Běnjué – Wikipedia

Run (本 覺, in Japanese: Hongaku ; in Korean: 본각, Pon’gak, Bongak; in Vietnamese: Bản Giác; lett. “original lighting”, also translated as “intrinsic lighting”, or “inherent lighting”) is a doctrine proper to the Chinese Mahāyāna Buddhism, synthesized in particular in Giveshengqǐxnn (大 乘起 乘起 信論 信論 乘起 乘起 乘起 乘起 乘起 乘起 乘起 乘起 乘起 乘起. *Mahāyānaśraddhotpādaśāstra ; Apocryphal text attributed to AśvaghoUangi whose alleged first translations date back to the 6th century and present at the T.D. 1666 and 1667 in the respective translations of Paramārtha and śikṣnnanda), which has undergone its further development within Japanese Buddhism, where it is indicated with the pronunciation in that language of the characters 覺 覺 therefore as Hongaku .

The Chinese Buddhist doctrine summarizes two notions already present in Buddhism Mahāyāna Indian, that of Tathagaasagha and that of the Aalayavijñana which would predict, according to Chinese doctrine, both presence in the sentient beings of the “unique mind” (Sanskrit: ekacitta ; cinese: One heart, yīxīn ; Japanese: Were ). In this sense, within this Chinese doctrinal riverbed, these two Indian doctrines are read as two aspects of the same “unique mind”.

From the point of view of buddha and gods bodhisattva fully enlightened the “unique” of sentient beings corresponds to Tathagaasagha That is, it is already completely illuminated and uncontaminated in its original nature ( run ).

From the point of view of ordinary beings (Sanskrit: pṛthagjana ), the “unique mind” of sentient beings corresponds to that of Aalayavijñana , or to that state of uncontaminated purity but afflicted by the “seeds” (Sanskrit: It was ) contaminations (Sanskrit: rash ) from which he must free himself.

It follows that, according to the Giveshengqǐxnn , the lighting lies in two distinct areas: that said of the shǐjué (始覺, Japanese: shigaku ; “acquired lighting” or “lighting made” through liberation, purification, from rash ) and the one said precisely run (“original lighting”).

I buddha e bodhisattva who made it shǐjué , then understand that it is identical to run . There is no difference between shǐjué It is run , if the second is the authentic nature of every sentient being, this reveals it when it obtains, through the appropriate religious and spiritual practices, it shǐjué .

The mind is always and in any case run per buddha e bodhisattva fully enlightened, while for ordinary beings it is shǐjué , where you can see the need for its lighting.

The doctrine of run It will be further deepened in treaties from Chinese schools such as Dìlùn (地論宗, Auntie Zōng ), la huāyán (Hua Yanzong, Huāyán zōng ) E la tiāntái (Tiantai Sect, Taāntai zōng ).

The Chinese Buddhist doctrine of run has been further developed in Japanese medieval Buddhism, where the notion, indicated here Hongaku , is no longer a “soteriological” indication, something to be found in the experience of lighting, but rather it is the same reality in the world: it consists of an ontological fact of this reality, even in everyday life.

The main Japanese Buddhist school that produced interpretations on this doctrine and tent, other interpretations have been advocated by schools belonging to the tradition of pure land Buddhism such as Jōdo and Jōdo Shin.

Recently, the Japanese Buddhist current that goes under the name of Hihan Bukkyō (批判 佛教 佛教, “critical Buddhism”) has moved a series of critical observations relating to this doctrine believing that an antinomistic attitude can originate from it, which advocates the Brahmanic doctrine of the Self ( ātman ), who defends the worldly experience, with its social injustices and political despotism.

• Princeton Dictionary of Buddhism , a cura in Robert E. Buswell Jr. & Donald S. Lopez Jr., Princeton University Press,