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2687:
cannot be measured— It fills the cosmos and all space....With various techniques it teaches the living, sound like thunder, showering the rain of truth....All virtuous activities in the world come from the Buddha's light....In all atoms of all lands Buddha enters, each and every one, producing miracle displays for sentient beings: Such is the way of
Vairocana....In each atom are many oceans of worlds, their locations each different all beautifully pure. Thus does infinity enter into one, yet each unit's distinct, with no overlap....In each atom are innumerable lights pervading the lands of the ten directions, all showing the Buddhas’ enlightenment practices. The same in all oceans of worlds. In each atom the Buddhas of all times appear, according to inclinations; While their essential nature neither comes nor goes, by their own power they pervade the worlds.
3646:
3450:
2339:(Huayan Lianshe 華嚴蓮社), which was founded in 1952 by the monk Zhiguang and his disciple Nanting, who were both part of the network fostered by the Huayan University. Since its founding, the Huayan Lotus Society has been centered on the study and practice of the Huayan Sutra. It hosts a full recitation of the sutra twice each year, during the third and tenth months of the lunar calendar. Each year during the eleventh lunar month, the society also hosts a seven-day Huayan Buddha retreat (Huayan foqi 華嚴佛七), during which participants chant the names of the buddhas and bodhisattvas in the text. The society emphasizes the study of the Huayan Sutra by hosting regular lectures on it. In recent decades, these lectures have occurred on a weekly basis.
1321:
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2596:
1982:
2301:
3404:
2101:
1082:
608:
3049:. This doctrine is described by Wei Daoru as the idea that "countless dharmas (all phenomena in the world) are representations of the wisdom of Buddha without exception" and that "they exist in a state of mutual dependence, interfusion and balance without any contradiction or conflict." According to the doctrine of interpenetration, any phenomenon exists only as part of the total nexus of reality, its existence depends on the total network of all other things, which are all equally connected to each other and contained in each other.
3623:
4078:
2204:
3729:
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that if one recites Cundi dharani and/or visualizes the dharani in its graphic form as an array of
Sanskrit letters or Chinese characters, and then imagines the goddess’s anthropomorphic bodily image emerging from the intoned and envisioned syllables of the spell, all the while performing the corresponding manual gestures (mudra), one will thereby both quicken and verify the truth of the doctrines, and one will do this not merely allegorically but also, if I may say so, sacramentally.
1734:
10399:
10410:
3419:, Suchness and "the substance underlying phenomenal reality". However, while Vairocana as ultimate principle is eternal, it also transforms and changes according to the needs and conditions of sentient beings. Furthermore, Vairocana is empty, interdependent and interfused with all phenomena in the universe. Thus, Vairocana is both immanent (due to its dependent and interfused character) and transcendent (as the immutable basis of all things).
7808:
7795:
7785:
3103:(any part) is essential to the existence of its building (standing in for the universe, the dharmadhatu). Likewise, the identity and existence of any rafter is also dependent on it being part of a building (otherwise it would not be a rafter). Therefore, any phenomenon is necessarily dependent upon all phenomena in the universe, and because of this, all phenomena lack any metaphysical independence or essential nature (
1888:
51:
3011:
1473:, c. 738–839), though he was not a direct student of Fazang (who died 25 years before Chengguan's birth), Chengguan further developed the Huayan teachings in innovative directions in his various commentaries and treatises. He was a student of Fashen (718–778), who was a student of Fazang's student Huiyuan. Chengguan's voluminous commentary to the new 80 fascicle
1912:(1535–1615), both of whom studied and drew on Huayan thought and promoted the unity of practice (Chan and Pure Land) and study. Zhuhong himself was a student of Wuji Mingxin (1512-1574) of Bao'en monastery, who in turn was a disciple of Lu'an Putai. Another influential student of Wuji was Xuelang Hong'en (1545-1608), who became the most famous teacher in
2331:, and the West. The university managed to foster a network of educated monks who focused on Huayan Buddhism during the 20th century. Through this network, the lineage of the Huayan tradition was transmitted to many monks, which helped to preserve the lineage down to the modern day via new Huayan-centred organizations that these monks would later found.
