Kenshō

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Kenshō (Rōmaji; Japanese and classical Chinese: 見性, Pinyin: jianxing, Sanskrit: dṛṣṭi-svabhāva) is an East Asian Buddhist term from the Chan / Zen tradition which means "seeing" or "perceiving" (見) "nature" or "essence" (性),Template:SfnTemplate:SfnTemplate:Refn or 'true face'.<ref group=web name="Goodson"/><ref>Template:Cite book</ref>Template:Page? It is usually translated as "seeing one's [true] nature," with "nature" referring to buddha-nature, ultimate reality, the Dharmadhatu. The term appears in one of the classic slogans which define Chan Buddhism: to see oneʼs own nature and accomplish Buddhahood (見性成佛).

Kenshō is an initial insight or sudden awakening, not full Buddhahood.Template:Sfn It is to be followed by further training which deepens this insight, allows one to learn to express it in daily life and gradually removes the remaining defilements.Template:SfnTemplate:SfnTemplate:Sfn

The Japanese term kenshō is often used interchangeably with satori, which is derived from the verb satoru,Template:Sfn and means "comprehension; understanding".<ref group=web>Denshi Jisho – Online Japanese dictionary</ref>Template:RefnTemplate:Refn

Terminology

The Chinese Buddhist term jianxing (Template:Zh) compounds:

  • jian 見 "see, observe, meet with, perceive";
  • xing 性 "(inborn) nature, character, personality, disposition, property, quality, gender"; also 'true face'.<ref group=web name="Goodson">Martin Goodson (April 14, 2021), A Sermon on the Original Face</ref>Template:Refn

History

Buddhist monks who produced Sanskrit-Chinese translations of sutras faced many linguistic difficulties:

Thus, jianxing was the translation for dṛṣṭi-svabhāva, to "view one's essential nature".

The term is found in the Chinese Platform Sutra (c. 8th century; 2, Prajñā "wisdom, understanding").<ref>Hanyu Da Cidian 汉语大词典, vol. 10, p. 314.</ref>

Pronunciations

The Standard Chinese pronunciation jianxing historically derives from (c. 7th century CE) Middle Chinese kienCsjäŋC.Template:Citation needed Sino-Xenic pronunciations of this term exist:

Meanings

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Translating kenshō into English is semantically complex.

Encyclopedic and dictionary definitions

Some encyclopedia and dictionary definitions are:

  • Soothill (1934): "To behold the Buddha-nature within oneself, a common saying of the Chan (Zen) or Intuitive School."Template:Sfn
  • Fischer-Schreiber (1991): Lit. "seeing nature"; Zen expression for the experience of awakening (enlightenment). Since the meaning is "seeing one's own true nature," kenshō is usually translated "self-realization." Like all words that try to reduce the conceptually ungraspable experience of enlightenment to a concept, this one is also not entirely accurate and is even misleading, since the experience contains no duality of "seer" and "seen" because there is no "nature of self' as an object that is seen by a subject separate from it.Template:Sfn
  • Baroni (2002): "Seeing one's nature," that is, realizing one's own original Buddha Nature. In the Rinzai school, it most often refers more specifically to one's initial enlightenment attained through kōan practice.Template:Sfn
  • Muller (year unknown): To see one's own originally enlightened mind. To behold the Buddha-nature within oneself, a common saying of the Chan school, as seen for example, in the phrase 'seeing one's nature, becoming Buddha' 見性成佛.Template:Sfn

Definitions by Buddhist scholars

Buddhist scholars have defined kenshō as:

  • D.T. Suzuki: "Looking into one's nature or the opening of satori";Template:Sfn "This acquiring of a new point of view in our dealings with life and the world is popularly called by Japanese Zen students 'satori' (wu in Chinese). It is really another name for Enlightenment (Annuttara-samyak-sambodhi)".Template:SfnTemplate:Refn
  • Dumoulin (1988/2005): "Enlightenment is described here as an insight into the identity of one's own nature with all of reality in an eternal now, as a vision that removes all distinctions. This enlightenment is the center and the goal of the Zen way. Hakuin prefers the term "seeing into one's nature", which for him means ultimate reality. The Buddha nature and the cosmic Buddha body, wisdom (prajna), and emptiness (sunyata), the original countenance one had before one was born, and other expressions from the rich palette of Mahayana terms were all familiar to him from his continued study of the sutras and Zen literature."Template:Sfn
  • Peter Harvey (1990): "It is a blissful realization where a person's inner nature, the originally pure mind, is directly known as an illuminating emptiness, a thusness which is dynamic and immanent in the world."Template:Sfn
  • G. Victor Sogen Hori (2000): "The term consists of two characters: ken, which means "see" or "seeing", and sho, which means "nature", "character", "quality." To "see one's nature" is the usual translation for kensho".Template:Sfn

