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Nianfo (Jp. nembutsu, from Skt. buddhānusmṛti "recollection of the Buddha") refers to the recitation of the Buddha's name, in most cases the Buddha Amitabha. In Chinese Chan, the Pure Land practice of nianfo based on the phrase Nāmó Āmítuófó (Homage to Amitabha) is a widely practiced form of Zen meditation which came to be known as "Nianfo Chan" (念佛禪). Nianfo was practiced and taught by early Chan masters, like Daoxin (580-651), who taught that one should "bind the mind to one buddha and exclusively invoke his name". [62] The practice is also taught in Shenxiu's Kuan-hsin lun (觀心論). [62] Zen ( Chinese: 禪; pinyin: Chán; Japanese: 禅, romanized: zen; Korean: 선, romanized: Seon; Vietnamese: Thiền) is a school of Mahayana Buddhism that originated in China during the Tang dynasty as the Chan School ( Chánzong 禪宗, "meditation school") or the Buddha-mind school ( foxin zong)," [1] and later developed into various sub-schools and branches. From China, Chán spread south to Vietnam and became Vietnamese Thiền, northeast to Korea to become Seon Buddhism, and east to Japan, becoming Japanese Zen [2] She does think that teaching people to meditate and then urging them to commit to an at-home practice improves their “recovery capital.” In other words, this meditation can be one of the personal and cultural factors that contribute to a person’s recovery.

An introduction to Zazen can be found here. Basic features of practice include the following: Setting the stage

Researchers in 2022 suggest that studies of mindfulness meditation may benefit from looking more closely at the effects of Buddhist philosophical teachings and moral concepts. Per the Lotus Pose, your right hand might be palm up on your left foot, your left hand palm up on your right palm. Your thumbs can be in front of your belly button. Lusnig L, et al. (2020). Zen meditation neutralizes emotional evaluation, but not implicit affective processing of words. Middle Chán (c. 750–1000) (from An Lushan Rebellion (755–763) till Five Dynasties and Ten Kingdoms period (907–960/979)). In this phase developed the well-known Chán of the iconoclastic zen-masters. Prime figures are Mazu Daoyi (709–788), Shitou Xiqian (710–790), Linji Yixuan (died 867), and Xuefeng Yicun (822–908). Prime factions are the Hongzhou school and the Hubei faction [note 12] An important text is the Anthology of the Patriarchal Hall (952), which gives a great amount of "encounter-stories", and the well-known genealogy of the Chán-school. [223] Today, there are two major traditions or groupings of Zen schools, along with numerous other smaller traditions. The main traditions are the Linji family of schools and the Caodong tradition.

