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The Prajnaparamita-sutras and Madhyamaka emphasized the non-duality of form and emptiness: form is emptiness, emptiness is form, as the heart sutra says. [11] The ultimate truth in Madhyamaka is the truth that everything is empty ( Sunyata ), that which is an underlying unchanging essence. [ 12 ]
The topic of no-mind was taken up by the modern Japanese Zen scholar D.T. Suzuki (1870–1966), who saw the idea as the central teaching of Zen. In his The Zen Doctrine of No-Mind (1949), which is also a study of the Platform Sutra, Suzuki defines the term no-mind as the realization of non-duality, the overcoming of all dualism and ...
Within the Plum Village Tradition, interbeing is based on Mahayana teaching and is an understanding that there is a deep interconnection between all people, all species, and all things based on non-duality, emptiness, and dependent co-arising (all phenomena arise in dependence upon other phenomena). [10] As such, there is no independent ...
As a field of study, nondualism delves into the concept of nonduality [2] and the state of nondual awareness, [3] [4] encompassing a diverse array of interpretations, not limited to a particular cultural or religious context; instead, nondualism emerges as a central teaching across various belief systems, inviting individuals to examine reality ...
Zen texts also stress the concept of non-duality (Skt: advaya, Ch: bùèr 不二, Jp: funi), which is an important theme in Zen literature and is explained in various different ways. [202] One set of themes is the non-dual unity of the absolute and the relative truths (which derives from the classic Buddhist theme of the two truths ).
The Chán-teaching of 'inherent awakening', or hongaku, influenced the Tendai-teachings. [3] It explains: [T]he principle of non-duality between Buddha and sentient beings, or between nirvana and samsara. This principle was expressed in many ways, the best known being the dictum, 'The mind itself is the Buddha.' [3]
According to Victor Hori, the "original face" points to "the nonduality of subject and object": [4] [T]he phrase "father and mother" alludes to duality. This is obvious to someone versed in the Chinese tradition, where so much philosophical thought is presented in the imagery of paired opposites.
[41] [note 8] The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", where-as the essence of kensho is the realisation of the "non-duality" of observer and observed. [24] [27] "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity.