20:
524:(711–782). However, as Stone writes, Tiantai figures like Zhanran appropriated these ideas "in a manner consistent with their own metaphysics, that is, as denoting the interpenetration of the mind and all phenomena without assigning priority to either and without notions of original purity." As such, in classic Tiantai thought, original enlightenment is not an original source or a pure one mind (as in the
756:." According to Tamura, the negation of the duality between Buddha and human beings is taken to a radical end in Tendai hongaku sources, which affirm human beings as they are, with all their delusions, as true manifestations of Buddhahood." Tamura argues that such a strong emphasis on the actual world is due to influence of non-buddhist elements of
717:
and defilement instantaneously by helping one see that they are also non-dual with enlightenment itself. This contemplation is also said to collapse all temporal and spatial dualities, leading one to realize that one is already a Buddha here and now, which also contains all places and all times, all bodhisattva stages and all sentient beings.
629:
These are the single precepts of the
Tathagata, the diamond treasure precepts. They are the precepts which are (based on) the eternally abiding Buddha-nature, the foundational source of all sentient beings, pure in itself and immobile like space. Therefore by means of these precepts one manifests and
425:
Good friends, when I say 'I vow to save all beings everywhere,' it is not that I will save you, but that sentient beings, each with their own natures, must save themselves. What is meant by 'saving yourselves with your own natures'? Despite heterodox views, passions, ignorance, and delusions, in your
397:
I constantly say to all sentient beings, “Only sever the ignorance of this triple world; this is called becoming a Buddha. That which is pure in itself is called the nature of inherent enlightenment. This indeed is the universal wisdom of all
Buddhas. This is the basis for attainment by sentient
720:
The medieval Tendai view of original enlightenment saw it as encompassing not only all sentient beings, but all living things and all nature, even inanimate objects - all were considered to be Buddha. This also includes all our actions and thoughts, even our deluded thoughts, as expressions of our
716:
The main practice promoted in this text is simply to contemplate how ourselves and all other beings are identical to suchness, i.e. original enlightenment. This can be done in combination with any
Buddhist practice, or any mundane activity. This practice is said to help one transcend all bad karma
838:
scholars
Matsumoto Shirō and Hakamaya Noriaki critiqued original enlightenment as an ideology that supports the status quo, and legitimates social injustice by accepting all things as expressions of Buddha nature. These scholars went even further in their critiques, arguing that the buddha-nature
763:
According to
Jacqueline Stone, these radical non-dual ideas "do not deny the need for practice. Rather, practice is no longer instrumentalized: it is not a means to enlightenment but inseparable from it. In the inversion of the path seen in hongaku literature, enlightenment becomes the ground of
89:
This doctrine holds all sentient beings are already enlightened or awakened in some way. In this view, since all beings have some kind of awakeness as their true nature, the attainment of insight is a process of discovering and recognizing what is already present, not of attaining some goal or
804:
as Tendai monks. The influence of hongaku thought can be seen in Dōgen's view of the “oneness of practice and attainment” (shushō ittō 修証一等), in
Shinran’s idea of the “immediate achievement of birth in the Pure Land” (sokutoku ōjō 即得往生) and in also in Nichiren's teaching that all the Buddha's
377:, just like the sky-flowers come to exist in the sky. Even though the illusory flowers vanish, the nature of the sky is indestructible. The illusory mind of sentient beings also vanishes based on illusion, and while all illusions are utterly erased, the enlightened mind is unchanged.
764:
practice, rather than its end goal." Some hongaku sources state that this revolutionary view abandons the idea that enlightenment is achieved from the cause (practice) to the effect (buddhahood). Rather, hongaku thought takes us from the effect to the cause (juga kōin 従果向因).
455:. According to the Japanese scholar of hongaku thought, Tamura Yoshirō (1921–1989), "It was here in Huayen doctrine, a "philosophy of becoming", based on the idea of one principle or one mind, that the concept of original enlightenment first took on special significance".
