The is a recognized denomination of Buddhism.本是一个公认的面额的佛法。 It is popular among non Buddhists in the US; it seeks to transmit the spirit of Buddhism without demanding allegiance to all the teachings of Buddha.这是受欢迎的非佛教徒，在美国，它的目的是传递的精神佛教而不要求效忠于所有的遗训佛祖。 It uses mondo, a question - and - answer technique to reveal truths (some religious) from within the seeker which will bring bodhi (enlightenment).它使用了盟，要处理的问题-和-答案技术，以揭示真理（约宗教）从经济领域内所收费用将带来菩萨（启示）。 Wisdom and love are major emphases.智慧和爱情是主要的重点。
Many critics see Zen Buddhism as non religious, as a sham religion.许多批评者认为禅宗佛法非宗教，作为一个假宗教。 True Buddhists see it as an attempt as a short cut to true enlightenment.真正的佛教徒，认为这是一个尝试，作为一个捷径，以真正的启迪。 Others see it as an atheistic approach to life.别人看到它作为一个无神论的做法，并赋予生命。
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Zen or Ch'an Buddhism represents a sectarian movement within the Buddhist religion that stresses the practice of meditation as the means to enlightenment.禅或禅佛教的一个宗派运动内部的宗教，佛教讲的做法，冥想为手段，以启迪。 Zen and Ch'an are, respectively, Japanese and Chinese attempts to render the Sanskrit word for meditation, dhyana.禅与禅的是，分别为日本和中国的企图，使梵语意为冥想，禅宗。
Zen's roots may be traced to India, but it was in East Asia that the movement became distinct and flourished.禅宗的根源可追溯到印度，但它在东亚地区，这项运动成为鲜明，蓬勃发展。 Like other Chinese Buddhist sects, Ch'an first established itself as a lineage of masters emphasizing the teachings of a particular text, in this case the Lankavatara Sutra.像其他中国佛教宗派，禅首先确立自己作为宗族的主人，强调教义的某一文本中，在这种情况下，楞伽经。 Bodhidharma, the first Ch'an patriarch in China, who is said to have arrived there from India c.菩提达摩，第一禅牧首在中国，他们说已经到了有来自印度长 470 AD, was a master of this text. 470专案，是一个总纲的这个文本。 He also emphasized the practice of contemplative sitting, and legend has it that he himself spent 9 years in meditation facing a wall.他还强调，实践contemplative坐，传说中它表示，他本人花了九年打坐正面墙上。
With the importance of lineages, Ch'an stressed the master - disciple relationship, and Bodhidharma was followed by a series of patriarchs each of whom received the Dharma (religious truth) directly from his predecessor and teacher.与重要性谱系，禅强调师父-弟子的关系，而菩提达摩随后进行了一系列的p atriarchs人各自收到护法（宗教真理） ，直接从他的前任和师资。 By the 7th century, however, splits in the line of transmission began to develop, the most important of which was between Shen - hsiu (606 - 706) and Hui - neng (638 - 713), disciples of the 5th patriarch, Hung - jen.由公元7世纪，然而，在分裂路线，传输开始发展，而其中最重要的是介乎于沉-秀（ 6 06- 70 6），回族-能（6 3 8 -71 3） ，弟子的第五届牧，洪-邱义仁。 According to a later and clearly biased legend, Hui - neng defeated Hung - jen in a stanza - composing contest, thereby demonstrating his superior enlightenment.根据一份后来并明确偏颇传说中，回族-能打败洪-仁在s t anza-创作竞赛，从而表明他的上司启示。 He was then secretly named 6th patriarch but had to flee south for fear of his rival's jealousy.然后，他被秘密命名为第六届元老，但不得不逃离南因害怕他的对手的嫉妒。
The split between Shen - hsiu and Hui - neng accounts for the southern and northern branches of Ch'an, which competed vigorously for prestige and state support.分裂与沉-秀和回族-能占该国南部和北部地区分行的禅，而激烈竞争，为的威望和国家的支持。 Hui - neng's branch dominated in the long run, and by 796 an imperial decree settled the matter in his favor posthumously.回族-能的科为主，在长期来说，和由7 96个皇室法令，解决了这件事，他主张死后。 By then, however, Hui - neng's branch was itself beginning to subdivide into several different schools.届时，不过，慧-万能的分行，本身就是一开始细分成几个不同的学校。
The subsequent history of Ch'an in China was mixed.随后的历史，禅在中国是好坏参半。 The sect suffered from the great persecution of Buddhism in 845.该教派遭受巨大迫害佛教在845 。 It recovered better than many Buddhist schools, however, partly because, in contrast to other monastic communities, Ch'an monks engaged in physical labor, which made them less dependent on state and lay support.它追回优于许多佛教学校，不过，这部分是因为，在对比其他寺院的社区，禅和尚从事体力劳动，使他们越来越少地依赖于国家和奠定的支持。 During the Sung dynasty (960 - 1279), Ch'an again prospered and was a leading influence on the development of Chinese art and neo - Confucian culture.在宋朝（公元960年-1 279年） ，禅的再次繁荣，是一位领导的影响，对发展中国艺术和理学-儒家文化。