2062:. Important figures include the Silla monk Pŏmsu who introduced the work of Chengguan to Korea in 799, and Sŭngjŏn, a disciple of Uisang. Another important figure associated with Hwaôm was the literatus Ch’oe Ch’iwŏn. He is known for his biographies of Fazang and Uisang, along with other Huayan writings. Towards of the end of Silla, Gwanhye of
4017:
solution to the problem of suffering which lies in the "fixation or attachment to a particular perspective. What we think are the essences of objects are really therefore nothing but mere names, mere functional designations, and none of these contextual definitions need necessarily interfere with any of the others."
4089:
3712:. This practice was also sometimes combined with chanting and bowing as well. Another element that was sometimes added to this practice was to use one's own blood in the process of sutra copying (sometimes just blood mixed with the ink). This blood writing was rare, but it was done by a few celebrated figures, like
1783:(首楞嚴義疏注經). While the Huayan school is generally seen as having been weaker than Chan or Tiantai during the Song, it still enjoyed considerable support from Chinese elites and from Buddhist monastics. Another important figure in the Song revival of Huayan was Guangzhi Bensong (廣智本嵩, fl. 1040), a master from the from
3692:. The chanting, studying and copying of the sutra was often done in "Huayen Assemblies" (Huayanhui), who would meet regularly to chant the sutra. Chanting the entire sutra could take anywhere from a few weeks to several months. Regular chanting of important passages from the sutra is also common, particularly the
2994:) - how phenomena arise out of an ultimate principle, which is buddha-nature, or the "One Mind", how the ultimate principle (li) and all phenomena (shi) are mutually interpenetrated, the relation between parts and the whole (understood through the six characteristics), a unique Huayan interpretation of the
1336:(618 to 907). These Huayan "patriarchs" (though they did not call themselves as such) were erudite scholar-practitioner who created a unique tradition of exegesis, study and practice through their writings and oral teachings. They were particularly influenced by the works of the Dilun and Shelun schools of
4058:), focused on tracing the universal light which is radiated by the Buddha in one's mind and expanding one's contemplation further and further outwards until it fills the entire universe. This contemplation of the Buddha's light leads to a state of joyful tranquility which leads to insight into emptiness.
3438:
through his ten bodies which are: the All-Beings Body, the Lands Body, the Karma Body, the Śrāvakas Body, the
Pratyekabuddha Body, the Bodhisattvas Body, the Tathāgatas Body, the Wisdom Body, the Dharma Body, and the Space Body. Fazang sees these ten bodies as encompassing all phenomena (animate and
3351:
That is to say, the ultimate pure nature is interdependent on and interpenetrates the entire phenomenal universe, while also being its source. For Huayan patriarchs like Fazang, the ultimate nature is thus seen as non-dual with all relative phenomena. Because the ultimate source of all things is also
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as a metaphor for reality. The gold itself stands in for the ultimate principle, while the appearance and relative shape of the lion statue is the relative and dependent phenomena as they are perceived by living beings. Because the ultimate principle is boundless, empty and ceaseless, it is like gold
4165:
dharani and other mantras (like the Mani mantra) which are said to have many powerful effects and is recommended even for laypersons. Finally, the third part promotes "the systematic integration of exoteric doctrine and occult practice, arguing that each is incomplete without the other, whether they
2914:
Peter N. Gregory notes that the Huayan commentarial tradition was: "not primarily concerned with a careful exegesis of the original meaning of the scripture." Instead it was concerned with specific doctrines, ideas and metaphors (such as nature origination, the dependent arising of the dharmadhatu,
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Furthermore, because all things are interconnected and interfused, the Buddha (and his cosmic body and universal light) is present everywhere and so is his wisdom, which is said to be all pervasive. As chapter 32 of the sutra states: "in the class of living beings there is no place where the wisdom
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Daozhen’s central thesis in the work is that the “body” of Huayan doctrine and the envisaged image of Cundi are somehow co-inherent, and that by invoking the presence of the goddess we somehow confirm the truth of the doctrines and render them practically efficacious. In other words, Daozhen holds
3304:
interdependence expand throughout the entire universe and at all time (past, present, and future depend upon each other, which is to say the total dharmadhatu arises simultaneously), so in the totality of interdependence, the dharmadhatu, all phenomena are mutually interpenetrating and identical.
