"at least a postclassical phase or perhaps multiple phases". Neither Ferguson nor McRae gives a periodisation for Chinese Chan following the Song-dynasty, though McRae mentions In this phase Chan is transported to Japan, and exerts a great influence on Korean Seon via Jinul. The classic koan-collections, such as the Blue Cliff Record were assembled in this period, which reflect the influence of the "literati" on the development of Chan. Prime factions are the Linji school and the Caodong school. Prime figures are Dahui Zonggao (1089–1163) who introduced the Hua Tou practice and Hongzhi Zhengjue (1091–1157) who emphasized Shikantaza. In this phase, Chan took its definitive shape including the picture of the "golden age" of the Chan of the Tang-Dynasty, and the use of koans for individual study and meditation. An important text is the Anthology of the Patriarchal Hall (952), which contains many "encounter-stories" and the canon genealogy of the Chan-school. Prime factions are the Hongzhou school and the Hubei faction. Prime figures are Mazu Daoyi (709–788), Shitou Xiqian (710–790), Linji Yixuan (died 867), and Xuefeng Yicun (822–908). In this phase developed the well-known Chan of the iconoclastic zen-masters. Prime factions are the Northern School, Southern School and Oxhead School. Prime figures are the fifth patriarch Daman Hongren (601–674), his dharma-heir Yuquan Shenxiu (606?–706), the sixth patriarch Huineng (638–713), protagonist of the quintessential Platform Sutra, and Shenhui (670–762), whose propaganda elevated Huineng to the status of sixth patriarch. In this phase, Chan took its first clear contours. Its principal text is the Two Entrances and Four Practices, attributed to Bodhidharma. It was based on the practice of dhyana and is connected to the figures of Bodhidharma and Huike. In this phase, Chan developed in multiple locations in northern China. This period idealized the previous period as the "golden age" of Chan, producing the literature in which the spontaneity of the celebrated masters was portrayed.Īlthough McRae has reservations about the division of Chan history in phases or periods, he nevertheless distinguishes four phases in the history of Chan: This genre reflects the influence of literati on the development of Chan. In this time the gongan-collections were compiled, collections of sayings and deeds by the famous masters, appended with poetry and commentary. The Literary period, from around 950 to 1250, which spans the era of the Song Dynasty (960–1279).This is the time of the great masters of Chan, such as Mazu Daoyi and Linji Yixuan, and the creation of the yü-lü genre, the recordings of the sayings and teachings of these great masters. The Classical period, from the end of the An Lushan Rebellion around 765 CE to the beginning of the Song Dynasty around 950 CE.It is the time of the Six Patriarchs, including Bodhidharma and Huineng, and the legendary "split" between the Northern and the Southern School of Chan. Little written information is left from this period. The Legendary period, from Bodhidharma in the late 5th century to the An Lushan Rebellion around 765 CE, in the middle of the Tang Dynasty.įerguson distinguishes three periods from the 5th century into the 13th century: Each period had different types of Zen, some of which remained influential while others vanished.
Zen, as we know it today, is the result of a long history, with many changes and contingent factors. The history of Chan in China can be divided into several periods. The historical records required for a complete, accurate account of early Chan history no longer exist. See also: Silk Road transmission of Buddhism 4.1.4 Esoteric and exoteric transmission.1.9.3 People's Republic of China (1949–present) – Second Buddhist Revival.1.9.2 Republic of China (1912–1949) – First Buddhist Revival.
1.6.5 Five Dynasties and Ten Kingdoms Period (907–960/979).1.6 Classical or Middle Chan – Tang dynasty (c.
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