Chan Before Chan

What is Buddhist meditation? What is going on—and what should be going on—behind the closed or lowered eyelids of the Buddha or Buddhist adept seated in meditation? And in what ways and to what ends have the answers to these questions mattered for Buddhists themselves? Focusing on early medieval China, this book takes up these questions through a cultural history of the earliest traditions of Buddhist meditation (chan), before the rise of the Chan (Zen) School in the eighth century. In sharp contrast to what would become typical in the later Chan School, early Chinese Buddhists approached the ancient Buddhist practice of meditation primarily as a way of gaining access to a world of enigmatic but potentially meaningful visionary experiences. In Chan Before Chan, Eric Greene brings this approach to meditation to life with a focus on how medieval Chinese Buddhists interpreted their own and others’ visionary experiences and the nature of the authority they ascribed to them. Drawing from hagiography, ritual manuals, material culture, and the many hitherto rarely studied meditation manuals translated from Indic sources into Chinese or composed in China in the 400s, Greene argues that during this era meditation and the mastery of meditation came for the first time to occupy a real place in the Chinese Buddhist social world. Heirs to wider traditions that had been shared across India and Central Asia, early medieval Chinese Buddhists conceived of “chan” as something that would produce a special state of visionary sensitivity. The concrete visionary experiences that resulted from meditation were understood as things that could then be interpreted, by a qualified master, as indicative of the mediator’s purity or impurity. Buddhist meditation, though an elite discipline that only a small number of Chinese Buddhists themselves undertook, was thus in practice and in theory constitutively integrated into the cultic worlds of divination and “repentance” (chanhui) that were so important within the medieval Chinese religious world as a whole.

An inspiring introduction to Chan Buddhism in a value-priced hardcover edition. Perfect for daily spiritual guidance and gifts.

Chan Buddhism has become paradigmatic of Buddhist spirituality. Known in Japan as Zen and in Korea as Son, it is one of the most strikingly iconoclastic spiritual traditions in the world. This succinct and lively work clearly expresses the meaning of Chan as it developed in China more than a thousand years ago and provides useful insights into the distinctive aims and forms of practice associated with the tradition, including its emphasis on the unity of wisdom and practice; the reality of "sudden awakening"; the importance of meditation; the use of "shock tactics"; the centrality of the teacher-student relationship; and the celebration of enlightenment narratives, or koans. Unlike many scholarly studies, which offer detailed perspectives on historical development, or guides for personal practice written by contemporary Buddhist teachers, this volume takes a middle path between these two approaches, weaving together both history and insight to convey to the general reader the conditions, energy, and creativity that characterize Chan. Following a survey of the birth and development of Chan, its practices and spirituality are fleshed out through stories and teachings drawn from the lives of four masters: Bodhidharma, Huineng, Mazu, and Linji. Finally, the meaning of Chan as a living spiritual tradition is addressed through a philosophical reading of its practice as the realization of wisdom, attentive mastery, and moral clarity.

Clear and illuminating commentary on one of Bodhidharma’s most important texts—designed to help Chan practitioners apply timeless and essential advice to their practice Legend has it that more than a thousand years ago an Indian Buddhist monk named Bodhidharma arrived in China. His approach to teaching was unlike that of any of the Buddhist missionaries who had come to China before him. He confounded the emperor with cryptic dialogues, traveled the country, lived in a cave in the mountains, and eventually paved the way for a unique and illuminating approach to Buddhist teachings that would later spread across the whole of East Asia in the form of Chan—later to be known as Seon in Korean, Thien in Vietnamese, and Zen in Japanese. This book, a translation and commentary on one of Bodhidharma’s most important texts, explores Bodhidharma’s revolutionary teachings in English. Guo Gu weaves his commentary through modern and relatable contexts, showing that this centuries-old wisdom is just as crucial for life now as it was when it first came to be. Masterfully translated and accompanied by helpful insights to supplement daily practice, The Essence of Chan is the perfect guide for those new to Chan, those returning, or those who have been practicing for years.

