Friday, May 8, 2026

A00191 - Rinzai (Linji Yixuan), Chinese Monk and Teacher

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Japanese painting of Linji











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Rinzai (Rinzai Teaching) 

"The truly religious man has nothing to do but go on with his life as he finds it in the various circumstances of this worldly existence.  He rises quietly in the morning, puts on his dress and goes out to his work.  When he wants to walk, he walks; when he wants to sit, he sits. He has no hankering after Buddhahood ... How is this possible?" (07/07/06)

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"You must not be artful.  Be your ordinary self ... You yourself as you are -- that is Buddha Dharma.  I stand or I sit; I array myself or I eat; I sleep when I am fatigued.  The fool will mock me but the wise man will understand."

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Linji Yixuan (traditional Chinese: 臨濟義玄; simplified Chinese: 临济义玄; pinyin: Línjì Yìxuán; Wade–Giles: Lin-chi I-hsüan; Japanese: 臨済義玄 Rinzai Gigen; died 866 CE) was a Tang dynasty (618-907) Chinese monk and teacher of the Hongzhou school of Chinese Chan (Zen). Linji was the leading figure of Chan Buddhism in the Tang era, and the Recorded Sayings of Linji (Linji yulu), which contains his teachings, is seen as a major Chan (Zen) text which exemplifies the iconoclastic and antinomian spirit of Chan.[1] He is also known by the posthumous title Huizhao Chanshi (慧照禪師, "Meditation Master of Illuminating Wisdom").[2]

Linji was a student of Huangbo Xiyun and is also considered to be the founder of the influential Linji school of Chan. This school actually developed in the Song dynasty (960-1279) among descendants of Linji, who created various mythic stories about Linji in the process of founding their new school of Zen.[3] Today he is seen as the founder of the various Linji regional traditions, including the Japanese Rinzai school, the contemporary Korean Seon schools (all which consider themselves to be of the "Imjae" line, i.e. Linji) and the Lâm Tế school of Vietnamese Zen.[4]

Biography

Sources

Information on Linji is based on the Linji yulu and other sources like the Zutang ji, Jingde chuan-denglu, Song gaoseng zhuan (Song-dynasty Biographies of eminent monks), and the Tiansheng guang-denglu (Tiansheng-era Extensive record of the transmission).[5][6] However, the composition of these sources, like the Linji yulu, occurred over various stages of historical development, culminating in the Song dynasty version of the Linji yulu published by the Linji school.[7] This text thus includes stories and passages attributed to Linji by later authors. As such, according to Albert Welter, "the life of the historical person Linji is shrouded in legend."[7] Yanagida Seizan also writes "If we construct a chronology of the master’s life it must be a tentative one only, based for the most part upon traditional material rather than upon facts that can be substantiated with historical accuracy.[6]

Life

According to the sources, Linji was born during the Yuanhe era (806–820) into a family named Xing (邢) living in Nanhua (南華), Cao (曹) Prefecture (modern Yanzhou 兖州 in Shandong Province).[8] Little is known of his early life. According to the Guzunsu yulu (Recorded sayings of the ancient worthies), "After shaving his head and receiving the full precepts, he frequented the lecture halls; he mastered the vinaya and made a thorough study of the sutras and śāstras."[9] Yanagida Seizan writes that his teachings indicate that Linji was knowledgeable in the Mahayana sutras and also "show the influence of works of the Huayan 華嚴 (Avataṃsaka) and Weishi 唯識(“Consciousness-only”; Yogācāra) schools."[9] Seizan also mentions that he seems to have been expert in the teachings of Yogācāra, since the Zutang ji depicts Linji's first meeting with Dayu as being a discussion on the Treatise on the stages of Yogācāra practice (Yuqie lun 瑜伽論).[9]

After this period of study however, Linji turned to meditative practice, as sermon 18 of the Record of Linji states "But later, when I realized that they were only remedies to help the world and displays of opinion, I threw them all away, and, searching for the Way, I practiced meditation."[9] Linji then traveled to Jiangnan where he met Chan master Huangbo Xiyun (黃蘗希運), at some point between 836 and 841.[10] He likely stayed with Huangbo at Mount Huangbo for about three years until he had a great enlightenment.[10] According to sources like the Record of Linji, Linji questioned Huangbo three times about the central meaning of Buddhism and Huangbo struck him three times. Then Huangbo sent Linji to meet the reclusive monk Dàyú (大愚). After exchanging some words with this monk, Linji attained an awakening or (見性, jianxing). He then returned to Huangbo and told him what had occurred. Huangbo slapped Linji, saying “You lunatic, coming back here and pulling the tiger’s whiskers!” Then Linji responded with a loud shout.[10] After this event, Linji stayed with Huangbo for some time, or he may have traveled to practice with Dayu for a time as well. The various sources differ on this issue.[11]

Linji temple
The Chengling pagoda at Linji Temple is believed to contain the remains of Linji.[12]

In around 849 or 850 Linji, an older forty year old, left on a pilgrimage.[6] Little is known of this pilgrimage, though the Chuandeng lu mentions that he visited Bodhidharma’s memorial tower in Henan.[6] In about 851, Linji settled in Zhenzhou, Hebei where he led a small temple located southeast of the city of Zhenzhou. It was known as the Linji yuan (臨濟院, “Temple Overlooking the Ford”) since it was on the banks of the Hutuo River. It is the name of this temple which gave Linji his name.[13] Linji's temple may have been supported by the Wang family patriarch Wang Yuankui 王元逵 (d. 855) or one of his sons.[14]

Linji lived and taught in this temple for about ten years. Linji's students included Zhaozhou Congshen, Puhua, Sansheng Huiran, Baoshou Yanzhao, Xinghua Cunjiang, Mayu, Longya Judun, Dajue, and Xingshan Jianhong.[15] In about 863 or 864, Linji left Linji temple to accept an invitation by Lord Jiang Shen, regional commissioner of Hezhong, who had his seat at Puzhou (蒲州).[16] From Puzhou, Linji traveled to Weifu on the invitation from Grand Marshal and President of the Grand Imperial Secretariat, Lord He. At Weifu, he stayed at Jiangxi Chanyuan Temple (江西禪院), of Guanyin si (觀音寺).[16] He stayed at this temple for a year, receiving visitors, until his death.[17] The Linji Lu describes his death as follows:

Suddenly one day the master, although not ill, adjusted his robes, sat erect, and when his exchange with Sansheng [Sansheng Huiran] was finished, quietly passed away. It was on the tenth day of the first month in the eighth year of Xiantong [18 February 867] of the Tang dynasty.[17]