It was during this period that Ch'an was first established in Japan.正是在这一时期，禅首次设立于日本。 Within 30 years of each other, two Japanese monks, Eisai (1141 - 1215) and Dogen (1200 - 53), went to China, where they trained respectively in the Lin - chi (Japanese, Rinzai) and Ts'ao - tung (Japanese, Soto) schools of Ch'an.在30多年的对方，两名日本僧侣，卫材（ 1141 -1 215年）和d ogen（ 1 200- 53 ），前往中国，在那里受过训练，分别在林-池（日语，临济宗）及t s ' ao-东（日语，德索托）学校的禅。 These they then introduced into Japan.这些，他们随后介绍到日本。 Rinzai emphasizes the use of Koans, mental stumbling blocks or riddles that the meditator must solve to the satisfaction of his master.临济宗强调利用禅宗公案为例，心理障碍或谜语说meditator必须解决，以满足他的主人。 Soto lays more stress on seated meditation without conscious striving for a goal (zazen).德索托更多地强调了坐下沉思而不自觉地追求一个目标（ zazen ） 。 Both schools fostered good relations with the shoguns and became closely associated with the Japanese military class.这两所学校培养了良好的关系，该shoguns ，成为密切联系，与日本的军事阶层。 Rinzai in particular was highly influential during the Ashikaga period (1338 - 1573), when Zen played an important role in propagating neo - Confucianism and infusing its own unique spirit into Japanese art and culture.临济宗，尤其是很有影响力的，在足利市时期（ 1338 -1 573） ，当禅宗发挥了重要作用，在传播理学-儒学与注入了自己独特的精神，使之成为日本艺术和文化。
The heart of Zen monasticism is the practice of meditation; it is this feature that has been most popular in Zen's spread to the West.心禅修道生活，是实践的冥想，它是这个功能已经最受欢迎，在禅宗的传播到西方。 Zen meditation highlights the experience of enlightenment, or satori (Chinese: wu), and the possibility of attaining it in this life.禅宗冥想突出的经验启示，或顿悟（中文：吴） ，并有可能实现，它在这方面的生活。 The strict training of Zen monks, the daily physical chores, the constant wrestling with koans, the long hours of sitting in meditation, and the special intensive periods of practice (sesshin) are all directed toward this end.严格训练的禅宗和尚，每天的体力家务，经常摔跤，与禅宗公案为例，长时间的坐冥想，并特别密集的时期，实践（雪信） ，都是针对这个目的。
At the same time, enlightenment is generally thought of as being sudden.在同一时间内，启蒙是一般以为的，因为被突如其来的。 The meditator needs to be jolted awake, and the only one who can do this is his Zen master.该meditator需要加以震动醒来，就只有一个人可以做的，这是他的禅师。 The master - disciple relationship often involves private interviews in which the Zen trait of unconventionality sometimes comes to the fore; the master will allow no refuge in the Buddha or the sutras but demands from his disciple a direct answer to his assigned koan.师父-弟子的关系，往往涉及私人面谈，其中禅性状异常，有时到了前列;师父将允许没有躲藏在佛陀或经典，但要求由他的弟子直接回答，他指派的公案。 Conversely, the master may goad the disciple by remaining silent or compassionately help him out, but with the constant aim of trying to cause a breakthrough from conventional to absolute truth.反过来，主人可以鞭策弟子所保持沉默，或同情，帮助他，但随着不断的，目的是想造成一个突破，从传统的以绝对真理。
Joseph M Kitagawa And John S Strong约瑟夫米北川和约翰s强
Bibliography:
参考书目：
H Dumoulin, History of Zen Buddhism
(1963); T Hoover, Zen Culture (1977); C Humphreys, Zen: A Way of Life (1971); S
Ogata, Zen for the West (1959); NW Ross, ed., The World of Zen (1960); DT
Suzuki, Essays in Zen Buddhism (1927 - 1934), Introduction to Zen Buddhism
(1957), and Manual of Zen Buddhism (1960); J Van de Wetering, The Empty Mirror:
Experiences in a Japanese Zen Monastery (1974); A Watts, The Spirit of Zen
(1958); P Yampolsky, The Platform Sutra of the Sixth Patriarch (1967). h
dumoulin ，历史上的禅宗（ 1963年）和t胡佛，禅宗文化（ 1977条） ， c堪富利士，禅：一种生活的方式（ 1971年） ;
s绪方贞子，禅宗，为西（ 1959年） ;净重罗斯版，世界上的禅宗（ 1960年） ; DT公司铃木，散文，在禅（ 1927年-1 934） ，导言，以禅（ 1
957） ，和手动禅宗（ 1 960年） ; j范德w etering，空镜：经验，在一个日本禅宗寺院（ 1974年） ;瓦，精神禅（ 1958年） ; p
yampolsky ，该平台经的第六宗主教（ 1967年） 。
Theravada Buddhism theravada佛教
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