What is Chan?
What is Chan?
Chan exists universally and eternally. There is no need for any teacher to transmit it; what is transmitted is just the method by which one can personally experience Chan. In China, the Chan school developed from Indian Dhyana Buddhism, which taught methods of meditative concentration aimed at the attainment of an absorbed, concentrated state of mind. This school later spread to other countries from China, and is called Zen in Japan, Son in Korea, and Thien in Vietnam.
Chan starts with gaining thorough knowledge of one’s own self. Through letting go of all attachments and giving rise to wisdom, our mind can regain its luminosity. We call this knowledge of the notion of self “enlightenment” or “seeing one’s self-nature.” This is the beginning of helping yourself to thoroughly solve real problems. In the end, you will discover that you as an individual, together with the whole of existence, are but one indivisible totality.
Chan encompasses four key elements: faith, understanding, practice, and realization. Faith belongs to the realm of religion, understanding is philosophical, practice is belief put into action, and realization is enlightenment. Without faith, we cannot understand; without understanding, we cannot practice; and without practice, we cannot realize enlightenment. Together, these four concepts create the doorway we enter to attain wisdom.
For a lengthier discussion of “Chan”, please read this discourse from Master Sheng-yen. (This is the transcript of a talk given by Master Sheng Yen in 1977, at the beginning of his teaching career in the US. It was originally published in a small pamphlet.)
Treasure in Chan Meditation
(From the Series: Pocket Guides to Buddhist Wisdom: “The Effects of Chan Meditation” by the venerable Ch’an Master Sheng-yen)
In Modern Times, the great strides of science have solved many problems deriving from the natural and social environments, as well as from human physiology and psychology. And yet, with the advancement of material civilization, the problems waiting to be solved have actually increased. In fact, until the day the Earth perishes, it will remain impossible to completely overcome the problems posed by nature. Similarly, until the day our physical bodies die, it will still be impossible to entirely control our bodily functions. If nothing else, human beings are incapable of preventing the gradual diminishing of the sun’s thermal energy, so the weakening and eventual destruction of the Earth is inevitable. Again, as human beings cannot stop the aging of the physical organs, the death of the physical body is inevitable, too.
However, as long as the Earth remains habitable, we should do what we can to improve our natural environment, so that it can become more favorable to human life and existence. Likewise, while we are still alive, we should do our best to improve our physical and mental health, so that we can live more comfortable and happy lives. Modern science may help us with these tasks, but we should not leave the responsibility entirely to science. This is because the promotion of science depends on the mental and physical power of mankind, and the only method to bring out man’s greatest intellectual and physical ability, hidden deeply within our bodies and minds is through the practice of Ch’an (Japanese: Zen) meditation.
Although the methods of Ch’an meditation trace their origins to the wisdom of the East, in reality, East or West, all great religious figures, philosophers, outstanding statesmen, scientists, and artists benefit to some extent from the power of Ch’an meditative concentration. Even if they do not assume the specific Ch’an meditative postures or use the name “Ch’an”, nevertheless their ability to exercise extraordinary wisdom and perseverance corresponds essentially with the effects of Ch’an meditation–they are just unaware that such ability is the outcome of meditative concentration. Because of their exceptional endowments, they are able to obtain the power of meditative absorption without intentional effort, which then leads to their prominence in their respective fields.
Since Ch’an meditation, as we already know, is the best means of uncovering one’s hidden intellectual and physical power, it is not difficult for training in Ch’an to transform an ordinary person into a great one, and make the un-gifted brilliant, the frail robust, the brilliant and robust even more so, thus making it possible for all to become perfect. Therefore, Ch’an meditation is the best means to perfect human life, advance society, and improve the entire environment. For an ordinary person, Ch’an meditation can strengthen one’s resolve and change one’s temperament. Physically, it helps one regain vitality; psychologically, it gives one new hope as well as a new understanding of the surrounding environment. Therefore, Ch’an meditation can give you a completely new life, and make you realize how fortunate, free, and vivacious you really are.
The effects of meditation come primarily from concentrating the mind on one point, whether abstract or concrete. Therefore, meditative concentration can be reached in any position: walking, standing, sitting, or lying down. Whether one is engaged in deep thought, silent prayer, prostration, recitation, or even close observation or attentive listening, whenever one’s mind is focused single-pointedly, there is the possibility of attaining meditative concentration. However, instances of achieving meditative concentration under such circumstances are few and far between, and for the vast majority of people, it can never happen easily. It may have occurred once or twice to a very few people, but it cannot be frequently repeated at will.
