"[3] It means that all aspects of Buddhist practice are realized, or actualized, simultaneously, and not one after another as in a gradual or linear school curriculum.
[12] The term became of central importance in Chan Buddhism, where it is used to denote the doctrinal position that awakening, the comprehension or realization of the Buddhist teachings, happens simultaneously, and is not the fruit of a gradual accretion or realisation.
Hereafter "sudden enlightenment" became one of the hallmarks of Chan Buddhism, though the sharp distinction was softened by subsequent generations of practitioners.
As the two Schools were distinguished from each other by the names "Sudden" (the South) and "Gradual" (the North), the question which sect they should follow baffled certain Buddhist scholars (of that time).
[web 2]While the socalled "Southern School" was said to place emphasis on sudden enlightenment, it also marked a shift in doctrinal basis from the Laṅkāvatāra Sūtra to the prajnaparamita tradition, especially the Diamond Sutra.
[14] Once this dichotomy was in place, it defined its own logic and rhetorics, which are also recognizable in the distinction between Caodong (Sōtō) and Linji (Rinzai) schools.
[4] To establish the superiority of Chan, Jinul, the most important figure in the formation of Korean Seon, explained the sudden approach as not pointing to mere emptiness, but to suchness or the dharmadhatu.
In his analysis, sudden awakening points to seeing into one's true nature, but is to be followed by a gradual cultivation to attain buddhahood.
[18] This gradual cultivation is described by Chan Master Sheng Yen as follows: Ch'an expressions refer to enlightenment as "seeing your self-nature".
Citing Taego Bou (1301-1382) as the true successor of the Linji Yixuan line of patriarchs rather than Jinul, he advocated Huineng's original stance of 'sudden enlightenment, sudden cultivation' (Chinese: 頓悟頓修; Korean: 돈오돈수) as opposed to Jinul's stance of 'sudden enlightenment, gradual cultivation' (Chinese: 頓悟漸修; Korean: 돈오점수).
[24][25][26][27] When Zen was introduced in the west, the Rinzai stories of unconventional masters and sudden enlightenment caught the popular imagination.
[31] The primordial ground (gzhi, "basis") is said to have the qualities of purity (i.e. emptiness), spontaneity (lhun grub, associated with luminous clarity) and compassion (thugs rje).
The Advaita tradition emphasizes that, since Brahman is ever-present, Brahman-knowledge is immediate and requires no 'action', that is, striving and effort, as articulated by Shankara;[32][33][34] yet, it also prescribes elaborate preparatory practice, including yogic samadhi and contemplation on the Mahāvākyas,[33][35][36][37] posing a paradox which is also recognized in other spiritual disciplines and traditions.
[33][38] Classical Advaita Vedānta regards the liberated state of being Atman-Brahman as one's true identity and inherent to being human.
Yet, it also emphasizes human effort, the path of Jnana Yoga, a progression of study and training to realize one's true identity as Atman-Brahman and attain moksha.
Sruti (scriptures), proper reasoning and meditation are the main sources of knowledge (vidya) for the Advaita Vedānta tradition.
[44][45] Shankara regarded the srutis as the means of knowledge of Brahman, and he was ambivalent about yogic practices and meditation, which at best may prepare one for Brahma-jnana.
This is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization.
Those brave men who follow the path of Suka in this world become Sadyo-Muktas (viz., emancipated) immediately after (the body wear away); 35.
While those who always follow the path of Vamadeva (i.e., Vedanta) in this world are subject again and again to rebirths and attain Krama (gradual) emancipation, through Yoga, Sankhya and Karmas associated with Sattva (Guna).
[web 9]Emperor Wu: "How much karmic merit have I earned for ordaining Buddhist monks, building monasteries, having sutras copied, and commissioning Buddha images?"