528:), it merely refers to the doctrine that all phenomena (dharmas) are mutually inclusive and interrelated. The doctrine of original enlightenment also influenced the idea that insentient things also had buddha-nature, a doctrine popularized in some quarters of the
818:
The teaching of original enlightenment remained a key doctrine for most
Japanese Buddhist schools throughout their history, and remains influential today. Original enlightenment thought also influenced the development of other Japanese religions, like
90:
developing a potential. As such, people do not have to become
Buddhas through religious cultivation, they just have to recognize that they already are awake, just like Buddhas. Original enlightenment thought is related to Indian Buddhist concepts like
269:(translated c. 798 by the Indian monk Prajña) also mentions the term, stating: "When the buddhas and bodhisattvas realize enlightenment, they convert the ālaya and attain the wisdom of original enlightenment" (Taisho no. 10 n0293 p0688a08).
299:. Why? Because “original enlightenment” indicates in contradistinction to the process of the actualization of enlightenment; the process of actualization of enlightenment is none other than the identity with the original enlightenment.
1425:
543:
of an originally pure mind that gives rise to the phenomenal world, some parties in the
Tiantai school rejected the adoption of the idea into Tiantai. This Song era Tiantai debate was part of the so called "home mountain"
494:(1520-1604). According to Charles Muller, "all four of these men wrote extensively on the matter of the relationship between innate and actualized enlightenment." As such, the foundational view of the
287:
The essence of Mind is free from thoughts . The characteristic of that free from thoughts is analogous to the sphere of empty space that pervades everywhere. The one aspect of the world of reality (
653:, new texts were produced which focused specifically on original enlightenment and a new branch of Tendai developed, called hongakumon, which emphasized this teaching. These texts include the
1111:
Sueki
Fumihiko, "Two Seemingly Contradictory Aspects of the Teaching of Innate Enlightenment (hongaku) in Medieval Japan", Japanese Journal of Religious Study 22 (1-2), pp. 3-16, 1995.
621:, discusses the concept of the pure mind and the buddha-nature in a way which prefigures later Tendai hongaku thought. For example, in his discussion of the bodhisattva precepts in the
741:
negated. The other feature of medieval hongaku thought was a radical affirmation of the phenomenal world as an expression of the non-dual realm of Buddha nature.
1483:
Stone, Jacqueline Ilyse (2004). "Original Enlightenment (Hongaku)", in Buswell, Robert E., ed. Encyclopedia of Buddhism. Macmillan Reference USA; pp. 618-620.
482:, where it also had a considerable impact. The topic of original enlightenment was widely discussed and developed in Korea by figures like Wônhyo (617-686),
990:
Stone, Jacqueline. 'From Buddha Nature to Original Enlightenment: "Contemplating Suchness" in Medieval Japan' in Mathes, Klaus-Dieter, and Casey Kemp, eds.
402:
What these various Chinese sources have in common is that they understand the idea of original enlightenment as the "essence" of things in the framework of
848:
1333:
Ziporyn, Brook. Anti-Chan Polemics in Post-Tang Tiantai. Journal of the international Association of Buddhist Studies Volume 17 • Number 1 • Summer 1994
1089:, p. 167. University of Hawai’i Press, Kuroda Institute, (originally published Princeton University Press, 1991, Princeton, N.J.), ISBN 0-8248-2623-X
994:. Wiener Studien zur Tibetologie und Buddhismuskunde 103. Vienna: Arbeitkreis für tibetische und buddhistische Studien, University of Vienna, 2022.
215:
712:
dwell within oneself. To seek a separate buddha apart from one’s own person is a time when one does not know that oneself is precisely suchness.
1388:
1342:
Tamura Yoshirō (1987), Japanese culture and the Tendai concept of original enlightenment, Japanese Journal of Religious Studies 14 (2-3), 203-205
684:
During this time, lineages of secret oral transmission of hongaku teachings (kuden) also developed within Tendai. The following passage from the
327:
considered under the aspect of conventional deluded consciousness and thus denotes the potential for enlightenment in unenlightened beings."
256:
227:
561:
1059:, edited by Jamie Hubbard and Paul L. Swanson, Honolulu: University of Hawaii Press, 1997, pp. 1-29. https://doi.org/10.1515/9780824842697-004
744:
This was expressed in popular phrases such as “the worldly passions are precisely enlightenment”, “birth and death are precisely nirvana,” "
398:
beings, and the basis for practice by all Buddhas and bodhisattvas. Therefore the bodhisattvas' practice on this basis (T. 8，836b29-837a4).
