Мазу Даои: Чань шеңберіндегі жаңашылдықтар мен оқулар

the Chan master

Mazu Daoyi (709–788) (, Japanese: Baso Dōitsu) was an influential abbot of Chan Buddhism during the Tang dynasty. He is known as the founder of the Hongzhou school of Zen. The earliest recorded use of the term "Chan school" is from his Extensive Records. He is most famously known for his two teaching statements: "This Mind is Buddha" (jixin shi fo) and "Ordinary Mind is the Way."

Mazu Daoyi's teachings and dialogues were collected and published in his Jiangxi Daoyi Chanshi Yulu "Oral Records of Chan Master Daoyi from Jiangxi".

Mazu Daoyi, in order to shake his students out of routine consciousness, employed novel and unconventional teaching methods. Mazu is credited with the innovations of using katsu (sudden shouts), keisaku (unexpected strikes with a stick) and unexpectedly calling to a person by name as that person is leaving. This last is said to summon original consciousness, from which enlightenment arises. Mazu also employed silent gestures, non responsive answers to questions, and was known to grab and twist the nose of a disciple. Utilizing this variety of unexpected shocks, his teaching methods challenged both habit and vanity, a push that might inspire sudden kensho.

A well known story depicts Mazu practicing zazen but being rebuked by his teacher, Nanyue Huairang, comparing seated meditation with polishing a tile. According to Faure (Scholar), the criticism is not about dhyana as such, but "the idea of "becoming a Buddha" by means of any practice, lowered to the standing of a "means" to achieve an "end"". The criticism of seated dhyana reflects a change in the role and position of monks in Tang society, who "undertook only pious works, reciting sacred texts and remaining seated in dhyana". Nevertheless, seated dhyana remained an important part of the Chan tradition, also due to the influence of Guifeng Zongmi, who tried to balance dhyana and insight. "How can you rest if the one that comes as the vanguard and leaves as the rearguard isn’t dead? ", Dahui Zonggao.

Among Mazu's immediate students were Baizhang Huaihai (720 814) Nanquan Puyuan (748 835), Fenzhou Wuye (760 821), and Damei Fachang (752 839). A generation later his lineage through Baizhang came to include Huangbo Xiyun (d.850), and his celebrated successor Linji Yixuan (d.866). From Linji Yixuan derived the Linji school and the Japanese sect, the Rinzai school. A second line was Guishan Lingyou (771 853), to whom the Guiyang school was named, and therein Yangshan Huiji (807 883).

The Hung chou school has been criticised for its radical subitism. Guifeng Zongmi (圭峰 宗密) (780–841), an influential teacher scholar and patriarch of both the Chán and the Huayan school claimed that the Hung chou tradition believed "everything as altogether true". According to Zongmi, the Hung chou school teaching led to a radical nondualism that believed that all actions, good or bad, are expressing the essential Buddha nature, but therefore denies the need for spiritual cultivation and moral discipline. This was a dangerously antinomian view as it eliminated all moral distinctions and validated any actions as expressions of the essence of Buddha nature. While Zongmi acknowledged that the essence of Buddha nature and its functioning in the day to day reality are but different aspects of the same reality, he insisted that there is a difference. To avoid the dualism he saw in the Northern Line and the radical nondualism and antinomianism of the Hung chou school, Zongmi's paradigm preserved "an ethically critical duality within a larger ontological unity", an ontology which he claimed was lacking in Hung chou Chan.