Rinzai

This source names Rinzai directly: "of Religions in Chicago, where the Rinzai Zen teacher Soyen Shaku and the Sri Lankan revivalist Anagarika Dharmapala presented the tradition to a wide non-Asian audience for the first time."

This source names Rinzai directly: "volume tracing the Japanese Soto and Rinzai schools specifically through their documented historical development rather than presenting Zen as one undifferentiated tradition."

This source names Rinzai directly: "and about 6.88 million adherents, Rinzai with 5,754 temples and 1.72 million adherents, Obaku with 460 temples and 353,070 adherents, totaling 21,037 temples and about 9.25 million adherents."

Rinzai teaching does not accept that the age forecloses awakening, and Hakuin's eighteenth-century revival was argued expressly against the view that the old path had become impossible.

Koan work sits alongside the sitting in the Rinzai line.

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The same Meiji settlement applies in the Rinzai school, where the temple priesthood is ordinarily hereditary and married.

Koan work sits alongside the sitting in the Rinzai line.

The perfections are held in the Rinzai school.

Worn by ordained Rinzai priests, with the rakusu given to lay students who take the precepts.

Held in the Rinzai line, where transmission follows the completion of koan study under a teacher who has himself received it.

The komuso were affiliated to Rinzai temples, and the Kyoto temple that holds the playing tradition remains a Rinzai foundation.

Buddhahood is affirmed as reachable in this life through the koan curriculum under a teacher's examination.

Buddha-nature as already present and to be directly seen is affirmed in this school's teaching.

Dharma transmission from teacher to teacher, validated through koan study, structures this school's teaching authority.

The Heart Sutra is chanted in this school's daily liturgy alongside its koan curriculum.

Rinzai teaching in Japan works within the Tendai inheritance that awakening is the ground already present, and puts the koan where the difficulty of recognising it lies.

Hakuin Ekaku is credited in the standard scholarship consulted with reviving the Rinzai school after a long decline and is among its single most significant historical figures; this painting is one of hundreds of ink works he produced in his later decades to carry Zen teaching to lay audiences.

This school structures practice around koan study aimed at sudden kensho breakthrough.

The Rinzai line descends from the Linji house of Chinese Chan and its koan curriculum is built around a breakthrough rather than an accumulation, which is the sense in which it is called the sudden school.

Non-injury is held in the Rinzai school as the first of the precepts.

The three poisons are held in the Rinzai school.

Not-self is held in the Rinzai school.

Impermanence is held in the Rinzai school.

The bodhisattva motivation is held in the Rinzai school and is renewed in the four great vows.

Giving is held in the Rinzai school as the first of the perfections.

Dependent origination is held in the Rinzai school.

Dharma is held in the Rinzai school, together with the Zen claim that it passes mind to mind rather than through formulation alone.

Suffering is held in the Rinzai school.

Karma is held in the Rinzai school.

Nirvana is held in the Rinzai school.

Collected absorption is held in the Rinzai school, and koan work is described as concentration brought to a single point rather than as an alternative to it.

Samsara is held in the Rinzai school.

Emptiness is held in the Rinzai school.

The five aggregates are held in the Rinzai school.

The four immeasurables are held in the Rinzai school.

The four truths are held in the Rinzai school.

The eightfold path is held in the Rinzai school.

The six realms are held in the Rinzai school.

The three jewels and going for refuge are held in the Rinzai school.

The three marks are held in the Rinzai school.

The two truths are held in the Rinzai school as part of the Mahayana inheritance the school works within.

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