Definitions by Buddhist teachers and practitioners

Buddhist teachers and practitioners have defined kenshō as:

Further notions

According to Hori, the term kenshō refers to the realization of non-duality of subject and object in general,Template:Sfn but the term kenshō may also be applied in other contexts:Template:Sfn "How do you kenshō this?"Template:Sfn

Kenshō is not a single experience, but refers to a whole series of realizations from a beginner's shallow glimpse of the nature of mind, up to a vision of emptiness equivalent to the 'Path of Seeing' or to Buddhahood itself. In all of these, the same 'thing' is known, but in different degrees of clarity and profundity.Template:SfnTemplate:Sfn

"Kenshō" is commonly translated as enlightenment, a word that is also used to translate bodhi, prajna, satori and buddhahood. Western discourse tends to use these terms interchangeably, but there is a distinction between a first insight and the further development toward Buddhahood.

Insight versus experience

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Kensho is insight, an understanding of our essential natureTemplate:SfnTemplate:SfnTemplate:SfnTemplate:Sfn as Buddha-nature, or the nature of mind, the perceiving subject itself, which was equated with Buddha-nature by the East Mountain school.Template:Sfn

Contemporary understanding also describes kensho as an experience, as in "enlightenment experience"; the term "enlightenment experience" is itself a tautology: "Kensho (enlightenment) is an enlightenment (kensho)-experience". The notion of "experience" fits in a popular set of dichotomies: pure (unmediated) versus mediated, noncognitive versus cognitive, experiential versus intellectual, intuitive versus intellectual, nonrational versus rational, nondiscursive versus discursive, nonpropositional versus propositional.Template:Sfn

The notion of pure experience (junsui kuiken) to interpret and understand kensho was introduced by Nishida Kitaro in his An Inquiry into the Good (1911), under influence of "his somewhat idiosyncratic reading of western philosophy",Template:Sfn especially William James, who wrote The Varieties of Religious Experience.Template:Refn Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher to defend religion against the growing scientific and secular critique. It was adopted by many scholars of religion, of which William James was the most influential.Template:SfnTemplate:Refn D.T. Suzuki, who introduced Nishida Kitaro to western philosophy, took over this notion of pure experience, describing it as the essence of all religions,Template:Sfn but best represented in what he considered the "superior Japanese culture and religion".Template:SfnTemplate:Sfn

The influence of western psychology and philosophy on Japanese Buddhism was due to the persecution of Buddhism at the beginning of the Meiji Restoration, and the subsequent efforts to construct a New Buddhism (shin bukkyo), adapted to the modern times.Template:SfnTemplate:SfnTemplate:Sfn It was this New Buddhism which has shaped the understanding of Zen in the west,Template:Sfn especially through the writings of D.T. SuzukiTemplate:SfnTemplate:SfnTemplate:Sfn and the Sanbo Kyodan, an exponent of the Meiji-era opening of Zen-training for lay-followers.Template:Sfn

The notion of "experience" has been criticised.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn Robert Sharf points out that "experience" is a typical western term, which has found its way into Asian religiosity via western influences.Template:SfnTemplate:Refn The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", where-as the essence of kensho is the realisation of the "non-duality" of observer and observed.Template:SfnTemplate:Sfn "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity.Template:SfnTemplate:Sfn The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching.Template:Sfn A pure consciousness without concepts, reached by "cleaning the doors of perception"Template:Refn, would be an overwhelming chaos of sensory input without coherence.Template:Sfn

Ama Samy describes the notion of kensho-experience or awakening-experience as inherently dualistic and misguided:

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How is this [awakening] offered to us? Does it come to us as a sudden blinding flash of light, as a great feeling of bliss, as a sudden ecstasy, in short, as some sort of experience? Is it an ‘experience’ that we come to in zazen? [...] People tend to hanker after experiences in meditation, the more psychedelic the better. ‘Having an experience’ is no big deal; a hard thump on the head, a dose of drugs, asphyxiation or deprivation of oxygen, autosuggestion or hypnosis can give you great ‘experiences’. Sometimes, people talk glibly of having had ‘an experience of Emptiness’. But the point we concern ourselves with is: who was there to have it?

