By Paul S. Chung
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Extra info for Constructing Irregular Theology. Bamboo and Minjung in East Asian Perspective (Studies in Systematic Theology 1)
According to the philosophical hermeneutic of Gadamer, which draws upon Heidegger’s concept of being-in-the world, Gadamer points out that human existence is thoroughly historical, or conditioned in the world. We can never escape our historical context, or lifeworld (Lebenswelt). Lying behind the Babel of competing interpretations there is a shared reality—a world, a tradition, and a language. Because of this common dimension, we can anticipate communication and experiencing a fusion of the horizon with the Other.
The Lankavatara Sutra,9 associated with the Yogacara tradition, identifies the purity of the mind as the basis for experience. There is originally pure store-consciousness (alaya-vijnana), or the Buddha-womb, or Buddha-embryo (tathagatagarbha). If meditation focuses on the purification of the mind (removing the dust from the mind and body over and over), one may need to practice continuously to attain purity. Such an interpretation, which is based on the Lankavatara tradition, was associated with the northern branch whose founder was Shen Xiu (605–706).
All existence is suffering, transitory, or impermanent. 3 This world is already completely empty and still. ” This stillness is true emptiness. It is the nature of our mind and the whole universe. As the Catholic mystic Angelius Silesius says, The God who is pure emptiness Is created as form. 4 Besides the fundamental truths of suffering, impermanence, and no-self, there is another doctrine of Buddhism. This is what is commonly called the law of causation or dependent origination (pratitya-samutpada).
Constructing Irregular Theology. Bamboo and Minjung in East Asian Perspective (Studies in Systematic Theology 1) by Paul S. Chung