It is because of this that the methods of Ch’an practice developed in the East are necessary. If you wish to obtain such experience, and therefore go to study under a Ch’an teacher, you will find that these methods can make the experince of Ch’an, otherwise obtainable only by accident, a treasure that everyone has the opportunity to obtain.
The Precious Human Body
In seeking the experience of Ch’an, one does not have to adopt any particular posture. For example, the sick, the physically challenged, and the perpetually busy can follow the method taught by their masters and practice anywhere from a few minutes to several hours, wherever they might be, standing, sitting, or lying down: in bed, in a wheelchair, in a car, at a bus or tram stop, or in an office.
The quickest and most effective method is of course practicing in the full-lotus posture. However, if the beginning Ch’an students, particularly those of middle age or older, wish to become proficient sitting in the full lotus and to enjoy the pleasures of Ch’an meditation, they must first prepare to tolerate pain and numbness in the legs. The pain and numbness in the legs is actually a part of the beginner’s struggle with their own weakness. Once they have gone through this phase, they would have at least strengthened their resolve and overcome their fear of difficulty and inability to face reality. Thus quietly, they have taken one step forward in the journey of life.
Of all the animals, only human beings have a body structure that allows the adoption of the lotus posture. So, the methods of Ch’an meditation are designed only for human beings, and only human beings have the opportunity to enjoy the benefits of meditation.
We ought to celebrate being born as a human being, and should treasure this human body that we have. The reason is that as humans, through Ch’an practice, we can derive three major benefits: (1) a tough and pliable physique, (2) an alert mind, and (3) a purified personality. That is why Shakyamuni Buddha often praised the preciousness of human life when addressing his disciples, stressing that among all sentient beings between heaven and hell, those with a human body are most suited to the practice of the Buddhist path.
The Effects of Ch’an Meditation as Viewed by Scientists
The benfits of Ch’an meditation were fiscovered from the reactions of the body and mind. According to Zen No Susume (The Recommendation of Zen) by Dr. Koji Sato, professor of psychology at Kyoto University in Japan, Ch’an meditation produces the following ten psychological effects:
(1) increased patience,
(2) curing of various allergies,
(3) strengthening of will power,
(4) enhancement of the power of thought,
(5) refinement of personality,
(6) rapid calming of the mind,
(7) mood stabilization,
(8) raised interest and efficiency in activity,
(9) elimination of various bodily illnesses, and
(10) attainment of enlightenment.
Furthermore, Usaburo Hasegawa, MD, writes in Shin Igaku Zen (New Views on Medicine and Zen) that Ch’an meditation proves effective in the treatment of the following twelve diseases:
(1) neurosis,
(2) hyperacidity and hypoacidity,
(3) tympanites,
(4) tuberculosis,
(5) insomnia,
(6) indigestion,
(7) chronic gastroptosis,
(8) gastrointestinal atony,
(9) chronic constipation,
(10) dysentery,
(11) gallstones, and
(12) high blood pressure.
The highest objective of Ch’an meditation is without doubt the transcendence of delusion and the attainment of enlightenment. However, if we begin with lofty talk on the issues of delusion and enlightenment, except for a small minority who have good karmic roots, it will be of little use for the majority of people. So, we cannot but cite the results of scientific studies to introduce readers to the effects Ch’an meditation may bring to a person physically and mentally. To those who have had personal experience in Ch’an meditation, these scientific reports are of no use, but to the beginners who would like to give meditation a try, these reports may serve as a lure.
Ensuring a Safe Body and Mind
In daily life, people’s understanding of their own body and mind is extremely limited. As for the mind, you have no time to examine how many thoughts come and go in a day, or even in the minute that has just slipped by. You may have some impressions of a few major thoughts, but about the numerous trivial ones that just flashed by, you are not clear. Furthermore, physically, your cellular metabolism has not for a single moment stopped. You may know of this fact since it is common knowledge, but in no way can you actually sense and feel it. Of course, there is no need for us to clarify these matters either.
What is important is that we, living in a modern society, must always use a high level of intellect and great physical energy–whether in our studies or daily work, whether making a living or contributing to the public welfare. Yet few people realize that deep within our own reservoir of intellectual and physical energy, there is a huge leak through which tremendous amounts of energy meaninglessly leak out, when at the same time our producion of energy is way below our capability and our need. This is at once a waste of energy, and a stagnation in production: we have failed not only to do our best to broaden our sources of energy, but also to properly reduce its expenditure. This truly is a great pity.
