1140:. One major distinctions between the "sudden" and "gradual" approach was that the gradual was seen as a way to counteract mental hindrances while the "sudden" approach took metaphysical doctrines of Suchness and non-dual, inherent enlightenment as their theme and saw the practice of counteracting hindrances as counterproductive. Thus while the practice of watching the mind outlined by Tsung-tse remained a central practice in Chan into the Tang dynasty (e.g. in the works of Guifeng Zongmi: "As soon as a thought occurs, be aware of it (
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emphasized the "celebration of the natural wisdom active in every thought", the idea that "everyday mind is the Way" and radical new methods of practice such as the practices of shouting, spontaneous dialogue and enigmatic sayings or anecdotes. Even so, this simple and pared down style of seated
1074:: "Do not think of any good or evil whatsoever. Whenever a thought occurs, be aware of it; as soon as you are aware of it, it will vanish. If you remain for a long period forgetful of objects, you will naturally become unified."
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showing the extent of the
Tiantai influence on Chinese Chan. The 600-700 character text begins with a description of the traditional cross-legged meditation posture with eyes partially opened (criticizing
1012:(CE 960 - 1126) which exemplifies the practice of seated meditation which aims at "sudden" enlightenment. According to Peter Gregory it is the "earliest known work of its kind in the Zen tradition." The
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The practice taught in this text seems to be at the core of the dispute in later Chan
Buddhism between "sudden" and "gradual" teachings of the "Northern and Southern schools" illustrated in the
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To seek the pearl, we should still the waves; if we disturb the water, it will be hard to get. When the water of meditation is clear, the pearl of the mind will appear of itself. Therefore, the
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meditation continued to be used by even the most iconoclastic of Chan
Buddhists and laid the foundation for the practice known as "silent illumination" or "
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was later revised and expanded in 1202 by You Xiang and this version was published together with
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for promoted closed eyes) and then outlines how the meditator is to watch his thoughts until his mind becomes
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Gregory, Peter N; Ch'ang-lu Tsung-tse and Zen
Meditation in 'Traditions of Meditation in Chinese Buddhism'.
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by Muhon
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says, "Unimpeded, immaculate wisdom always arises dependent on meditation.
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Unlike the meditation works of Zhiyi, the 'Principles' doesn't outline a
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Included in various Zen monastic codes and text collections, the
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Bielefeldt, Carl. Dogen's
Manuals of Zen Meditation
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Universal
Promotion of the Principles of Meditation
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186:Ten Ox-Herding Pictures
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191:Five ranks of Tozan
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298:Walking meditation
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1262:Tso-chan-i
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1151:Shikantaza
1146:Mazu Daoyi
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980:Zuòchán Yí
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18:Tso-chan-i
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1103:tathātā
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1030:Outline
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630:Huangbo
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179:The way
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42:Part of
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