Some believe Zen/Chan is about cultivating awareness, being present, and living in the moment. Thus, many practitioners believe if they can stay in a continuous meditative state, observe every inner dialog, or stay in the present moment “now,” then there would be change to be awakened. This view has produced practices like tea-making, floral arrangement, and swordsmanship. However, being in the present simply means we are highly aware of our thoughts and surroundings. It does not fundamentally change our perspective or the way we operate.

Others view Zen/Chan as spiritual or mystical experiences of no-self, oneness, or unity with the universe. Yet, these are temporary experiences that occur under deep meditative or altered states of consciousness, which are transient states of consciousness, not permanent ones. Once we exit the meditation, we revert to our usual cognitive function, mind OS 1.0. 

In fact, achieving spiritual experience is not as difficult as you imagine. Many take the hard course through diligent, long hours of meditation, yet some take the shortcut with the aid of psychedelics. They might argue that psychedelic experiences are not equivalent to the spark after meditation alone. Yet, the experiences are the same. 

So, apparently, that is not Zen/Chan. 

Chan is back to your natural state

In short, Zen/Chan is the state of awakening. In other words, Chan is returning to your natural state. But what is the natural state?

To grasp this concept, let's trace back to the earlier scriptures and teachings of Chán 禪 (Zen in Japanese). Chan originated in China and was influenced by Buddhism and Tao, yet it stands out in its unique approach and understanding. Chan reached its peak during the Tang (618–906 AD) and Song (960–1279 AD) dynasties, profoundly shaping Chinese poetry and aesthetics with its emphasis on simplicity, and the influence later extended to Japanese culture.

Historically, Chan has been closely associated with Buddhism and is considered a school of Buddhism. However, upon closer examination, significant differences emerge between the two. Both Chan and Buddhism address concepts such as illusion, non-duality, and Buddha nature. Still, their interpretations of the “nature of self” or “intrinsic nature” (自性) and the liberation of self vary greatly. Thus, their approaches to practice also diverge. For example, Mahayana Buddhism, a branch of Buddhism, is faith-oriented, emphasizing compassion, goodwill, and diligent work to achieve a blissful afterlife.

Chan is not a religion

In contrast, Chan has nothing to do with religion. It broke all doctrine and threw away the talks about reincarnation and karma. It set all rules, beliefs, and doctrines on fire, reducing them to ashes. Chan only has a single pursuit: Are you awake or not? It is about seeing one's true nature, as stated in the "Treatise on the Bloodstream" 《達摩血脈論》by Bodhidharma: 

Seeing one's nature is Chan. If you don't see true nature, it isn't Chan.

見本性為禪，若不見本性，即非禪也。

Return to your true nature is a rebirth and a leap into a completely different paradigm. It brings a subtle yet profound transformation in how the mind functions and perceives reality. 

Beyond words

Chan is challenging to grasp because it cannot be fully conveyed through words or language. It's like skydiving; no matter how vividly people describe the experience, if you haven’t actually done it, you can only imagine it based on past experiences, like the dip of a roller coaster or the rapid altitude drop of an airplane. Yet, nothing truly resembles the real sensations of skydiving.

Therefore, the "Treatise on the Bloodstream" says, 

The Buddhahood of the past and future is conveyed through the mind/heart, not through words.

前佛後佛，以心傳心，不立文字。

This doesn't mean words and knowledge are worthless, but they cannot convey realization or experience. The shift in paradigm results from dismantling the self-framework and discarding beliefs, not through the accumulation of knowledge or spiritual experience.

Differences between Chan and Traditional Buddhism

Another major difference between Chan and Buddhism lies in their approaches to practice. Buddhism teaches a gradual process with various stages. In the Mahayana Bodhisattva path, there is an intensive 52-stage process of step-by-step ascension, spanning multiple lifetimes until you achieve the ultimate goal, Enlightenment. It is similar to many Japanese martial arts, where one advances through the ranks and status, steadily climbing the ladder year after year until earning a black belt.

In contrast, Chan emphasizes 

Pointing directly to the heart, seeing one's nature, and achieving Buddhahood.

直指人心，見性成佛。

The focus is on facing challenges head-on and directly. You are already on the battlefield of Maya, the grand illusion. Either you live, or you die. There is no time to waste, no room to seek validation or impress others with different colors of the belt. In Chan, it’s as simple as this: either you are awake, or you are not.

According to the original teachings of Buddha, achieving enlightenment involves stripping away all worldly desires, including abstinence, to detach oneself from illusion. In the Śūraṅgama Sūtra《楞嚴經》, Buddha told Ānanda: "You practice samadhi. If lust and desires are not eradicated, liberation is unattainable. Even with much knowledge and experience in meditation, one would fall into the demonic path."

Buddhism emphasizes the practice of non-attachment, detaching from worldly desires, to break free from the cycle of reincarnation, ultimately leading to Enlightenment. Chan, on the other hand, acknowledges that everything is an illusion. Instead of withdrawing from the world, Chan encourages questioning through koans and other means, challenging every assumption and taken-for-granted notion to uncover the true nature of reality. Live fully in the world yet remain unattached to it - to be in the world but not of the world.

Dispel clouds to reveal the sun

Given these premises, these differences highlight that Buddhism and Chan are rooted in distinctly different foundations, leading to separate approaches and directions. Seeing one's nature (見性) is akin to “dispelling clouds to reveal the sun behind” (撥雲見日). The sun is always there, just obscured by the clouds. Once the clouds disperse, the sunlight will shine through. Similarly, your true nature is Buddhahood, or Budda nature, merely obscured by false beliefs and frameworks. Once the obstructions are removed, then you’re back to the natural state. 