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Daoxin remarks on the experience of "seeing emptiness":

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The practice of bodhisattvas has emptiness as its realization: when beginning students see emptiness, this is seeing emptiness, it is not real emptiness. Those who cultivate the Way and attain real emptiness do not see emptiness or nonemptiness; they have no views.Template:Sfn{{#if:|

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The notion of "experience" also over-emphasises kensho, as if it were the single goal of Zen-training, where-as the Zen-tradition clearly states that "the stink of Zen"Template:Sfn has to be removed and the "experience" of kensho has to be integrated into daily life.Template:SfnTemplate:SfnTemplate:Sfn In the Rinzai-school this post-satori training includes the study and mastering of great amounts of classical Chinese poetry, which is far from "universal" and culture-transcending. On the contrary, it demands an education in culture-specific language and behaviour, which is measured by specific and strict cultural norms.Template:Sfn Emphasising "experience" "reduces the sophisticated dialectic of Ch'an/Zen doctrine and praxis to a mere "means" or set of techniques intended to inculcate such experiences".Template:Sfn

Kenshō accounts

Classical accounts

Classical Zen texts, such as the Kao-seng-chuan (Biographies of Eminent Monks) and the transmission lists, called "Transmission of the Lamp"Template:Refn the yü-lü genreTemplate:Sfn (the recorded sayings of the masters, such as the Línjì yǔlù); and the various koan-collections,Template:Refn contain accounts of "enlightenment experiences". These accounts are not verbatim recordings of such "experiences", but well-edited texts, written down decades after the supposed sayings and meetings.Template:Sfn

The Denkōroku, "The Record of the Transmission of the Light", written by Keizan Jōkin 瑩山紹瑾 (1268–1325), is an example of the "Transmission of the Lamp" genre. It contains literary accounts of the patriarchs of the Soto-lineage, from Shakyamuni Buddha to Koun Ejō, in which kensho plays a central role. They are not to be taken as literal accounts of awakening, but as stories underpinning the legitimacy of the Dogen-shu, which in its early history had seen a fierce internal conflict over the correct lineage during the Sandai sōron.Template:SfnTemplate:SfnTemplate:Refn

Dōgen Zenji's awakening is recalled in the Denkoroku:

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Once, during late-night zazen, Rujing told the monks, "Studying Zen is the dropping off of body and mind." Hearing this, the master was suddenly greatly awakened. He went at once to the Abbott's room and burned incense. Rujing asked him, "Why are you burning incense?" The master answered, "Body and mind have dropped off." Rujing said, "Body and mind have dropped off, the dropped-off body and mind." The master said, "This is a temporarily ability; you must not approve me without reason." Rujing replied, "I am not approving you without reason." The master asked, "Why are you not approving me without reason?" Rujing said, "You dropped off body and mind." The master bowed. Rujing said, "You have dropped off dropping off."Template:Sfn{{#if:|

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Hakuin gives this description of his first kensho, when he was 21:Template:Sfn

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At around midnight on the seventh and final night of my practice, the boom of a bell from a distant temple reached my ears: suddenly, my body and mind dropped completely away. I rose clear of even the finest dust. Overwhelmed with joy, I hollered out at the top of my lungs, "Old Yen-t'ou is alive and well! [...] After that, however, I became extremely proud and arrogant".Template:Sfn{{#if:|

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Hakuin's kensho was not approved by Shoju Rojin, who subjected Hakuin to more koan-training. This resulted in a second kensho, where-after Hakuin left Shoju Rojin. It was only when he was 41 that he attained "his final great enlightenment":Template:Sfn

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[W]hen Shoju had asked his reason for becoming a monk, his reply – that he had done it because he was afraid of falling into hell – had brought the scornful retort: "You're a self-centered rascal, aren't you!" Not until eighteen years later, upon attainment of his final great enlightenment at the age of forty-one, would Hakuin fully grasp the significance of Shoju's reproach and with it the true meaning of "post-satori" practice. Years later, when Hakuin asked his student Tōrei the same question, Tōrei's answer – "To work for the salvation of my fellow beings" – brought a laugh from Hakuin. "A much better reason than mine", he said.Template:Sfn{{#if:|