3253:
views. Some examples include: (1) since any phenomenon X is empty, this implies X is also not X; (2) any particular phenomenon is an expression of and contains the absolute and yet it retains its particularity; (3) since each phenomenon contains all other phenomena, the conventional order of space
2362:
In
Mainland China, Huayan teachings began to be more widely re-propagated after the end of the Cultural Revolution. Various monks from the network of monks fostered by the original Huayan University, such as Zhenchan (真禪) and Mengcan (夢參), were the driving factors behind the re-propagation as they
4370:
In Huayan, Buddhahood transcends all concepts, times and stages. Because practice cannot create something that is not immanent, Huayan sees the bodhisattva path as simply revealing what is already there (buddha-nature, which is buddhahood itself concealed within sentient beings). In spite of this
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This interpenetration of all elements of the path to awakening is also a consequence of the Huayan view of time, which sees all moments as interfused (including a sentient being's present practice and their eventual future
Buddhahood aeons from now). Since time itself is empty, all moments (past,
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According to Fox, "these dharmadhatus are not separate worlds – they are actually increasingly more holographic perspectives on a single phenomenological manifold...they more properly represent four types or orders of perspectives on experience." Furthermore, for Huayan, this contemplation is the
2686:
The realm of the
Buddhas is inconceivable, no sentient being can fathom it....The Buddha constantly emits great beams of light, in each light beam are innumerable Buddhas....The Buddha-body is pure and always tranquil, the radiance of its light extends throughout the world....The Buddha's freedom
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T1955). The work is divided into three parts. Part one summarizes the Huayan philosophy, which
Daoshen sees as the highest form of the explicit or manifest Buddhist teachings. It also discusses the praxis of Huayan, here called “cultivating the ocean of Samantabhadra’s practices”, which includes
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as one which sees the universe "as one single nexus of conditions in which everything simultaneously depends on, and is depended on by, everything else. Seen in this light, then, everything affects and is affected by, more or less immediately or remotely, everything else; just as this is true of
2342:
Like other
Taiwanese Buddhist organization's, the Society has also diversified its propagation and educational activities over the years. It produces its own periodical and runs its own press. It also now runs a variety of educational programs, including a kindergarten, a vocational college, and
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doctrine, Huayan patriarchs also argued that the gradual practices of the bodhisattva stages are still necessary. This is because all stages retain their particularity even while being wholly interfused and only through the practice of the bodhisattva path does the immanent
Buddhahood manifest.
3947:
Dushun's meditative framework was based on three main stages of contemplation: (1) understanding emptiness as the true nature of all dharmas, (2) understanding that all dharmas are harmonious with the truth, and (3) understanding that all dharmas do not obstruct each other and that each dharma
1903:
was the center of
Chinese Buddhist doctrinal study. During the late Ming, Kongyin Zhencheng (1547–1617), Lu'an (or Lushan) Putai (fl. 1511) of Beijing's Da Xinglong monastery and Yu’an Zhengui (born 1558) were some of the most influential scholars of Huayan thought. Huayan philosophy was also
1692:
According to Daochen, the best approach to Buddhahood is the “combined practice of the exoteric and esoteric” (xianmi shuangxiu, 顯密雙修) which is for those of the highest capacity. However, he also recommended that those of "middling and lesser faculties...can choose to practice a single method
3303:
First, noumenon and phenomena mutually interpenetrate and are (in a sense) identical. There is no opposition between the two. The one does not cancel out the other. Second, Fazang explains elsewhere that since all things arise interdependently (following Madhyamika), and since the links of
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Furthermore, Huayan thought sees the entire universe as being the very body of Vairocana, who is seen as a supreme cosmic Buddha. Vairocana is infinite, his influence and light is limitless, pervading the entire universe. Furthermore, Vairocana is really the ultimate principle (li), the
2730:
They . . . perceive that the fields full of assemblies, the beings and aeons which are as many as all the dust particles, are all present in every particle of dust. They perceive that the many fields and assemblies and the beings and the aeons are all reflected in each particle of
2089:(1392–1910). All schools were forced to merge into one single school, which was dominated by the Seon (Korean Zen) tradition. Within the Seon school, Hwaôm thought would continue to play a strong role until modern times and various Hwaôm commentaries were written in the Joseon era
2743:) as seen from the point of view of a Buddha. The focus of the Huayan sutra is thus how to attain this contemplative universal vision of ultimate reality, as well as the miraculous powers of Buddhas and bodhisattvas with which they communicate their vision of the ultimate truth.