What is this leak? It is our disorderly wansering thoughts, which consume our physical energy and lower our intellect. Among them, thoughts which stir our emotions, such as strong desire, hatred, arrogance, despair, etc., in particular can disturb the balanced functioning of our physicological system. If you learn the methods of Ch’an meditation, you can reduce these disorderly and useless distractions, and constantly keep your mind in a restful state of relaxation and calmness, so whenever it is needed to solve a problem, it can always function to the full. Moreover, Ch’an meditation can make the various endocrine glands in your body work in seamless cooperation with one another, and enhance the coordination between the sympathetic and parasympathetic nervous systems.
For instance, the pituitary, pineal, parotid, and thymus glands of the sympathetic nervous system can cause the constriction of blood vessels to raise blood pressure, thus increasing the sympathetic tone of the body; the outward expressions are alertness and quickness in reaction. On the other hand, the adrenal, ovarian, testicle, and pancreatic glands of the parasympathetic nervous system can cause the dilation of blood vessels, lowering blood pressure and reducing the sympathetic tone; the outward expressions are calmness and stability. Combining the merits of both systems will form a perfect personality, whereas inclination to either side will lead to defects in character.
As we are aware, the pressure of work, over-taxation of one’s brain, and external-stimulus-induced strong emotion, whether it be wild rapture or violent rage, can all give rise to constricted blood vessels, increased pulse rate, rising blood pressure, and shortness of breath, resulting possibly in such conditions as cerebral hemorrhage, insomnia, palpitations, tinnitus, neuroticism, and indigestion. This is because when you experience severe emotions, the functioning of your endocrine glands become imbalanced, thus creating toxins in the blood.
The endocrine system normally promotes a healthy body. However, if it loses balance, it will light up your body’s red light warning system. Ch’an meditation can transform fluctuating moods into a clear and peaceful state of mind. Eventually, no danger will make you afraid, and no pleasure will make you wild with joy; no gain will make you feel wealthy, and no loss will make you feel deprived; no opposition will irk you, and no compliance will delight you. Therefore, Ch’an mediation can ensure the safety of your body and mind.
The Harmonization and Liberation of Body and Mind
To clarify the above, a balance between the body’s sympathetic and parasympathetic nervous systems should be constantly maintained; otherwise, one will not only be unhealthy physiologically, but also be unhealthy in respect of psychological and character development. If the balance tilts toward the sympathetic nervous system, then one will tend to be sensitive, selfish, impatient, irascible, unfriendly, and unlikable. If the balance leans toward the other side, then one will be simple, sincere, steady, optimistic, and genial.
In the first case, on the positive side, one might become a proud and aloof philosopher, a shrewd and steel-willed general, or a cynical scholar who detests the world and its ways. On the negative side, one might become an opinionated, violent, vile, and unruly rogue. In the second case, on the positive side, one might become a compassionate religious leader, a magnanimous statesman, or a broad-minded artist. On the negative side, one may become a person lacking ambition and principles who pays no heed to the line between good and evil and right and wrong, and who says yes to every request.
Of course, if the balance is totally inclined either way, the result will certainly tend to be negative. If one already exhibits positive traits, then it definitely is due more or less to the harmonious cooperation between the sympathetic and parasympathetic nervous systems.
Ch’an meditation is a method to harmonize the functions of the body’s organs and tissues, helping them to work normally and to achieve their best performance. It starts with tuning the body, breath, and mind, so as to reduce this burden on the sympathetic nervous system, weaken the influence of subjective consciousness, and gradually expand the boundary of self-centeredness until ultimately the existence of self is forgotten, and subjective consciousness melts away into objective consciousness. For those having reached this stage, their mental afflictions, though not yet thoroughly eliminated, can no longer pose a threat to their physical and mental health.
The reason one has such vexations as greed, hatred, unforgiveingness, and resistance to self-reflection and reasoning lies in one’s excessive subjectivity. People with such a mind-set believe that although they are separate from all things, nothing should contradict their subjective thinking. When they don’t have what they want, they will strive after it; after attaining it, they fear losing it if it is really enjoyable, but fear not being able to dispose of it if they find it detestable. In other words, when they are unable to get what they want, they are no doubt afflicted, but even after attaining what they want, they are still encircled by various afflictions.
Only Ch’an meditation can gradually transform our self-centered subjective mind-set into an objective one. It will slowly raise us from the depths of the pit of distorted perceptions and afflictions to the free world of objective consciousness, thus liberating our body and mind.