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Contemporary accounts

Although the Zen tradition is reluctant to speak openly about the 'experience' of kensho,Template:Sfn personal accounts can be found in Zen texts.Template:Refn Keido Fukushima, a 20th-century Rinzai abbott, gives the following description:

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At Nanzenji there is a small hill. I used to walk near there, look at it, and often smile at the high school students who walked by there as well. One day as I walked by, I looked at the hill and it was truly amazing. I was totally lost as if there was no 'me'. I stood gazing at the hill. Some students walked by and one of them said something like 'look at that crazy monk'. Finally I came out of it. Life was never the same for me. I was free.Template:SfnTemplate:Refn{{#if:|

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Spontaneous kenshō

Kenshō may be attained without the aid of a teacher. For example, Richard Clarke (1933), who studied with Philip Kapleau, states that he had a spontaneous kensho when he was 13.<ref group=web>Japanischer Buddhismus in Amerika. Chronik Ab 1970</ref> Dennis Genpo Merzel states he had what he described as an "awakening experience" in 1971:<ref group=web name=Genpo>Big Mind: An Interview with Genpo Roshi Template:Webarchive</ref>

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More descriptions of "spontaneous kensho" can be found throughout the Zen-literature,Template:Refn

Alternate accounts

Houn Jiyu-Kennett, a 20th-century Soto Zen Oshō,<ref name="Luebke">Seikai Luebke, Why Are Roshi Jiyu Kennett's Disciples So Reclusive? Template:Webarchive</ref> i.e. "priest" or "teacher," and the first Western female Zen priest, had a prolonged religious experienceTemplate:Sfn in the 1970s, including a series of visions and recalling past lives, when she was severely ill. She regarded these experiences as "a profound kensho (enlightenment) experience,"Template:SfnTemplate:Sfn constituting a third kensho,Template:Sfn and published an account of these visions, and an elaborate scheme of stages of awakening,Template:Sfn in How to Grow a Lotus Blossom.Template:SfnTemplate:Sfn Her interpretations, which parallel Christian mysticism,Template:Sfn were controversial,Template:SfnTemplate:SfnTemplate:Sfn and rejected by some as makyo ("illusion").Template:SfnTemplate:Sfn According to Jiyu-Kennett, such experiences are not uncommon,Template:Refn but are rarely spoken of; she regarded publishing her own experiences as a way to acknowledge the existence and validity of such experiences, which, according to her, may contribute to further insight after initial awakening.Template:SfnTemplate:Sfn She acknowledged the risks and potential for controversy in publishing her account, but felt that the benefits of releasing such information outweighed the risks.Template:Sfn

Training towards kenshō

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According to Harris, working towards kensho is usually a lengthy process stretched out over years or even decades.Template:Sfn Contrary to this, Victor Hori notes that with koan-study kensho may appear within six months. Template:SfnTemplate:Refn

Sōtō tends towards a gradual approach, preferring to let the experiences happen on their own. Rinzai tends toward the use of Koans as a technique to unroot the habitual workings of the mind.Template:Sfn

During intensive zazen various hallucinations and psychological disturbances may arise. These are referred to as makyo. Distinguishing these delusions from actual kensho is the primary function of the teacher, as the student may be erroneously convinced they have realized kensho.

Rinzai

In the Rinzai school, kensho is seen as indispensable:

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At some point in time we pass from imprisonment in ignorance and delusion to a true vision of Zen realization: "Our enlightenment is timeless, yet our realization of it occurs in time." According to this belief experiencing a moment of awakening in this life is of central importance.Template:Sfn{{#if:|

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In the Rinzai-training, the student is expected to pour oneself totally into both koan-study and daily activities 'to become one' with it.Template:Sfn Kenshō is used to describe the first breakthrough in kōan study.Template:SfnTemplate:Refn

Sōtō

Contemporary Japanese Sōtō downplays the importance of kenshō, due to the sectarian rivalry with Rinzai, which emphasizes kenshō. Nevertheless, kenshō also has its role in Sōtō. The "genjo-koan", or the "koan of everyday life" which "appears naturally in daily life",Template:Sfn is emphasized. Students are not encouraged to actively seek out kenshō experiences. In Sōtō practice kenshōs "are allowed to occur naturally, as a by-product of practice. Meditative training is seen as the unfolding of one great kenshō:Template:Sfn

