Sudden And Gradual Realization

In general, Theravada Buddhism is interpreted as gradual centering on arahants' nirvana and Chan is interpreted as sudden centering on Buddhahood. Though sudden realization can be seen in early Buddhism and other sub-traditions it is usually emphasized as a new finding of Chan Buddhist fraternity. Thus, this research reveals how the pluralistic notion of realization in early Buddhism was developed by its sub-traditions; Theravada, Mahayana and Chinese Chan based on sudden and gradual realization.This research can make following conclusions. Firstly, in the sudden aspect, sudden realization is not an especial characteristic in Chinese Chan Buddhism. It is depicted in the early Buddhism, Theravada and Mahayana Buddhism and also even Huayen and Tien Tai schools but it was more emphasized by the Chan fraternity Early Buddhist realization represents the doctrinal pluralism rather than centering to sudden or gradual. But it indicates the necessity of focusing nirvana which ceased from circle of birth and death and full of mass of suffering. There are many examples for both sudden and gradual. Secondly, in the gradual aspect, the notion of gradual realization in Theravada Buddhism is generally accepted as the establishment of the great commentator Buddhaghosa with his first thesis the Path of Purification (Visuddhimagga). Though it is centered to sravakayana through four paths and four fruits the text recommended alternative to attain suddenly all those paths and fruits as well. Since, according to the Theravada, arahant nirvana is final realization there are many adherents who attained suddenly or without intermediate. Since arahants' nirvana as final realization is refuted by the Mahayana tradition in principle relevant gradual path is also obviously refuted, but there is recommended gradual path for Bodhisatvayana. Further, the arahants' nirvana depicted as resting place by using skillful means and then from that place they will attain Buddhahood. Therefore, there attainment is more gradual than even Theravada by concerning time. Thirdly, in the sudden and gradual differentiation aspect, it seems that early Buddhist adherents had no feeling to be same as the Buddha in all the aspects because the Buddha himself declared that he is also as an arahant. Therefore, arahants had no inferior feeling regarding their attainment called nibbana through sravakayana. Sudden realization first was proposed by Master Tao Sheng (360-434) in China but it was more popularized with master Hui Neng's movement with his contemporary circumstances. Devotion Buddhism was more powerful and there was no any chance to be enlightened during this life and adherents attempted to born in the Pure Land. Thus, Hui Neng's movement is an historical circumstance which mingled with native religion like Taoism. Some explanations seem Chan enlightenment (??), nibbana (??) and Buddhahood (??) are not same meaning while Theravada utilizes as same meaning with enlightenment or ultimate realization. Though enlightenment and nibbana are same it seems Buddhahood differs from them. Finally, debate on sudden and gradual realization shows the common characteristics related to religions that is no equal notion on ultimate realization in other world religion as well.To achieve above conclusions researcher utilized four chapters. Since this research represents the field of religious studies it has been paid basic attention on other world religions to aware the back ground in the introductory chapter. It proves that there is no equal notion on realization among religions considering with their great tradition and sub-traditions.After understanding the general back ground research is focused on great Buddhist tradition and its sub-traditions from the second chapter. At the outset, attention paid to early Buddhism because it is considered as the most authentic version of Buddha's teachings Thus, the second chapter proves that early Buddhist notion of realization is far beyond with all its sub-traditions which focused one or few aspects of early Buddhist discourses. It has expressed with philosophical, psychological, ethical and sociological notions. In brief, having understood the mass of suffering in world life, the Buddha and his disciples attempted to explain the way to cease from them. To achieve this ultimate goal the Buddha utilized many ways (anekapariyayena) to express its path for realization. Since research is focused on sudden and gradual similar to the Pali terms khippabhinna and dandhabhinna respectively it has deeply discussed. The prince Siddhattha's attainment of enlightenment and his disciples'; Bahiya Daruciriya's and Godhika's enlightenments are clear cut examples for sudden realization depicted in the early Buddhist discourses. Concerning the gradual it seems two aspects; gradual path and gradual realization. The most acknowledged way of liberation is based on the Noble Eightfold Path which subdivided under tisikkha; virtue, concentration and wisdom. It is generally read as gradual but it does not mean it is completely one after another. One of the other significant points is sociological aspect of nibbana. Misinterpretations on nibbana like; it is getting away from the society and arahants are selfish made by modern scholars and Mahayanists are not real situation of Buddhist nibbana and arahants. Arahants are actively alive in the society and the ultimate realization is during very life (dittheva dhamme) and within this society. Buddhist history proves that though there were several arahants more prefer to live in the forest, most of arahants including the Buddha lived in the society and lent a hand to the society due to realization, the reality of the world.Since the Theravada is the oldest sub-tradition which is alive today the third chapter demonstrates very essential standpoint focusing on the Visuddhimagga and Pali commentaries. This chapter proves that popular reading on Theravada as gradual is not complete representation of its standpoint because of three reasons. The first, the debate on sudden and gradual realization is the prominent fact among Chinese Buddhism during the seventh and eight centuries and then spread in to Korea and Japan as well. The Visuddhimagga and most of the commentaries were composed before that period. The second, Theravada is not the same with the Hinayana as usually is comprehended by some scholars and commoners. When the Theravada Buddhism which is available in Sri Lanka today firstly introduced the 3rd century B.C. there was no Mahayana or Hinayana. The