In Zen, the form of zazen called Shikantaza is quite similar to Silent Illumination. It was introduced in Japan by Master Dogen (1200-1252), after his return from study with Ch'an masters in China. In the book Fukanzazenji, The Principles of Zazen for Everyone, he stressed the need for a foundation in the ordinary methods of zazen. While he does not explicitly discuss shikantaza, he does say, "You should therefore cease from practice based on intellectual understanding, pursuing words and following after speech, and learn the backward step that turns your light inwardly to illuminate yourself. Body and mind of themselves will drop away, and your original face will manifest." For Dogen, the method of shikantaza is to "just sit", with no thoughts in your mind. So, in a sense, the method is not a method at all, but more of a prescription, or guideline. When thoughts are abandoned, it becomes possible for the mind to illuminate. It is also then possible to experience satori. If such a non-attached state of mind can be maintained, even in daily life, regardless of one's activity, whether moving or still, you will manifest the wisdom function, the true Ch'an.

Kung-an Ch'an 公案禪

Once, after the Buddha gave a sermon to his senior disciples, he picked up a flower and without saying anything, held it up before the assembly. All the monks, except one, were mystified. Mahakasyapa alone knew the Buddha's meaning, and saying nothing, smiled. Thus, the Buddha transmitted to Mahakasyapa the wordless doctrine of Mind. Although this incident preceded by over a thousand years the rise of Ch'an, it is often cited as an example of an early kung-an.

What is a kung-an? A kung-an is a story of an incident between a master and one or more disciples, which involves an understanding or experience of enlightened mind. The incident usually, but not always, involves dialogue. When the incident is remembered and recorded, it becomes a matter of "public record", which is the literal meaning of kung-an. Often what makes the incident worth recording is that, as a result of the interchange, a disciple has had an awakening, an experience of enlightenment. The disciple's mind, if only for an instant, transcends attachment and logic, and sees a glimpse of wu, emptiness, or Buddha-nature. At this instant, there is a transmission of Mind 傳心 between master and disciple.