708:; do not think that there is anything apart from this. When one is awakened, the buddhas in the worlds of the ten directions and also all
1308:
1112:
1240:
365:
explains inherent enlightenment or "Perfect Enlightenment" as the source of all phenomena (which are ultimately illusory), drawing on
113:
Original enlightenment is often contrasted with “acquired", "initial", "actualized" or "the inception of enlightenment” (始覺, pinyin:
1559:
552:) debates. The "off mountain" faction supported the original enlightenment view, which was influenced by the thought of Zongmi and
1452:
1229:
Toyo Gakuen University, A paper delivered to the International Conference on Sôn at Paekyang-sa, Kwangju, Korea, August 22, 1998.
426:
own physical bodies you have in yourselves the attributes of inherent enlightenment, so that with correct views you can be saved.
1495:
729:, in which everything was seen as pure, empty and interconnected, so that the differences between ordinary person and Buddha,
1554:
1467:
1414:
1253:
121:), which is a relative experience that is attained through Buddhist practices and teachings by an individual in this life.
1500:. In: Jamie Hubbard (ed.), Pruning the Bodhi Tree: The Storm Over Critical Buddhism, Univ of Hawaii Press 1997, pp. 3-29.
1242:
The platform sutra of the sixth patriarch: the text of the Tun-huang manuscript with translation, introduction, and notes
279:
100:
704:.” If you think that suchness, which pervades the dharma realm, is your own essence (wagatai 我体), you are at once the
1488:
1396:
1368:
1511:
1343:
1321:
373:
Good sons, all sentient beings' various illusions are born from the perfectly enlightened marvelous mind of the
1505:
1156:
Shirato, Waka. “Inherent Enlightenment (‘Hongaku Shisō’) and Saichō’s Acceptance of the Bodhisattva Precepts.”
348:
265:
246:
106:
71:
1124:
638:
Original enlightenment thought became particularly important for the tradition during the time from the late
110:, and was also influenced by the teachings of the Huayan school on the interpenetration of all phenomena.
806:
1406:
Original Enlightenment Thought in the Nichiren Tradition. In Lopez, Donald S. (ed.), Buddhism in Practice
773:
346:, Taisho no. 1668). Original enlightenment is also found in other influential East Asian works, like the
221:
203:
1360:
1068:
Stone, Jacqueline. “Medieval Tendai Hongaku Thought and the New Kamakura Buddhism: A Reconsideration.”
939:
617:
124:
Original enlightenment is an influential doctrine of various schools of East Asian Buddhism, including
880:
83:
1005:
910:
436:
63:
1055:
Swanson, Paul L.. "Why They Say Zen Is Not Buddhism: Recent Japanese Critiques of Buddha-Nature".
19:
1549:
583:, was one of the first Japanese authors to discuss original enlightenment. He was fond of the
851:
and Hirakawa Akira defended the buddha-nature teachings and original enlightenment thought.
209:
1524:
1286:
Yoshirō Tamura (1987). "Japanese Culture and the Tendai Concept of Original Enlightenment."
688:
illustrates the basic idea of original enlightenment found in these types of Tendai sources:
1259:
1227:"Innate Enlightenment and No-thought: A Response to the Critical Buddhist Position on Zen".
233:
8:
1544:
1226:
835:
79:
870:
721:
innately enlightened nature. Tamura Yoshirō saw "original enlightenment thought" (本覺思想,
734:
354:
1473:
1501:
1484:
1463:
1410:
1392:
1364:
1249:
831:
389:
260:, which states: "The two, raising the thought and the ultimate, are not separate."
1444:
1204:
599:
The doctrine of innate enlightenment (jp: hongaku) was also very influential in the
1440:
1199:
1183:
757:
725:) as being defined by two major philosophical elements. One was a radical Mahayana
580:
553:
471:
406:
thought (tiyong) and thus see it as the ultimate source or basis for all phenomena.
