An online community sharing the study and practice of Chan Buddhism

Exploring Chán covers a broad spectrum of topics, from the origins of meditation to modern day practices, from Indian expressions of Buddhism, to Chinese, Korean, Tibetan, Japanese, and Western expressions. It delves into psychology, philosophy, ontology, psychology, and yes, physics (my formal educational background). It also presents practical approaches for practicing Chan. To read a review  

Book Release: Exploring Chán: An Introduction to the Religious and Mystical Tradition of Chinese Buddhism

IntoTheMind-300dpiEnthusiasts of our website or ZBOHY may be wondering where I've been for the last six years. I've been writing a book. Finally released, Exploring Chán covers a broad spectrum of topics, from the origins of meditation to modern day practices, from Indian expressions of Buddhism, to Chinese, Korean, Tibetan, Japanese, and Western expressions. It delves into psychology, philosophy, ontology, psychology, and yes, physics (my formal educational background). It also presents practical approaches for practicing Chan. To read a review, click here, to visit the book's website, click here, and to buy it on Amazon, click here (it's available at other booksellers as well).

A descriptions of the book (from the back cover) reads:

"Zen has influenced Western culture today in ways unimaginable when it was first introduced by Soen Shaku in 1893 at the World’s Parliament of Religions in Chicago. Insights from Zen’s extensive literary archives have benefited health care, psychology, psychiatry, and philosophy, while its trendiness has inspired countless discussions on social media forums and living room couches.

"But how does our everyday understanding of Zen align with the religious and ascetic practices which began some fifteen hundred years ago in China as Chán? How might we understand its genesis and purpose in sociological and spiritual contexts? Is it appropriate to differentiate Japanese Zen from Chinese Chán even though they share the same origins? And what does Chán training in contemporary life look like?

"Seeking answers to these questions, Chuan Zhi invites us to explore Chán’s origins and development through canonical texts, monastic traditions, and spiritual practices that span over five millennia. With the help of insights culled from contemporary scholars and historians, Chuan Zhi further examines how Chán’s development was influenced by social and political forces during the Tang and Song dynasties, and how it was modified further by Koreans and Japanese to accommodate their own indigenous folk religions, social customs, and political agendas. Finally, he describes contemporary approaches to Chán training and challenges sometimes encountered with its practice.

"Drawing on over three decades of study and practice, Chuan Zhi takes us on a fascinating journey to uncover the complex character of Chán. Throughout the narrative, he argues that Chán’s mystical practices are as valuable for life today as they have been for centuries."

The book has been fortunate to recieve some good reviews, including from Kirkus:

"The historical development of the Buddhist faith is obscure, partly because the intensely personal experience ofThe historical development of the Buddhist faith is obscure, partly because the intensely personal experience ofmeditative practice itself resists scholarly documentation. Nevertheless, with extraordinary rigor and erudition, debutauthor Zhi reconstructs both the emergence of Buddhism in general, and of Chinese (or Chan) Buddhism in particular. Bythe time Buddhism arrived in China, it had already evolved in India from Vedism, Brahmanism, Jainism, and Hinduism.Then, as early as the 2nd century BCE, it was again refashioned by the political, sociological, and religious influences ofits time—in this case, Confucianism and Taoism. The author discusses the original forms of Buddhism practiced in India,and its metamorphosis when it traveled all over Asia. The author specifically focuses on the ways in which, in China aselsewhere, Chan Buddhism split into strains that were either more meditatively spiritual or institutional. After heimpressively concludes this “broad picture of Chan Buddhism,” he turns his attention to its practice and furnishes athorough introduction for the novice, including an accessible discussion of the benefits of maintaining a meditative practiceand “Hindrances” that could undermine it. Zhi is a fully ordained Buddhist monk, and his knowledge of the subject matteris astonishing; he not only demonstrates an academic mastery of Buddhism as a historical phenomenon, but also aphilosophically profound understanding of its spiritual core—which, contrary to many Western misconceptions, is notenlightenment: 'Enlightenment is best viewed as a consequence rather than an objective of spiritual labor,' Zhi notes.'The purpose of spiritual life is to unravel mysteries and transcend suffering. It’s a fluid, evolving process.' . . . [T]his is a remarkable study that’s intellectually stimulating, historically edifying,and spiritually instructive." (read the full review)

-- Kirkus Reviews

For the intrepid reader interesting in giving the the book a read, I'd love to hear your thoughts on it, either directly or posted on Amazon or other bookseller sites. 

Chuan Zhi

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Sutras and Shastras

Since there is no difference between the Shakti and the one who embodies her, nor between substance and object, the Shakti is identical to the Self. The energy of the flames is nothing but the fire. All distinction is but a prelude to the path of true knowledge. The one who reaches the Shakti grasps the non-distinction between Shiva and Shakti and enters the door to the divine. As space is ...

