The essays in this volume attempt to place the Chan and Zen tradition in their ritual and cultural contexts, looking at various aspects heretofore largely (and unduly) ignored. In particular, they show the extent to which these traditions, despite their claim to uniqueness, were indebted to larger trends in East Asian Buddhism, such as the cults of icons, relics and the monastic robe. The book emphasises the importance of ritual for a proper understanding of this allegedly anti-ritualistic form of Buddhism. In doing so, it deconstructs the Chan/Zen 'rhetoric of immediacy' and its ideological underpinnings.

The essays in this volume attempt to place the Chan and Zen tradition in their ritual and cultural contexts, looking at various aspects heretofore largely (and unduly) ignored. In particular, they show the extent to which these traditions, despite their claim to uniqueness, were indebted to larger trends in East Asian Buddhism, such as the cults of icons, relics and the monastic robe. The book emphasises the importance of ritual for a proper understanding of this allegedly anti-ritualistic form of Buddhism. In doing so, it deconstructs the Chan/Zen 'rhetoric of immediacy' and its ideological underpinnings.

When books about Zen Buddhism began appearing in Western languages just over a half-century ago, there was no interest whatsoever in the role of ritual in Zen. Indeed, what attracted Western readers' interest was the Zen rejection of ritual. The famous 'Beat Zen' writers were delighted by the Zen emphasis on spontaneity as opposed to planned, repetitious action, and wrote inspirationally about the demythologized, anti-ritualized spirit of Zen. Quotes from the great Zen masters supported this understanding of Zen, and led to the fervor that fueled the opening of Zen centers throughout the West.Once Western practitioners in these centers began to practice Zen seriously, however, they discovered that zazen - Zen meditation - is a ritualized practice supported by centuries-old ritual practices of East Asia. Although initially in tension with the popular anti-ritual image of ancient Zen masters, interest in Zen ritual has increased along with awareness of its fundamental role in the spirit of Zen. Eventually, Zen practitioners would form the idea of no-mind, or the open and awakened state of mind in which ingrained habits of thinking give way to more receptive, direct forms of experience. This notion provides a perspective from which ritual could gain enormous respect as a vehicle to spiritual awakening, and thus this volume seeks to emphasize the significance of ritual in Zen practice.Containing 9 articles by prominent scholars about a variety of topics, including Zen rituals kinhin and zazen, this volume covers rituals from the early Chan period to modern Japan. Each chapter covers key developments that occurred in the Linji/Rinzai and Caodon/ Soto schools of China and Japan, describing how Zen rituals mold the lives and characters of its practitioners, shaping them in accordance with the ideal of Zen awakening. This volume is a significant step towards placing these practices in a larger historical and analytical perspective.

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.

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.

This diverse anthology of original Buddhist texts in translation provides a historical and conceptual framework that will transform contemporary scholarship on Pure Land Buddhism and instigate its recognition as an essential field of Buddhist studies. Traditional and contemporary primary sources carefully selected from Buddhist cultures across historical, geopolitical, and literary boundaries are organized by genre rather than chronologically, geographically, or by religious lineage—a novel juxtaposition that reveals their wider importance in fresh contexts. Together these fundamental texts from different Asian traditions, expertly translated by eminent and up-and-coming scholars, illustrate that the Buddhism of pure lands is not just an East Asian cult or a marginal type of Buddhism, but a pan-Asian and deeply entrenched religious phenomenon. The volume is organized into six parts: Ritual Practices, Contemplative Visualizations, Doctrinal Expositions, Life Writing and Poetry, Ethical and Aesthetic Explications, and Worlds beyond Sukhāvatī. Each part is introduced and summarized, and each translated piece is prefaced by its translator to supply historical and sectarian context as well as insight into the significance of the work. Common and less-common issues of practice, doctrine, and intra-religious transfer are explored, and deeper understandings of the meaning of “pure lands” are gained through the study of the celestial, cosmological, internal, and earthly pure lands associated with various buddhas, bodhisattvas, and devotional figures. The introduction by the volume editors ties the diverse themes of the book together and provides a historical background to Pure Land Buddhist studies. Scholars of Buddhism and Asian religion, including graduate and post-graduate students, as well as Buddhist practitioners, will appreciate the range of translated materials and accompanied discussions made accessible in one essential collection, the first of its kind to center on the formerly-neglected topic of Buddhist pure lands.