316:
244:, cites various Indian Mahayana sources for this idea. He cites a passage from the
186:
157:
45:
1188:"Medieval Tendai hongaku thought and the new Kamakura Buddhism: A reconsideration"
291:) is none other than the undifferentiated Dharma body , the “essence body” of the
1539:
1525:
Exclusivity (senju) and Innate Enlightenment (hongaku shiso) in Kamakura Buddhism
1404:
840:
650:
642:
479:
165:
149:
463:
413:
241:
29:
730:
564:(960–1028) famously defended the home mountain faction and argued against the
458:
Original enlightenment was also an important and widely pervasive doctrine in
1533:
1453:"Original enlightenment and the transformation of medieval Japanese Buddhism"
865:
860:
520:
was eventually adopted into the Tiantai school by figures like the patriarch
467:
459:
444:
312:
198:
194:
125:
95:
91:
1497:
Why they say Zen is not buddhism: Recent Japanese critiques of buddha nature
1324:. Journal of the international Association of Buddhist Studies 17 (1), 26-65
631:
847:. Their critiques sparked a heated debate, as other Japanese scholars like
701:
639:
435:
In medieval China, the doctrine of original enlightenment developed in the
418:
324:
308:
169:
145:
1387:
Gregory, Peter N.; trans. (2005). The Sutra of Perfect Enlightenment. In:
462:
and in the other continental Zen traditions. The Huayan-Chan scholar monk
374:
292:
156:. It was a central teaching in medieval Japanese Buddhist traditions like
23:
The moon reflected in water is a popular simile for enlightenment used by
1187:
811:
709:
705:
495:
384:
288:
153:
140:. Inherent enlightenment was also often associated with the teachings of
1303:(Tendai Original Enlightenment Thought and Nichiren Doctrinal Studies).
824:
801:
753:
726:
693:
646:
251:
98:. The doctrine is articulated in influential East Asian works like the
556:, and promoted the existence of the "one pure formless mind" like the
1012:(Spring 2024 ed.), Metaphysics Research Lab, Stanford University
749:
697:
1102:, p. 39. New York: Columbia University Press, ISBN 978-0-231-14392-9
604:
591:
commentary), so his view of the teaching is based on these sources.
451:
presents an extensive analysis of the idea in his commentary on the
82:
often translated as "inherent", "innate", "intrinsic" or "original"
1409:(Abridged ed.). Princeton University Press. pp. 166–178.
797:
777:
738:
491:
330:
The idea is further discussed in the influential commentary to the
201:
and the teachings found in various Mahayana sources, including the
190:
141:
793:
785:
576:
24:
1391:, Berkeley, Numata Center for Buddhist Translation and Research,
885:
875:
844:
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772:
The Tendai view of hongaku had deep impact on the development of
529:
521:
478:, influenced by the thought of Zongmi, introduced the concept to
307:
also identifies inherent enlightenment with "true suchness" (真如,
254:, one attains unexcelled, perfect awakening.'" He also cites the
133:
498:
tradition is grounded on the view of original enlightenment and
1426:"Medieval Tendai Hongaku Thought and the New Kamakura Buddhism"
820:
600:
499:
475:
448:
440:
403:
366:
161:
137:
55:
890:
781:
752:," and "the grasses, trees, mountains, and rivers all attain
745:
700:, you must think, “My own mind is precisely the principle of
536:
487:
483:
1164:, http://www.jstor.org/stable/30233979. Accessed 4 May 2024.
1076:, http://www.jstor.org/stable/30233536. Accessed 4 May 2024.
532:
school which further integrated Huayan ideas into Tiantai.
1512:
Critique of Original Awakening thought in Shōshin and Dōgen
1514:, Japanese Journal of Religious Studies 11 (2-3), 243-266
148:. The original enlightenment idea was also important for
129:
1357:
Pruning the Bodhi Tree: The Storm Over Critical Buddhism
1057:
Pruning the Bodhi Tree: The Storm over Critical Buddhism
474:, followed by gradual cultivation. Korean figures like
815:) and are directly accessible to those who chant it.
295:. grounded on the dharmakāya, it is to be called the
776:(c. 1185 to 1333), for many of those who founded new
539:(538–597) had famously rejected the doctrine of the
843:substance theory similar to the Hindu doctrine of
630:attains the original, inherent, eternally abiding
470:perspective, while also promoting the doctrine of
277:The Chinese term itself is first mentioned in the
185:The doctrine of innate enlightenment developed in
1402:
1531:
839:doctrine was not really Buddhist, but a kind of
1290:, 14(2-3), 203–210. doi:10.2307/30233983
911:"thezensite: English Translations of Genjokoan"
634:with its thirty-two special marks (DDZ 1:304).