Thus have I heard. One morning, when the Buddha was staying near Shravasti in the jeta grove of Anathapindika's estate, He and His company of twelve hundred and fifty monks went into the city to beg for their breakfast; and after they returned and finished their meal, they put away their robes and bowls and washed their feet. Then the Buddha took His seat and the others sat down before Him.

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There is a teaching (dharma) which can awaken in us the root of faith in the Mahayana, and it should therefore be explained. The explanation is divided into five parts. They are (1) the Reasons for Writing; (2) the Outline; (3) the Interpretation; (4) on Faith and Practice; (5) the Encouragement of Practice and the Benefits Thereof. Someone may ask the reasons why I was led to write this ...

This is what should be done By one who is skilled in goodness, And who knows the path of peace: Let them be able and upright, Straightforward and gentle in speech. Humble and not conceited, Contented and easily satisfied. Unburdened with duties and frugal in their ways. Peaceful and calm, and wise and skilful, Not proud and demanding in nature.

The Buddha's Teaching on Loving-kindness
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Thus have I heard. At one time the Blessed One together with many of the highest Bodhisattvas and a great company of Bhikshus was staying at Rajagaha on Mt. Gridhrakuta. The Blessed One was sitting apart absorbed in Samadhi Prajna-paramita. The Venerable Sariputra, influenced by the Blessed One absorbed in Samadhi, spoke thus to the Noble Bodhisattva Avalokitesvara:

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The Platform Sutra of Hui Neng became a pivotal treatise in the history of Chan, often used as a distinguishing mark of Souther School Chán.  An important resource for anyone interested in the historical devolopment of Chán Buddhism in China. The Master Hui-neng ascended the high seat at the lecture hall of the Ta-fan Temple and expounded the Dharma of the Great Perfection of Wisdom, and ...

By NA
Avalokiteshvara Bodhisattva, when practicing deeply the Prajna Paramita, Perceived that all five skandhas are empty&nbsp And was saved from all suffering and distress. O Shariputra, form does not differ from emptiness; Emptiness does not differ from form. That which is form is emptiness; That which is emptiness form.

The Heart Sutra -- "The Heart of the Perfection of Great Wisdom" Sutra

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By the Buddha

Sayings of the Buddha

Speak not harshly to anyone; those thus spoken to will retort. Vindictive speech begets sorrow, and retaliatory blows may bruise you.
-- Canto X.5

Even though a man be richly attired, if he should live in peace, calm, controlled, assured, leading a holy life, abstaining from inflicting injury upon all creatures, he is truly a brahmana, a recluse, a bhikkhu.
-- Canto X.14

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I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He ...

Death & Dying

By Chuan Zhi

When we recognize that the ego doesn't exist in any real sense but only as an artifice of the mind, there's nothing that needs explaining anymore: the notion of reincarnation is seen as nothing more than an intellectual game. The person, like the raindrop, merges into the sea of the Dharmakaya, a sea where individuality, in any mode of conception, is totally obliterated. Does one molecule of ...

By Carl Gustav Jung
Carl Jung was, and continues to be, a tremendous influence on matters of spiritual consciousness in the western hemisphere. He was deeply interested in the psychological and spiritual underpinnings of Zen Buddhism and other eastern religions and for many years collaborated with Zen scholars and priests such as D. T. Suzuki. Between them, an amalgam of psychology and spirituality took shape that ...
By John Donne
Perchance, he for whom this bell tolls may be so ill, as that he knows not it tolls for him; and perchance I may think myself so much better than I am, as that they who are about me, and see my state, may have caused it to toll for me, and I know not that. The church is Catholic, universal, so are all her actions; all that she does belongs to all. When she baptizes a child, that action concerns ...
By Jalai Al-Din
I died from the plant, and reappeared in an animal; I died from the animal and became a man; Wherefore then should I fear? When did I grow less by dying? Next time I shall die from the man, That I may grow the wings of angels. From the angel, too, must I seek advance; All things shall perish save His face Once more shall I wing my way above the angels; I shall become that which entereth not the ...
By Chuan Zhi

My first encounter with a Zen teacher happened when I was in my late twenties. Zen had been an interest of mine for nearly a decade before this chance encounter with a person of Zen. I had never thought seriously about actually DOING Zen, but I liked reading the philosophies that came from Zen literature. Doing Zen was, well, something I thought I would never be able to do: it required detaching ...

By Michael Gellert
“Death,” Jung wrote in 1945 not long after his heart attack, “is the hardest thing from the outside and as long as we are outside of it. But once inside you taste of such completeness and peace and fulfillment that you don’t want to return.”1 Jung was speaking here of his out-of-body, near-death experience, whose gripping effect indeed made it difficult for him to return to the world of ...