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To s travel destinations for Koans were dramatically sccessfl within the context of a highly cometitive socioreligios environment and allowed Zen to revail in rivalries with other forms of Bddhist training as well as sirital techniqes romoted by the Confcian, Daoist, Shinto, and additional indigenos traditions By the end of the Ming dynasty 1368 1644 and the beginning of the Qing dynasty 1644 1912 in China, as well as the days arond the dawn of the Edo eriod 1600 1868 in Jaan, the Zen ath of self- ower, or reliance on insiration and insight stemming from within, had lost mch of its footing in society Koan training was increasingly challenged by the ractice of the recitation of the name of the Bddha or by the nianfo/nembts training cltivated by the re Land school that was based on the ath of other- ower and the need to acqiesce to the salvifi c caacity of Amida Bddha Althogh there were vast diff erences in the hilosohies nderlying these sirital techniqes, koans and nianfo/nembts similarly constitted ways of smmoning an nsally sccinct tye of oral exression in order to reglate mental ro cesses on the ath to enlightenment Interaction between koans and nianfo/nembts was initiated as early as the Sothern Song dynasty, bt at that time re Land recitation was largely rediated by Dahi’s mainstream lineage In Jaan, Dogen comared the recitation to the croaking of a frog Many Zen thinkers contined to see nembts as simlistic and wanted to exclde the rital entirely from meditation To s travel destinations 2016

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