1354:
830:During the 1980s a Japanese movement known as
737:, and all other distinctions, were ultimately
502:metaphysics influenced by scriptures like the
430:
283:(c. 6th century). According to this treatise:
1008:, in Zalta, Edward N.; Nodelman, Uri (eds.),
417:(c. 8th to 13th century), a central text for
311:), the mind which is pure in itself, and the
49:
1355:Hubbard, Jamie; Swanson, Paul Loren (1997).
1299:Stone, Jacqueline. Review of Hanano Jūdō ,
1238:
1203:
1087:Tsung-mi and the Sinification of Buddhism
805:practices and merits are inherent in the
383:The term also appears in the 8th century
250:which states "'When one first raises the
1301:Tendai hongaku shisō to Nichiren kyōgaku
1178:
1176:
1174:
1172:
1170:
1125:"original enlightenment - Buddha-Nature"
1003:
18:
1322:Anti-Chan Polemics in Post-Tang Tiantai
1010:The Stanford Encyclopedia of Philosophy
696:quickly or be born without fail in of
649:(1688–1735). During the late Heian and
571:
535:However, since the founder of Tiantai,
1532:
1160:, vol. 14, no. 2/3, 1987, pp. 113–27.
1450:
1433:Japanese Journal of Religious Studies
1423:
1288:Japanese Journal of Religious Studies
1282:
1280:
1278:
1276:
1274:
1272:
1221:
1219:
1217:
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1192:Japanese Journal of Religious Studies
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1167:
1158:Japanese Journal of Religious Studies
1152:
1150:
1148:
1146:
1144:
1072:, vol. 22, no. 1/2, 1995, pp. 17–48.
1070:Japanese Journal of Religious Studies
1051:
1049:
1047:
1045:
986:
984:
982:
980:
767:
323:sees original enlightenment as "true
240:The influential Huayan-Chan scholar,
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1027:
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978:
976:
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930:
272:
13:
1462:(12), University of Hawaii Press,
1381:
1269:
1212:
1141:
1006:"Japanese Zen Buddhist Philosophy"
673:), with commentaries to it titled
280:Awakening of Faith in the Mahayana
193:ideas, such as the Buddha-nature (
14:
1571:
1022:
957:
927:
336:On the Interpretation of Mahāyāna
1451:Stone, Jacqueline Ilyse (2003),
1560:Buddhism in the Kamakura period
1445:10.18874/jjrs.22.1-2.1995.17-48
1348:
1336:
1327:
1314:
1309:École Fançaise d’Extrême-Orient
1293:
1232:
1205:10.18874/jjrs.22.1-2.1995.17-48
1117:
667:Hymns on Inherent Enlightenment
568:- original enlightenment view.
180:
164:, and also for some of the new
1460:Studies in East Asian Buddhism
1105:
1092:
1079:
1062:
997:
944:Digital Dictionary of Buddhism
903:
508:Sutra of Perfect Enlightenment
411:The term is also found in the
363:Sutra of Perfect Enlightenment
349:Sutra of Perfect Enlightenment
263:The Prajña translation of the
107:Sutra of Perfect Enlightenment
1:
1518:
1239:Yampolski, Philip B. (1967),
896:
618:Sutra of Innumerable Meanings
1555:Buddhism in the Heian period
1004:Nagatomo, Shigenori (2024),
940:"original enlightenment, 本覺"
645:era (1086–1185) through the
607:, in various works like his
594:
466:wrote about the idea from a
447:schools. The Huayan scholar
80:East Asian Buddhist doctrine
16:East Asian Buddhist doctrine
7:
1098:Broughton, Jeffrey (2009),
854:
603:school. The Tendai founder
558:Awakening of Mahāyāna Faith
541:Awakening of Mahāyāna Faith
431:Development in the mainland
10:
1576:
1424:Stone, Jacqueline (1995),
1403:Stone, Jacqueline (2015).