Posthumous influence

Pavilion in memory of the shared origin of Chinese Linji and Japanese Rinzai in Jingshan Temple

After Linji's death, his disciples then cremated him and built a memorial pagoda for the master's remains in the capital of Daming Prefecture. The Chinese emperor decreed that Linji was to receive the posthumous title "Huizhao Chanshi" (慧照禪師, "Meditation Master of Illuminating Wisdom").[2]

According to Yanagida Seizan, "Linji died probably in his early or mid-fifties, and thus did not reach the advanced age of many of the illustrious masters of his time. Nor did he leave a large body of notable disciples to disseminate his style of Chan."[18]

Of Linji's small body of disciples, only Xinghua Cunjiang's line of transmission survived.[18] Very little is known of Cunjiang's heir Nanyuan Huiyong.[18] The three succeeding figures from Nanyuan: Fengxue Yanzhao, Shoushan Shengnian, and Fenyang Shanzhao, all remained in the Yellow river area.[18] According to Albert Welter, "While the inspiration for the Linji Chan faction was, of course Linji Yixuan, the real founder of the movement was, as noted previously, Shoushan Shengnian (926–993), a fourth-generation descendant."[19]

Fenyang Shanzhao's heir, Shishuang Chuyuan, transmitted the Linji lineage to Southern China. Shishuang was instrumental in promoting and expanding the influence of the Linji school.[18] Over time, this tradition became one of the largest and most influential schools of Chan in East Asia, with branches in Japan (Rinzai), Korea and Vietnam.

Linji's students compiled and passed on his teachings in various sources, the most famous of which is the Recorded Sayings of Linji (Linji yulu).[20]

The Record of Linji and other sources

A statue of Linji Yixuan under the southern gate of Zhengding Hebei, China

The Linji yulu (臨濟語錄; Japanese: Rinzai-goroku, Recorded Sayings of Linji) or Línjìlù for short, is a collection of sayings and anecdotes attributed to Linji which is traditionally considered to be the main source of Linji's teachings. The full title is Zhenzhou linji huizhao chanshi yulu (鎭州臨濟慧照禪師語錄, Recorded Sayings of Chan Master Huizhao of Linji in Zhenzhou).[21]

The standard edition of the Linji yulu (c. 1120) was not completed until two hundred fifty years after Linji's death (866).[22] Thus parts of the text likely reflects the concerns of the Song dynasty Linji school rather than that of Linji in particular.[23] The standard edition was first included within the massive Tiansheng guangdeng lu by the lay believer Li Zunxu (a student of Guyin Yuncong) in 1036 and it was independently printed in 1120 by Yuanjue Zongyan at Mount Gu in Fuzhou (present-day Fujian).[20]

Yanagida Seizan writes that "we have no way of determining exactly what the earliest version of the Linji lu was like or when it was compiled."[24] In spite of this, Yanagida Seizan still held that the main twenty two sermons in the Linji yulu "provide us with an account of the man and his teaching".[25]

Furthermore, earlier passages from Linji's sermons can be found in texts compiled before the 12th century, such as the Zutang ji, the Zongjing lu, the Jingde Chuan-deng lu and the Tiansheng guang-denglu (Tiansheng-era Extensive record of the transmission).[5][6] These passages contain minor differences with the parallel passages from Linji's sermons found in the Linji yulu according to Yanagida.[24]

Albert Welter also notes that the earliest fragments of Linji's teachings are found in the Zutang ji, which was compiled in 952.[22] However, regarding the contents of the Linji lu, he writes:

Ultimately, the story of the Linji lu is the story of a movement that found its voice and identity through the image and alleged teachings of Linji. What these teachings represent are not the words of one man, which are in any case irretrievable, but the combined aspirations of the movement as a whole, projected onto the persona of Linji as founder. Linji wrote nothing himself. Our knowledge of his teachings allegedly depends on notes taken by students of his sermons, lectures, dialogues, and other interactions. The names of those who originally kept such notebooks are unknown to us. Eventually, fragments of Linji's teachings were included in Chan transmission records.[26]

The Linji yulu contains stories of Linji's interactions with teachers, contemporaries, and students. The recorded lectures are a mixture of the conventional and the iconoclastic; those who resented the iconoclastic nature of Linji discourse saw him as "one of the most infamous Chinese Chan masters who censored traditional Buddhist practices and doctrines."[27] Despite the iconoclasm, however, the Linji yulu reflects a thorough knowledge of the sūtras. Linji's style of teaching, as recorded in that text, exemplifies Chán development in the Hongzhou school (洪州宗) of Mazu and his successors, such as Huangbo, Linji's master.

Teachings

Iconoclasm

The Linju lu presents Linji as an iconoclastic teacher who used shocking language in vernacular Chinese to disrupt the tendency of his listeners to grasp at concepts such as buddhas, patriarchs, bodhisattvas, stages of practice and levels of attainment.[28] He famously said, "If you meet a buddha, kill the buddha."[29] While Linji's language may sound extreme, it reflects an attitude which considers grasping at buddhas, bodhi, nirvana, Dharma, and other such related Buddhist concepts, as a kind of delusion. As Burton Watson observes:

The message of Lin-chi's sermons, reiterated with almost wearisome persistence, is that his followers are allowing all this talk of goals and striving, of buddhas and patriarchs, to cloud their outlook and to block the path of understanding. All such words and concepts are external and extraneous postulations, attachment to which is just as much a delusion and impediment as attachment to any crasser objective, such as sensual gratification or material gain. Again and again he exhorts them to put aside all such external concerns and to turn their gaze within, where the Buddha-nature inherent in all beings is to be found.[30]

Such sentiments can already be seen in earlier Chan sources. For example, Shenhui points out that while lust for wealth and sex is "gross falsity", activating one's intention to grasp bodhi, nirvana, emptiness, purity, and concentration is "subtle falsity".[31] Likewise, Huangbo said that to conceive of a buddha is to be obstructed by that buddha, while the Bloodstream Sermon criticized the worshipping of buddhas as holding onto appearances.[32][33]

Non-dependency

According to Linji, Zen students fail to make spiritual progress because they lack faith in themselves and are thereby "twisted and turned" by whatever environment they encounter.[34] They cling to phrases and are obstructed by words like "common mortal" and "sage", and for Linji, this is to still be dependent on something.[35] Rather than rely on buddhas, bodhisattvas, and the Chan patriarchs, Linji taught his listeners that they should be non-dependent persons of the Way:

You listening to the Dharma, if you are men of the Way who depend on nothing, then you are the mother of the buddhas. Therefore the buddhas are born from the realm that leans on nothing. If you can waken to this leaning on nothing, then there will be no Buddha to get hold of. If you can see things in this way, this is a true and proper understanding.[35]

