The Research On "Doubts" Of Dahui Zonggao Kanhuachan

The main aim of this research, by way of the study of extant literary works and the application of critical philosophical analysis, is to study into the meaning of the "Doubts", its characteristic and usage, as emphasized by the Zongao Kanhuachan system of Chan Buddhism. Although many have concur that the "Doubts" in Zonggao Kanhuachan school has very important meaning and usage, but the research into it has not received much recognition. This could be due to the negative connotation attributed to the word "Doubts", in Buddhist thoughts. Many have chosen to overly emphasis its religious overtones and neglect it analytical usage. But to the author, an in depth study into the meaning of "Doubts" and its usage in the Zonggao Kanhuachan system is helpful to understand the characteristics of Kanhuachan and its methodology and it can indirectly help us to understand the unique quality of Chinese Chan that transcend history, time and space.In this study, the first chapter, discussed the characteristics of the Chinese Chan Buddhism. Although the Kanhuachan only came into being in the Song Dynasty, its usage of "Doubts" was not a new invention but it was a result of the historical development of Chinese Buddhism. From the usage of phrases like "not to enact words","directly connecting with the heart","realizing one’s self nature and attaining Buddhism hood" we can see the unique way of relating to language as expounded by Chan Buddhism, its view on ways of practice and views on the nature of the mind. Furthermore we can also uncover the uniqueness of the various form of practices like "Chan questioning", use of Gongan and their psychological basis. From these, the use of "Doubts" can be seen in Chanwenda(Chan question and answers). The latter is a concrete example of the Prajna School of thoughts, and the emphasis by Zonggao on the use of "Doubts" is also based on the Prajna methodology of "Destruction". Therefore "Chan questions and Doubts" share common traits.Zonggao’s Kanhuachan has "Faith" and "Doubts" as their special characteristic which is also found in Early Chan. Especially,"Faith" was instrumental in the development of Chan questions and Kanhuachan. Before the Song era, the usage of word "Doubts" means that it as an impediment to "Faith" or they adopted the meaning of "Doubts" as the same as that in common usage. He further made use of unresolved conversational topics between the students and the Master as subjects for his practice. This was instrumental in the development of Kanhuachan in the Song era.In the second chapter, the auther discussed the background of Zonggao Kanhuachan. Zonggao lives in the tumultuous period (between the end of Northern Song and the beginning of Southern Song Dynasty) that impacts the political, economical, social, cultural and religious norms of that era. Therefore, the Song scholar-officials in their need for psychological solace, while having to respond to the needs of the developing histolical and social background, had to turn to Buddhism spiritually, placing emphasis on very buoyant Chan Buddhism use of "Free of Mind". Chan had to adapt in these very trying times, especially to counter the challenge posted by New Confucianism and other practicalities, had the need to come up with a set of comprehensive and widely acceptable doctrines. Under such conditions Zonggao had to debate and verify themes like "Buddhism and Confucianism are One","the mundane reality" and "Ultimate reality" are not different in the sprit of Kanhuachan and in doing so created a new path and breakthrough for the Scholar-Officials as a group and Buddhism itself.The process of Zonggao Enlightenment is akin to solving of "Doubts" and the themes to which that he apply this process were "Life and Death","Non-enlightment","States of self,"Gongan" etc. Apart from these, he was critical of prevailing Chan practices like "Wenzichan","mozhaochan". Zonggao system of Kanhuachan came about from countering the problems and contradictions prevailing in Chan circles of that period. His upholding of the use of "Doubts" and the experiential aspect of the state of "Great Enlightment" in the practice of Buddhism had a great influence on the Chan community and led to changes to the prevailing practice at that time.In the third chapter, through the analysis of the usage of "Doubts" as seen in Zonggao’s book "Annals of Dahui Zonggao in30volums" proved that the idealogical characteristics of Zonggao Kanhuachan and usage of "Doubts". In the "Annals of Dahui Zonggao in30volums", the "Doubts" has in general5different meanings:"Not beliving","Not knowing","Trouble","Doubts","State of Enlightment". In it "Doubts" can be subdivided as pertaining to "Life and Death","Huatou","Doubts other