1361:University of Hawaii Press
1085:Gregory, Peter N. (2002),
615:and his commentary on the
175:
144:which was influential for
1307:20 (2011): 259–268.
992:Buddha Nature Across Asia
655:Contemplation of Suchness
50:
560:. The Tiantai patriarch
1510:Tamura Yoshirō (1984).
1320:Ziporyn, Brook (1994).
1129:buddhanature.tsadra.org
1494:Swanson, Paul (1997).
1305:Cahiers d’Extrême-Asie
714:
692:If you wish to attain
636:
579:(774–835), founder of
548:) vs. "off mountain" (
428:
400:
381:
301:
297:original enlightenment
189:out of various Indian
64:Japanese pronunciation
38:Original enlightenment
34:
1389:Apocryphal Scriptures
774:New Kamakura Buddhism
690:
627:
423:
395:
371:
285:
266:Buddhāvataṃsaka Sūtra
222:Tathagatagarbha sutra
22:
800:) studied Tendai at
572:In Japanese Buddhism
516:The teaching of the
472:sudden enlightenment
142:sudden enlightenment
72:Korean pronunciation
1479:on November 5, 2013
836:Komazawa University
512:Awakening of Faith.
437:East Asian Yogacara
387:translation of the
342:, 釈摩訶衍論, Japanese:
809:(the title of the
780:Buddhist schools (
768:Later developments
679:Hongaku-san shaku,
585:Awakening of Faith
566:Awakening of Faith
526:Awakening of Faith
518:Awakening of Faith
453:Awakening of Faith
355:Vajrasamadhi Sutra
332:Awakening of Faith
321:Awakening of Faith
305:Awakening of Faith
101:Awakening of Faith
35:
1469:978-0-8248-2771-7
1416:978-1-4008-8007-2
1255:978-0-231-08361-4
1225:Muller, Charles.
1184:Stone, Jacqueline
832:Critical Buddhism
390:Humane King Sutra
234:Ratnagotravibhāga
1567:
1480:
1478:
1472:, archived from
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925:
924:
922:
921:
907:
871:Atman (Buddhism)
758:Japanese culture
682:Shuzen-ji ketsu.
651:Kamakura periods
625:, Saichō writes:
581:Shingon Buddhism
554:Yongming Yanshou
500:essence-function
490:(1376-1433) and
404:essence-function
367:essence-function
317:Jacqueline Stone
313:tathagata-garbha
273:Origins in China
247:Avatamsaka Sutra
197:) doctrine, the
187:Chinese Buddhism
166:Kamakura schools
53:
52:
42:innate awakening
1575:
1574:
1570:
1569:
1568:
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1564:
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1382:Further reading
1379:
1378:
1371:
1363:. p. 290.
1353:
1349:
1341:
1337:
1332:
1328:
1319:
1315:
1298:
1294:
1285:
1270:
1265:on May 21, 2014
1262:
1256:
1248:, p. 143,
1245:
1237:
1233:
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1168:
1155:
1142:
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989:
958:
949:
947:
938:
937:
928:
919:
917:
909:
908:
904:
899:
857:
849:Takasaki Jikidō
841:foundationalist
770:
675:Chu-hongaku-san
663:Honri taikō shu
643:cloistered rule
613:Jubosatsukaigi,
597:
589:Shi Moheyan lun
574:
480:Korean Buddhism
433:
344:Shakumakaen-ron
340:Shi Moheyan lun
315:. According to
275:
204:Śūraṅgama Sūtra
195:tathagatagarbha
183:
178:
150:Korean Buddhism
17:
12:
11:
5:
1573:
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1311:, Paris, 2013.
1292:
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1186:(1 May 1995).