1626:
After the fall of the Tang dynasty several Huayan commentaries were lost. However, during the Five Dynasties and Ten Kingdoms era, Huayan remained influential, being part of the "Huayan-Chan" lineages influenced by Zongmi which were very popular in the north, especially in the
1235:
Xuangao, a disciple of Buddhabhadra, was associated with the teaching of the "Huāyán Samadhi" which is said to have been passed on to him by Buddhabhadra. According to Hamar, Xuangao's tradition is a precursor to the Huayan school and may have even composed the apocryphal
2359:(Meiguo Huayan Lianshe 美國華嚴蓮社). Like the parent organization in Taiwan, this branch holds weekly lectures on the Huayan Sutra and several annual Huayan Dharma Assemblies where it is chanted. It also holds monthly memorial services for the society's spiritual forebears.
4363:) as being linear. Instead, as soon as one reaches the earlier stages of "perfection of faith" (which is part of Huayan's 52 bhumi model), one has also acquired all the stages, as well as Buddhahood. This doctrine of "enlightenment at the stage of faith" (信滿成佛,
5274:
4359:
present, and future) are interfused with each other. As Fazang writes, "beginning and end Interpenetrate. On each stage, one is thus both a Bodhisattva and a Buddha." As such, Huayan does not understand a bodhisattva's progress through the bodhisattva stages (
1610:
After the time of Zongmi and Li Tongxuan, Chinese Huayan generally stagnated in terms of new developments, and then eventually began to decline. The school, which had been dependent upon the support it received from the government, suffered severely during the
4349:
The first access of faith in the mind of the practitioner is in itself the culmination of the entire path, the very realization of final Buddhahood.... ‘Faith’ or confidence in the possibility of enlightenment is nothing but enlightenment itself, in an
3238:), and as such, there is no ontological difference between sacred and secular, awakening and ignorance, or even between Buddhahood and living beings. Because of the unity of ordinary human life and enlightenment, Li also held that Chinese sages like
3069:
every system of relationships, so is it true of the totality of existence." In this worldview, all dharmas are so interconnected that they are fused together without any obstructions in a perfectly harmonious whole (which is the entire universe, the
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numerous exoteric Buddhist practices such as breath meditation, meditation on emptiness, prostrations, offerings, confession rites, vows, and buddha name recitation. The second part of this work teaches esoteric Buddhism or mantra method (Mijiao,
1769:(義天, 1055–1101) was thus an important figure of this revival period. The chief Chinese Huayan figures of the Song dynasty revival were Changshui Zixuan (子璇, 965–1038), Jinshui Jingyuan (靜源, 1011–1088), and Yihe (義和, c. early twelfth century).
2406:. According to Wei Daoru their theory of perfect interfusion was "gradually accepted by all Buddhist traditions and it eventually permeated all aspects of Chinese Buddhism." Huayan even is seen by some scholars as the main philosophy behind
1601:
on the origination of the world to the Huayan teaching on the dependent arising of the tathagatagarbha. Huiyuan also incorporated Daoism and Confucianism into his panjiao (doctrinal classification) system. Chengguan disagreed with this.
3971:
is the goal of the bodhisattva's practice, the ultimate nature of reality which must be known or entered into. According to Fox, the Fourfold Dharmadhatu is "four cognitive approaches to the world, four ways of apprehending reality".
2045:
After the passing of these two early monks, the Hwaôm school eventually became the most influential tradition in the Silla Kingdom until the end of the kingdom. Royal support allowed various Hwaôm monasteries to be constructed on all
1642:. Various masters from these non-Chinese kingdoms are known, such as Xianyan (1048-1118) from Kailong temple in Khitan Upper capital, Hengce (1049-1098), Tongli dashi from Yanjing, Daoshen (1056?-1114?), Xianmi Yuantong, from Liao
4378:
Primordial wisdom is made manifest through meditation; cultivation does not create it or bring it into being. If one simply follows the Bodhisattva Path and learns the bodhisattva practices, primordial wisdom will shine forth of
2363:
travelled widely throughout China as well as other countries such as the United States and lectured on Huayan teachings. In 1996, one of Mengcan's tonsured disciples, the monk Jimeng (繼夢), also known as Haiyun (海雲), founded the
3374:
our world is just one of the immeasurable number of worlds in a multiverse called "Ocean of worlds, whose surface and inside are decorated with an arrangement of flowers" (Kusumatalagarbha-vyuhalamkara-lokadhatu-samudra). The
1405:, c. 602–668), was a student of Dushun who is considered to have established most of the main doctrines of Huayan thought and is thus a crucial figure in the foundation of Huayan. Zhiyan also studied with various masters from
3700:
Solo chanting practice was also common, and another common element of reciting the sutra was bowing to the sutra during the chanting. Since this practice is time-consuming, it was also often done in solitary retreats called
3613:
had doctrinal arguments regarding which would be the correct concept of sudden awakening. The teachings of the Chan school were regarded as inferior by Huayan masters, a characterization which was rejected by Chan masters.