True person

Although we may be "twisted and turned" by dependencies and externals, Linji taught that the true person, the one who "has the ability to speak dharma and listen to it", is a "solitary brightness"[36] (or the one "shining alone", 孤明; gū míng)[37] who is not swayed by various situations or environments:

Followers of the Way, this lone brightness before my eyes now, this person plainly listening to me—this person is unimpeded at any point but penetrates the ten directions, free to do as he pleases in the threefold world. No matter what environment he may encounter, with its peculiarities and differences, he cannot be swayed or pulled awry.[38][note 1]

Similarly, Linji described the mind as a "single bright essence" (or "one pure radiance", 一精明) which is formless and penetrates all directions.[40][41] According to Linji, because this mind is formless, it is everywhere emancipated, and thus there was no need to go "rushing around everywhere looking for something".[42] Instead, Linji advised his listeners to stop and take a good look at themselves.[43]

Another way in which Linji referred to the true person was "the true man with no rank" (無位真人; wúwèi zhēnrén). According to Welter, all early sources agree that the notion of "the true man with no-rank" (which can also mean "a sage without any location") was a major teaching of Linji.[44] In what is perhaps the earliest source of this teaching, the Zutang ji, it is presented as follows:[44]

On one occasion, the Master (Linji) addressed the assembly: "I, a mountain monk, tell you clearly—within the body-field of the five skandhas there is a true man with no-rank, always present, not even a hair's breadth away. Why don't you recognize him?"

Then, a monk asked: "What is this true man with no rank?"

The Master struck him, and said: "The true man with no-rank—what an impure thing."

Other sources contain similar statements. In the Chuandenglu, for example, Linji says, "within your lump of red flesh there is a true man with no rank, constantly entering and exiting the openings of your face." When a monk asks who the true man is, Linji responds by saying, "The true man with no rank—what a dried lump of shit!"[45][note 2]

Faith

Linji criticized relying on methods and practices in order to realize this true person. He said that to engage in religious practice was to generate karma keeping one bound to the realm of birth and death, while "the real person", "this person who is right now listening to the Dharma", is without any adornments or practices.[48] Instead of reliance on practices to see our innate nature, Linji taught that we should simply have faith (信; xìn) in it: "Just have faith in this thing that is operating in you right now. Outside of it, nothing else exists."[49][note 3]

According to Buswell, faith for Linji was not blind acceptance, but an inherent faculty emanating constantly from the enlightened nature, and was thus equivalent to the "innate functioning" of the mind-essence.[51] Buswell also notes the striking difference between Linji's teachings, in which faith plays a prominent role, and the teachings of the later Linji school master Dahui, who valued doubt over faith.[52][note 4]

Nothing to do

In addition to faith, Linji also emphasized non-seeking and wú shì (無事), a term often translated as "nothing-to-do", but which also has the meaning of no affairs, no concerns, no matters, and no business.[56] He says:

Followers of the Way, as I look at it, we're no different from Shakyamuni. In all our various activities each day, is there anything we lack? The wonderful light of the six faculties has never for a moment ceased to shine. If you could just look at it this way, then you'd be the kind of person who has nothing to do for the rest of his life.[57]

Accordingly, Linji taught that there was no need to make any special effort. Instead, we have simply to be ordinary: "Followers of the Way, as to buddhadharma, no effort is necessary. You have only to be ordinary, with nothing to do—defecating, urinating, wearing clothes, eating food, and lying down when tired."[58] As Jinhua Jia points out, this recognition of the fundamental value of the human being echoes the teachings of Mazu Daoyi, for whom everyday ordinary activities were the function of buddha-nature.[59]

Linji also connects non-doing with "turning one's light around" (返照; fǎn zhào), a term that occurs throughout various Chan texts, such as Zongmi's Sub-commentary to the Sutra of Perfect Enlightenment (where it refers to recognizing one's original enlightenment).[60] According to Linji, when we stop our seeking and turn our own light in upon ourselves, we will on that very instant have nothing to do.[61][note 5]

However, "turning one's light around" does not necessarily imply anything like staring at the mind or concentrating within. Linji quotes Shenhui's well-known criticism of such things as arresting the mind, staring at silence, summoning the mind to focus it on externals, controlling the mind to make it clear within, and concentrating the mind to enter into meditation.[63] Moreover, Linji says that looking for something within is just as wrong as seeking externally, since there is nothing within that can be grasped: "Outside the mind there is no Dharma, and even inside the mind it can't be grasped. So what is there to seek for?"[63][note 6]

Lineage

Chinese characters and Wade-Giles RomanizationLife datesViệt name[65]Japanese name and RomajiKorean Hangeul and South Korean Revised Romanization
28 / 1達磨 / Damo?達磨 / Đạtmaだるま / Daruma달마 / Dalma
29 / 2慧可 / Shenguang Huìke487–593Huệ KhảEka혜가 / Hyega
30 / 3僧璨 / Jianzhi Sengcan?–606Tăng XánSōsan승찬 / Seungchan
31 / 4道信 / Dongshan Daoxin580–651Đạo TínDōshin도신 / Doshim
32 / 5弘忍 / Huangmei Hongren601/602–674/5Hoằng NhẫnKōnin홍인 / Hongihn
33 / 6慧能 / Caoxi Huineng638–713Huệ NăngEnō혜능 / Hyeneung
34 / 7南嶽懷讓 / Nanyue Huairang677–744Nam Nhạc Hoài NhượngNangaku Ejō남악회양 / Namak Hweyang
35 / 8馬祖道一 / Mazu Daoyi709–788Mã Tổ Đạo NhấtBaso Dōitsu마조도일 / Majo Toil
36 / 9百丈懷海 / Baizhang Huaihai720?/749?–814Bách Trượng Hoài HảiHyakujō Ekai백장회해 / Paekchang Hwehae
37 / 10黃蘗希運 / Huangbo Xiyun?–850Hoàng Bá Hy VậnŌbaku Kiun황벽희운 / Hwangbyeok Heuiun
38 / 11臨濟義玄 / Linji Yixuan?–866/867Lâm Tế Nghĩa HuyềnRinzai Gigen임제의현 / Imje Euihyeon