than those covered in Huatou", and the "Ultimate meaning of Doubts". All these different meanings cover all the contents and various Buddhist forms of pratices. The basis of his usage of "Doubts" lies in the exploration of the root cause of what is Life and Death. Furthermore, he promotes the concept of "One doubt" in "Huatou" Chan, pointing out that "Doubts" has the means to remove all discursive thoughts rooted in dualistic forms of thinking.The use of "Doubts" as a focal point of practice in "Kanhuachan" has "Gaining Enlightment as its guiding principle" and it emphasizes "The Importance of Life and Death"."Doubuts" has the ability to "Jingjie"(a short way). Because of this, the "Great Enlinghtment" is a possibility. This Realization that arises from the use of "Doubts" and the application of its "Jingjie" ability is without any order of execution nor is there any "Gradual" mode of Realization.In the fourth Chapter examined Zonggao Kanhuachan way of practice has "Doubts" as it biggest point of emphasis. But this was at odds with the traditional Buddhist way of Samadhi meditation. The "Kan" in "Kanhuatou" should not be explain using traditional concepts of meditation. Rather it should be understood by looking at the quality and meaning of the "Huatou"(conversational topic). In this "Annals of Dahui" we find "Kan" has exhibits buoyant and systematic psychological activities. Therefore Kanhuachan uses "paying attention in the course of ordinary lives" as a form of practice with "Happening in Ordinary lives" as its subject. Therefore the practice with mundane subjects like "vexation" or "problems" is not to reject or be deny. Rather it is the basis and impetus for practice. This can bring out the "both action and quietness are one" which is seen in the ideas of the Madhyama Prajna School. This is precisely Zonggao basic viewpoint and it shows the importance he placed on its practical usage.Kanhuachan in its methods of study has "nothing to attain" as its original creation and pervasiveness. Zonggao uses negative phrases like "nothing to attain","nothing to use","nothing to do" to substantiate his methods. The use of such negative phrases had the ability to "cut through, shatter" and brings to the surface the errors encountered during the investigate "Huatou". Furthermore, the skill of "None-attainment" in combination with "Doubts" can on one hand be comprenhensively used as a method to investigate "Huatou" while on the other hand it can act as a standard to correct the eirros in the transmission of Chan of the era. Not only that, Zonggao frequent use of the question "Dogs have no Buddha nature" removes the prevailing question of "Views on existence and non-existence" and the use of "Doubts" as a tool for pondering on Chan led to a clear direction for the Scholar-official class to focus as a right way of practice.In the fifth chapter discussed the significance and impact of "Doubts" in Zonggao Kanhuachan."Gongan" in the "Annals of Dahui Zonggao in30volums" was used mainly as a means of testing of the "Practitioner of the path" and to address issues of Chan practices. In fact the use of "Gongan" and "Huatou" is confrontational in meaning. Zonggao’s Kanhuachan was to counter the trend of "Gongan" being reduced to mere interpretations of words and to emphasize the use of "Doubts" with "Huatou" as its subject of study."Huatou" by its structure is the best suited for creating "Doubts".Zonggao Kanhuachan use ancient Gongans to bring out on the capability of "Expedient ways" as a way of practice furthermore using the "Doubts" created by "Huatou" to overcome the limitation of language."Doubts" could return the Gongan to its original way of "Non-thinking"(solving the Huatou not by way of reasoning). Therefore he could overcome "Wenzichan" shortcomeings and return Gongan to its original spiritual roots. In its way of practice and contents, Zonggao’s Kanhuachan combine and expanded on the practice of such practioneer like Ven Fayan and Ven Yuanwu.After the period of the Southern Song Dynasty, Zhonggao’s Kanhuachan was passed down successively in the lineage of Linjizong Yangqipai, and it influenced all the sects of Buddhism. It also influenced Caodongzong etc Chan practices and from this we can see how wide spread was influence. After Zonggao, from the Southern Song period up to the Yuan Dynasty the efforts of various masters like Wumenhuikai (1183-1260), Mengshandeyi (1232-1298), Xueyanzuqin (?-1287), Gaofengyuanmiao(1238-1295), Zhongfengmingben (1263-1295) further developed Kanhuachan into a more systematic body of Chan practices. In particular, Zonggao Kanhuachan doctrines directly influenced Gaoli Dynasty Puzhaozhine(1158-1210) Chan thinking. Zonggao practices therefore had a very important influence on Korean Chan doctrine.