In the Spirit of Chan

　　Perhaps some of you have heard the saying Chan (Zen) is not established on words and language and Chan is a transmission outside conventional teachings. But if Chan does not rely on words, why would anyone want to read a Chan book

　　 Is not that a contradiction

　　 Although Chan is not established on words, it has, among the many sects of Buddhism in China, left behind the most writing. The primary goal of these writings, however, is to show you or teach you that Chan is not established on words and language and that Chan is a transmission outside the conventional teachings. So there is a reason for you to read such a book.

　　The word Chan can mean enlightenment, and enlightenment can be understood to mean realizing the first meaning, or the ultimate truth. In Chan, there is also what is called secondary meaning, or conventional truth. Conventional truth can be expressed in words and concepts, but the primary, or ultimate, truth of Chan can not be expressed in words. In the Chan tradition, sometimes the ultimate truth is compared to the moon, and the conventional truth compared to a finger pointing at the moon. No one would mistake the finger for the moon. Words, language, ideas, and concepts are like the finger and can express just the conventional truth. These words and concepts only point to the ultimate truth. The ultimate truth can be called mind, original nature, or Buddha-nature. It is something everyone must experience for himself or herself. It can never be fully described.

　　The Origin of Chan

　　What is the source of Chan

　　 According to the Chan lore, the monk Bodhidharma brought Chan from India to China in about 500 C.E., more than a thousand years after Shakyamuni Buddha”s death. But India history contains few records of the interim period, so we know relatively little about the origins of Chan practice.

　　We do know stories and legends that describe the origins of Chan. Most famous is the account of the transmission of the Dharma (Buddhist truth or law) to Mahakashyapa, one of the Buddha”s chief disciples, who became the First Patriarch in the Chan lineage. The story is this: One day during a sermon at Vulture Peak, Shakyamuni Buddha held a flower in his hand in front of the assembly and did not speak. No one seemed to know what this gesture meant, but Mahakashyapa smiled. The Buddha said, “The Treasure of the Eye of the True Dharma, the Wondrous Mind of Nirvana; only Mahakashyapa understands.” This event marks the beginning of the Chan lineage and the master-to-disciple transmission that continues to this day. This story was unknown to Buddhist history until the tenth-century Song dynasty. But the literal truth of the story is not as important as the message it contains about the nature of Chan.

　　Shakyamuni Buddha had two other disciples, one very bright and the other quite dull. The first disciple, Ananda, had a power mind and a fabulous memory. However, he never attained enlightenment during Shakyamuni”s life time. Ananda thought that Buddha would reward his intelligence with enlightenment. It never happened. After Buddha enter nirvana, Ananda hoped Mahakashyapa would help him.

　　After Buddha”s passing, Mahakashyapa tried to gather 500 enlightened disciples together in order to collect and record the Buddha”s teachings. He would find only 499. Some suggested that he invited Ananda, but Mahakashyapa said that Ananda was not enlightened and therefore was unqualified for the assembly. He said that he would rather have the gathering at all than allow Ananda”s attendance.

　　But Ananda persisted. Mahakashyapa turned him away three times. Ananda said, “Buddha has entered nirvana. Now only you can help me reach enlightenment!” Mahakashyapa said, “I am very busy. I can not be of help. Only you can help yo…

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