Ziran

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ziran (C. 自然) is a key concept in Daoism that literally means 'of its own' or 'by itself' and thus "naturally; natural; spontaneously; freely; in the course of events; of course; doubtlessly."[1][2]

Chinese Buddhist scholars have equated the concept of zinran with buddha-nature.

In Daoism

Ziran is a central concept in Daoism, closely tied to the practice of wuwei (non-action). Ziran refers to a state of "just-so-ness" or "as-it-isness,"[3] a quality of naturalness and spontaneity which can be seen as a specific personal virtue, as well as a description of the unfolding of natural processes. The term ziran first appears in early Daoist sources, like the Dao De Jing (chapters 17, 23, 25, 51, 64), the Zhuangzi and the Taipingjing.[4][5] Early Daoist sources depict sages who cultivate ziran by abandoning unnatural and contrived influences, returning to an entirely natural, spontaneous state. Ziran is thus related to developing an "altered sense of human nature and of nature per se".[6]

In Buddhism

In Chinese Buddhism, ziran initially appears in pre-Chan materials. It can be found in the writings of the monk Daosheng (c. 360–434), who identified ziran with buddha-nature.[7] Daosheng was well known for having defended an early doctrine of sudden awakening. According to Daosheng, enlightenment is sudden or without stages as ultimate reality is self-so (ziran) and does not admit of any gradations. As ultimate reality is indivisible, it can only be grasped by an equally indivisible means, its ontological nature dictating its epistemological mode.[8] Daosheng's preface to the Nirvāṇa Sūtra states:

The true principle is ziran... Enlightenment occurs when one is mysteriously united with it. Since the truth allows no variance, how can enlightenment involve stages? The unchanging essence is always quiescent and shining [chao ‘reflecting’, as a mirror does]. It is only because of the delusions obscuring it that it appears to be beyond our reach.[9]

Transliteration variations

The Chinese term 自然 is transliterated as:

Notes

  1. ↑ Slingerland, Edward G. (2003). Effortless action: Wu-wei as conceptual metaphor and spiritual ideal in early China. Oxford: Oxford University Press. ISBN 0-19-513899-6, p. 97
  2. ↑ Lai, Karyn. Learning from Chinese Philosophies: Ethics of Interdependent And Contextualised Self. Ashgate World Philosophies Series. ISBN 0-7546-3382-9. p. 96
  3. ↑ Fu, C. W. (2000). "Lao Tzu's Conception of Tao", in B. Gupta & J. N. Mohanty (Eds.) Philosophical Questions East and West (pp. 46–62). Lanham: Rowman & Littlefield Publishers.
  4. ↑ Stefon, Matt (2010-05-10). "ziran". Encyclopedia Britannica. Retrieved 2023-04-23. 
  5. ↑ Robert James King, Re-examining Ziran in early Daoist texts, 名古屋大學中國哲學論集, 13475649, 名古屋 : 名古屋大學中國哲學研究會, 2010, 9,1-18.
  6. ↑ Hall, David L. (1987). "On Seeking a Change of Environment: A Quasi-Taoist. Philosophy", Philosophy East and West 37(2), 160-171
  7. ↑ Young-Ho Kim. Tao-Sheng’s Commentary on the Lotus Sutra: A Study and Translation, page 87. State University of New York Press, 1990.
  8. ↑ Young-Ho Kim. Tao-Sheng’s Commentary on the Lotus Sutra: A Study and Translation, pages 33-34. State University of New York Press, 1990.
  9. ↑ Lai, Whalen. Tao-sheng's Theory of Sudden Enlightenment, in Sudden and Gradual Approaches to Enlightenment in Chinese Thought, page 173. Motilal Banarsidass, 1991.

Further reading

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