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| | {{Article | | {{Article |
| | |ArticleLayout=Academic Layout | | |ArticleLayout=Academic Layout |
| − | |ArticleParentPage=Research/Secondary_Sources/Journal Articles
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| | |ArticleTitle=Buddha-Nature of Insentient Beings | | |ArticleTitle=Buddha-Nature of Insentient Beings |
| − | |AuthorName=Shuman Chen
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| | |AuthorPage=Chen, S. | | |AuthorPage=Chen, S. |
| | |PubDate=2014 | | |PubDate=2014 |
| − | |ArticleSummary=This encyclopedia entry discusses the historical origins and dissemination of the idea that Buddha-nature exists not only in sentient beings but also in insentient things. This doctrine emerged in various ways in medieval China with thinkers such as Jingying Huiyuan (523-592), Jiaxiang Jizang (549-623), and most prominently with Jingxi Zhanran (711-782) of the Tiantai school. This position later spread to Japan, being advocated by figures such as Kūkai and Dōgen. The underlying rationale for this position is generally grounded on the principle of nonduality and the idea of the Buddha’s all-pervading and embracing nature. The notion of the Buddha-nature of insentient beings is not only a doctrinal matter but also functions as a meditation technique whereby one learns to view phenomena as direct expressions of ultimate reality and to see oneself and the “outside” world as identical. | + | |ArticleSummary=This encyclopedia entry discusses the historical origins and dissemination of the idea that Buddha-nature exists not only in sentient beings but also in insentient things. This doctrine emerged in various ways in medieval China with thinkers such as Jingying Huiyuan (523-592), [[Jiaxiang Jizang]] (549-623), and most prominently with [[Jingxi Zhanran]] (711-782) of the Tiantai school. This position later spread to Japan, being advocated by figures such as [[Kūkai]] and [[Dōgen]]. The underlying rationale for this position is generally grounded on the principle of nonduality and the idea of the Buddha’s all-pervading and embracing nature. The notion of the Buddha-nature of insentient beings is not only a doctrinal matter but also functions as a meditation technique whereby one learns to view phenomena as direct expressions of ultimate reality and to see oneself and the “outside” world as identical. |
| | |ArticleReferences=* Barkes, Graham. 1997. "Voices of Mountains, Trees, and Rivers: Kukai, Dogen, and a Deeper Ecology." In Mary Evelyn Tucker and Duncan Ryuken Williams, eds. ''Buddhism and Ecology: The Interconnection of Dharma and Deeds''. Cambridge, MA: Harvard University Press, 111-30. | | |ArticleReferences=* Barkes, Graham. 1997. "Voices of Mountains, Trees, and Rivers: Kukai, Dogen, and a Deeper Ecology." In Mary Evelyn Tucker and Duncan Ryuken Williams, eds. ''Buddhism and Ecology: The Interconnection of Dharma and Deeds''. Cambridge, MA: Harvard University Press, 111-30. |
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| | * Ziporyn, Brook. 2009. "How the Tree Sees Me: Sentience and Insentience in Tiantai and Merleau-Ponty." In ''Merleau-Ponty and Buddhism'', edited by Jin Y. Park and Gereon Kopf, 61-82. Lanham, MD: Lexington. | | * Ziporyn, Brook. 2009. "How the Tree Sees Me: Sentience and Insentience in Tiantai and Merleau-Ponty." In ''Merleau-Ponty and Buddhism'', edited by Jin Y. Park and Gereon Kopf, 61-82. Lanham, MD: Lexington. |
| | |PostStatus=Needs Final Review | | |PostStatus=Needs Final Review |
| | + | |ArticleParentPage=Research/Secondary_Sources/Journal Articles |
| | + | |AuthorName=Shuman Chen |
| | }} | | }} |
