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| |ArticleLayout=Academic Layout | | |ArticleLayout=Academic Layout |
| |ArticleTitle=Buddha-Nature of Insentient Beings | | |ArticleTitle=Buddha-Nature of Insentient Beings |
| |AuthorPage=Chen, S. | | |AuthorPage=People/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. |
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| |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=Approved |
| |ArticleParentPage=Research/Secondary_Sources/Journal Articles | | |ArticleParentPage=Research/Secondary_Sources/Journal Articles |
| |AuthorName=Shuman Chen | | |AuthorName=Shuman Chen |
| }} | | }} |