records of the second and the third Buddhist councils were named by them as Theravada Buddhist councils. Foremost bifurcation of Buddhist order namely Sthaviravada and Mahasamghika also cannot be named as Theravada or Mahayana. Some schools like Sarvastivada, Pudgalavada, and Sauthrantika represented the Sthaviravada School whose teachings are not the same with modern Theravada Buddhism. Thirdly, the Visuddhimagga and other Theravada literature state sudden enlightenment of sravakas. If we accept the four paths and four fruits as one and only path for liberation the Theravada can be accepted as gradualism but the Visuddhimagga named 16 substitute paths. Since there is no recommended way for Buddhahood in the Visuddhimagga and other texts in the Pali literature it supported to bare the notion of sravakayana. Among four types of noble persons based on four paths knowledge, there are fifteen varieties; stream enterer with three, non-returner with five and arahant with six. Even though these classifications are followed by the Sutta pitaka, that is not clear to completely identify time of the composition of the discourses. The attainment of the first stage stream enterer to the second stage, once returner can be happened suddenly or gradually. The popular way to act of abandoning defilements is ten fetters. This is also good fact which could be used as the evidence of the gradualism in Theravada Buddhism. But at the same time the Visuddhimagga notes another sixteen alternative ways to eliminate defilements. There are no defilements which should be destroyed in the each stage. The concepts of perfection and the Buddha also supported to emphasize gradualism. In the early discourses, Buddha concept was not divine and Buddha was the human being with greatly developed mind and heart. With the influence of perfection nibbana stated as a result of fulfilling perfections in past lives rather than the attempts of this very life and the adherents who are willing to achieve it they have to fulfill perfections with wishing to see the next Buddha Metteyya.?Regarding sudden and gradual realization the next foremost tradition is Mahayana Buddhism. Thus the first part of this chapter talks about Mahayana Buddhist standpoint on realization. It is nothing but the attainment of the great vehicle (Mahayana) or one vehicle (ekayana) called Buddha vehicle (Buddhayana), which states the ability for achieving Buddhahood of all beings while refuting the sravakas final attainment as nirvana. The concept of bodhisattva was well developed against to Theravada arahants and the Buddha was developed from human to divine being. Three vehicles are a skillful means (upayakausalya) to prove the one vehicle because beings who are ignorant and lazy do not directly try to attain Buddha wisdom. To demonstrate this, the Lotus sutra facilitates parables; the burning house, the prodigal son, the medicinal herbs are few of them. Therefore Mahayana expressed that being who is having rest in arahants'nirvana can start next journey to Buddha wisdom after realizing they are really not in the final attainment. Arahants interpreted as selfish because he strives only for his own liberation (atma-parinirvana-hetoh) and Bodhisatvas who are following the path to become a Buddha should not associate with monks, nuns, laymen, and laywomen who seek the sravaka vehicle. Sometimes, the history of Mahayana Buddhism proves that Bodhisatvas were powerful than Buddha. Even Sakyamuni Buddha also introduced to a former Buddha by the Bodhisattva Manjusri. The attainment of parinirvana in early Buddhist sources identified as complete eradication of birth and death and nothing come back to this world at all but in Mahayana Buddhism, the Buddha is alive in somewhere for the benefit of the world and listens to the Dharma wherever it promulgates. The sudden enlightenment of the wise daughter of the naga king Sagara who is only eight years old proves that it is not new for Mahayana Buddhism as well. Further, the explanation on the Buddha's unique in the Samayabhedoparacanacakra notes two facts regarding sudden enlightenment. It states that the Buddha understands all matters instantaneously and the Buddha gains complete understanding with his wisdom within a single thought-moment. At the same time, gradual realization also can be seen in the different face Bodhisatva stages. Arahant nirvana is not final realization but is a resting place. This is the kind of stage used to motivate lazy adherents. Ten grounds and six perfections are directly shows the gradualism.Above discussion on early Buddhism, Theravada and Mahayana was supported to clarify the Chan standpoint of sudden enlightenment in the second part of the fourth chapter. By following the early Mahayana schools Chinese Chan Buddhism also accepted the notion of one vehicle. During the time of the master Hui Neng the devotion(??)tradition was precisely established in most of the contemporary Chinese Buddhist schools. Many ritualistic ceremonies spread everywhere base on Amitabha Buddha and the Avalokitesvara Bodhistava. Most of the adherents' expectation was to be born in the Amitabha Buddha's Pure Land after death. Therefore, master Hui Neng expressed the ability for sudden enlightenment during this very life through understanding self-nature. After parinirvana of the Buddhas, they are living somewhere for the sake of beings according to Mahayana and Chan Buddhism. These two notions were well-matched with Taoist concepts of tao and heaven. Sudden enlightenment depicted in the Platform Sutra occasionally stands with early Buddhism or Mahayana Buddhism. It does not mention any special point its own which cannot be seek in early Buddhism or Mahayana scriptures to achieve sudden enlightenment. But Chan was precisely emphasized sudden enlightenment during this very life. The question is why he did so. Research is pointed out four reasons; wisdom-centered Buddhism switched to the faith-centered Buddhism, influence of native religion-Taoism, notion of the disappearance of the true dharma, freedom for interpretation and language barrier.According to some explanations Chinese Chan enlightenment(??),nibbana(??)and Buddhahood(??)are not same meaning while early Buddhism and Theravada utilize as same meaning with ultimate realization. Therefore, interpretation of the meaning of sudden realization as enlightenment seems misunderstanding was made by some scholars. Furthermore, there is no oneness regarding final realization within early and later Mahayana fraternities and the notion of sudden realization is only one of them.