КОАН ЯК ЗАСІБ ДЛЯ ВИРАЖЕННЯ НЕВИСЛОВЛЮВАНОГО ДОСВІДУ: СЕРЕДИННА ПОЗИЦІЯ У ПІДХОДІ ДО ВЧЕННЯ КИТАЙСЬКОГО ЧАНЬ-БУДДИЗМУ

Abstract

Rather than arguing for the role of language in transmitting the ineffable experience, the article reframes the debate by discussing Chan (Zen) experience as mediated via expedient means. Chinese Chan teaching is not out of the “spell of languages.” Nevertheless, the article discusses that neither clinging to language nor entirely disregarding its role in Chan teaching is the ideal approach to understanding the ineffable Chan experience. More precisely, the article attempts to approach the unspeakable Chan experience based on the theory of “twofold truth”: truth relating to the conventional and truth in terms of the ultimate. Therefore, one plausible route in response to the paradoxical relationship between Chan experience and various ways of mediation in Chan teaching is to seek an answer in Nāgārjuna’ s exposition of “the middle position.” First, the author presents a linguistic interpretation of Chan experience and explicates the connection between the koan teaching and Chan enlightenment. Although there is a well-known Chan statement of “teaching beyond words and letters” (不立文 字), it is important to note that Chan koan is a form of writing via words and letters. The linguistic nature of koans serves to provoke “great doubt” (疑情) in Chan students under specific circumstances. However, if we consider the significance of koan solely in terms of its language, we will fail to capture the essence o f the koan tradition. Second, the research critically examines the study of Chinese Chan koans, spanning from a pragmatic dimension to a contextual one. The author argues that it might be misleading to close the gap between linguistic context and experiential one. Sufficient examples in Chinese Chan Buddhist teachings demonstrate that disciples’ enlightenment can be triggered not only by linguistic expressions but also by external stimuli. Then, it is important to make reference to other overriding mediated tools in Chan practice, such as somatic intentions, “discipleship,” and semiotic tools. Since Chan experience is mediated, whether transmitted with words or not, a teaching with other skillful means (upaya) should be explored. Lastly, the author concludes the paper by contending that a middle-way perspective may help us better understand Chan experience without falling into the extremes of linguistic determinism or mysticism. This middle–way approach essentially resonates with Dōgen’s “oneness of practice and realization,” which highlights the reconciliation of the doctrine of Buddha-nature with the imperative of practice.