Raitanator kirjoitti:Useimmat niistä tosin voidaan jäljittää aina Buddha Shakyamuniin asti, paitsi tietenkin eri koulukuntien propagandojen ja tiukkapipojen. Zenin perinteensiirto on tietääkseni ihan alun alkujaan lähtöisin siitä, kun Buddha näyttää kukkaa ja Mahakashyapa hymyilee sille.
Historiallisten lähteiden kautta jäljitettäessä tuota kukkatarinaa ei vaan taida löytyä mistään intialaisista kirjoituksista, vaan ekat maininnat löytyy vasta 1000-luvun Kiinasta.
Muoks. Laitetaas tuolle lähde:
"During the eleventh century Chan Buddhists developed an origin myth that served to set the entire monosuccessional sequence in motion. Known as “Mahakasyapa’s Smile,” this episode was redacted into one of the Buddha’s legendary sermons on Vulture Peak.8 According to this episode, when the Buddha held up a flower to the assembly, everyone in the samgha, or monastic community, remained silent, but the disciple Mahakasyapa broke into a (knowing) smile. Upon observing this, the Buddha declared Mahakasyapa the recipient of a “separate transmission outside the teaching,” the first such transmission within the Chan/Zen tradition. As the origination of dharma transmission, “Mahakasyapa’s Smile” occupied a privileged place within the Chan/Zen imaginary, and was frequently made the subject of koan, verses, lectures, and paintings (Fig. 5.1).9 So potent was the rhetorical charge of this new detail of the Buddha’s life—nothing less than the primal scene of Chan/Zen’s lineal origins—that it was explicitly refuted on numerous occasions by authors of the rival Tiantai school, and even aroused skepticism among Chan/Zen’s own exegetes.10"
http://www.japansociety.org/development ... l_pantheon
ja motiivi oli ollut ton mukaan:
"The ideology of the special transmission was meant to radically distinguish Chinese Chan Buddhism from other Buddhist schools of the Song period, most prominently the Tiantai, Lü (S: Vinaya), and Huayan. Such distinction was significant because many religious groups vied for imperial patronage and for the favorable attention of the scholar-official class. The importance of this attention was not negligible, as scholar-official favor could often influence imperial abbacy appointments and the sponsorship of monastic infrastructure. In competing for such real-world gains, rhetorical self-presentation played a crucial role, all the more so because in daily practice Chan Buddhists did not differ all that much from other schools laying claim to a special understanding of the dharma."