Zen, Chan, and Dhyāna
As I began to research the origins of Zen, I encountered the well known story that Bodhidharma brought Zen (Dhyāna) from India to China, but what exactly is Dhyāna? I was curious, what is the origin of the word Dhyāna and what did it mean to the people of this region at that time?
Origin of the Word, "Zen":
Zen (禅) comes from the Chinese Chán (禪), which is derived from the Sanskrit Dhyāna (ध्यान) or 'Jhāna' (Pali) . Dhyāna was transliterated into Chinese as Chánna (禪那) and later shortened to Chán (禪).
The words for Zen, Chan, and Dhyāna are often translated in English to mean meditation. Often times, it's assumed to be a shortened version of zazen, which is the practice of sitting meditation. However, the Chinese Chan Masters differentiated between the words Chan (禪) and Sitting Chan (坐禪, zuòchán) as you will see in a Huineng
In modern times the word meditation can mean so many different things, so it begs the question--how were these terms defined by the original sources? What did they mean when they said these words.
Context from Buddhist Canon:
[add brief historical notes about the pali cannon and Laṅkāvatāra Sūtra. might want to include how they were created, are they historical documents to what degree]
1. The Four Jhānas in the Pali Canon (Theravāda Tradition)
Source: Sāmaññaphala Sutta (Dīgha Nikāya 2)
In this discourse, King Ajātasattu asks the Buddha about the benefits of a renunciant’s life. The Buddha describes the progressive states of jhāna, leading toward liberation.
First Jhāna
"So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ, vivekajaṃ pīti-sukhaṃ, paṭhamaṃ jhānaṃ upasampajja viharati." - Pali (Spoken by the Buddha)
Translation:
"And how, great king, does a renunciant attain the first jhāna? Secluded from sensual pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion."
Citation: Dīgha Nikāya 2, Sāmaññaphala Sutta
Second Jhāna
"Vitakka-vicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ, avitakkaṃ avicāraṃ, samādhijaṃ pīti-sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati." - Pali (Spoken by the Buddha)
Translation:
"Again, great king, with the stilling of applied and sustained thought, one enters and abides in the second jhāna, which is characterized by inward tranquility (ajjhattaṃ sampasādanaṃ), unification of mind (cetaso ekodibhāvaṃ), without applied and sustained thought, with rapture and happiness (pīti-sukha) born of concentration (samādhi)."
Citation: Dīgha Nikāya 2, Sāmaññaphala Sutta
Third Jhāna
"Pītiyā ca virāgā, upekkhako ca viharati, satimā ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: 'upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati." - Pali (Spoken by the Buddha)
Translation:
"Again, great king, with the fading away of rapture (pītiyā ca virāgā), one abides in equanimity (upekkhā), mindful and fully aware, experiencing subtle happiness (sukhañca kāyena paṭisaṃvedeti). This is known as the third jhāna, which the noble ones describe as: ‘equanimous and mindful, dwelling in happiness.’"
Citation: Dīgha Nikāya 2, Sāmaññaphala Sutta
Fourth Jhāna
"Sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ, upekkhāsatipārisuddhiṃ, catutthaṃ jhānaṃ upasampajja viharati." - Pali (Spoken by the Buddha)
Translation:
"Again, great king, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, one enters and abides in the fourth jhāna, which is neither painful nor pleasant, and is characterized by purity of equanimity and mindfulness (upekkhāsati-pārisuddhi)."
Citation: Dīgha Nikāya 2, Sāmaññaphala Sutta
2. The Four Dhyānas in the Mahayana Sutras
Source: Laṅkāvatāra Sūtra (Attributed to the Buddha)
In this Mahayana text, the Buddha explains to Mahāmati the nature of the four dhyānas, emphasizing conceptual abandonment, one-pointedness, and pure awareness.
First Dhyāna
"Mahāmate, prathamamārabhya dhyānaṃ saṃvṛtitayā nirvikalpaṃ bhavati—ātmagraha-parityāgena, vivekajaṃ pīti-sukham." - Sanskrit (Spoken by the Buddha)
Translation:
"Mahāmati, the first dhyāna arises through the cessation of discursive thought (nirvikalpa), by abandoning clinging to self (ātma-graha-parityāga), and is characterized by rapture and happiness (pīti-sukha) born of seclusion."
