[ Pobierz całość w formacie PDF ]
.The Chinese word li also carrieswith it a more positive connotation.One text, attributed to Dushun but now thoughtto be by Fazang, refers to the noumenon as  the true thusness of mind and phenomenaas  birth-and-death of mind.32 Fazang speaks also of the  one essence , the undefiledessence, the tathAgatagarbha  that is inherently pure, complete and luminous , and quotesthe Awakening of Faith on this essence as having  the meaning of mind inherently pure(Cleary 1983: 152).Elsewhere Fazang explains that according to the Awakening of Faith,the ontology of which he places above that of Madhyamika,  all things are nothing butAbsolute Mind (Gregory 1983b: 36 7).Indeed in China and Japan the Awakening ofFaith was often thought to be a Huayan text.Zongmi, the fifth Huayan patriarch, himselfcriticizes the Madhyamika doctrine of emptiness interpreted as the final teaching, andspeaks of the ultimate truth as  a single, true, spiritual Nature, uncreated and imperish-able.This is the tathAgatagarbha and the  True Mind.33 It seems that inasmuch as Huayanscholars did distinguish the Madhyamika emptiness as absence of intrinsic existencealone, to that extent they saw the Huayan noumenon as beyond the Ultimate Truth ofMadhyamika.Thus far Fazang s ontology.He uses this ontology in order to clarify and explainthe characteristic Huayan doctrines of mutual identity and mutual interpenetration.This explanation is called the  Ten Mysterious Gates , of which the first is the mostimportant and, in Huayan fashion, is said to contain the others.This first gate is termed simultaneous complete correspondence.Both gold and lion exist simultaneously; both,Fazang says, are perfect and complete.There are two ways of interpreting this obscurepoint.34 First, noumenon and phenomena mutually interpenetrate and are (in a sense)identical.There is no opposition between the two.The one does not cancel out theother.Second, Fazang explains elsewhere that since all things arise interdependently(following Madhyamika), and since the links of interdependence expand throughoutthe entire universe and at all time (past, present, and future depend upon each other,which is to say the total dharmadhAtu arises simultaneously), so in the totality ofinterdependence, the dharmadhAtu, all phenomena are mutually interpenetrating andidentical.This is how I understand what Fazang is trying to say here.First, since all phenomenaare nothing more than noumenon in a particular form, and the form does not in itselfexist, so all phenomena are said to be identical.Moreover, noumenon cannot in itselfbe divided.One piece of gold and another piece of gold, as gold, are not different.Thedifference lies in spatial separation, and that is something to do with shape or form,not the gold qua gold.Since a phenomenon is only noumenon, and since between any two instantiations of noumenon there is, as noumenon, no difference, so each phenomenonis in fact the same as any other phenomenon.Furthermore, since each instantiation of 9780203428474_4_006.qxd 16/6/08 11:58 AM Page 144144 MahÖyÖna Buddhismnoumenon is noumenon itself (noumenon cannot be divided), so each phenomenon isalso all phenomena.Hence there is mutual identity and interpenetration.Second, sincethe dharmadhAtu is a totality of interdependent elements, and according to Madhyamikateaching each entity lacks intrinsic existence and only is in terms of an infinite networkof causal interrelationships so, if any entity were taken away, the entire Universe wouldcollapse.This means that each entity is a cause for the totality.Moreover the totality is,of course, a cause for each entity.Since each entity is a cause, the cause, for the totality it is that without which the totality could not occur  and nothing more (for Madhyamika to be is only explicable in terms of causal relationships), so each entity is the same asany other entity.Again, if any one entity were removed, that totality would not occur.Thus each entity exerts total causal power.But if each entity in the Universe exertstotal causal power each entity must contain each other entity.Once more, we have mutualidentity and interpenetration.And yet, of course, none of this prevents each entity fromoccupying its own place in the totality  each entity remains discrete and entities do notobstruct each other.Finally, lest all this talk of gold and lions has confused, Fazang reminds us that this isnot a novel physics or a lesson for craftsmen.Both gold and lion in reality adopt variousforms in accordance with the mind, a transformation of Mind Only.And here, perhaps, weshould leave Fazang and his Treatise on the Golden Lion.He has much more to say in eventhat short text, but we have met the main points and gained some idea, a sampler, of thenature, complex and obscure, of Huayan thought.It is an attempt to express in rationalterms a magical and mystical vision.Some (among whom I am not necessarily one) wouldconsider that attempt doomed to failure.A note on some aspects of Huayan practiceHuayan, in common with much of East Asian Buddhism, particularly Chan, for whichit is often said to provide a philosophical foundation, favours the teaching of suddenenlightenment.This is not only because the Buddha-nature, the One Mind, is alreadypresent, pure and radiant, untainted in all sentient beings, but also because the Huayandoctrines of identity and interpenetration entail that Buddhahood is already present atthe first stage of the Bodhisattva s path to enlightenment. On each stage , Fazang says, one is thus both a Bodhisattva and a Buddha. This takes place from the very begin-ning.According to Fazang if the Bodhisattva has begun, has perfected his or her faith,he or she is already a Buddha, with all that this means in terms of the AvataTsakaSEtra.The Bodhisattva must see himself or herself as already a Buddha, and behaveaccordingly.For the layman Li Tongxuan (Li T ung-hsüan; 635 730), who contributeda great deal towards developing a practical spirituality on the basis of the AvataTsakaSEtra and Huayan thought, followed by the great Korean monk Chinul (11581210): 9780203428474_4_006.qxd 16/6/08 11:58 AM Page 145The Flower Garland tradition 145[T]he first access of faith in the mind of the practitioner is in itself the culmination ofthe entire path, the very realization of final Buddhahood. Faith or confidence in thepossibility of enlightenment is nothing but enlightenment itself, in an anticipatory and causativemodality [ Pobierz caÅ‚ość w formacie PDF ]

  • zanotowane.pl
  • doc.pisz.pl
  • pdf.pisz.pl
  • funlifepok.htw.pl

    •