The early Buddhist schools in China were each based on a specific sutra. At the beginning of the Tang Dynasty, by the time of the Fifth Patriarch Hongren (601–674), the Zen school became established as a separate school of Buddhism. [183] It had to develop a doctrinal tradition of its own to ascertain its position [145] and to ground its teachings in a specific sutra. Various sutras were used for this even before the time of Hongren: the Śrīmālādevī Sūtra ( Huike), [184] Awakening of Faith ( Daoxin), [184] the Lankavatara Sutra (East Mountain School), [184] [6] the Diamond Sutra [185] ( Shenhui), [184] and the Platform Sutra. [6] [185] The Chan tradition drew inspiration from a variety of sources and thus did not follow any single scripture over the others. [186] Subsequently, the Zen tradition produced a rich corpus of written literature, which has become a part of its practice and teaching. Other influential sutras are the Vimalakirti Sutra, [187] [188] [189] Avatamsaka Sutra, [190] the Shurangama Sutra, [191] and the Mahaparinirvana Sutra. [192] Before the arrival of the "founder" of Chan, Bodhidharma, various Buddhist masters of meditation or dhyana (i.e. Chan) had taught in China. These figures also brought with them various meditation texts, called the Dhyāna sutras ( Chinese: 禪經 chan jing). These early meditation works mainly drew from the teachings of the Sarvāstivāda school of Kashmir. [22] These texts include the translations of the Parthian An Shigao (147–168 CE) like the Anban shouyi jing (Sanskrit: Ānāpānasmṛti-sūtra), the numerous translations of Kumārajīva (334–413 CE, such as the Zuochan sanmei jing (Sutra of Sitting Dhyāna samādhi) and those of Buddhabhadra (like the Damoduoluo chan jing, Dharmatrāta Dhyāna sūtra). [227] [228] [229] These early meditation texts laid the groundwork for the practices of Chan Buddhism (Zen) and the works of the Tiantai meditation master Zhiyi. [230] A further possible influence on the origin of Chan Buddhism is Taoism. Some of the earliest Chinese Buddhists were influenced by Daoist thought and terminology and this has led some scholars to see a Taoist influence on Chan. [233] [234] [235] [236] In his history of Zen, Heinrich Dumoulin argued that Chan Buddhist developed out of the confluence of Indian Mahayana and Chinese Taoism. [237] Two Chinese disciples of Kumārajīva, Sengzhao and Tao Sheng were influenced by Taoist works like the Laozi and Zhuangzi. [236] These Sanlun figures in turn had an influence on some early Chan masters. [238] Proto-Chán [ edit ] Bodhidharma, stone carving in Shaolin Temple.Increase in small steps. Tomorrow, make it two minutes on, one minute off. Repeat that for 30 minutes, do it later in the day too. Feel free to go wild and do three focus sessions in a day if you like, but it’s not necessary.

In a 2002 article, for example, Zen teacher Isshō Fujita says that traditional Zazen is not the same thing as meditation at all. The Middle Chán (c. 750–1000) period runs from the An Lushan Rebellion (755–763) to the Five Dynasties and Ten Kingdoms period (907–960/979). This phase saw the development new schools of Chan. The most important of these schools is the Hongzhou school of Mazu Daoyi (709–788), to which also belong Shitou, Baizhang, and Huangbo. This school is sometimes seen as the archetypal expression of Chán, with its emphasis on the personal expression of insight, and its rejection of positive statements, as well as the importance it placed on spontaneous and unconventional "questions and answers during an encounter" ( linji wenda) between master and disciple. [136] [248] Dasanayaka NN, et al. (2022). Impact of meditation-based lifestyle practices on mindfulness, well-being, and plasma telomerase levels: A case controlled study. By the end of the late Tang, the Hongzhou school was gradually superseded by various regional traditions, which became known as the Five Houses of Chán. Shitou Xiqian (710–790) is regarded as the Patriarch of Cáodòng (Jp. Sōtō) school, while Linji Yixuan (died 867) is regarded as the founder of Línjì (Jp. Rinzai) school. Both of these traditions were quite influential both in and outside of China. Another influential Chán master of the late Tang was Xuefeng Yicun. During the later Tang, the practice of the "encounter dialogue" reached its full maturity. These formal dialogues between master and disciple may have used absurd, illogical and iconoclastic language as well as non-verbal forms of communication such as the drawing of circles and physical gestures like shouting and hitting. [250] Lo PC, Tsai PH, Kang HJ, Miao Tian WJ. Cardiorespiratory and autonomic-nervous-system functioning of drug abusers treated by Zen meditation. J Tradit Complement Med. 2018;9(3):215–220. doi:10.1016/j.jtcme.2018.01.005An important element of this practice is the formal and ceremonial taking of refuge in the three jewels, bodhisattva vows and precepts. Various sets of precepts are taken in Zen including the five precepts, "ten essential precepts", and the sixteen bodhisattva precepts. [71] [72] [73] [74] This is commonly done in an initiation ritual ( Ch. shòu jiè, Jp. Jukai, Ko. sugye, "receiving the precepts" ), which is also undertaken by lay followers and marks a layperson as a formal Buddhist. [75]