However, the awakening—a simple matter—has been distorted, mystified, ritualized, and sanctified over time and covered by religious doctrine and rituals. Thus, Chan calls those Buddhist teachings “kudzu vine” (葛藤)—tangled and unclear, the teaching is verbose and convoluted.

Burst through the gateless gate

Fortunately, a handful of awakened individuals have left behind clues and traces. They provide general directions—descriptions of the awakening state and metaphysical concepts—yet often lack detailed guidance on achieving the state. They left clues about the spectacular view from the top of a mountain, yet without instructions on how to climb it or what to expect navigating through the misty forest or Maya’s maze. It's easy to get lost along the way.

However, if we compare Bodhidharma, Sixth Patriarch Huineng, Wumen, U.G. Krishnamurti, and Jed McKenna’s teachings, we'll notice great similarities. The core idea is to remove everything that obscures the nature of self. 

This is not an easy task nor a pleasant journey. As Chan Master Wumen (無門, which translates to "gateless") said, it is like swallowing a hot iron ball, unbearably uncomfortable, unable to sit or stand still, forcing oneself to expel all beliefs and impurities. Once all is out of the system, you will see your true nature, like the water purification process, which removes all impurities to return to the purity of water—its true nature.

To reach the destination, we go through the gates. Yet, these gates are self-imposed, a set of beliefs or frameworks erected by ourselves. For instance, one might say "These are my beliefs, and this is what I stand for or identify with." Yet, beliefs might obstruct our view of reality and keep us away from our natural state. 

Awakening is incredibly challenging since it alters or crushes one's opinions, way of thinking, or belief system. Meanwhile, the brain struggles to comprehend the notion that “this reality is not real, but a grand illusion.” 

Accept that much of what we consider our personality or "personal" preferences may be nothing personal but merely shaped by genetic predispositions, childhood conditioning, or social influence. At the same time, this is especially hard because we are biological organisms dictated by genetic blueprints and limited by the brain's cognitive abilities and perceptions. 

Destruct the beliefs and self-framework

Through the process of self-analysis, you begin to discover the key to unlocking, unscrewing, cracking, or even bursting open these gates. This involves taking down one door after another, slowly unfolding the reality. You’ll realize that you’ve been deceived by your own beliefs. Despite the gates’ realistic and stern appearance, they are delusions. Beliefs and frameworks we hold dearly, yet they are merely mirages of thoughts—the gateless gates.

Defying conventional understanding, Chan is not about love, compassion, calmness, or even peace; it is solely about pursuing the truth—what is reality? How do we return to our natural state? Love, freedom, and peace are byproducts of this state. Once you relinquish all false beliefs, these qualities naturally emerge, rather than chasing after the projections and imaginations of compassion or peace. Compassion is rooted in the understanding of oneness and unity—we, as humans, heaven and earth, the universe, and consciousness are inseparable—disturbing your neighbor is disturbing your inner peace. Compassion is not a goal to achieve or chase after. Rather, it is a realization and reciprocity.  

Chan is not about meditation or accumulating knowledge but digging for the truth, being brutally honest with yourself, tearing yourself open, and examining all assumptions and beliefs, leaving no room for contradictions. The koan "kill the Buddha" doesn’t imply physical harm but rather the destruction of deceptive beliefs and false identities. It means sharpening your mind to pierce through self-imposed frameworks, cutting off values, beliefs, norms, or common sense if necessary.

Drop all false assumptions and beliefs

Many people think they need faith or beliefs, yet the truth doesn't require you to "believe" in it. No one needs to convince you that 1+1=2 because it is the reality. Anything that demands faith or belief likely contains inherent flaws, thus needing a leap of faith to bridge the gap. If someone asks you to abandon logical reasoning and start believing, it's probably best to run away as fast as you can and never look back!

Yet, at the same time, you also need to surrender to reality. The truth does not allow you to be selective or choosy. You can't bargain with truth, "I prefer 2+2=5. I like it that way." While this sounds absurd, it's a very common problem. Many discard rationality and project dreams or ideologies they wish to see, choosing to live inside their dream instead of facing reality. 

We prefer holding on to our beliefs, seeking solutions to make them compatible, and ignoring contradictions. A common practice is cherry-picking whatever fits our ideologies. Inevitably, this leads to self-deception as we attempt to reconcile all the contradictions. It is dreadful to yank something deeply ingrained in us as if cutting away a piece of body. It triggers intense psychological pain that is no less physical pain. 

Perhaps we avoid confronting contradictions and conforming to the norm to avoid becoming deviants, lost, and despairing. We want to have our cake and eat it too. We want no conflicts and to keep everyone happy, convincing ourselves that different paths lead to the same destination. But is this really true?

To wake up, we must have the courage to scrutinize our beliefs. Any trace of obstinacy will obscure the nature of self. Thus, "Treatise on the Bloodstream" says, 

If there is any projection of the mind, belief, stance, or dualistic partiality, it forbids us from achieving Buddhahood. The Buddha neither adheres to nor violates precepts. The nature of the self is empty, neither clean nor unclean.

但有住著一心一能（能所）一解一見，佛都不許。佛無持犯，心性本空，亦非垢淨。

If you dare to thrust a sharp stick into the bubble of the framework, it will burst and collapse, freeing you from the projection. You’ll be able to see things as they truly are, with bare, unfiltered eyes, untainted by the coloring of beliefs. However, we might be resistant to having our beliefs and dreams shattered. Some may prefer to live inside their projection. There’s no right or wrong answer to that. It is a personal choice.

Chan comes as a wrecking ball, ready to knock everything down. Do you have the courage to receive it?