See also

Notes

  1.  Japanese commentators associate solitary brightness with "mind", "original nature", "natural face", "original source of all the buddhas", "the ārya knowledge of awakening on one's own", "the dharma substance of the mind ground", and "The thing 'you let loose to fill up the dharmadhātu and roll up so that it is not enough to stand up a single strand of hair'".[39]
  2.  Japanese commentators on the Linji lu associate the lump of red flesh, or the "red-meatball", with the first of the four types of mind in Zongmi's Chan Prolegomenon; and the true man, or true person, with Zongmi's "real mind";[46] Regarding the four types of mind, Zongmi says: "The first is helituoye. This means the mind that is a lump of flesh. This is the mind in each of the five viscera in the body. [...] The second is the pondering-of-objective-supports mind. This is the eight consciousnesses [vijñāna], because all [eight] are capable of pondering as objective supports their own sense objects. [...] The third is zhiduoye [citta]. This means the mind that accumulates and produces, because only the eighth consciousness accumulates [karmic] seeds and produces the [seven] active [consciousnesses]. [...] The fourth is ganlituoye. This means real mind or true mind. This is the true mind."[47]
  3.  Compare with Foyan: "I always tell you that what is inherent in you is presently active and presently functioning, and need not be sought after, need not be put in order, need not be practiced or proven. All that is required is to trust it once and for all. This saves a lot of energy."[50]
  4.  Linji speaks of doubt negatively. For example: "A moment when your mind is in doubt is delusion",[53] and "If you have a moment of doubt, delusion enters your mind."[54] See also the famous Xinxin Ming (Faith-Mind Inscription): "Small views of foxy doubts / Are too hasty or too late / Attach to them, the measure will be lost / Certain to enter on a deviant path / Letting go of them, it goes naturally."[55]
  5.  Compare with the Xinxin Ming:

    In self-illumination, vast and clear,
    The mind's power exerts itself no more.[62]

  6.  Compare with the following, attributed to Baozhi: "Inward looking, outward looking, all are bad".[64]

References

  1.  Welter 2008, p. 1.
  2.  Sasaki 2009, p. 77-78.
  3.  Welter 2008, p. 2.
  4.  Welter 2008, p. 81.
  5.  Welter 2008, p. 4-6.
  6.  Sasaki 2009, p. 64.
  7.  Welter 2008, p. 4.
  8.  Sasaki 2009, p. 65.
  9.  Sasaki 2009, p. 66.
  10.  Sasaki 2009, p. 67.
  11.  Sasaki 2009, p. 68.
  12.  Welter 2008, p. vii-viii.
  13.  Sasaki 2009, p. 69.
  14.  Sasaki 2009, p. 70.
  15.  Sasaki 2009, p. 73.
  16.  Sasaki 2009, p. 75-76.
  17.  Sasaki 2009, p. 77.
  18.  Sasaki 2009, p. 78.
  19.  Welter 2008, p. 112.
  20.  Sasaki 2009, p. 83.
  21.  Barber, Allan W. (2018). "The Education of Linji". Studies in Zen Buddhism [ゼンガク ケンキュウ]. 96. Kyoto, Japan.
  22.  Welter 2008, p. 82.
  23.  Welter n.d.
  24.  Sasaki 2009, p. 82.
  25.  Sasaki 2009, p. 72.
  26.  Welter 2008, p. 83.
  27.  Keyworth, George A. (2019). "How the Mount Wutai cult stimulated the development of Chinese Chan in southern China at Qingliang monasteries". Studies in Chinese Religions. 5 (3–4): 353–376. doi:10.1080/23729988.2019.1686872. S2CID 213258968.
  28.  Watson (1999), p. 26.
  29.  Watson (1999), p. 52.
  30.  Watson (1999), pp. xxi–xxii
  31.  McRae, John R., Robson, James, Sharf, Robert H., Vries, Fedde de and Buswell, Robert E. Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, page 54, Honolulu: University of Hawaii Press, 2023
  32.  The Zen Teaching of Huang-po on the Transmission of Mind, translated by John Blofeld, page 71, Grove Press, New York, 1958
  33.  Pine, Red. The Zen Teaching of Bodhidharma, p. 25. Farrar, Straus and Giroux, November 1, 2009.
  34.  Watson (1999), p. 23.
  35.  Watson (1999), p. 36.
  36.  Broughton & Watanabe (2013), pp. 40, 45, 77, 128.
  37.  Sasaki 2009, p. 163.
  38.  Watson (1999), p. 33.
  39.  The Record of Linji: A New Translation of the Linjilu in the Light of Ten Japanese Zen Commentaries, translated by Jeffrey L. Broughton with Elise Yoko Watanabe, page 163, note 52; page 179, note 131; page 252, note 604; Oxford University Press 2013
  40.  Watson (1999), p. 25
  41.  Sasaki 2009, p. 165.
  42.  Watson (1999), pp. 25–26
  43.  Watson (1999), pp. 26–27
  44.  Welter 2008, p. 87.
  45.  Welter 2008, p. 88.
  46.  The Record of Linji: A New Translation of the Linjilu in the Light of Ten Japanese Zen Commentaries, translated by Jeffrey L. Broughton with Elise Yoko Watanabe, pages 145–146, notes 31 & 32, Oxford University Press 2013
  47.  Jeffrey L. Broughton, Zongmi on Chan, page 117, Columbia University Press, 2009
  48.  Watson (1999), p. 43, 44.
  49.  Watson (1999), p. 41.
  50.  Instant Zen: Waking Up in the Present, translated by Thomas Cleary, page 8, North Atlantic Books, 1994
  51.  Buswell Jr., Robert E. "The 'Short-cut' Approach of K'an-hua Meditation: The Evolution of a Practical Subitism", in Sudden and Gradual Approaches to Enlightenment in Chinese Thought, page 342, edited by Peter Gregory, Motilal Banarsidass Publishers, 1987, 1991.
  52.  Buswell Jr., Robert E. "The 'Short-cut' Approach of K'an-hua Meditation: The Evolution of a Practical Subitism", in Sudden and Gradual Approaches to Enlightenment in Chinese Thought, page 354, edited by Peter Gregory, Motilal Banarsidass Publishers, 1987, 1991.
  53.  Three Chan Classics, page 21, Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, 1999
  54.  Three Chan Classics, page 25, Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, 1999
  55.  "Records of the Transmission of the Lamp", Volume 8, Chan Poetry and Inscriptions, translated by Randolph S. Whitfield, page 86, Books on Demand, 2020
  56.  Suzuki, Daisetz T. (Summer 1958). "Rinzai on Zen". Chicago Review. 12 (2): 15, note 7. doi:10.2307/25293449.
  57.  Watson (1999), p. 24.
  58.  Sasaki 2009, pp. 11.
  59.  Jinhua Jia, The Hongzhou School of Chan Buddhism in Eighth- through Tenth-Century China, page 76, State University of New York Press, 2006
  60.  Sasaki 2009, pp. 28, 174–175.
  61.  Sasaki 2009, p. 28.
  62.  Three Chan Classics, page 126, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, 1999
  63.  Watson (1999), p. 43.
  64.  Shi Daoyuan 釋道原 (2020) [1004-1007]. Records of the Transmission of the Lamp. Vol. 8: Chan Poetry and Inscriptions. Translated by Whitfield, Randolph S. Germany: Books on Demand. p. 27. ISBN 9783751939737.
  65.  See Thiền Sư Trung Quốc for a list of Chinese Zen Masters in Vietnamese.

