Zen

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Related to Chan Buddhism: Zen Buddhism
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Synonyms for Zen

school of Mahayana Buddhism asserting that enlightenment can come through meditation and intuition rather than faith

a Buddhist doctrine that enlightenment can be attained through direct intuitive insight

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References in periodicals archive ?
Chan Buddhism emerged in the liminal space between Taoism and Mahayana Buddhism.
A book manuscript is in preparation, but for earlier work see Morten Schlutter, "A Study in the Genealogy of the Platform Sutra," Studies in Central and East Asian Religions 2 (1989): 53-115, and "Transmission and Enlightenment in Chan Buddhism Seen through the Platform Sutra," Chung-hwa Buddhist Journal 2 (2007): 379-410.
Schlutter, Morten (2008): How Zen Became Zen: The Dispute over Enlightenment and the Formation of Chan Buddhism in SongDynasty China.
In other words, the mere worry about a single speck of dust misses the entire point of Chan Buddhism altogether.
It was under these legendary circumstances that Hui-Neng became the undisputed sixth patriarch of Chan Buddhism (305).
Accordingly, the introduction begins with a history of the development of Chan Buddhism, from its origins in Indian Mahayana to the height of its power and popularity in the Song Dynasty (960-1279).
Clouds Thick, Whereabouts Unknown provides an informative and enjoyable introduction to the neglected poetry of Chan Buddhism.
Peter Hershock's introduction to Chan Buddhism is the most recent volume in the University of Hawai'i Press' new scholarly series, Dimensions of Asian Spirituality.
While not immediately relevant to Hershock's goal of presenting Chan Buddhism as a living practice, it could provide an interesting dimension to what appears to be the Buddha's appropriation of yogic elements of practice, which would then set the stage for the case that Chan represents a virtuosic improvisation on Indian Buddhism.
Jiang Wu's study draws attention to the development of Chan Buddhism in seventeenth-century China.
Griffith Foulk, and other scholars who have questioned traditional understandings of Chan Buddhism by examining the Tang dynasty (618-907) development of Chan as a form of rhetoric meant to enhance the symbolic capital of particular people, monasteries, and sectarian groups.
What he calls "Buddhism" certainly is not identical with Chan Buddhism or, more specifically, with its Linji School.