Asian Studies

Buddhism is not just one of the worlds biggest religions, as any history book would show it is also one of the worlds oldest religions. It can be dated as far as 2,500 years ago with members all around the globe that use its three jewels (the Buddha, the Dharma and the Sangha) not only as parts of their religion but also as a way of living and treating everything else around them. Buddhism in its simplest form can be interpreted through two basic tenets or foundations of its teachings (Swearer 71). Overcoming self or personal attachment is the first foundational teaching of Buddhism that seeks to free its followers from the material burdens of living (Swearer 71-72). The second foundational teaching is acting compassionately towards and in behalf of others without waiting or expecting any in return of his or her acts of compassion (Swearer 73). These basic or foundational teachings used to be interpreted and prescribed among Buddhist followers without much variation. However, more than two thousand years are more than enough to instigate some changes in the totality of Buddhism. Just like any other religion, Buddhism must and have adapted to the new pressing needs of its followers and embodiment as a religion. One of the strongest and most distinct modification that Buddhism used to cope with the fast changing times since its founding date can be best seen in the contemporary versions of both teaching and practice of Buddhism such can be seen in the different regions and countries where Buddhism is pronounced. The colors and wonders of the evolution of Buddhism will be tackled exhaustively in this paper particularly through the perspective of Chinuls tono chomsu (sudden awakening and gradual cultivation). This paper will use not only the specific changes pushed forth by Chinul in achieving nirvana, but also the procedural difference this change may imply particularly to Kanhwa or observing the critical phase. All of these will be systematically tackled in this paper.

Putting Tono Chomsu into Context
Buddhism used to be studied according to the country that practices it this approach made the bigger picture worthier of studying away from the focus of researches. Regional approach in studying Buddhism is the bigger picture studying it will pave the way for more comprehensive study of Buddhism (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 199). Chinuls tono chomsu is best understood by integrating it to existing East Asian models and not just through its mother country- Korea. Through this approach anyone can see the existing relationship (even if neglected for a long time) of countries that practice Buddhism. For example, Korean Buddhism when interpreted can be irrevocably laden with assimilative texts from Chinese Buddhism. Chinul (1158- 1210) is the charismatic leader of Buddhism during the Koryo Dynasty in Korea he is also one of the most leading proponents of sudden awakening and gradual cultivation (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 200). These two concepts will be tackled in the remaining parts of this paper and are also the main component of the thesis of this paper. This paper will establish the implications of the specifications of sudden awakening and gradual cultivation of Chinul and its effects to the applicability of Kanhwa or observing the critical phase. This paper will seek to do so by first explaining the real meaning of tono chomsu, relating its implications to Kanhwa and concluding the discussions with the modern day applicability of the discussed arguments.

Amidst the assumptions already laid down by the first parts this paper would further establish that biographical considerations on the leniency of Chinul to Chinese Buddhism can also affect his teaching on tono chomsu. He tried to merge kyo (mouth) and son (mind) in approaching his teaching of Buddhism.    
Sudden Awakening and Gradual Cultivation

Historically speaking, Chinul is proven to be highly influenced by the fifth patriarch of Buddhism- Tsung- mi (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 203). As proof, Chinuls teaching of the tono chomsu can be best studied to the very similar work of Tsung- mi. The spiritual development of Chinul is also undeniably based on the teaching and similar prescriptions of Tsung- mi (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 203).
Tono chomsu just like other spiritual processes is an example of soteriology or belief development. This statement can be further established by that sudden awakening and gradual cultivation is a prescription by Chinul in achieving nirvana through spiritual development. The main components of tono chomsu can be generally classified as the approaches to becoming spiritually developed in relation to Person and Dharma. These components are best explained through the ontological factors of immutability and adaptability (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 204). These components cannot be absent in the soteriological process prescribed by Chinul. In tono chomsu, the mind through the sudden awakening caters the Dharmas immutable and absolute aspects. The sudden awakening through this mind centered approach aim to combine the absolute and phenomenal sides of reality to insure the continuous and progressive spiritual development of its followers. Ultimately, sudden awakening also relieves its followers with the burdens of delusion that tend to bend what is real and what is essential toward irrelevant and immaterial concerns needed in attaining the nirvana. This approach is also essential in the self realization of Buddhism followers regarding the very nature of their existence and nature. The need to change away from the delusions which can be provided by misguided teachings can be easily seen through by those who undergone sudden awakening (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 205). It can be further established that sudden awakening is a necessity in gaining a footing the soteriological process of Buddhism, at least according to Chinul.        

Kanhwas Integration to Chinuls Tono Chomsu 
Kanhwa or observing the critical phase is replaced in the soteriological process by Chinuls tono chomsu. This is a misconception long overdue to be explained by scholars of Buddhism. Tono chomsu is not the antithesis of Kanhwa this claim can be supported by establishing that Chinul integrated Kanhwa as a part of his work but not necessarily as a phase. Chinul integrated Kanhwa in tono chomsu not as a phase but as a representation of the potential problems that a Buddhism follower can encounter (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 206). These problems may revolve around misconceptions of the role of sudden awakening and delusion regarding the right ways of living. Cultivators or the followers of Buddhism may assume that there are no wholesome practices worthy of cultivation and there are no wrong doings that must be eradicated this is the case for those that perceive their personal natures as something immutable (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 206). Cultivators or the followers may also only grasp the verbatim of the teachings innate to tono chomsu in this case the followers do not live to the actual practice of Buddhism (Buswell, Chinuls Systematization of Chinese Meditative Techniques in Korean Son Buddhism 206). These problems are the best examples of Chinuls attempt to integrate the observing the critical phase because just like the tono chomsu the Kanhwa aims to bring out the best out of Buddhist followers.    
 
Tono Chomsu and the Modern World
As said earlier in this paper, the Chinuls tono chomsu seek to improve Buddhist followers in two folds- personhood and in respect to the Dharma. Even if Chinuls work was written more than a century ago and more than a century after the founding date of Buddhism, the potencies of his work as a soteriological approach to Buddhism cannot be denied of existence. Sudden awakening and gradual cultivation to the sentient part of livings will not only pave the way for the full utilization of tono chomsu, but also to the appreciation that Kanhwa is integrated by Chinul in tono chomsu. Even up to today, the teachings of Chinul through tono chomsu are being practice not as mere words but as everyday practices (Jeongbae n.pag.). Having said and defended all of these, this paper deems its objective found in its thesis stands beyond any words.