Chan Buddhism and Meditation

Chan (Zen) Buddhism, the Chinese adaptation of Indian dhyāna, developed through three major periods: the Pure Chan Period from Bodhidharma to the sixth patriarch Huì Néng; the Chanji Era, in which five schools emerged from Huì Néng's teachings—exemplified by Huà tóu Chan (Lín jì school) and silent illumination (Cáo dòng school); and contemporary Shēng-huó Chan. Huì Néng revolutionized seated meditation by defining sitting as having no thoughts arise when facing any circumstance and meditation as seeing the innate unmoved nature of mind. This reoriented Chan toward pragmatic religious practice in daily life, lay or monastic. The inner logic of Chan encounters is the mind's free flow at the opportune moment. Shēng-huó Chan adapts classical Chan to modern life through integral practice.

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Abstract

Abstract This chapter features meditation theory from the perspective of Chan Buddhism. Simply known as Chan, or Zen in Japanese, it is regarded as the sinification of Indian Buddhism, especially of Indian dhyāna. There are three major periods of Chan in China. It started with Bodhidharma and his six major successors up to Huì Néng, the sixth patriarch. This period is known as the Pure Chan Period. Then followed the Chanji Era where five houses of Chan Buddhism branched out of Huì Néng’s revolutionary teaching and praxis. Huà tóu Chan and silent illumination are presented here as representatives of the Lín jì and Cáo dòng schools. Finally, the chapter examines Shēng-huó Chan as representative of the contemporary practice of Chan in China. The concept and practice of seated meditation in the Pure Chan Period was revolutionized by Huì Néng. He defined sitting as “having no thoughts arising in the mind when facing all circumstances, good or bad” and meditation as “seeing the innate nature of mind unmoved.” This distinctive conception marks Chan as the road to a pragmatic religious practice, both individual and interpersonal, in the midst of daily practices, lay or monastic. The inner logic behind the perplexing Chan encounters is the free flow of the mind at the “opportune-moment.” The rise of Shēng-huó Chan explores how classical Chan can be accommodated to contemporary life with an integral practice.