3379:
states that this entire cosmos has been purified by the Buddha Vairocana through his bodhisattva practices for countless aeons, after having met countless Buddhas. The sutra also states that our world is in Vairocana's
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and saw this practice as a method of realizing the Huayan vision of ultimate reality. During the Qing, Baiting Xufa (1641-1728) and the lay scholar Peng Shaosheng (1740–1796) further promoted Huayan-Nianfo methods.
4660:
Chen Jinhua Sen, "Meditation Traditions in Fifth-Century Northern China: With a Special Note on a Forgotten “Kaśmiri” Meditation Tradition Brought to China by Buddhabhadra (359-429)", in Tansen (editor) (2014).
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remain important in modern Huayan Buddhism and are chanted in modern Dharma assemblies. Another dharani / esoteric practice in modern Huayan is the contemplation of the 42 Avatamsaka syllables (a version of the
2721:
An important doctrine that the Huayan school drew from this sutra is the idea that all levels of reality are interrelated, interpenetrated and interfused, and so "inside everything is everything else". As the
2334:
Several new Huayan Buddhist organizations have been established since the latter half of the 20th century. In contemporary times, the largest and oldest of the Huayan-centered organizations in Taiwan is the
2421:(774-835) was deeply knowledgeable of Huayan thought and he saw Huayan as the highest exoteric view. Some of Kukai's ideas, such as his view of Buddhahood in this body, was also influenced by Huayan ideas.
2630:), which is considered the supreme Buddhist revelation in this tradition. There are three different translations of the work in Chinese and other related sutras as well. According to Paul Williams, the
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in that it can be transformed into many forms and shapes. Also, even though phenomena appear as particular things, they lack any independent existence, since they all depend on the ultimate principle.
2542:). This influence can also be seen in Linji's schema of the "four propositions". According to Thomas Cleary, similar Huayan influences can be found in the works of other Tang dynasty Chan masters like
4387:
held that Buddhahood is reached through "sudden awakening followed by gradual cultivation" and he also held that "sudden and gradual are not only not contradictory, but are actually complementary".
1290:
and Dilun masters likely had their own commentaries on the text (but none have survived in full). Only a few extracts remain, such as parts of Huiguang's commentary and parts of Lingyu's (518–605).
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is interfused with the very first stage of a bodhisattva's path. Thus, according to patriarch Fazang, “when one first arouses the thought of enlightenment one also becomes perfectly enlightened”.
2706:
3086:
chapter's climax scene in Vairocana's Tower. Indra's net is an infinite cosmic net that contains a multifaceted jewel at each vertex, with each jewel being reflected in all of the other jewels,
2382:(Caotangshan Da Huayansi 草堂山大華嚴寺). This temple hosts many Huayan-related activities, including a weekly Huayan Assembly. Since 2000, the association has grown internationally, with branches in
2285:(淨土法門源流章, T 2687:84) and it was influenced by various figures of his day, such as the Jodo monk Chōsai, and the Sanron figure Shinkū Shōnin, as well as by his understanding of Huayan thought.
3876:
Another leading figure in the teaching of Huayan Nianfo was the 12th century Song monk Yihe (義和) who combined the method of nianfo with Huayan meditation teachings and the practice of the
3757:, one popular method of contemplating the Buddha is to recite the Buddha's name. The practice of reciting the names of the Buddhas was also seen as a way to achieve rebirth in Vairocana's
3465:
In order to understand the vast number of texts and teachings they had received from India, Chinese Buddhist schools developed schematic classifications of these various teachings (called
1916:
and lead revival of Huayan studies during this time. His main students include Yiyu Tongrun (1565-1624), Cangxue Duche (1588-1656), Tairu Minghe (1588-1640) and Gaoyuan Mingyu (fl. 1612).