Sources

  • Broughton, Jeffrey; Watanabe, Elise Yoko (2013), The Record of Linji: A New Translation of the Linjilu in the Light of Ten Japanese Zen Commentaries, New York: Oxford Academic, ISBN 978-0199936434
  • McRae, John (2003), Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, The University Press Group Ltd, ISBN 978-0-520-23798-8
  • Sasaki, Ruth Fuller (2009), Kirchner, Thomas Yuho (ed.), The Record of Linji, Honolulu: University of Hawaii Press, ISBN 978-0824833190
  • Watson, Burton (1999). The Zen Teachings of Master Lin-chi. Columbia University Press.
  • Welter, Albert (n.d.), The Textual History of the Linji lu (Record of Linji): The Earliest Recorded Fragments
  • Welter, Albert (2008), The Linji Lu and the Creation of Chan Orthodoxy: The Development of Chan's Records of Sayings Literature, Oxford University Press, ISBN 9780195329575

Further reading

  • Lowenstein, Tom (2002), The Vision of the Buddha: Buddhism: The Path to Spiritual Enlightenment, Duncan Baird, ISBN 1-903296-91-9
  • McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN 978-0-19-518327-6
  • Schloegl, Irmgard (1976), The Zen Teaching of Rinzai, Berkeley: Shambhala Publications, ISBN 0-87773-087-3
  • Schlütter, Morten (2008), How Zen became Zen: The Dispute over Enlightenment and the Formation of Chan Buddhism in Song-Dynasty China, Honolulu: University of Hawai'i Press, ISBN 978-0-8248-3508-8
  • Watson, Burton (1999), The Zen Teachings of Master Lin-Chi: A Translation of the Lin-chi lu, New York: Columbia University Press, ISBN 0-231-11485-0
  • Welter, Albert (2006), Monks, Rulers, and Literati: The Political Ascendancy of Chan Buddhism, Wisdom Books[ISBN missing]
  • Welter, Albert (n.d.), "The Textual History of the Linji lu (Record of Linji): The Earliest Recorded Fragments", thezensite
  • Yixuan, Linji (1976), The Zen Teaching of Rinzai: The Record of Rinzai, The Clear Light Series, translated by Irmgard Schloegel, Berkeley: Shambhala, ISBN 978-0394731766

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The Rinzai school (Japanese: 臨済宗, romanized: Rinzai-shū, simplified Chinese: 临济宗; traditional Chinese: 臨濟宗; pinyin: Línjì zōng), named after Linji Yixuan (Romaji: Rinzai Gigen, died 866 CE) is one of three sects of Zen in Japanese Buddhism, along with Sōtō and Ōbaku. The Chinese Linji school of Chan Buddhism was first transmitted to Japan by Myōan Eisai (1141–1215). Contemporary Japanese Rinzai is derived entirely from the Ōtōkan lineage transmitted through Hakuin Ekaku (1686–1769), who is a major figure in the revival of the Rinzai tradition.[1]

History

Japanese painting of Linji Yixuan (Japanese: Rinzai Gigen)

The Rinzai school is the Japanese line of the Chinese Linji school of Chan Buddhism. Although Linji Yixuan is usually credited as its founder, as Albert Welter points out, "While the inspiration for the Linji Chan faction was, of course Linji Yixuan, the real founder of the movement was, as noted previously, Shoushan Shengnian (926—993), a fourth-generation descendant."[2]

Myōan Eisai, founder of the Rinzai school of Zen in Japan, 12th century
Hakuin Ekaku self portrait

Kamakura period (1185–1333)

Though there were several attempts to establish Rinzai lines in Japan, it first took root in a lasting way through the efforts of the monk Myōan Eisai. In 1168, Myōan Eisai traveled to China, where he studied Tendai for twenty years.[3] In 1187, he went to China again, and returned to Japan to establish a Linji school of Chan Buddhism, which is known in Japan as Rinzai.[4] Decades later, Nanpo Shōmyō (南浦紹明) (1235–1308), who also studied Linji teachings in China, founded the Japanese Ōtōkan lineage, the most influential and only surviving branch of the Rinzai school of Zen.[citation needed]

Rinzai Zen was established in Japan as the samurai rose to power. Along with early imperial support, Rinzai came to enjoy the patronage of this newly ascendant warrior class.[citation needed]

Muromachi (or Ashikaga) period (1336–1573)

During the Muromachi period, the Rinzai school was the most successful of the Zen schools in Japan because it was favoured by the shōgun. The school may be said to have truly flowered and achieved a distinctly Japanese identity with Shūhō Myōchō (aka Daitō Kokushi) (宗峰妙超 (大燈国師); 1283–1337) and Musō Soseki (1275–1351), two influential Japanese Zen masters who did not travel to China to study.[citation needed]

Five Mountain System

Main article: Five Mountain System § The system in Japan

In the beginning of the Muromachi period, the Five Mountain System (Gozan) system was fully worked out. The final version contained five temples of both Kyoto and Kamakura, presided over by Nanzen-ji. A second tier of the system consisted of Ten Temples. This system was extended throughout Japan, effectively giving control to the central government, which administered this system.[5] The monks, often well educated and skilled, were employed by the shōgun for the governing of state affairs.[6]

Gozan system
 KyotoKamakura
First RankTenryū-jiKenchō-ji
Second RankShōkoku-jiEngaku-ji
Third RankKennin-jiJufuku-ji
Fourth RankTōfuku-jiJōchi-ji
Fifth RankManju-jiJōmyō-ji

Rinka-monasteries

Not all Rinzai Zen organisations were under such strict state control. The Rinka monasteries, which were primarily located in rural areas rather than cities, had a greater degree of independence.[7] The Ōtōkan lineage, which centered on Daitoku-ji, also had a greater degree of freedom. It was founded by Nanpo Shōmyō, Shūhō Myōchō, and Kanzan Egen.[8] A well-known teacher from Daitoku-ji was Ikkyū.[4]

Another Rinka lineage was the Hotto lineage, of which Bassui Tokushō is the best-known teacher.[9]

