Doctrinal background Chan Buddhism

1 doctrinal background

1.1 polarities

1.1.1 absolute-relative
1.1.2 buddha-nature , śūnyatā
1.1.3 sudden , gradual enlightenment
1.1.4 esoteric , exoteric transmission


1.2 chan scripture

doctrinal background

though zen-narrative states special transmission outside scriptures did not stand upon words , zen have rich doctrinal background.

polarities

classical chinese chan characterised set of polarities: absolute-relative, buddha-nature – sunyata, sudden , gradual enlightenment, esoteric , exoteric transmission.

absolute-relative

the prajnaparamita sutras , madhyamaka emphasize non-duality of form , emptiness: form emptiness, emptiness form , heart sutra says. understood mean ultimate reality not transcendental realm, equal daily world of relative reality. idea fitted chinese culture, emphasized mundane world , society. not tell how absolute present in relative world. question answered in such schemata 5 ranks of tozan, ten bulls ( oxherding pictures ), , hakuin s 4 ways of knowing.

the madhyamaka 2 truths doctrine , yogacara 3 natures , trikaya doctrines give depictions of interplay between absolute , relative.

buddha-nature , śūnyatā

when buddhism introduced in china understood in native terms. various sects struggled attain understanding of indian texts. tathāgatagarbha sūtras , idea of buddha-nature endorsed because of perceived similarities tao, understood transcendental reality underlying world of appearances. Śūnyatā @ first understood pointing taoist wu.

the doctrine of buddha-nature asserts sentient beings have buddha-nature (skt. buddhadhātu, buddha element , buddha-principle ), element awakening springs. tathāgatagarbha sutras state every living being has potential realize awakening. hence buddhism offers salvation every-one, not monks or have freed karma in previous lives. yogacara theory of 8 consciousnesses explains how sensory input , mind create world experience, , obscure alaya-vijnana, equated buddha-nature.

when potential realized, , defilements have been eliminated, buddha-nature manifests dharmakaya, absolute reality pervades in world. in way, primordial reality phenomenal reality springs. when understanding idealized, becomes transcendental reality beneath world of appearances.

sunyata points emptiness or no- thing -ness of things . though perceive world of concrete , discrete objects, designated names, on close analysis thingness dissolves, leaving them empty of inherent existence. heart sutra, text prajñaparamita sutras, articulates in following saying in 5 skandhas said empty :

yogacara explains emptiness in analysis of way perceive things . conceive of result of working of 5 skandhas—results of perception, feeling, volition, , discrimination. 5 skandhas compose consciousness. things conscious of mere concepts , not noumenon.

it took chinese buddhism several centuries recognize śūnyatā not identical wu , nor buddhism postulate permanent soul. influence of various doctrinal , textual backgrounds still discernible in zen. zen teachers still refer buddha-nature, zen tradition emphasizes buddha-nature śūnyatā, absence of independent , substantial self.

sudden , gradual enlightenment

avalokiteśvara sitting in meditation

in zen buddhism 2 main views on way enlightenment discernible, namely sudden , gradual enlightenment.

early chan recognized transcendence of body , mind , followed non-defilement [of] knowledge , perception , or sudden insight true nature (jiànxìng) followed gradual purification of intentions.

in 8th century chan history refashioned shenhui, created dichotomy between so-called east mountain teaching or northern school , led yuquan shenxiu, , own line of teaching, called southern school . shenhui placed huineng prominence sixth chan-patriarch, , emphasized sudden enlightenment, opposed concurrent northern school s alleged gradual enlightenment. according sudden enlightenment propagated shenhui, insight true nature sudden; thereafter there can no misunderstanding anymore true nature.

in platform sutra, dichotomy between sudden , gradual reconciled. guifeng zongmi, fifth-generation successor shenhui, softened edge between sudden , gradual. in analysis, sudden awakening points seeing 1 s true nature, followed gradual cultivation attain buddhahood.

this gradual cultivation recognized dongshan liangjie (japanese tōzan), described 5 ranks of enlightenment.

esoteric , exoteric transmission

according borup emphasis on mind mind transmission form of esoteric transmission, in tradition , enlightened mind transmitted face face . metaphorically can described transmission flame 1 candle candle, or transmission 1 vein another. in exoteric transmission requires direct access teaching through personal discovery of 1 s self. type of transmission , identification symbolized discovery of shining lantern, or mirror.

chan scripture

chan rooted in teachings , doctrines of mahāyāna buddhism. chan tradition emphasizes enlightenment of buddha came not through intellectual reasoning, rather through self-realization in dharma practice , meditation. therefore, held through dharma practice , meditation others may attain enlightenment , become buddhas well.

a review of historical documents , literature of chan masters reveals versed in numerous mahāyāna buddhist sūtras. example, in platform sūtra of sixth patriarch, huineng cites , explains diamond sūtra, lotus sūtra (saddharma puṇḍarīka sūtra), vimalakīrti nirdeśa sūtra, Śūraṅgama sūtra, , laṅkāvatāra sūtra.

the chan school had develop doctrinal tradition of own establish position. subsequently, chan tradition produced rich corpus of written literature has become part of practice , teaching. among earliest , studied of chan texts, dating @ least 9th century ce, platform sūtra of sixth patriarch, attributed huineng. important chan texts belong encounter dialogue genre, developed various collections of kōans.

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