Basic doctrinal background
Okumaya devam et...
← Previous revision | Revision as of 15:36, 8 May 2024 |
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| == Doctrine == | == Doctrine == |
| {{Main article|Doctrinal background of Zen}}Zen is grounded in the rich doctrinal background of [[East Asian Buddhism|East Asian Mahayana Buddhism]].<ref>Dumoulin, Heinrich (2005a), ''Zen Buddhism: A History. Volume 1: India and China'', pp. 85-94. World Wisdom Books, ISBN 978-0-941532-89-1</ref>{{sfn|Lai|1985|p=17-18}} Some Zen traditions (especially [[Linji school|Linji]] / [[Rinzai school|Rinzai]] focused traditions) stress a narrative which sees Zen as a "special transmission outside scriptures", which does not "stand upon words".{{sfn|Dumoulin|2005a|pp=85–94}}{{sfn|Broughton|2009|p=60-61}} Nevertheless, Mahayana Buddhist doctrine and East Asian Buddhist teachings remain an essential part of Zen Buddhism.{{sfn|Lai|1985|p=17-18}} Various Zen masters throughout the history of Zen, like [[Guifeng Zongmi]], [[Jinul]], and [[Yongming Yanshou]], have instead promoted the "correspondence of the teachings and Zen", which argues for the unity of Zen and the Buddhist teachings.{{sfn|Gregory|2002|p=227}}{{sfn|Broughton|2009|p=51}}[[File:1-법회1.jpg|thumb|A [[Dharma talk]] by [[Korean Seon|Seon]] [[Bhikkhunī|nun]] [[Daehaeng|Daehaeng Kun Sunim]], Hanmaum Seon Center, [[South Korea]]]] | {{Main article|Doctrinal background of Zen}}Zen is grounded in the rich doctrinal background of [[East Asian Buddhism|East Asian Mahayana Buddhism]].<ref>Dumoulin, Heinrich (2005a), ''Zen Buddhism: A History. Volume 1: India and China'', pp. 85-94. World Wisdom Books, ISBN 978-0-941532-89-1</ref>{{sfn|Lai|1985|p=17-18}} Some Zen traditions (especially [[Linji school|Linji]] / [[Rinzai school|Rinzai]] focused traditions) stress a narrative which sees Zen as a "special transmission outside scriptures", which does not "stand upon words".{{sfn|Dumoulin|2005a|pp=85–94}}{{sfn|Broughton|2009|p=60-61}} Nevertheless, Mahayana Buddhist doctrine and East Asian Buddhist teachings remain an essential part of Zen Buddhism.{{sfn|Lai|1985|p=17-18}} Various Zen masters throughout the history of Zen, like [[Guifeng Zongmi]], [[Jinul]], and [[Yongming Yanshou]], have instead promoted the "correspondence of the teachings and Zen", which argues for the unity of Zen and the Buddhist teachings.{{sfn|Gregory|2002|p=227}}{{sfn|Broughton|2009|p=51}}[[File:1-법회1.jpg|thumb|A [[Dharma talk]] by [[Korean Seon|Seon]] [[Bhikkhunī|nun]] [[Daehaeng|Daehaeng Kun Sunim]], Hanmaum Seon Center, [[South Korea]]]] |
| In Zen, doctrinal teaching is often compared to "the finger pointing at the moon".{{sfn|Suzuki|1997|p=154}} While Zen Buddhist teachings point to the moon ([[Enlightenment in Buddhism|awakening]], the [[Dharmadhatu|Dharma-realm]], the originally enlightened mind), one should not mistake fixating on the finger (the teachings) to be Zen, instead one must look at the moon (reality).{{sfn|Buswell|1993|p=245}}{{sfn|Abe|Heine|1996|p=19}}<ref>{{cite web |title=Pointing at the moon |url=http://www.khandro.net/Bud_paths_Zen_2.htm |url-status=live |archive-url=https://web.archive.org/web/20121203200612/http://www.khandro.net/Bud_paths_Zen_2.htm |archive-date=3 December 2012 |access-date=2013-02-04 |publisher=Khandro.net}}</ref><ref name="Lanka">{{cite web |date=2008-06-16 |title=Lankavatara Sutra |url=http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm |url-status=live |archive-url=https://web.archive.org/web/20120204045533/http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm |archive-date=4 February 2012 |access-date=2013-02-04 |publisher=Lirs.ru |at=chapter LXXXII, p.192, p.223 (224) |translator=Daisetz Teitaro Suzuki}}</ref><ref>{{Citation |title=The Surangama Sutra |pages=59–60 |url=http://www.buddhanet.net/pdf_file/surangama.pdf |archive-url=https://web.archive.org/web/20131023093949/http://www.buddhanet.net/pdf_file/surangama.pdf |archive-date=October 23, 2013 |url-status=dead |publisher=Buddha Dharma Education Association |translator-last=Luk |translator-first=Charles}}</ref> As such, doctrinal teachings are just another [[Upaya|skillful means]] (upaya) which can help one attain awakening. They are not the goal of Zen, nor are they held as fixed [[Dogma|dogmas]] to be attached to (since ultimate reality transcends all concepts), but are nevertheless seen as useful (as long as one does not [[Reification (fallacy)|reify]] them or cling to them).<ref>Poceski 2007, pp. 164-165.</ref> | In Zen, doctrinal teaching is often compared to "the finger pointing at the moon".{{sfn|Suzuki|1997|p=154}} While Zen Buddhist teachings point to the moon ([[Enlightenment in Buddhism|awakening]], the [[Dharmadhatu|Dharma-realm]], the originally enlightened mind), one should not mistake fixating on the finger (the teachings) to be Zen, instead one must look at the moon (reality).{{sfn|Buswell|1993|p=245}}{{sfn|Abe|Heine|1996|p=19}}<ref>{{cite web |title=Pointing at the moon |url=http://www.khandro.net/Bud_paths_Zen_2.htm |url-status=live |archive-url=https://web.archive.org/web/20121203200612/http://www.khandro.net/Bud_paths_Zen_2.htm |archive-date=3 December 2012 |access-date=2013-02-04 |publisher=Khandro.net}}</ref><ref name="Lanka">{{cite web |date=2008-06-16 |title=Lankavatara Sutra |url=http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm |url-status=live |archive-url=https://web.archive.org/web/20120204045533/http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm |archive-date=4 February 2012 |access-date=2013-02-04 |publisher=Lirs.ru |at=chapter LXXXII, p.192, p.223 (224) |translator=Daisetz Teitaro Suzuki}}</ref><ref>{{Citation |title=The Surangama Sutra |pages=59–60 |url=http://www.buddhanet.net/pdf_file/surangama.pdf |archive-url=https://web.archive.org/web/20131023093949/http://www.buddhanet.net/pdf_file/surangama.pdf |archive-date=October 23, 2013 |url-status=dead |publisher=Buddha Dharma Education Association |translator-last=Luk |translator-first=Charles}}</ref> As such, doctrinal teachings are just another [[Upaya|skillful means]] (upaya) which can help one attain awakening. They are not the goal of Zen, nor are they held as fixed [[Dogma|dogmas]] to be attached to (since ultimate reality transcends all concepts), but are nevertheless seen as useful (as long as one does not [[Reification (fallacy)|reify]] them or cling to them).<ref>Poceski 2007, pp. 164-165.</ref> |
Zen doctrinal teaching is thoroughly influenced by the [[Mahayana|Mahayana Buddhist]] teachings on the [[bodhisattva]] path, Chinese [[Madhyamaka]] (''[[East Asian Mādhyamaka|Sānlùn]]''), [[Yogachara|Yogacara]] (''[[East Asian Yogācāra|Wéishí]]''), the ''[[Prajnaparamita|Prajñaparamita]]'' literature'','' and [[Buddha-nature|Buddha nature]] texts like the ''[[Laṅkāvatāra Sūtra]]'' and the ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Nirvana sutra]]''.{{sfn|Cheng|1981}}{{sfn|Lai|1985}}{{sfn|Newland|2001|p=137}} [[File ouble_page_from_the_Korean_print_of_"The_Sixth_Patriarch's_Dharma_Jewel_Platform_Sutra".jpg|thumb|Korean [[Woodblock printing|woodblock print]] of "''The Sixth Patriarch's Dharma Jewel Platform Sutra''" (c. 1310), a key Zen text which contains the basic doctrines of Zen. [[Bibliothèque Nationale de France]].]] | |