2312:(1912–1949), various monks were known for their focus on Huayan teaching and practice. Key Huayan figures of this era include Cizhou (1877–1958), Zhiguang (1889–1963), Changxing, Yingci,
560:
philosophies. Huayan teachings, especially its doctrines of universal interpenetration, nature-origination (which sees all phenomena as arising from a single ontological source), and the
3979:
All dharmas are seen as particular separate events or phenomena (shi 事). This is the mundane way of seeing and is not a contemplation or meditation, but the pre-meditative perspective.
3480:
The Huayan school patriarch Zhiyan developed a five tiered doctrinal classification of the Buddha's teaching which was expanded on by later figures such as Fazang. The five tiers are:
2675:. Vairocana is the universal Buddha, whose body is the entire universe and who is said to pervade every atom in the universe with his light, wisdom, teachings, and magical emanations.
6812:"ABLS Spring Hua-yen Sutra Chanting and Qingming Ancestral Memorial Ceremony [Special Report] On April 17, 2016 [稱自家毘盧法界。修本有普賢行海 — ABLS 春季華嚴誦經暨清明祭祖法會 【特別報導】 – 美國華嚴蓮社]"
4034:
Nianfo practice on the level of “non-obstruction of principle and phenomena” refers to a nianfo practice which has transcended notions like "buddha", "mind" and "name of the buddha".
1949:
Baiting Xufa and Peng Shaosheng were known for their synthesis of Huayan thought with Pure Land practice which is termed "Huayan-Nianfo". For the scholar monk Xufa, the practice of
1725:究竟一乘圓明心要) by Tongli Hengce (通理恆策, 1048–1098). The works of the Liao tradition are important because they served as one of the sources of the later Huayan revival during the Song.
4037:
Nianfo on the level of the interpenetration of all dharmas refers to the realization that the name of Buddha and the mind is all pervasive throughout the one true dharmadhatu.
3769:. As such, for Huayan, our own world (known as the "Sahā world") is also the Lotus Storehouse Pure Land. Huayan also saw Vairocana's Pure land as non-dual and interfused with
3656:
The Huayan school developed numerous practices as part of their conception of the bodhisattva path. These include devotional practices, studying, chanting and copying of the
1332:
The founding of the Huayan school proper is traditionally attributed to a series of five patriarchs who were instrumental in developing the school's doctrines during the
1931:. During the Qing, the most influential Huayan figures were Baiting Xufa (柏亭續法 1641-1728) and Datian Tongli (1701-1782). Xufa wrote various works on nianfo, including:
1855:
During the Ming dynasty, Huayan remained influential. One important event during the early Ming was when the eminent Huayan monk Huijin (1355-1436) was invited by the
2486:
of Chan, was influenced by Huayan teachings, like the identity of principle and phenomena. He also sometimes quoted from Huayan sources in his sermons, like Dushun's
2367:
1138:), may date from the first century CE. These various sutras were probably joined shortly before its translation into Chinese, at the beginning of the 5th century CE.
3708:
Copying the entire sutra (or passages from the sutra) by hand was also another key practice in this tradition and some sutra copyists were known for their excellent
3175:): each dharma is integrated together with other dharmas in forming each other and in forming the whole, and each dharma does not interfere with every other dharma.
1228:
teachings are associated with figures like Xuangao (402-444) who led a community with Daorong at Binglingsi cave, and Zhidan (c. 429–490), who argued that only the
4145:. Furthermore, according to Sorensen, the iconography of the Huayan Vairocana Buddha and the Esoteric Mahavairocana also became fused during the post-Tang period.
3823:(Taisho. 232). One selects Buddha, faces their direction, and then one mentally "holds" (chēngmíng 稱名) the sound of the name until one has a vision of all buddhas.
3095:
Other Huayan metaphors included a hall of mirrors, the rafter and the building, and the world text. The rafter-building metaphor can be found in Fazang's famous “
5766:
Jakub Zamorski (2020). "Rethinking Yang Wenhui's identity as a ‘Chinese’ Pure Land Buddhist in his polemics against Jōdo-Shinshū," Studies in Chinese Religions,
3115:
One framework which is used by the Huayan tradition to further explain the doctrine of interpenetration is the "perfect interfusion of the six characteristics" (
3605:
and Huayan which teach both the interpenetration of principle (or buddha-nature) and phenomena as well as the interpenetration of all phenomena with each other.