Tokugawa (1600–1868) – Hakuin and his heirs

By the 18th century, the Rinzai school was challenged by the newly-imported Obaku-lineage, and by the waning of support from the ruling elites. Hakuin Ekaku (1686–1769), with his vigorous zeal for koan-practice and his orientation towards common people, became the hero of a revigorized tradition of koan-study and an outreach to a lay-audience, and most Rinzai lineages claim descent from him, though his engagement with formal Rinzai-institution was minimal. When he was installed as head priest of Shōin-ji in 1718, he had the title of Dai-ichiza, "First Monk":[10]

It was the minimum rank required by government regulation for those installed as temple priests and seems to have been little more than a matter of paying a fee and registering Hakuin as the incumbent of Shōin-ji.[10]

Hakuin considered himself to be an heir of Shōju Rōnin (Dokyō Etan, 1642–1721), but never received formal dharma transmission from him.[11][web 1] Nevertheless, through Hakuin, all contemporary Japanese Rinzai-lineages are considered part of the Ōtōkan lineage, brought to Japan in 1267 by Nanpo Jomyo, who received his dharma transmission in China in 1265.[web 2]

Tōrei Enji (1721–1792), who had studied with Kogetsu Zenzai, was a major student of Hakuin and an influential author, painter and calligrapher.[12][13] He is the author of the influential The Undying Lamp of Zen (Shūmon mujintō ron), which presents a comprehensive system of Rinzai training.[14][13][15]

Through Torei's student Gasan Jitō (1727–1797) Hakuin's approach became a focal point in Japanese Rinzai Zen. Before meeting Hakuin, Gasan received Dharma transmission from Rinzai teacher Gessen Zen'e,[16] who had received dharma transmission from Kogetsu Zenzai. Gasan is often considered to be a dharma heir of Hakuin, despite the fact that "he did not belong to the close circle of disciples and was probably not even one of Hakuin's dharma heirs."[17] Gasan's students Inzan Ien (1751–1814), who also studied with Gessen Zen'e,[web 3] and Takujū Kosen (1760–1833) created a systematized way of koan-study, with fixed questions and answers.[16] In 1808 Inzan Ien became abbott of Myoshin-ji, one of the main Rinzai temples in Japan, where he served for a short time,[web 3] while Takujū Kosen was appointed as head abbott of Myoshin-ji in 1813.[web 4] All contemporary Japanese Rinzai-lineages, and their methods and styles of koan-study, stem from these two teachers,[18][19] though at the end of the Tokugawa-periond his line was at the brink of extinction.[20]

Meiji Restoration (1868–1912) and Imperial Expansionism (1912–1945)

During the Meiji period (1868–1912), after a coup in 1868, Japan abandoned its feudal system and opened up to Western modernism. Shinto became the state religion, and Buddhism adapted to the new regime. Within the Buddhist establishment the Western world was seen as a threat, but also as a challenge to stand up to.[21][22]

A Rinzai university was founded in 1872, Hanazono University, initially as a seminary for those entering the priesthood. Hanazono University has grown to become the major Rinzai higher education institution in Japan.

Post-war (1945–present)

Modern Rinzai Zen is made up of 15 sects or branches, the largest being the Myoshin-ji line.

Some influential modern Rinzai figures include Ōmori Sōgen (大森 曹玄, 1904–1994), Sōkō Morinaga (盛永 宗興, 1925–1995), Shodo Harada (原田 正道), Eshin Nishimura (西村 惠信; born 1933), Keidō Fukushima (福島 慶道, 1933–2011) and D.T. Suzuki (鈴木 大拙 貞太郎, 1870–1966).

Literary sources

Tōrei Enji

Rinzai is a Mahayana Buddhist tradition that draws from the various Indian Mahayana sutras (like the Diamond Sutra and the Heart Sutra) and shastras (treatises) of the Indian masters. Rinzai also closely follows the works of the Chinese Chan tradition, particularly that of the masters of the Linji school like Linji Yixuan (d. 866) and Dahui Zonggao (1089–1163) and various traditional records of that school, like the Transmission of the Lamp, and the Línjì yǔlù (臨濟語錄; Jp: Rinzai-goroku, the Record of Linji).

Important Japanese sources of the Rinzai school include the works of Hakuin Ekaku and his student Tōrei Enji. Torei's Undying Lamp of Zen (Shūmon mujintō ron) offers a comprehensive overview of Hakuin's Zen and is a major source for Rinzai Zen practice.[23] A more modern overview of Japanese Rinzai praxis is Omori Sogen's Sanzen Nyumon (An Introduction to Zen Training).[24]

Japanese Rinzai practice

Zazen meditation at the European Center of Rinzai Zen
Fumio Toyoda, at Chozen-ji temple, Hawaii. Toyoda was a Rinzai Zen teacher and a master of Aikido.
Painting and Calligraphy by Hakuin (depicting Bodhidharma). The text states: "Direct pointing at the mind of man, seeing one's nature and becoming Buddha."

Contemporary Japanese Rinzai Zen is marked by its emphasis on kenshō (見性, "seeing one's/ self nature" or "to see clearly into the buddha-nature") as the gateway to authentic Buddhist practice.[25] Rinzai also stresses the importance of post-kensho spiritual training that actualizes awakening for the benefit of all beings.[25]

The student's relationship with a Zen teacher is another central element of Rinzai Zen practice. This includes the formal practice of sanzen, a private interview between student and master and various methods of "direct pointing" that are used by Rinzai masters to guide the student to the experience of kensho.[26]

Formal Rinzai training focuses on zazen (seated meditation). Practices such as different forms of breath meditation (breath counting, diaphragmatic breathing and tanden, breath cultivation), kōan introspection, wato, and mantra practice (such as using the mantric syllable Ah) are used in zazen.[27][web 5][web 6] Other practices include walking meditation (Jp. kinhin), ōryōki (a meditative meal practice), and samu (physical work done with mindfulness). Chanting (okyo) Buddhist sutras or dharanis is also a major element of Rinzai practice.[28]

Kōans are a common object of meditation when engaged in formal zazen. Shikantaza ("just sitting") is less emphasized in Rinzai, but still used. This contrasts with Sōtō practice, which has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasizes shikantaza.[citation needed]

The Rinzai school developed its own formalized style of kōan introspection and training. This includes a standardized curriculum of kōans, which must be studied and "passed" in sequence. This process may include standardized questions (sassho) and common sets of "capping phrases" (jakugo) or poetry citations that are memorized by students as answers.[29] A student's understanding of a kōan is presented to the teacher in a private interview (dokusan, daisan, or sanzen) and the teacher's job is to guide the student to kensho, in part by judging the student's kyōgai. Kōan-inquiry may be practiced during zazen (sitting meditation), kinhin (walking meditation), and throughout all daily activities.[30][31]