| === Basic doctrinal background === | |
 | Zen doctrinal teaching is thoroughly influenced by the [[Mahayana|Mahayana Buddhist]] teachings on the [[bodhisattva]] path, Chinese [[Madhyamaka]] (''[[East Asian Mādhyamaka|Sānlùn]]''), [[Yogachara|Yogacara]] (''[[East Asian Yogācāra|Wéishí]]''), the ''[[Prajnaparamita|Prajñaparamita]]'' literature'','' and [[Buddha-nature|Buddha nature]] texts like the ''[[Laṅkāvatāra Sūtra]]'' and the ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Nirvana sutra]]''.{{sfn|Cheng|1981}}{{sfn|Lai|1985}}{{sfn|Newland|2001|p=137}} The influence of Madhyamaka and ''Prajñaparamita'' can be discerned in the stress on non-conceptual wisdom (nirvikalpa-[[Jñāna|jñana]]) and the [[Apophatic theology|apophatic]] language of Zen literature.{{sfn|Cheng|1981}}<ref>{{Cite web |title=Madhyamaka Buddhist Philosophy | Internet Encyclopedia of Philosophy |url=https://iep.utm.edu/b-madhya/ |url-status=live |archive-url=https://web.archive.org/web/20170719092816/http://www.iep.utm.edu/b-madhya/ |archive-date=19 July 2017 |access-date=11 July 2021}}</ref>{{sfn|Kalupahana|1994|p=228-236}}{{NoteTag|According to Kalupahana, the influence of Yofacara is stronger in the ts'ao-tung school and the tradition of silent meditation, while the influence of Madhyamaka is clear in the koan-tradition and its stress on insight and the use of paradoxical language.{{sfn|Kalupahana|1994|p=228-236}}}} |
| The philosophy of the [[Huayan]] school also had an influence on [[Chan Buddhism|Chinese Chan]]. One example is the Huayan doctrine of the [[Huayan#Interpenetration|interpenetration of phenomena]], which also makes use of native Chinese philosophical concepts such as principle (''li'') and phenomena (''shi'').<ref>Gregory, Peter N. ''Tsung-Mi and the Sinification of Buddhism,'' University of Hawaii Press, 2002, p. 7.</ref> The Huayan [[Huayan#Fourfold Dharmadhatu and meditation|theory of the Fourfold Dharmadhatu]] also influenced the [[Five Ranks]] of [[Dongshan Liangjie]] (806–869), the founder of the [[Caodong]] Chan lineage.<ref name="Taigen Dan Leighton 2006">{{cite book |title=Discourse and Ideology in Medieval Japanese Buddhism |date=2006 |publisher=Routledge |isbn=978-0-415-35917-7 |editor-last1=Payne |editor-first1=Richard Karl |series=Critical Studies in Buddhism |editor-last2=Leighton |editor-first2=Taigen Dan |editor-link2=Taigen Dan Leighton}}</ref> |
| [[Fileouble_page_from_the_Korean_print_of_"The_Sixth_Patriarch's_Dharma_Jewel_Platform_Sutra".jpg|thumb|Korean [[Woodblock printing|woodblock print]] of "''The Sixth Patriarch's Dharma Jewel Platform Sutra''" (c. 1310), a key Zen text which contains the basic doctrines of Zen. [[Bibliothèque Nationale de France]].]] | |
| === Buddha-nature and Innate enlightenment === | === Buddha-nature and Innate enlightenment === |
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| === Non-duality === | === Non-duality === |
| Zen texts also stress the concept of [[Nondualism|non-duality]], which is explained in various different ways. One set of themes is the non-dual unity of the absolute and the relative truths. This can be found in Zen sources like the ''[[Five Ranks|Five Ranks of Tozan]], [[Xinxin Ming|Faith in Mind]],'' and the ''[[Sandokai|Harmony of Difference and Sameness]]''. A related explanation of non-duality which is influential in Zen makes use of the discourse of [[Tiyong|essence-function]] (Ch: tiyong) as well as the related schema of principle (li) and phenomena. | Zen texts also stress the concept of [[Nondualism|non-duality]], which is explained in various different ways. One set of themes is the non-dual unity of the absolute and the relative truths. This can be found in Zen sources like the ''[[Five Ranks|Five Ranks of Tozan]], [[Xinxin Ming|Faith in Mind]],'' and the ''[[Sandokai|Harmony of Difference and Sameness]]''. |