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According to the tradition of Soto Zen, although working on a koan is one way of attaining kensho, the best way is zazen. Indeed, Dogen, the founder of Soto Zen, expounded that zazen itself is enlightenment, and as long as the adept maintains a pure state of non-thinking in Zen, he is a Buddha.Template:Sfn{{#if:|

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According to Brad Warner, in the Sōtō school there are two kinds of awakening.Template:Sfn One is the practice of shikantaza, which is the "actual enlightened activity of the Buddha".Template:Sfn The other is the accumulation of little bits of understanding, which come together, giving way to a deeper intuitive knowledge.Template:Sfn

Sanbō Kyōdan

Kenshō also plays a central in the Sanbō Kyōdan, a Japanese Zen organisation which played a decisive role in the transmission of Zen to the United States.Template:Sfn Yasutani, the founder of the Sanbo Kyodan, was disappointed about the lack of interest in kensho in the Soto school. Yasutani's emphasis on koan training and the importance of kensho was transmitted to his American students:Template:Sfn

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He was especially vocal concerning the point of kenshō, seeing one's true nature. He spoke more openly about it then anyone of his times, going so far as to have a public acknowledgement of those who had experienced kensho in a post-sesshin ceremony of bowing in gratitude to the three treasures.Template:Sfn{{#if:|

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It is also reflected in the inclusion of a relative great amount of kensho stories in "The Three Pillars of Zen", written by Philip Kapleau, a student of Yasutani.Template:Sfn

Training after kenshō

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After kensho, further practice is needed to attain a natural, effortless, down-to-earth state of being, the "ultimate liberation", "knowing without any kind of defilement".Template:Sfn Kensho may bring insight, but not change the mental dispositions, a shortcoming experienced by both HakuinTemplate:Sfnp and modern teachers like Jack Kornfield<ref>Jack Kornfield, A Path With a Heart</ref> and Barry Magid.<ref>Magid, B (2013). Nothing is Hidden: The Psychology of Zen Koans. Wisdom</ref>

Further practice

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Zen Buddhist training does not end with kenshō. Practice is to be continued to deepen the insight and to express it in daily life.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn According to the contemporary Chan Master Sheng Yen:

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Ch'an expressions refer to enlightenment as "seeing your self-nature". But even this is not enough. After seeing your self-nature, you need to deepen your experience even further and bring it into maturation. You should have enlightenment experience again and again and support them with continuous practice. Even though Ch'an says that at the time of enlightenment, your outlook is the same as of the Buddha, you are not yet a full Buddha.Template:Sfn{{#if:|

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And the Soto Zen Master Jiyu-Kennett:

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One can easily get the impression that realization, kenshō, an experience of enlightenment, or however you wish to phrase it, is the end of Zen training. It is not. It is, rather, a new beginning, an entrance into a more mature phase of Buddhist training. To take it as an ending, and to "dine out" on such an experience without doing the training that will deepen and extend it, is one of the greatest tragedies of which I know. There must be continuous development, otherwise you will be as a wooden statue sitting upon a plinth to be dusted, and the life of Buddha will not increase.Template:Sfn{{#if:|

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To deepen the initial insight of kensho, shikantaza and kōan-study are necessary. This trajectory of initial insight followed by a gradual deepening and ripening is expressed by Linji Yixuan in his Three mysterious Gates, Dongshan Liangjie's (Japanese: Tōzan Ryōkan) Five Ranks, the Four Ways of Knowing of Hakuin,Template:Sfn<ref name="terebess">Biographical essay by GHarada Sogaku</ref> and the Ten Ox-Herding PicturesTemplate:Sfn<ref name="terebess"/> which detail the steps on the Path.

