Chan Buddhism, often described as original Chinese Zen, centers on a direct pointing to the mind and to one’s original Buddha‑nature. Its teachers speak of “seeing one’s true nature and becoming Buddha,” emphasizing that enlightenment is not something newly acquired but the uncovering of what has always been present. This perspective treats delusion as a temporary obscuration of an inherently pure mind, rather than as an intrinsic flaw. Awakening, in this view, is an immediate insight into this original nature, a recognition that liberation is already latent within every being.

Because of this emphasis on direct realization, Chan is famously said to be a “special transmission outside the teachings,” one that does “not rely on words and letters.” Scriptures and doctrinal study are respected but regarded as insufficient for ultimate awakening. Instead, Chan relies on mind‑to‑mind transmission between master and student, using methods that cut through conceptual thinking—paradoxical dialogues, enigmatic sayings, shouts, or other unconventional gestures. These devices are not meant to confuse for their own sake, but to reveal the limits of language and discursive thought in approaching what cannot be fully captured in words.

Meditation (dhyāna, Chan) stands at the heart of this path, especially seated meditation that calms and clarifies the mind. Through such practice, practitioners observe thoughts and experiences directly, opening to insight into emptiness and non‑duality. Chan teachings affirm that all phenomena lack independent self‑nature, and that the apparent oppositions of subject and object, samsara and nirvana, sacred and profane, are ultimately not two. Realization is thus not an escape from the world but a transformed way of seeing and living within it.

From this standpoint arises the teaching that “everyday mind is the Way.” Ordinary activities—walking, eating, working—become the very field of practice and the natural expression of awakening. Enlightenment is often described as sudden, a decisive breakthrough into one’s true nature, even though disciplined cultivation may surround this moment on both sides. Genuine realization is expected to manifest as naturalness, spontaneity, ethical conduct, and compassion, showing itself not in esoteric attainments but in wise, responsive engagement with the circumstances of daily life.