:
1082:
1079:
1075:
1071:
1065:
1060:
1058:
1056:
1052:
1048:
1045:(Wade-Giles:
1044:
1039:
1037:
1033:
1029:
1025:
1017:
1015:
1013:
1009:
1005:
1001:
997:
993:
992:
987:
983:
980:story in the
979:
975:
971:
967:
966:wild fox kōan
955:
950:
948:
943:
941:
936:
935:
933:
932:
925:
922:
920:
917:
915:
912:
910:
907:
905:
902:
900:
897:
895:
892:
891:
885:
884:
877:
874:
872:
869:
867:
864:
862:
859:
857:
854:
853:
847:
846:
841:
840:
834:
831:
829:
826:
824:
821:
819:
816:
814:
811:
809:
806:
804:
801:
800:
799:
798:
792:
789:
787:
784:
782:
779:
777:
774:
772:
769:
768:
767:
766:
760:
757:
755:
752:
750:
747:
745:
742:
741:
740:
739:
738:Seon in Korea
733:
730:
728:
725:
723:
720:
718:
715:
713:
710:
708:
705:
704:
703:
702:
696:
693:
691:
688:
686:
683:
682:
681:
680:
679:
672:
669:
667:
664:
663:
662:
661:
660:
653:
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648:
645:
643:
640:
638:
635:
633:
630:
628:
625:
623:
620:
618:
615:
613:
610:
608:
605:
603:
600:
598:
597:Huineng (Enō)
595:
593:
590:
588:
585:
583:
580:
579:
578:
577:
576:
570:
569:Chán in China
562:
561:
554:
551:
549:
546:
544:
541:
539:
536:
534:
531:
529:
526:
524:
523:Rinzai school
521:
519:
516:
514:
511:
509:
506:
504:
501:
499:
496:
494:
491:
489:
486:
484:
481:
479:
476:
474:
471:
469:
468:Oxhead school
466:
464:
461:
459:
456:
455:
449:
448:
441:
438:
436:
433:
431:
428:
426:
423:
421:
418:
416:
413:
411:
408:
407:
406:
405:
404:
403:Chinese texts
397:
394:
392:
389:
387:
384:
382:
379:
377:
374:
372:
369:
367:
364:
363:
362:
361:
355:
354:Zen scripture
350:
349:
342:
339:
337:
334:
332:
329:
327:
326:Dharma combat
324:
322:
319:
317:
314:
312:
309:
307:
304:
302:
299:
297:
294:
291:
288:
286:
283:
281:
278:
276:
273:
271:
268:
266:
263:
261:
258:
256:
253:
251:
248:
247:
241:
240:
233:
230:
228:
225:
223:
220:
218:
215:
214:
213:
212:
206:
203:
201:
198:
197:
196:
195:
189:
186:
184:
181:
179:
176:
174:
171:
170:
169:
167:
161:
158:
156:
153:
151:
148:
146:
143:
141:
140:Buddha-nature
138:
136:
133:
131:
128:
127:
125:
124:The "essence"
117:
116:
109:
106:
104:
103:
98:
96:
95:
90:
88:
87:
82:
80:
79:
74:
72:
69:
68:
65:Main articles
62:
61:
57:
53:
52:
49:
43:
37:
35:
27:
26:
22:
18:
17:
3605:
3598:
3593:Zen Buddhism
3591:
3569:Steven Heine
3514:
3492:
3474:
3467:
3460:
3442:
3435:
3428:
3421:
3414:
3407:
3400:
3167:Zendo Kyodan
3109:Sanbo Kyodan
3102:European Zen
3068:Shodo Harada
2894:John Tarrant
2884:Sanbo Kyodan
2822:Mel Weitsman
2752:Extant sects
2682:Kyoto School
2661:Sanbo Kyodan
2628:Extant sects
2594:Japanese Zen
2503:Linji school
2496:Extant sects
2482:Fayan school
2448:Chinese Chán
2299:Sanbo Kyodan
2259:D. T. Suzuki
2228:Hakuin Ekaku
2084:Xueting Fuyu
2039:Touzi Yiqing
2019:Tongan Daopi
1989:Yuanwu Keqin
1944:Linji Yixuan
1693:Japanese Zen
1624:
1615:
1606:
1584:
1572:
1560:
1551:
1543:
1538:
1530:
1525:
1517:
1512:
1489:
1484:
1476:
1471:
1463:
1458:
1450:
1445:
1419:
1407:
1395:
1362:
1349:
1343:
1339:
1335:
1330:
1327:
1320:
1314:
1310:
1304:
1300:
1296:
1292:
1288:
1284:
1280:
1274:
1270:
1260:
1256:
1251:
1246:
1242:
1237:
1229:
1221:
1217:
1211:
1207:
1205:
1184:
1182:
1174:
1172:
1154:
1152:
1143:
1139:
1133:
1124:
1118:
1114:
1109:
1105:
1095:
1091:
1087:
1083:
1080:
1076:
1073:
1069:
1050:
1049:; Japanese:
1046:
1040:
1035:
1034:; Japanese:
1031:
1021:
1007:
999:
990:
985:
973:
969:
965:
963:
837:
803:D. T. Suzuki
796:
795:
764:
763:
737:
736:
727:Hakuin Ekaku
701:Zen in Japan
700:
699:
678:Contemporary
677:
676:
675:
658:
657:
656:
574:
573:
572:
568:
538:Sanbo Kyodan
533:Ōbaku school
488:Tibetan Chan
402:
401:
400:
359:
358:
210:
209:
193:
192:
165:
164:
123:
101:
93:
85:
77:
47:Zen Buddhism
33:
3416:Xinxin Ming
3082:Pan-lineage
3063:Omori Sogen
3011:Brad Warner
2970:Toni Packer
2848:Kōdō Sawaki
2730:Jogye Order
2725:Taego Order
2695:Korean Seon
2372:Korean Seon
2363:Muhō Noelke
2285:Kōdō Sawaki
2278:Modern Sōtō
2249:Soyen Shaku
2150:Shi Yinshun
1914:Dayi Daoxin
1899:Bodhidharma
1760:Heart Sūtra
1688:Korean Seon
1322:Zazen Wasan
1144:shōtaichōyō
1055:Bodhidharma
850:Institution
797:Western Zen
582:Bodhidharma
528:Sōtō school
518:Taego Order
508:Jogye Order
473:Heze school
381:Lotus Sutra
188:One Vehicle
100:Vietnamese
3628:Categories
3494:Zen at War
3444:Shōbōgenzō
3369:Daitoku-ji
3364:Myōshin-ji
3285:Zen master
3231:Attendants
2764:Wu Yantong
2389:Seongcheol
2351:German Zen
1929:Mazu Daoyi
1904:Dazu Huike
1847:Shikantaza
1801:Five Ranks
1796:Shikantaza
1589:Heine 1999
1412:Heine 1999
1373:References
1186:Shōbōgenzō
1028:Wade-Giles
759:Seongcheol
463:Sanjiejiao
452:Traditions
336:Zen poetry
306:Samu (Zen)
270:Shikantaza
211:Background
205:Buddhahood
194:The "goal"
3634:Zen texts
3607:Zen texts
3564:Masao Abe
3430:Denkoroku
3374:Tōfuku-ji
3238:Jikijitsu
2934:Joko Beck
2410:Pháp Hiền
2384:Seungsahn
2197:Hsuan Hua
2176:Sheng-yen
2140:Wei Chueh
2135:Cheng Yen
2130:Hsing Yun
2125:Sheng-yen
1791:Ten Bulls
1784:Teachings
1191:fascicles
1176:Genjōkōan
1066:Main case
1032:Pai-chang
1000:Wúménguān
828:Seungsahn
823:Hsuan Hua
744:Taego Bou
695:Sheng-yen
575:Classical
244:Practices
232:Emptiness
120:Teachings
84:Japanese
3486:Critical
3423:Sandokai
3348:Antai-ji
3338:Eihei-ji
2853:Antai-ji
2759:Trúc Lâm
2614:Fuke-shū
2425:Pháp Loa
2415:Vạn Hạnh
2254:Sokei-an
2207:Chuanyin
2115:Yuanying
1871:Zazenkai
1835:Practice
1194:capital
1155:Mumonkan
1061:The kōan
1047:Huang-po
1024:Baizhang
1018:Overview
1008:Mumonkan
1004:Japanese
996:Mandarin
833:Sokei-an
493:Trúc Lâm
76:Chinese
34:a series
3538:Tiantai
3394:Classic
3343:Sōji-ji
3324:Temples
3268:Teacher
2798:USA Zen
2619:Niō Zen
2202:Yicheng
2171:Dongchu
2145:Yicheng
2120:Benhuan
1954:Huineng
1919:Hongren
1885:Persons
1866:Sesshin
1729:Śūnyatā
1598:Sources
1542:Heine,
1529:Heine,
1516:Heine,
1475:Heine,
1225:Eiheiji
1200:Echizen
1097:beard!"
1043:Huangbo
1036:Hyakujō
972:" and "
914:Shingon
909:Tiantai
617:Huangbo
602:Shenhui
592:Shenxiu
587:Hongren
565:Persons
301:Hua Tou
280:Dhāraṇī
275:Sesshin
166:The way
130:No-mind
92:Korean
29:Part of
3533:Huayan
3454:Modern
3275:Sensei
3252:Priest
3210:Novice
2773:Temple
2640:Rinzai
2394:Daewon
1816:Satori
1811:Kenshō
1546:, 266.
1533:, 264.
1520:, 128.
1317:Hakuin
1136:Hakuin
1006:: 無門関
998:: 無門關
919:Tendai
904:Huayan
899:Wéishí
894:Sānlùn
754:Daewon
722:Bankei
712:Bassui
690:Xu Yun
637:Zongmi
331:Kyōgai
311:Ōryōki
290:Nianfo
155:Satori
150:Kenshō
3280:Rōshi
3243:Jisha
3217:Unsui
2645:Ōbaku
2609:Nōnin
2379:Jinul
2223:Dōgen
2192:Xuyun
2166:Xuyun
2105:Taixu
2100:Xuyun
1842:Zazen
1479:, 19.
1355:Notes
1212:manga
1208:ennin
1196:Kyoto
1159:Dōgen
1140:nantō
1051:Ōbaku
1012:Wumen
749:Jinul
732:Dōgen
717:Ikkyū
707:Eisai
685:Taixu
250:Zazen
102:Thiền
3639:Kōan
3259:Oshō
2635:Sōtō
1876:Ango
1331:mei4
978:kōan
964:The
296:Koan
292:Chan
94:Seon
78:Chan
1678:Zen
1664:Zen
982:Zen
86:Zen
71:Zen
3630::
1497:^
1428:^
1380:^
1057:.
1030::
1002:;
39:on
1860:"
1856:"
1656:e
1649:t
1642:v
1414:.
1402:.
1026:(
994:(
953:e
946:t
939:v
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