| A related explanation of non-duality which is influential in Zen makes use of the discourse of [[Tiyong|essence-function]] (Ch: tiyong), which is most famously taught in the influential ''Awakening of Faith''. The philosophy of the [[Huayan]] school also had an influence on [[Chan Buddhism|Chinese Chan]]'s conception of the non-dual ultimate truth and its understanding of essence-function. One example is the Huayan doctrine of the [[Huayan#Interpenetration|interpenetration of phenomena]], which also makes use of native Chinese philosophical concepts such as principle (''li'') and phenomena (''shi'').<ref>Gregory, Peter N. ''Tsung-Mi and the Sinification of Buddhism,'' University of Hawaii Press, 2002, p. 7.</ref> The influence of the Huayan [[Huayan#Fourfold Dharmadhatu and meditation|theory of the Fourfold Dharmadhatu]] can be seen in the [[Five Ranks|''Five Ranks'']] of [[Dongshan Liangjie]] (806–869), the founder of the [[Caodong]] lineage.<ref name="Taigen Dan Leighton 2006">{{cite book |title=Discourse and Ideology in Medieval Japanese Buddhism |date=2006 |publisher=Routledge |isbn=978-0-415-35917-7 |editor-last1=Payne |editor-first1=Richard Karl |series=Critical Studies in Buddhism |editor-last2=Leighton |editor-first2=Taigen Dan |editor-link2=Taigen Dan Leighton}}</ref> |
| Another important application of non-duality in Zen discourse is the idea that [[Saṃsāra|samsara]] (the world of suffering) and [[Nirvana (Buddhism)|nirvana]] (enlightened reality) are not separate. As such, Buddhas and sentient beings are also considered to be non-dual in Zen. | Another important application of non-duality in Zen discourse is the idea that [[Saṃsāra|samsara]] (the world of suffering) and [[Nirvana (Buddhism)|nirvana]] (enlightened reality) are not separate. As such, Buddhas and sentient beings are also considered to be non-dual in Zen. |
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| David Loy | David Loy |
| === No-mind and the meaning of zazen === | === No-mind, emptiness, and negative discourse === |
| The influence of Madhyamaka and ''Prajñaparamita'' on can be discerned in the Zen stress on non-conceptual wisdom (nirvikalpa-[[Jñāna|jñana]]), the teaching of [[no-mind]], and the [[Apophatic theology|apophatic]] and sometimes [[Paradox|paradoxical]] language of Zen literature.{{sfn|Cheng|1981}}<ref>{{Cite web |title=Madhyamaka Buddhist Philosophy | Internet Encyclopedia of Philosophy |url=https://iep.utm.edu/b-madhya/ |url-status=live |archive-url=https://web.archive.org/web/20170719092816/http://www.iep.utm.edu/b-madhya/ |archive-date=19 July 2017 |access-date=11 July 2021}}</ref>{{sfn|Kalupahana|1994|p=228-236}}{{NoteTag|According to Kalupahana, the influence of Yogacara is stronger in the ts'ao-tung school and the tradition of silent meditation, while the influence of Madhyamaka is clear in the koan-tradition and its stress on insight and the use of paradoxical language.{{sfn|Kalupahana|1994|p=228-236}}}} |
| [[No-mind]] | |
| Zen person Zen Kasulis | |
| === Sudden enlightenment === | === Sudden enlightenment === |
Okumaya devam et...