Editing Koan (section)

=== After the Song era ===
[[Zhongfeng Mingben]] (1263–1323),{{sfn|Dumoulin|2005|p=155}} a Chinese Chan master who lived at the beginning of the [[Yuan Dynasty]], revitalized the Chinese [[Linji school]].{{sfn|Dumoulin|2005}} Zhongfeng put a strong emphasis on the use of {{transliteration|zh|gōng'àn}}, seeing them as a "work of literature [that] should be used as objective, universal standards to test the insight of monks who aspired to be recognized as Ch'an masters".{{sfn|Foulk|2000|p=22}} He also promoted Dahui's famous {{transliteration|zh|kanhua chan}} method of meditating on a {{transliteration|zh|huatou}} and influenced several Japanese Rinzai masters of the time who came to China to study with him, including Kosen Ingen, Kohō Kakumyō, [[Jakushitsu Genkō]] (1290–1367).<ref>Heller, Natasha (2009), "The Chan Master as Illusionist: Zhongfeng Mingben's Huanzhu Jiaxun" (PDF), Harvard Journal of Asiatic Studies, 69 (2): 271–308, {{doi|10.1353/jas.0.0020}}, {{S2CID|170819511}}</ref><ref>Dumoulin, Heinrich (2005b), ''Zen Buddhism: A History. Volume 2: Japan'', pp. 197-204. World Wisdom Books, {{ISBN|978-0-941532-90-7}}</ref>

According to Zhongfeng:

{{Blockquote|The koans do not represent the private opinion of a single man, but rather the hundreds and thousands of [[bodhisattva]]s of the [[Trailokya|three realms]] and [[Ten spiritual realms|ten directions]]. This principle accords with the spiritual source, tallies with the mysterious meaning, destroys birth-and-death, and transcends the passions. It cannot be understood by logic; it cannot be transmitted in words; it cannot be explained in writing; it cannot be measured by reason. It is like the poisoned drum that kills all who hear it, or like a great fire that consumes all who come near it. What is called "the special transmission of the Vulture Peak" was the transmission of this; what is called the "direct pointing of [[Bodhidharma]] at Shao-lin-ssu" is this.{{sfn|Mingben|2006|p=13}}}}
[[file:Chan Master Miyun Yuanwu.gif|thumb|Chan Master Miyun Yuanwu]]
In later periods like the [[Ming dynasty]], Chinese Chan developed in different directions, such as incorporating [[Pure Land Buddhism|Pure Land]] elements and the re-introduction of an emphasis on the study of scripture.<ref name=":0" />

However, {{transliteration|zh|gōng'àn}} meditation was still practiced in the Linji lineages. During the [[Ming dynasty|Ming]], [[Miyun Yuanwu]] (1566–1642) was a successful promoter of the Linji school's {{transliteration|zh|gōng'àn}} methods, emphasizing vigorous master disciple encounters which made use of shouting and beating in imitation of classic {{transliteration|zh|gōng'àn}} stories. Yuanwu's efforts to revive the Linji tradition were so successful that according to Marcus Bingenheimer, "Miyun's Tiantong branch {{lang|zh|天童派}} of the Linji School became the dominant Chan lineage in China and beyond" ({{c.|17th century}}).<ref name=":0">Bingenheimer, Marcus. (2023). "[https://www.researchgate.net/publication/368520485_Miyun_Yuanwu_miyunyuanwu_1567-1642_and_His_Impact_on_17th-Century_Buddhism Miyun Yuanwu 密雲圓悟 (1567–1642) and His Impact on 17th-Century Buddhism.]" ''Religions''. 14. 248. 10.3390/rel14020248.</ref> He led numerous communities of thousands of monks and confirmed twelve dharma heirs.<ref name=":0" />

His teachings also influenced Japanese Zen since his student [[Ingen|Yinyuan Longqi]] (Japanese: Ingen Ryūki, 1592–1673) later founded the [[Ōbaku|Ōbaku school]] in Japan.<ref>{{Cite journal |last=Wu |first=Jiang |date=2006 |title=Building a Dharma Transmission Monastery |url=https://terebess.hu/zen/mesterek/Jiang.pdf |journal=East Asian History |volume=31 |pages=48}}</ref> This lineage also spread the Linji {{transliteration|zh|gōng'àn}} teachings to Vietnam, mainly through the efforts of Yuanshao ({{lang|zh|元韶}}, 1648–1728).<ref name=":0" />