This volume includes The Recorded Sayings of Linji, Wumen's Gate, and The Faith-Mind Maxim. The Recorded Sayings of Linji is one of the seminal books of Zen. The great Zen teacher Linji lived and worked in ninth century China, but his teachings continued to guide and influence people for centuries afterward, and he was considered the grand ancestor of major streams of Zen in China, Korea, Vietnam, and Japan. The direct, incisive teachings preserved in his recorded sayings have shown a perennial power to challenge and stimulate would-be seekers of the truth. He strips away the supernatural aura of the Buddhas and Bodhisattvas, and refers the symbolism of the Buddhist scriptures to human processes, to actual and potential psychological transformations involving individuals and social groups. He analyzes the relationship of language to reality and conditioning to perception and motivation in ways that both prefigure and surpass "modern" discussions on these points. Whether or not they are already familiar with Zen Buddhism, modern readers can read Linji's sayings as a direct demonstration of its viewpoint and call. Wu Men's Gate is a classic collection of forty-eight Zen "public cases" accompanied by comments and verses, presented as teaching materials within the Zen tradition. Zen students would focus their attention on these cases and meditate via their intricate patterns of meaning. By interrupting and reshaping patterns of thought, these classic Zen cases were intended as tools to refine minds and open them to wider perspectives on reality. The Faith-Mind Maxim is a short, 36 stanza poem written by Seng-can. It encompasses the thought of Early Buddhism and later developments such as the Voidness School, the representation-only School, and the Flower Garland School. It expressly extols the essence of the Mahayana and, above all, the One Vehicle ideal. It clarifies unique Zen attitudes, such as not depending on words by being beyond all discriminations and conventions, directly pointing to the mind (i.e. the One Mind), seeing one's own nature by returning to the root, and becoming a Buddha. The Faith-Mind Maximmay be regarded as the first revolutionary work in the Zen tradition or in Chinese Buddhism.

This is an inspiring guide to the practice of Chan (Chinese Zen) in the words of four great masters of that tradition. It includes teachings from contemporary masters Xuyun and Sheng Yen, and from Jiexian and Boshan of the Ming Dynasty (1368–1644). Though the texts were written over a period of hundreds of years, they are all remarkably lucid and are perfect for beginners as well as more advanced practitioners today. All the main points of spiritual practice are covered: philosophical foundations, methods, approaches to problems and obstacles—all aimed at helping the student attain the way to enlightenment.

Enlightenment in Dispute is the first comprehensive study of the revival of Chan Buddhism in seventeenth-century China. Focusing on the evolution of a series of controversies about Chan enlightenment, Jiang Wu describes the process by which Chan reemerged as the most prominent Buddhist establishment of the time. He investigates the development of Chan Buddhism in the seventeenth century, focusing on controversies involving issues such as correct practice and lines of lineage. In this way, he shows how the Chan revival reshaped Chinese Buddhism in late imperial China. Situating these controversies alongside major events of the fateful Ming-Qing transition, Wu shows how the rise and fall of Chan Buddhism was conditioned by social changes in the seventeenth century.

Patrons and Patriarchs breaks new ground in the study of clergy-court relations during the tumultuous period that spanned the collapse of the Tang dynasty (618–907) and the consolidation of the Northern Song (960–1127). This era, known as the Five Dynasties and Ten Kingdoms, has typically been characterized as a time of debilitating violence and instability, but it also brought increased economic prosperity, regional development, and political autonomy to southern territories. The book describes how the formation of new states in southeastern China elevated local Buddhist traditions and moved Chan (Zen) monks from the margins to the center of Chinese society. Drawing on biographies, inscriptions, private histories, and government records, it argues that the shift in imperial patronage from a diverse array of Buddhist clerics to members of specific Chan lineages was driven by political, social, and geographical reorientations set in motion by the collapse of the Tang dynasty and the consolidation of regional powers during the Five Dynasties and Ten Kingdoms. As monastic communities representing diverse arrays of thought, practice, and pedagogy allied with rival political factions, the outcome of power struggles determined which clerical networks assumed positions of power and which doctrines were enshrined as orthodoxy. Rather than view the ascent of Chan monks and their traditions as instances of intellectual hegemony, this book focuses on the larger sociopolitical processes that lifted members of Chan lineages onto the imperial stage. Against the historical backdrop of the tenth century, Patrons and Patriarchs explores the nature and function of Chan lineage systems, the relationships between monastic and lay families, and the place of patronage in establishing identity and authority in monastic movements.