One major issue that had fermented long in Chinese Ch'an and which had received special focus from Chinul, was the relationship between so-called "gradual" 漸 and "sudden" 鈍 methods in practice and enlightenment. Drawing upon various Chinese treatments of this topic, most importantly those by Zongmi (宗密; 780-841) and Dahui, (大慧; 1089-1163) Chinul came up with his famous "sudden enlightenment followed by gradual practice" 頓悟漸修 dictum. From Dahui Chinul also incorporated the kwanhwa (觀話 "observing the key phrase of the kong'an") method into his practice. This form of meditation is the main method taught in Korean Sôn down to modern times.
Chinul did not undergo his enlightenment experiences as the result of the classical so-called personal "mind-to-mind transmission" between teacher and student as characterized in the Sôn school. Rather, each of his three enlightenment experiences came in connection with the contemplation of a passage in a Buddhist text. In his final articulation of the issue, Chinul was highly influenced by the explanation of the relationship between Sôn and Kyo provided by the Tang Huayan master Li Tongxuan (李通玄; 635-730). Chinul's phīosophical resolution of this issue brought a deep and lasting impact on Korean Buddhism. Chinul produced a number of important disciples who passed on his teaching and continued to work within his discourse. His major works include: Encouragement to Practice: The Compact of the Samādhi and Prajñā Community 勸修定慧結社文(one fasc.), Moguja's Secrets on Cultivating the Mind 牧牛子修心訣 (one fasc.), Straight Talk on the True Mind 眞心直説 (one fasc.), The Complete and Sudden Attainment of Buddhahood 圓頓成佛論 (one fasc.), Resolving Doubts About Observing the Hwadu 看話決疑論 (one fasc.), Admonitions to Beginning Students 誡初心學人文 (one fasc.), Afterword to the Sixth Patriarch's Dharma Jewel Platform Sutra 六祖法寶壇經跋, Excerpts from the Dharma Collection and Special Practice Record 法集別行録節要并入私記, Essentials of the Flower Ornament Scripture 華嚴論節要 (three fascicles). For background on Chinul and translations of most of the above works, see Buswell (1983); see also Keel (1984). [Dictionary References] ZGD849c FKS3464 kbkj98 bski447 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh.">
One major issue that had fermented long in Chinese Ch'an and which had received special focus from Chinul, was the relationship between so-called "gradual" 漸 and "sudden" 鈍 methods in practice and enlightenment. Drawing upon various Chinese treatments of this topic, most importantly those by Zongmi (宗密; 780-841) and Dahui, (大慧; 1089-1163) Chinul came up with his famous "sudden enlightenment followed by gradual practice" 頓悟漸修 dictum. From Dahui Chinul also incorporated the kwanhwa (觀話 "observing the key phrase of the kong'an") method into his practice. This form of meditation is the main method taught in Korean Sôn down to modern times.
Chinul did not undergo his enlightenment experiences as the result of the classical so-called personal "mind-to-mind transmission" between teacher and student as characterized in the Sôn school. Rather, each of his three enlightenment experiences came in connection with the contemplation of a passage in a Buddhist text. In his final articulation of the issue, Chinul was highly influenced by the explanation of the relationship between Sôn and Kyo provided by the Tang Huayan master Li Tongxuan (李通玄; 635-730). Chinul's phīosophical resolution of this issue brought a deep and lasting impact on Korean Buddhism. Chinul produced a number of important disciples who passed on his teaching and continued to work within his discourse. His major works include: Encouragement to Practice: The Compact of the Samādhi and Prajñā Community 勸修定慧結社文(one fasc.), Moguja's Secrets on Cultivating the Mind 牧牛子修心訣 (one fasc.), Straight Talk on the True Mind 眞心直説 (one fasc.), The Complete and Sudden Attainment of Buddhahood 圓頓成佛論 (one fasc.), Resolving Doubts About Observing the Hwadu 看話決疑論 (one fasc.), Admonitions to Beginning Students 誡初心學人文 (one fasc.), Afterword to the Sixth Patriarch's Dharma Jewel Platform Sutra 六祖法寶壇經跋, Excerpts from the Dharma Collection and Special Practice Record 法集別行録節要并入私記, Essentials of the Flower Ornament Scripture 華嚴論節要 (three fascicles). For background on Chinul and translations of most of the above works, see Buswell (1983); see also Keel (1984). [Dictionary References] ZGD849c FKS3464 kbkj98 bski447 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh." />
One major issue that had fermented long in Chinese Ch'an and which had received special focus from Chinul, was the relationship between so-called "gradual" 漸 and "sudden" 鈍 methods in practice and enlightenment. Drawing upon various Chinese treatments of this topic, most importantly those by Zongmi (宗密; 780-841) and Dahui, (大慧; 1089-1163) Chinul came up with his famous "sudden enlightenment followed by gradual practice" 頓悟漸修 dictum. From Dahui Chinul also incorporated the kwanhwa (觀話 "observing the key phrase of the kong'an") method into his practice. This form of meditation is the main method taught in Korean Sôn down to modern times.