Seitai choyo

Post-awakening practice is called seitai choyo, the "long nurturing of the sacred fetus".Template:SfnTemplate:Refn According to Spiegelberg,

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[I]t means a return to the purely secular life, a complete submersion in work and in the changing events of the world. Thus, for decades, many Zenists, after their awakening, went among the people, living among beggars and leading an existence of hard physical labor. Thus it was proved whether or not the truth received was of permanent value, or whether it would vanish among mundane affairs.Template:Sfn{{#if:|

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During the T'ang-era, the term became associated with the ideal of the recluse who leaves the world.Template:Sfn An ideal period of "twenty years" was taken for it, echoing a story from the Lotus Sutra about a prodigal son who wandered in poverty for twenty years before returning home.Template:Sfn References to these twenty years are found throughout the Chán-tradition, for example Linji, who is reported to have studied under Huang-po for twenty years,Template:Sfn and Daito, the founder of Daitoku-ji, who famously spent twenty years living under a bridge with beggars.Template:Sfn

Cultivating bodhicitta

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According to Hakuin, the main aim of "post-satori practice"Template:SfnTemplate:SfnTemplate:Sfn (gogo no shugyoTemplate:Sfn or kojo, "going beyond"Template:Sfn) is to cultivate the "Mind of Enlightenment",Template:SfnTemplate:Sfn "benefiting others by giving them the gift of the Dharma teaching".Template:SfnTemplate:Refn According to Yamada Koun, "if you cannot weep with a person who is crying, there is no kensho".Template:Sfn According to Kay,

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The intuitive realisation of Buddhahood requires an attitude of selflessness and faith in one's inherent enlightenment. Meditative awakening, or wisdom, forms only part of this realisation that must also manifest itself through acts of compassion and love.Template:Sfn{{#if:|

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According to Barry, regarding Hakuin's practice after awakening,

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Self-purification and intellectual understanding

One also has to purify oneself by ongoing practice,Template:SfnTemplate:Sfn since

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And "experience" has to be supplemented by intellectual understanding and study of the Buddhist teachings;Template:SfnTemplate:SfnTemplate:Sfn otherwise one remains a zen temma, a "Zen devil".Template:Sfn

Sudden insight

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Kenshō is described as appearing suddenly, upon an interaction with someone else, at hearing or reading some significant phrase, or at the perceiving of an unexpected sound or sight.Template:Sfn The idea of "sudden insight" has been hotly debated in the history of Zen. It became part of the Traditional Zen Narrative in the 8th century.Template:Sfn

Chinul, a 12th-century Korean Seon master, emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full Buddhahood. The contemporary Korean Seon master Seongcheol opposed this, emphasizing "sudden enlightenment, sudden cultivation". But Jiyu-Kennett, a contemporary western teacher, warns that attaining kenshō does not mean that a person is free from morality, the laws of karma, or the consequences of ones actions.Template:Sfn This warning is reflected in the Wild fox koan.

Mushi-dokugo and mushi-dokkaku

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Kenshō may be attained without the aid of a teacher,Template:Sfn as in the case of mushi-dokugoTemplate:Sfn or (mushi-)dokkaku, a self-awakened pratyeka-buddha.<ref group=web>Kyosho. The Awakening Gong. No.350, September/October 2011. Pages 14–15 Template:Webarchive</ref>

Though the literal meaning is self-awakened or awakened on one's own, the emphasis in Zen, when using these terms, lies in the ultimate reliance on one's own insight, instead of the authority of a teacher:

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Similarities with other traditions

While the Japanese term "kenshō" is generally used by practitioners of Zen Buddhism, the insight it refers to is not limited to Japanese Zen Buddhism, or even to Buddhism in general.Template:SfnTemplate:Sfn

Theravada

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The Theravada tradition, which is best known in the west through the modern Vipassana movement, discerns four stages of enlightenment, in which Nirvana is reached in four succeeding sudden steps of insight.

Dzogchen

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An analogy given by Dzogchen masters is that one's nature is like a mirror which reflects with complete openness, but is not affected by the reflections. Rigpa is the knowledge that ensues from recognizing this mirror-like clarity,Template:Sfn which cannot be found by searching nor identified.Template:Sfn One knows that there is a primordial freedom from grasping his or her mind.Template:Sfn

Advaita Vedanta

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In Advaita Vedanta moksha is attained by jnana, insight-knowledge. In Shankara's philosophical synthesis insight samadhi is used as a subsidiary to this goal. Swami Vivekananda emphasized the experience of nirvikalpa samadhi as a means to validate religious, transcendental knowledge.Template:Sfn

See also

Notes

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References

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Sources

Printed sources

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Web sources

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Further reading

Soto

Critical

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