| Mind-nature theory in Chan is derived from the clashing and blending process of Eastern and Western cultural exchange. Its formation and development is enabled by the theoretical groundwork laid in India Buddhism and prestage Buddhism of China. India Buddism elaborates on the definition of mind-nature relationship, nature of Tathagata and nature of Buddha and mainly disusses the purity of mind and nature, by tracing the theoretical evolution of mind-nature theory in Hinayana and Mahayana. Prestage Buddhism of China probes into Fashen and the view that nature of Buddha exists in all human beings by absorbing thoughts of Sengrui and Zhu Daosheng . Assimilation of Buddhism in China undergoes three stages, namely Damo , in heritance of Hongren, and traditional Chan theory proposed by Farong. Their propositions of the tranquillity reflection tenacity and void of the mind. Pave the way for the mind-nature theory of Huineng as the originator of Chan.In the development process, Chan used to have two varieties: one is proposed by Huineng in the south; and the other is advocated by Shenxiu in the north. Shenxiu focuses on the reflection of the mind in order to abandon the dusted mind and return to the pure mind. Huineng analyzes the definition, features, and relationship of mind and nature in Tan Jing . On this basis, he expounds the sidentity of mind of self, nature of self and nature of Buddha, and proposes the view that all human beings are potential Buddhas and epiphany makes Buddha so long as they have a pure nature. Huineng's theory removes idolatry emphasizes the subject consciousness of men and carries forward transcending spirit and humanism. A great revolution in mind-nature theory is thus started. Heze sect puts forward "intuitive knowlelge" theory .All human beings possess the origin of pure mind, by studying noumenon of mind and nature. Stone sect advocates that "intuitive source" is the source of all human beings and living beings, which helps to eliminate nihilism. The viewpoint of "corresponding with Tao naturally" requires all human beings not to be enthralled by the outside world. Hongzhou sect explains "Tao is an ordinary state of mind." By "ordinary state of mind" or "a realistic state in ordinary life", he means that human beings' dutybehaviour is a natural flow of our true mind, and nature of Buddha is the removal of personal feelings. Southern school of Huineng is later developed into 5 schools including Weiyang sect, Linji sect, Caodong sect ,Yunmen sect, Fayan sect in the late Tang Dynasty and the five Dynasties. Varied in appearance, those theories share the thought of correspondency which abandons all personal feelings and achieves studying wholly when they guiding their students. In the Song and Ming Dynasty, denomination and Chan, Pure Land Buddhism and chan converge, and mind-nature theory in Chan gradually declines.From the very beginning, mind-nature theory in chan is inevitably interweavred with the main stream of traditional Chinese culture-Confuscianism and Taoism. On the one hand, Chan continuously imbibes the confuscian thoughts on human nature and realistic world, and highlights the mind of oneself. On the other hand, Chan interprets "naturalness" as the innate nature of men or nature of Buddha, and absorbs the view of indescribable significance. After formation, mind-nature theory in Chan exerts its influence on mind-nature theory in confuscianizm and especially Xin Xue and Li Xue in Song and Ming Dynasty.Mind-nature theory in Chan permeates traditional Chinese thoughts and culture by esteeming the subject nature of men. In the field of ideology, intuitive comprehension is gradually valued especially in the appreciation of art and literature. In aesthetic interest, the artistic conception of tranquility nonchalance, and transcendental state of mind is more and more pursued. Mind-nature theory affects the outlook on life, value system and ways of behaviour of literati and officialdom. In real life, this theory can help modern man to alleviate stress, cultivate potential... |
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