In general, the Rinzai school is known for the rigor and severity of its training methods. The Rinzai style may be characterized as somewhat martial or sharp (following in the spirit of Linji Yixuan). Since the adoption of Rinzai Zen by the Hōjō clan in the 13th century, some Rinzai figures have even developed the samurai arts (budō) within a Zen framework.[32] One influential figure was the Rinzai priest Takuan Sōhō who was well known for his writings on Zen and budō addressed to the samurai class (see The Unfettered Mind).[33] In this regard, Rinzai is often contrasted with another sect of Zen deeply established in Japan, Sōtō, which has been called more gentle and even rustic in spirit. A Japanese saying reflects these perceptions: "Rinzai for the Shōgun, Sōtō for the peasants" (臨済将軍、曹洞土民, Rinzai Shōgun, Sōtō Domin).[citation needed]

The Rinzai school also adopted certain Taoist energy cultivation practices. They were introduced by Hakuin (1686–1769) who learned them from a hermit named Hakuyu.[34] These energetic practices are called naikan. They are mainly based on focusing the mind and one's vital energy (ki) on the tanden (a spot slightly below the navel).[35][36]

Certain Japanese arts such as painting, calligraphy, poetry, gardening, and the tea ceremony are also often used as methods of Zen cultivation in Rinzai. Hakuin is famously known for his sumi-e (ink and wash) paintings as well as for his calligraphy.[37] Myōan Eisai is said to have popularized green tea in Japan and the famed master of Japanese tea, Sen no Rikyū (1522–1591), was also trained in Rinzai.[38]

Contemporary Rinzai schools

Tenryū-ji
Myōshin-ji

Rinzai Zen in Japan today is not a single organized body. Rather, it is divided into 15 branches (or 16, if Ōbaku is included), referred to by the names of their head temples, of which half are based in Kyoto (8, plus Ōbaku). The largest and most influential of these is the Myōshin-ji branch, whose head temple was founded in 1342 by Kanzan Egen (1277–1360). Other major branches include Nanzen-ji and Tenryū-ji (both founded by Musō Soseki), Daitoku-ji (founded by Shūhō Myōchō), and Tōfuku-ji (founded by Enni Ben'en, 1202–1280). These branches are purely organizational divisions arising from temple history and teacher-student lineage, and do not represent sectarian divides or fundamental differences in practice. There are nevertheless small differences in the way kōans are handled.[citation needed]

These head temples preside over various networks, comprising a total of approximately six thousand temples, forty monasteries, and one nunnery. The Myōshin-ji branch is by far the largest, approximately as big as the other branches combined: it contains within it about three thousand five hundred temples and nineteen monasteries.[citation needed]

Japanese Rinzai schools

The 15 branches of Rinzai, by head temple, are:[web 7][web 6]

Western Rinzai

Dai Bosatsu Zendo Kongo-ji, located in the Catskill Mountains of upstate New York

A number of Rinzai lines have been transplanted from Japan to Europe, the Americas, and Australia, and non-Japanese practitioners have been certified as teachers and successors of those lineages. Rinzai temples, as well as practice groups led by lay practitioners, may now be found in many nations.

North American Rinzai centers include Rinzai-ji founded by Kyozan Joshu Sasaki Roshi and the Pacific Zen Institute founded by John Tarrant Roshi in California, Dai Bosatsu Zendo Kongo-ji established by Eido Shimano Roshi and Soen Nakagawa Roshi in New York, Chozen-ji founded by Omori Sogen Roshi in Hawaii, Daiyuzenji in Illinois and Korinji in Wisconsin both founded by dharma heirs in Omori Sogen Roshi's line, and Chobo-Ji founded by Genki Takabayashi Rōshi in Seattle, Washington.[39][40] In Europe there is Havredal Zendo established by a Dharma Heir of Eido Shimano, Egmund Sommer (Denko Mortensen).

See also: Japanese Zen

Obaku

Main article: Ōbaku

Aside from Rinzai and Sōtō, there is a third tradition of Zen present in Japan, the Ōbaku Zen sect. It was brought to Japan in the 17th century, and shows significant influence from the Pure Land school. This reflects the syncretistic tendencies that developed in Chinese Buddhism in the centuries after the earlier Rinzai lines had been transmitted to Japan.

Ōbaku is also descended from the Chinese Linji school, and so technically may be considered a part of the Japanese Rinzai movement; further, its abbots are now part of the same Ōtōkan lineage as Rinzai branches, though they were not so originally (instead following a more recent Chinese lineage). While Manpuku-ji, the Ōbaku headquarters temple, is considered one of the 15 Rinzai branches mentioned above, Ōbaku Zen is administratively separate from the other 14 branches and continues to maintain its own distinct identity.[citation needed]

Fuke

A final Japanese Zen sect that self-identified as descending from the Linji school was the Fuke sect; Fuke Zen was suppressed with the Meiji Restoration in the 19th century and no longer exists. Its influence on the development of music for the shakuhachi (bamboo flute), however, has been great.[citation needed]

Ichibata Yakushi Kyodan

Main article: Ichibata Yakushi Kyodan

Ichibata Yakushi Kyodan (properly written Ichiba Yakushi Kyōdan 一畑薬師教団) is today generally considered an independent school of Buddhism, though it was previously associated with Myōshin-ji (and before that Tendai), and may still be considered part of Rinzai, though its practices and beliefs have little in common with Rinzai. It places great importance in faith in Yakushi (Medicine Buddha), and is known as a destination for healing.[citation needed]

Cultural influence

Remarkable results of the early relationship between Rinzai Zen and the ruling classes were a strong Rinzai influence on education and government, and Rinzai contributions to a great flowering of Japanese cultural arts such as calligraphy, painting, literature, tea ceremony, Japanese garden design, architecture and even martial arts. A perhaps unanticipated result is that Soto Zen temples, with their connection and appeal to commoners, eventually came to outnumber Rinzai temples.[citation needed]

