33 Facts About Chinese Chan

Chinese Chan Buddhism spread from China south to Vietnam as Thien and north to Korea as Seon, and, in the 13th century, east to Japan as Japanese Zen.

Theories about the influence of other schools in the evolution of Chinese Chan vary widely and are heavily reliant upon speculative correlation rather than on written records or histories.

Some scholars have argued that Chinese Chan developed from the interaction between Mahayana Buddhism and Taoism, while one believes that Chinese Chan has roots in yogic practices, specifically, the consideration of objects, and, total fixation of the mind.

Chinese Chan thinking took this to refer to two ontological truths: reality exists on two levels, a relative level and an absolute level.

Chinese Chan tradition ascribes the origins of Chinese Chan in India to the Flower Sermon, the earliest source for which comes from the 14th century.

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Only scarce historical information is available about him, but his hagiography developed when the Chinese Chan tradition grew stronger and gained prominence in the early 8th century.

Chinese Chan is referred to as "The Blue-Eyed Barbarian" in Chinese Chan texts.

Only scarce historical information is available about him but his hagiography developed when the Chinese Chan tradition grew stronger and gained prominence in the early 8th century.

Chinese Chan'snxiu used short formulas extracted from various sutras to package the teachings, a style which is used in the Platform Sutra.

Chinese Chan claimed Huineng to be the successor of Hongren instead of Shenxiu, the recognized successor.

Chinese Chan'snhui succeeded in his campaign, and Huineng eventually came to be regarded as the Sixth Patriarch.

Thereafter, the essential texts of the Chinese Chan school were often considered to be both the Lankavatara Sutra and the Diamond Sutra.

Many Tibetan Chinese Chan texts have been recovered from the caves at Dunhuang, where Chinese Chan and Tantric Buddhists lived side by side and this led to religious syncretism in some cases.

Chinese Chan Buddhism survived in Tibet for several centuries, but had mostly been replaced by the 10th century developments in Tibetan Buddhism.

Previous events in Chinese Chan were interpreted through the lens of the Song dynasty configuration, and subsequent developments in China, Korea, Japan, and Vietnam were evaluated, even as they occurred, against what was known of the standards established during the Song.

Song Chinese Chan was dominated by the Linji school of Dahui Zonggao, which in turn became strongly affiliated to the Imperial Court:.

Chinese Chan began to be mixed with Pure Land Buddhism as in the teachings of Zhongfeng Mingben .

Chinese Chan Buddhism enjoyed something of a revival in the Ming dynasty, with teachers such as Hanshan Deqing, who wrote and taught extensively on both Chinese Chan and Pure Land Buddhism; Miyun Yuanwu, who came to be seen posthumously as the first patriarch of the Obaku school of Zen; and as Yunqi Zhuhong and Ouyi Zhixu .

At the beginning of the Qing dynasty, Chinese Chan was "reinvented", by the "revival of beating and shouting practices" by Miyun Yuanwu, and the publication of the Wudeng yantong by Feiyin Tongrong's, a dharma heir of Miyun Yuanwu.

Buddhist reformist Taixu propagated a Chinese Chan-influenced humanistic Buddhism, which is endorsed by Jing Hui, former abbot of Bailin Monastery.

Chinese Chan's was inspired by her master and mentor, the late Venerable Master Yin Shun a proponent of Humanistic Buddhism, who exhorted her to "work for Buddhism and for all sentient beings".

Chinese Chan went on to found the City Of Ten Thousand Buddhas, a monastery and retreat center located on a 237-acre property near Ukiah, California, and thus founding the Dharma Realm Buddhist Association.

Chinese Chan first visited the United States in 1978 under the sponsorship of the Buddhist Association of the United States, and subsequently founded the CMC Chan Meditation Center in Queens, New York and the Dharma Drum Retreat Center in Pine Bush, New York.

Classical Chinese Chan is characterised by a set of polarities: absolute-relative, Buddha-nature – sunyata, sudden and gradual enlightenment, esoteric and exoteric transmission.

Early Chinese Chan recognized the "transcendence of the body and mind", followed by "non-defilement [of] knowledge and perception", or sudden insight into the true nature followed by gradual purification of intentions.

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Chinese Chan'snhui placed Huineng into prominence as the sixth Chan-patriarch, and emphasized sudden enlightenment, as opposed to the concurrent Northern School's alleged gradual enlightenment.

Chinese Chan is deeply rooted in the teachings and doctrines of Mahayana Buddhism.

Chinese Chan school had to develop a doctrinal tradition of its own to establish its position.

Subsequently, the Chinese Chan tradition produced a rich corpus of written literature which has become a part of its practice and teaching.

The most important Chinese Chan texts belong to the "encounter dialogue" genre, which developed into various collections of koans.

The Chinese Chan master Baizhang left behind a famous saying which had been the guiding principle of his life, "A day without work is a day without food".

Suzuki's contention that a spiritual awakening was always the goal of Chinese Chan's training, but that part of what distinguished the tradition as it developed through the centuries in China was a way of life radically different from that of Indian Buddhists.

Consequently, the enlightenment sought in Chinese Chan had to stand up well to the demands and potential frustrations of everyday life.