Chan Buddhism and Meditation

Summary

The chapter discusses the evolution of meditation theory in Chan Buddhism, highlighting its origins with Bodhidharma and six successors up to Huì Néng. It outlines three key periods: the Pure Chan Period, where Huì Néng revolutionized seated meditation; the Chanji Era with five branches emerging from his teachings; and the contemporary Shēng-huó Chan practice. Huì Néng's approach emphasizes a state of mind free from thoughts during meditation, integrating traditional practices into modern life.

Study at a glance

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.