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Though Zen is said to be based on a "special transmission outside scriptures" which "did not stand upon words", the Zen-tradition has a rich doctrinal and textual background. It has been influenced by sutras such as the Lankavatara Sutra, the Vimalakirti Sutra, the Avatamsaka Sutra, and the Lotus Sutra. Subsequently, the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching, including the Platform Sutra, lineage charts, collected sayings of Zen-masters, and the koan-literature. ==The role of scripture in Zen== Contrary to the popular image, literature does play a role in the Zen-training. ''Unsui'', Zen-monks, "are expected to become familiar with the classics of the Zen canon". A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna Buddhist sūtras. Nevertheless, Zen is often pictured as anti-intellectual. This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes. In the tenth century, during the turmoil of the Five Dynasties and Ten Kingdoms period, regionally oriented schools with differing views on the Chán-identity developed. One view was that of chiao-wai pieh-ch'uan, "a special transmission outside the teaching". The opposing view was chiao-ch'an i-chih, "the harmony between Chán and the teaching". The view of the harmony between Chán and the teachings was dominant in the lineage of Fa-ten Wen-i (885-958), and prevailed in the Southern Kingdoms in the tenth century. There-after the notion of a "special transmission outside the teachings" became dominant. The famous saying "do not establish awords and letters", attributed in this period to Bodhidharma, The Chán of the Tang Dynasty, especially that of Mazu and Linji with its emphasis on "shock techniques", in retrospect was seen as a golden age of Chán. This picture has gained great popularity in the west in the 20th century, especially due to the influence of D.T. Suzuki. This picture has been challenged, and changed, since the 1970s by modern scientific research on Zen. The Zen-tradition, especially Rinzai-Zen, says to give a direct transmission of insight, and stresses the impossibility to give any positive statement of this insight. This is famously worded in a 12th-century stanza, attributed to Bodhidharma: By pointing directly to () mind, It lets one see into (own true ) nature and () attain Buddhahood.}} An example of this non-dependence on words and scripture in 9th century China is Te-shan (Tokusan 780-865). He became famous for burning his commentaries on the Diamond-sutra, when he realized that his attachment to these commentaries had become a stumbleblock on his way to gaining insight. Hisamatsu states it more bluntly: }} Masao Abe points out that the role of the intellect in the understanding of Zen should not be misunderstood: Arokiasamy warns against this The importance given to Zen's non-reliance on written words is also often misunderstood as an opposition to the study of Buddhist texts. However, Zen is deeply rooted in the teachings and doctrines of Mahāyāna Buddhism and gradually developed its own literature. What the Zen tradition emphasizes is that enlightenment of the Buddha came not through conceptualization, but rather through direct insight: But direct insight has to be supported by study and understanding (''hori'' of the Buddhist teachings and texts. Hakuin goes as far as to state that the buddhist path even ''starts'' with study: Intellectual understanding without practice is called ''yako-zen'', "wild fox Zen", but "one who has only experience without intellectual understanding is a ''zen temma'', "Zen devil"". 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Zen and Sutras」の詳細全文を読む スポンサード リンク
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