See also

References

  1.  Moore (2018), p. xiii.
  2.  Welter, Albert (2008), The Linji Lu and the Creation of Chan Orthodoxy: The Development of Chan's Records of Sayings Literature, page 112. Oxford University Press.
  3.  Dumoulin 2005b, pp. 14–15.
  4.  Snelling 1987
  5.  Dumoulin 2005b:151–152
  6.  Dumoulin 2005b:153
  7.  Dumoulin 2005b:185
  8.  Dumoulin 2005b:185–186
  9.  Dumoulin 2005b:198
  10.  Waddell 2010, p. xxix.
  11.  Mohr 1999, pp. 311–312.
  12.  Tōrei, Taibi Shaku (1996), The Discourse on the Inexhaustible Lamp of the Zen School, C.E. Tuttle Company, p. 5.
  13.  Joskovich, Erez Hekigan. The Inexhaustible Lamp of Faith: Faith and Awakening in the Japanese Rinzai Tradition. Japanese Journal of Religious Studies 42/2:319-338. Nanzan Institute for Religion and Culture.
  14.  Cleary, Thomas (2012), The Zen Reader, Shambhala Publications, p. 150.
  15.  Cleary, Thomas (2010). The Undying Lamp of Zen: The Testament of Zen Master Torei, Shambhala Publications, p. viii.
  16.  Besserman & Steger 2011, p. 142.
  17.  Dumoulin 2005b, p. 391.
  18.  Dumoulin 2005b, p. 392.
  19.  Stevens 1999, p. 90.
  20.  Michael Mohr, Hakuin. In: Buddhist Spirituality II: Later China, Korea, and Japan
  21.  McMahan 2008.
  22.  Victoria 2006.
  23.  Joskovich, Erez Hekigan. The Inexhaustible Lamp of Faith: Faith and Awakening in the Japanese Rinzai Tradition.Japanese Journal of Religious Studies 42/2:319-338. Nanzan Institute for Religion and Culture.
  24.  Ōmori, Sōgen; Leggett, Trevor; Hosokawa, Dōgen; Yoshimoto, Roy Kenichi (2001). An introduction to Zen training : a translation of Sanzen nyumon. Boston, Mass.: Tuttle Pub. ISBN 0-8048-3247-1. OCLC 47745820.
  25.  Moore (2018), pp. 9-10.
  26.  Moore (2018), pp. 145-150
  27.  Moore (2018), pp. 106-120.
  28.  Moore (2018), pp. 126-132.
  29.  Bodiford, William M. (2006). Koan practice. In: "Sitting with Koans". Ed. John Daido Loori. Somerville, MA: Wisdom Publications, p. 94.
  30.  Lachs, Stuart (2006), The Zen Master in America: Dressing the Donkey with Bells and Scarves
  31.  Low, Albert (2006), Hakuin on Kensho. The Four Ways of Knowing, pp. 36-37. Boston & London: Shambhala
  32.  Mann, Jeffrey, When Buddhists Attack: The Curious Relationship Between Zen and the Martial Arts, p. 61.
  33.  Takuan Soho, The Unfettered Mind: Writings from a Zen Master to a Master Swordsman, p. xv.
  34.  Waddell, Norman (ed. & trans.), Hakuin's Precious Mirror Cave: A Zen Miscellany, 2009, p. 83.
  35.  Julian Daizan Skinner (2017), "Practical Zen: Meditation and Beyond," pp. 203–204. Singing Dragon
  36.  Hakuin Ekaku (2010), "Wild Ivy: The Spiritual Autobiography of Zen Master Hakuin", p. 150. Shambhala Publications
  37.  Stephen Addiss, John Daido Loori, The Zen Art Book: The Art of Enlightenment, p. 15.
  38.  Nishibe Bunjo, "Zen priests and Their Concepts of Tea," p. 13, in Chanoyu Quarterly no. 13 (1976).
  39.  Houn-an Dharma Cloud Inc. (27 October 2011). "Lineage". Charles River Zen. Archived from the original on 18 December 2021. Retrieved 18 December 2021.
  40.  Tarrant, John. "Curriculum and Lineage". pacificzen.org. Archived from the original on 18 December 2021. Retrieved 18 December 2021.

Sources

Printed sources
  • Besserman, Perle; Steger, Manfred B. (2011), Zen Radicals, Rebels, and Reformers, Wisdom Publications Inc., ISBN 9780861716913
  • Borup, Jørn (2008), Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion, Leiden & Boston: Brill, ISBN 9789004165571
  • Dumoulin, Heinrich (2000), A History of Zen Buddhism, New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.
  • Dumoulin, Heinrich (2005a), Zen Buddhism: A History. Volume 1: India and China, World Wisdom Books, ISBN 978-0-941532-89-1
  • Dumoulin, Heinrich (2005b), Zen Buddhism: A History. Volume 2: Japan, World Wisdom Books, ISBN 978-0-941532-90-7
  • McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN 9780195183276
  • Mohr, Michel (1999), Hakuin. In Buddhist Spirituality: Later China, Korea, Japan, and the Modern World, edited by Yoshinori Takeuchi et al., New York: A Herder & Herder Book, The Crossroad Publishing Company, ISBN 0824515951
  • Moore, Meido (2018), The Rinzai Zen Way: A Guide to Practice, Shambhala Publications
  • Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice, London: Century Paperbacks
  • Stevens, John (1999), Zen Masters. A Maverick, a Master of Masters, and a Wandering Poet. Ikkyu, Hakuin, Ryokan, Kodansha International
  • Victoria, Brian Daizen (2006). Zen at War (Second ed.). Rowman & Littlefield. ISBN 9781461647478.
  • Waddell, Norman (2010), Wild Ivy: The Spiritual Autobiography of Zen Master Hakuin, Boston, MA: Shambhala, ISBN 9781590308097
  • Williams, Paul (1994), Mahayana Buddhism, Routledge
Web-sources

  1.  "James Ford (2009), Teaching Credentials in Zen". Patheos.com. 2009-02-04. Archived from the original on 2012-03-28. Retrieved 2012-06-29.
  2.  "Rinzai–Obaku Zen – What is Zen? – History". Zen.rinnou.net. Archived from the original on 2017-10-08. Retrieved 2012-06-29.
  3.  terebess.hu, 隱山惟琰 Inzan Ien (1751–1814)
  4.  terebess.hu, 卓洲胡僊 Takujū Kosen (1760–1833)
  5.  "What is Zen?: What is the Rinzai School?". Zen.rinnou.net. Archived from the original on 2012-02-07. Retrieved 2012-06-29.
  6.  "Rinzai–Obaku Zen". Zen.rinnou.net. Archived from the original on 2012-07-08. Retrieved 2012-06-29.
  7.  "Head Temples". Zen.rinnou.net. Archived from the original on 2015-03-12. Retrieved 2012-06-29.
  8.  興聖寺 (in Japanese)
  9.  上京区の史蹟百選，区民誇りの木／興聖寺，ケヤキ Archived 2018-12-09 at the Wayback Machine (100 Selected Historic Sites of Kamigyō ward, Ward Citizen's Pride Trees/Kōshō-ji, Keyaki) (in Japanese)

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