After Buddhism was propagated to China, the Tian-tai school inherited its traditional meditation and expounded them in words. The Chan School focuses on dynamic meditation in our daily life further than the Tian-tai School. Later on Chan came to Japan, Vietnam and Korea. It was called "Zen" in Japanese, "Thien" in Vietnamese, and "Seon" in Korean. During the early 20th century, it came to Europe and America and flourished within half a century later. How could Indian Meditation transform into Chinese Prajna Chan and manifest in our everyday life? The 1st Patriarch of Chinese Chan Bodhidharma promoted Lanka meditation based on the Lankavatara sūtra, which is still associated with Indian meditation. Why did the 6th Patriarch Hui-neng attain enlightenment upon hearing "arising one's mind without attachment" in the Vajracchedikā-prajñāpāramitāsūtra (Diamond sūtra)? Later Chinese Chan developed and split into 5 sects. What is the characteristic of cultivation sequence between concentration and wisdom embodied by the Diamond sūtra? Why can it become the basic text for the Chan school, which emphasizes the prajña chan in Chinese Buddhism and prevails around the world? The paper will examine the relevant documents, analyze the philosophy of the content of this sutra and compare it with 27 doubts, the nine abiding mind of meditative equipoise, and 17 stages in order to figure out the order of cultivation between concentration and wisdom. The major data used for this paper is the Vajracchedikā-prajñāpāramitā-sūtra translated by Gunabhadra during the Yao-qin dynasty; the minor reference texts are Jin-gong-po-ren-jing-lun (《金剛般若經論》) composed by Vasubandhu, Jin-gong-jing-wu-shi-san-jia-ji-zu (《金剛經五十三家集註》) collected by Hui-neng in the Tang dynasty, and Jin-gong-jing-zong-tung (《金剛經宗通》) composed by Feng-yi, Zeng in the Ming dynasty. This paper intends to examine whether the Vajracchedikā-prajñāpāramitā-sūtra contains both concentration and wisdom by comparing it with the nine abiding mind, 27 doubts and the 17 stages.