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1100:Zongmi on Chan
1091:
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915:thezensite.com
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623:Jubosatsukaigi
596:
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504:Platform Sutra
464:Guifeng Zongmi
432:
429:
414:Platform Sutra
274:
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242:Guifeng Zongmi
182:
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174:
15:
9:
6:
4:
3:
2:
1572:
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1550:Buddha-nature
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1489:0-02-865718-7
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866:Buddha nature
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845:atman-brahman
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739:ontologically
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486:(1158-1210),
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257:Nirvana Sutra
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96:luminous mind
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47:
43:
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32:
31:
26:
21:
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1474:the original
1459:
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1432:
1405:
1399:, pp. 43-133
1356:
1350:
1338:
1329:
1316:
1304:
1300:
1295:
1287:
1260:the original
1241:
1234:
1195:
1191:
1161:
1157:
1132:. Retrieved
1128:
1119:
1107:
1099:
1094:
1086:
1081:
1073:
1069:
1064:
1056:
1014:, retrieved
1009:
999:
991:
948:. Retrieved
946:. 2007-12-15
943:
918:. Retrieved
914:
905:
829:
817:
810:
771:
762:
743:
722:
719:
715:
710:bodhisattvas
706:dharma realm
698:Utmost Bliss
691:
685:
681:
678:
674:
670:
666:
662:
658:
654:
637:
628:
622:
616:
612:
608:
598:
588:
584:
575:
565:
562:Siming Zhili
557:
549:
545:
540:
534:
525:
517:
515:
511:
507:
503:
460:Chinese Chan
457:
452:
434:
424:
419:Zen Buddhism
412:
410:
407:
401:
396:
388:
382:
378:
372:
362:
360:
353:
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296:
286:
278:
276:
264:
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255:
245:
239:
232:
226:
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214:
208:
202:
184:
181:Indian roots
170:Japanese Zen
146:Japanese Zen
123:
118:
117:, Japanese:
114:
112:
105:
99:
88:
75:
70:;
67:
62:;
59:
54:;
41:
37:
36:
28:
812:Lotus Sūtra
727:non-dualism
671:Hongaku-san
632:Dharma-body
385:Amoghavajra
289:dharmadhātu
216:Śrīmālādevī
154:Korean Seon
1545:Nonduality
1534:Categories
1506:0824819497
1134:2024-05-03
1016:2024-05-03
950:2024-05-03
920:2024-05-14
897:References
881:Nondualism
802:Mount Hiei
754:Buddhahood
694:buddhahood
686:Shinnyokan
659:Shinnyokan
647:Edo period
510:, and the
496:Korean Sôn
231:, and the
210:Ghanavyuha
750:Pure Land
609:Kenkairon
595:In Tendai
587:(and the
375:Tathagata
293:Tathāgata
84:awakeness
30:Genjōkōan
1519:See also
855:See also
825:Shugendō
798:Nichiren
778:Kamakura
702:suchness
369:thought:
352:and the
325:suchness
252:thought
191:Mahayana
104:and the
94:and the
78:) is an
1439:(1–2),
1198:(1–2).
886:Mencius
876:Nirvana
834:led by
807:daimoku
790:Shinran
748:is the
735:nirvana
731:samsara
661:), the
550:shanwai
546:shanjia
530:Tiantai
522:Zhanran
492:Hyujông
334:titled
309:tathātā
176:History
158:Shingon
134:Tiantai
119:shikaku
68:hongaku
46:Chinese
27:in the
1540:Virtue
1504:
1487:
1466:
1413:
1395:
1367:
1252:
821:Shinto
605:Saichō
601:Tendai
476:Wŏnhyo
449:Fazang
441:Huayan
319:, the
162:Tendai
138:Huayan
115:shijué
76:bongak
60:běnjué
56:pinyin
1477:(PDF)
1456:(PDF)
1429:(PDF)
1263:(PDF)
1246:(PDF)
1162:JSTOR
1074:JSTOR
891:Fitra
794:Dōgen
786:Honen
782:Eisai
760:.
640:Heian
577:Kūkai
537:Zhiyi
488:Kihwa
484:Jinul
168:like
25:Dōgen
1502:ISBN
1485:ISBN
1464:ISBN
1411:ISBN
1393:ISBN
1365:ISBN
1250:ISBN
827:.
823:and
796:and
746:Saha
733:and
677:and
468:Chan
443:and
361:The
303:The
136:and
126:Chan
1441:doi
1344:PDF
1200:doi
1113:PDF
237:.
130:Zen
86:.
40:or
1536::
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1437:22
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1431:,
1359:.
1271:^
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1169:^
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1024:^
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421::
393::
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225:,
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128:/
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66::
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51:本覺
48::
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657:(
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33:.
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