In the 9th century, the Linzi (Japanese: Rinzai) and Caodong (Japanese: Sōtō) branches of the Southern school emerged. The former relied heavily on the gong’an (Japanese: koan), a paradoxical question or aphorism that was intended to reveal that all conceptualization is wrong and thus leads to enlightenment. The gong’an was often accompanied by shouts and slaps from the master to provoke anxiety in the student and, from this, an instant realization of the truth. The Caodong/Sōtō school emphasized the practice of “silent illumination” or “just sitting” (Chinese: zuochan; Japanese: zazen), which involved sitting in silent meditation under the direction of a master and purging the mind of all notions and concepts.
Both schools followed the doctrine of Huaihai, who taught that a monk who would not work should not eat and that work (as well as everything else) should be done spontaneously and naturally. The emphasis on work made the Chan schools self-sufficient and saved them from the worst effects of the government purge of supposedly parasitic Buddhist monks in 845. The emphasis on spontaneity and naturalness stimulated the development of a Chan aesthetic that profoundly influenced later Chinese painting and writing. The relative success of the Chan tradition in subsequent Chinese history is demonstrated by the fact that virtually all Chinese monks eventually came to belong to one of the two Chan lineages.
Chan (Zen) Buddhism was introduced into Japan as early as the 7th century but flowered only in the 12th and 13th centuries, most notably in the work of the monks Eisai and Dōgen. Eisai, founder of the Rinzai school in the 12th century and a Tendai monk, wished to restore pure Buddhism to Japan and with that aim visited China. When he returned, he taught a system of meditation based on the use of the koan phrases. Unlike the Chan schools, Eisai taught that Zen should defend the state and could observe ceremonial rules and offer prayers and incantations. These teachings influenced the warrior class and led to a Zen influence on the martial arts of archery and swordsmanship. Zen influence can also be seen in the Noh theatre, poetry, flower arrangement, and the tea ceremony, all of which stress grace and spontaneity.
Dōgen, who established the Sōtō school in Japan in the 13th century, joined the Tendai monastery of Mount Hiei at an early age, after the death of his mother and father taught him the transitoriness of life. Unfulfilled by his experience at Mount Tendai, Dōgen sought the true path of Buddhism and may have studied with Eisai for a time. Like Eisai, whom he held in high esteem, Dōgen went to China, where he fell under the influence of a Chinese Chan master. Upon his return to Japan, he taught the discipline of “sitting straight” (Japanese: zazen), the practice of meditation in the cross-legged (lotus) position. For Dōgen, practice and enlightenment were intertwined; in zazen the buddha nature in each person is discovered. Unlike many of his Chinese counterparts, however, Dōgen studied scriptures and criticized those who did not.
The Zen sects of Eisai and Dōgen have deeply influenced Japanese culture and continue to play a significant role in contemporary Japan. By the mid-20th century, Zen had become one of the best-known of the Buddhist schools in the Western world. Vajrayana (Tantric or Esoteric) Buddhism
Mystical practices and esoteric sects are found in all forms of Buddhism. The mystical tendency that Buddhism inherited from Indian religion became increasingly pronounced. Following the codification of the Theravada canon—which according to tradition emerged orally shortly after the Buddha’s death and was written down by the late 1st century bce—and the subsequent emergence of Mahayana (1st century ce), this mystical element slowly developed into discrete schools of thought. Buddhist mysticism (including the philosophical school of Chan), like other forms of mysticism, insists on the ineffability of the mystical experience, because it is not intelligible to anyone who has not had a similar experience. Mystical knowledge is not intellectual but is “felt knowledge” that views things in a different perspective and gives them new significance. The experience is both ineffable and timeless, which means that the mystic seems to be outside time and space, oblivious to his surroundings and the passage of time.
Early Buddhist mysticism was concerned with the emptying of subjective being, considered to be the greatest obstacle to the individual’s spiritual growth. This passing into a new dimension of reality is described in terms of a flame going out. In this emptying process the limits of the individual’s being are supposedly transcended. The experience of this new dimension of reality is a vision that goes far beyond the reach of “mere logic” and normal perception.
While Theravada Buddhism was analytic in its attempt to free reality from the imposition of subjectivity, Mahayana extended the analytic process to objective reality. In its rejection of subjectivism and objectivism, it emphasized the nature of reality-as-such, which was experienced in enlightenment (Pali and Sanskrit: bodhi). While the various philosophical trends associated with Mahayana dealt with the intellectual problem of reality, the tantras (Sanskrit: “treatises”), which form the distinctive literature of Vajrayana Buddhism, dealt with the existential problem of what it is like or how it feels to attain the highest goal. Vajrayana Buddhism in India Origins
Vajrayana (Sanskrit: “Diamond Vehicle” or “Thunderbolt Vehicle”) or Mantrayana (Sanskrit: “Path of the Sacred Formulas”), also known as Tantric Buddhism, first emerged in various parts of India and Sri Lanka. The esoteric nature of Tantric doctrine and practice makes identifying the origins of the Vajrayana school difficult, but some Buddhist traditions associate them with Nagarjuna and Asanga and therefore suggest that Vajrayana began to develop quietly in the 2nd or 4th century ce. Vajrayana was prominent in India and Tibet, and a form of it, which does not seem to have emphasized sexoyogic practices, spread to China and then to Japan, where it became associated with the Tendai and Shingon schools.
Although Vajrayana texts describe numerous yogic or contemplative stages that must be experienced before enlightenment can be achieved, they preserve the Mahayana identification of nirvana and samsara as a basic truth. Moreover, Vajrayana teaches that nirvana as shunyata (“voidness”) is one side of a polarity that must be complemented by karuna (“compassion of the bodhisattva”). Shunyata, according to the Vajrayana tradition, is the passive wisdom (prajna) that possesses an absolutely indestructible or diamond-like (vajra) nature beyond all duality, and karuna is the means (upaya) or dynamic aspect of the world. Enlightenment arises when these seeming opposites are understood to be one. This realization, which is known experientially and not cognitively, is portrayed in Vajrayana imagery and practice as the union of the passive female deity, which signifies wisdom or voidness, with the dynamic male, signifying compassion without attachment. Such a union, yab-yum (Tibetan: “father-mother”), is a symbol of the unity of opposites that brings the “great bliss,” or enlightenment.
Vajrayana Buddhists believe that, as all things are in truth of one nature—the void—physical-mental processes can be used as a vehicle for enlightenment. According to the Kalachakra-tanta, the Buddha taught that, in this age of degeneration, enlightenment must be achieved through the body, which contains the whole cosmos. Vajrayana specialists warn, however, that the first step toward enlightenment is taken by undergoing instruction by a master who has been initiated into the mysteries and can teach the correct use of the body’s process. The master directs every step so that the pupil learns to control mental and physical processes instead of being dominated by them.