Scripture and doctrinal study: comma
Okumaya devam et...
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| As such, Zongmi promoted the "correspondence of the teachings and Chan" (chiao-ch'an i-chih), which sees the meaning of Chan as the same as the meaning of the scriptures.{{sfn|Gregory|2002|p=227}} Because of this, Zongmi's ''Chan Preface'' states that: "the scriptures are like a marking line to be used as a standard to determine true and false....those who transmit Ch'an must use the scriptures and treatises as a standard."{{sfn|Gregory|2002|p=227}} According to Zongmi, Chan and Buddhism rely on three sources of knowledge ([[pramana]]): inference, direct perception and the word of the Buddha. Those who only rely on one of these are unbalanced, and they may go astray by merely relying on their own unguided experiences, which may be faulty.{{sfn|Gregory|2002|p=227-228}} Zongmi thus promotes an approach to spiritual cultivation that relies on a harmonious development of both meditation and doctrinal study.{{sfn|Gregory|2002|p=228}} | As such, Zongmi promoted the "correspondence of the teachings and Chan" (chiao-ch'an i-chih), which sees the meaning of Chan as the same as the meaning of the scriptures.{{sfn|Gregory|2002|p=227}} Because of this, Zongmi's ''Chan Preface'' states that: "the scriptures are like a marking line to be used as a standard to determine true and false....those who transmit Ch'an must use the scriptures and treatises as a standard."{{sfn|Gregory|2002|p=227}} According to Zongmi, Chan and Buddhism rely on three sources of knowledge ([[pramana]]): inference, direct perception and the word of the Buddha. Those who only rely on one of these are unbalanced, and they may go astray by merely relying on their own unguided experiences, which may be faulty.{{sfn|Gregory|2002|p=227-228}} Zongmi thus promotes an approach to spiritual cultivation that relies on a harmonious development of both meditation and doctrinal study.{{sfn|Gregory|2002|p=228}} |
| That being said, for Zongmi, the scriptures themselves are not Chan, which relies on an intuitive mysterious or dark understanding based on "getting the idea and forgetting the words". As such, the meaning of Chan and the sutras "are spontaneously understood in a mysterious way", not in a conceptual intellectual way.{{sfn|Broughton|2009|p=64}} The reading and study of the sutras therefore, are a useful guide to the true meaning, but they are not the true meaning itself, which appears in the source of one's mind suddenly without calculation, and without becoming caught up in the words or clinging to the text.{{sfn|Broughton|2009|p=64}} This is the meaning of the phrase Zongmi attributes to Bodhidharma "no involvement with the written word." It is not a rejection of textual study, but an indication that Chan realization goes beyond words even while also skillfully making use of the scriptures.{{sfn|Broughton|2009|p=66}} This is the way in which the following simile by Zongmi on Chan (which is beyond words) and the scriptures is to be understood:<blockquote>The sutras are like an inked marking string [shengmo], serving as a model by which to establish the false and the correct. The inked marking string is not the skill itself; a skillful craftsman must use the string as a standard [wei ping]. The sutras and treatises are not Chan; one who transmits Chan must use the sutras and treatises as a norm [wei zhun].{{sfn|Broughton|2009|p=65}}</blockquote>Broughton argues that the sutra based "sudden enlightenment, gradual cultivation" Chan was the normative type of Chan, during the Song and Ming dynasties, as well as in [[Goryeo]] Korea.{{sfn|Broughton|2009|p=60-61}} Zongmi's sutra-based Chan view is in contrast with another popular [[Zen Narratives|Zen narrative]] which sees Chan / Zen as being separate from textual learning altogether, and thus holds that scriptural study as pointless for the Zen practitioner.{{sfn|Broughton|2009|p=1-2}} According to Broughton, modern Japanese Rinzai Zen generally promotes this other popular narrative which is "an image of Zen framed by the ''Record of Linji -'' wherein the real teacher boldly discards the teachings of the Buddhist canon."{{sfn|Broughton|2009|p=60-61}} | That being said, for Zongmi, the scriptures themselves are not Chan, which relies on an intuitive mysterious or dark understanding based on "getting the idea and forgetting the words". As such, the meaning of Chan and the sutras "are spontaneously understood in a mysterious way", not in a conceptual intellectual way.{{sfn|Broughton|2009|p=64}} The reading and study of the sutras therefore, are a useful guide to the true meaning, but they are not the true meaning itself, which appears in the source of one's mind suddenly without calculation, and without becoming caught up in the words or clinging to the text.{{sfn|Broughton|2009|p=64}} This is the meaning of the phrase Zongmi attributes to Bodhidharma "no involvement with the written word." It is not a rejection of textual study, but an indication that Chan realization goes beyond words even while also skillfully making use of the scriptures.{{sfn|Broughton|2009|p=66}} This is the way in which the following simile by Zongmi on Chan (which is beyond words) and the scriptures is to be understood:<blockquote>The sutras are like an inked marking string [shengmo], serving as a model by which to establish the false and the correct. The inked marking string is not the skill itself; a skillful craftsman must use the string as a standard [wei ping]. The sutras and treatises are not Chan; one who transmits Chan must use the sutras and treatises as a norm [wei zhun].{{sfn|Broughton|2009|p=65}}</blockquote>Broughton argues that the sutra based "sudden enlightenment, gradual cultivation" Chan was the normative type of Chan during the Song and Ming dynasties, as well as in [[Goryeo]] Korea.{{sfn|Broughton|2009|p=60-61}} Zongmi's sutra-based Chan view is in contrast with another popular [[Zen Narratives|Zen narrative]] which sees Chan / Zen as being separate from textual learning altogether, and thus holds that scriptural study as pointless for the Zen practitioner.{{sfn|Broughton|2009|p=1-2}} According to Broughton, modern Japanese Rinzai Zen generally promotes this other popular narrative which is "an image of Zen framed by the ''Record of Linji -'' wherein the real teacher boldly discards the teachings of the Buddhist canon."{{sfn|Broughton|2009|p=60-61}} |
| ==Account of Chan Buddhism== | ==Account of Chan Buddhism== |
Okumaya devam et...