Chinul did not undergo his enlightenment experiences as the result of the classical so-called personal "mind-to-mind transmission" between teacher and student as characterized in the Sôn school. Rather, each of his three enlightenment experiences came in connection with the contemplation of a passage in a Buddhist text. In his final articulation of the issue, Chinul was highly influenced by the explanation of the relationship between Sôn and Kyo provided by the Tang Huayan master Li Tongxuan (李通玄; 635-730). Chinul's phīosophical resolution of this issue brought a deep and lasting impact on Korean Buddhism. Chinul produced a number of important disciples who passed on his teaching and continued to work within his discourse. His major works include: Encouragement to Practice: The Compact of the Samādhi and Prajñā Community 勸修定慧結社文(one fasc.), Moguja's Secrets on Cultivating the Mind 牧牛子修心訣 (one fasc.), Straight Talk on the True Mind 眞心直説 (one fasc.), The Complete and Sudden Attainment of Buddhahood 圓頓成佛論 (one fasc.), Resolving Doubts About Observing the Hwadu 看話決疑論 (one fasc.), Admonitions to Beginning Students 誡初心學人文 (one fasc.), Afterword to the Sixth Patriarch's Dharma Jewel Platform Sutra 六祖法寶壇經跋, Excerpts from the Dharma Collection and Special Practice Record 法集別行録節要并入私記, Essentials of the Flower Ornament Scripture 華嚴論節要 (three fascicles). For background on Chinul and translations of most of the above works, see Buswell (1983); see also Keel (1984). [Dictionary References] ZGD849c FKS3464 kbkj98 bski447 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh."/>
Sự ngu ngốc có nghĩa là luôn lặp lại những việc làm như cũ nhưng lại chờ đợi những kết quả khác hơn. (Insanity: doing the same thing over and over again and expecting different results.)Albert Einstein
Chỉ có hai thời điểm mà ta không bị ràng buộc bởi bất cứ điều gì. Đó là lúc ta sinh ra đời và lúc ta nhắm mắt xuôi tay.Tủ sách Rộng Mở Tâm Hồn
Hạnh phúc là khi những gì bạn suy nghĩ, nói ra và thực hiện đều hòa hợp với nhau. (Happiness is when what you think, what you say, and what you do are in harmony.)Mahatma Gandhi
Mục đích của cuộc sống là sống có mục đích.Sưu tầm
Chúng ta không có khả năng giúp đỡ tất cả mọi người, nhưng mỗi người trong chúng ta đều có thể giúp đỡ một ai đó. (We can't help everyone, but everyone can help someone.)Ronald Reagan
Tìm lỗi của người khác rất dễ, tự thấy lỗi của mình rất khó. Kinh Pháp cú
Hương hoa thơm chỉ bay theo chiều gió, tiếng thơm người hiền lan tỏa khắp nơi nơi. Kinh Pháp cú (Kệ số 54)
Hào phóng đúng nghĩa với tương lai chính là cống hiến tất cả cho hiện tại. (Real generosity toward the future lies in giving all to the present.)Albert Camus
Người thực hành ít ham muốn thì lòng được thản nhiên, không phải lo sợ chi cả, cho dù gặp việc thế nào cũng tự thấy đầy đủ.Kinh Lời dạy cuối cùng
Hạnh phúc và sự thỏa mãn của con người cần phải phát xuất từ chính mình. Sẽ là một sai lầm nếu ta mong mỏi sự thỏa mãn cuối cùng đến từ tiền bạc hoặc máy điện toán.Đức Đạt-lai Lạt-ma XIV
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