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.

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.

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.

In Building Bridges between Chan Buddhism and Confucianism, Diana Arghirescu explores the close connections between Buddhism and Confucianism during China's Song period (960–1279). Drawing on In Essays on Assisting the Teaching written by Chan monk-scholar Qisong (1007–1072), Arghirescu examines the influences between the two traditions. In his writings, Qisong made the first substantial efforts to compare the major dimensions of Confucian and Chan Buddhist thought from a philosophical view, seeking to establish a meaningful and influential intellectual and ethical bridge between them. Arghirescu meticulously reveals a "Confucianized" dimension of Qisong's thought, showing how he revisited and reinterpreted Confucian terminology in his special form of Chan aimed at his contemporary Confucian readers and auditors "who do not know Buddhism." Qisong's form of eleventh-century Chan, she argues, is unique in its cohesive or nondual perspective on Chinese Buddhist, Confucian, and other philosophical traditions, which considers all of them to be interdependent and to share a common root. Building Bridges between Chan Buddhism and Confucianism is the first book to identify, examine, and expand on a series of Confucian concepts and virtues that were specifically identified and discussed from a Buddhist perspective by a historical Buddhist writer. It represents a major contribution in the comparative understanding of both traditions.

The popular name for Chan Buddhism, in the West, is Zen Buddhism, as it was Japanese scholars who first introduced Chan Buddhism to the West with this translation. Indeed, chan is a shortened form of the Chinese word channa, rendered from the Sanskrit word dhyāna, which denotes practices of the concentration of the mind through meditation or contemplation. Although rooted in the Indian tradition of yoga, which aims at the unification of the individual with the divine, meditative concentration became integrated into the Buddhist path to enlightenment as one of the three learnings (sanxue) of Buddhism. Early Buddhist (or the so-called Hinayana Buddhist) scriptures include the teachings on four stages of meditation, four divine abodes, four formless meditations, the tranquility (samatha) and insight (vipassanā) meditations, and so on. Early Buddhist communities commonly practiced these meditations, along with the moral disciplines and the study of the scriptures and doctrines. Mahayana Buddhism, in India and East Asia, continued the practice of meditation as one of the six perfections (or virtues) of the bodhisattva path. In this general context, some eminent monks might have composed scriptures/treatises for the training of meditation or have become more famed with meditation. However, the school of Chan is more than just a group of meditation practitioners. As one of the Chinese Buddhist schools, it involves its own ideology, its own community, and its own genealogical history, serving to establish its own identity. The Historical Dictionary of Chan Buddhism contains a chronology, an introduction, and an extensive bibliography. The dictionary section has over 400 cross-referenced entries on important personalities, schools, texts, vocabularies, doctrines, rituals, temples, events, and other practices. This book is an excellent resource for students, researchers, and anyone wanting to know more about Chan Buddhism.

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.