Citation: Laṅkāvatāra Sūtra (Chapter on the Four Dhyānas)
Second Dhyāna
"Dvitīyaṃ dhyānaṃ savitarka-vicāram, ajjhatta-prasādaṃ saṃpadyate, ekāgratā-pradhānaṃ." - Sanskrit (Spoken by the Buddha)
Translation:
"The second dhyāna is attained by abandoning applied and sustained thought (vitarka-vicāra), leading to internal clarity (ajjhatta-prasāda), with one-pointed concentration (ekāgratā)."
Citation: Laṅkāvatāra Sūtra (Chapter on the Four Dhyānas)
Third Dhyāna
"Tṛtīyaṃ dhyānaṃ pītiprītivarjitaṃ, upekhṣā-sahitaṃ, saṃprajānaṃ sukhānubhavaḥ." - Sanskrit (Spoken by the Buddha)
Translation:
"The third dhyāna is free from rapture (pīti), accompanied by upekkhā (equanimity), fully aware (saṃprajānaṃ), and experiences subtle happiness."
Citation: Laṅkāvatāra Sūtra (Chapter on the Four Dhyānas)
Fourth Dhyāna
"Caturthaṃ dhyānaṃ aduḥkhamasukhaṃ, śuddhopakṣa-satipārisuddhiḥ." - Sanskrit (Spoken by the Buddha)
Translation:
"The fourth dhyāna is beyond pleasure and pain (aduḥkhamasukha), characterized by purity of equanimity and mindfulness (śuddhopakṣa-satipārisuddhi)."
Citation: Laṅkāvatāra Sūtra (Chapter on the Four Dhyānas)
Final Notes on Attribution
The Pali Canon quotes are directly attributed to the Buddha in early discourses where he instructs monks and lay followers.
The Mahayana Sutra quotes are presented as spoken by the Buddha in later Mahayana scriptures. While their historicity is debated, they are canonical within Mahayana traditions.
Other quotes of interest regarding Dhyana:
From Chapter 3 of the Vimalakīrti Nirdeśa Sūtra, where Vimalakīrti addresses Śāriputra on the nature of true meditation. In this chapter, Vimalakīrti challenges conventional notions of meditation, emphasizing that genuine meditation transcends mere physical posture and involves a profound state where both body and mind are free from attachments across the three realms (traidhātuka).
This passage is spoken by Vimalakīrti to Śāriputra in The Vimalakīrti Nirdeśa Sūtra, Chapter 3. It challenges traditional notions of meditation, emphasizing that true dhyāna is not a mere physical practice but a deep realization beyond concepts, self, and attachment to form.
Context of the Passage (Vimalakīrti’s Teaching on True Dhyāna)
In Chapter 3 of the Vimalakīrti Nirdeśa Sūtra, Śāriputra sees Vimalakīrti’s dwelling and is amazed that it is empty. He then asks Vimalakīrti about his practice of dhyāna (meditation), expecting an answer related to traditional seated meditation.
"na dhyānaṃ niṣīdana-mātraṃ; yad uta traidhātuke na kāya-cittopalabdhiḥ, etad dhyānam." - Sanskrit Original
Translation:
"Meditation (dhyāna) is not merely sitting cross-legged; rather, true meditation means that within the three realms (traidhātuka), one's body and mind do not appear (i.e., are free from worldly entanglements). This is meditation."
Attribution: This teaching is delivered by Vimalakīrti, a central lay bodhisattva figure in the sūtra, addressing the esteemed disciple Śāriputra.
Source: Vimalakīrti Nirdeśa Sūtra, Chapter 3.
Context:
In this dialogue, Vimalakīrti redefines meditation beyond physical posture, highlighting a state of non-attachment and transcendence over the three realms of existence. This teaching underscores the Mahāyāna emphasis on the integration of wisdom and practice, moving beyond form to the essence of meditation.
Context of the people in the conversation:
Vimalakīrti (維摩詰 / Vimalakīrti) (quoted)– A legendary lay bodhisattva and householder in Mahāyāna Buddhism, renowned for his profound wisdom and skillful means in teaching the Dharma. In the Vimalakīrti Nirdeśa Sūtra, he challenges monastic disciples and bodhisattvas alike, demonstrating deep insight into emptiness (śūnyatā) and non-duality.
If you find these history blogs valuable and would like to see more, consider supporting the Mind Light Way School of Zen, a 501(c)3 non-profit organization. Your support helps fund the time and resources needed to continue this research and share Zen’s rich history with a wider audience.