2243:(kōmyō shingon) as simple efficacious practice that was available to all, lay and monastic. He also promoted the idea that this mantra could lead to rebirth in
4237:
practices were some of the most popular. A similar synthesis of Huayan-Chan Buddhism (derived from Zongmi) with esoteric Buddhist teachings and practices from
1441:(684–705) and is often considered the real founder of the school. He wrote numerous works on Huayan thought and practice including several commentaries on the
4264:
4229:
4186:
1957:
and could lead to an insight into the Huayan teachings of interpenetration. Xufa generally defended the mind-only Pure land view which saw the Pure land and
2735:
According to Dumoulin, the Huayan vision of "unity in totality allows every individual entity of the phenomenal world its uniqueness without attributing an
1973:
would lead to rebirth in the Pure land (which is non-dual with all worlds in the universe) and see Buddha Amitabha (which is equal to seeing all Buddhas).
1825:
ritual manuals, as well as by earlier Huayan materials. Song era Huayan monks also developed distinctly Huayan forms of "concentration and contemplation" (
8549:
7683:
3534:
The "Final" Mahayana teaching which according to Fazang teach the "eternal nature of the tathagatagarbha". Fazang writes that this teaching is based on
9464:
7939:
2016:
together with Fazang. After Uisang returned to Korea in 671, established the school and wrote various Hwaôm works, including a popular poem called the
1836:
Jinshui Jingyuan also helped organize some state recognized Huayan public monasteries, like Huiyin temple. Jingyuan is known for his association with
1589:
Because Huiyuan modified some of Fazang's interpretations, he was retroactively sidelined from the Huayan lineage of patriarchs by later figures like
5587:
6289:
3558:
7729:
4441:
2292:, another Kegon scholarly revival occurred under the Kegon monk Hōtan (1657-1738. a.k.a. Sōshun, Genko Dōjin) and his disciple Fujaku (1707-1781).
9468:
7643:
4148:
Perhaps the most important figure in the synthesis of Huayan and Chinese Esoteric Buddhism was the 11th century monk Daoshen (道蝗), author of the
4108:
3540:
1879:
531:
9692:
6716:
Exegesis-philosophy interplay : introduction to Fazang's (643-712) commentary on the Huayan jing (60 juans) — the Huayan jing tanxuan ji
6700:
Exegesis-philosophy interplay : introduction to Fazang's (643-712) commentary on the Huayan jing (60 juans) — the Huayan jing tanxuan ji
6659:
Exegesis-philosophy interplay : introduction to Fazang's (643-712) commentary on the Huayan jing (60 juans) — the Huayan jing tanxuan ji
5706:
3295:
Furthermore, Huayan sees the ultimate principle and the relative phenomena as interdependent, unified and interfused, that is to say, they are
1905:
1124:) is a compilation of sutras of various length, some of which originally circulated as independent works before being combined into the "full"
4822:
Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Buddhist Ideas in Response to Scientism in Twentieth-Century China,
4768:
Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Buddhist Ideas in Response to Scientism in Twentieth-Century China,
6136:
The Zen Commentary on the Lankāvatāra Sūtra by Kokan Shiren (1278-1346) and its chief antecedent, the commentary by the Khotanese monk Zhiyan
2336:
3955:, 四法界) eventually became the central meditative framework for the Huayan tradition. This doctrinal and meditative framework is explained in
7909:
7554:, Asiatische Forschungen: Monographienreihe zur Geschichte, Kultur und Sprache der Völker Ost- u. Zentralasiens, Wiesbaden: Harrassowitz,
5523:, Asiatische Forschungen: Monographienreihe zur Geschichte, Kultur und Sprache der Völker Ost- u. Zentralasiens, Wiesbaden: Harrassowitz,
3645:
5891:
2933:, the realm of phenomena, the Dharma realm), which is the world as it is ultimately, from the point of view of a fully awakened being. In
2769:大乘起信論) was another key scriptural source for Huayan masters like Fazang and Zongmi, both of whom wrote commentaries on this treatise. The
2182:. When the construction of the Tōdai-ji was completed, Rōben became the head of the new Kegon school in Japan and received the support of
2135:
1185:, T. 281), translated by Zhi Qian (fl. ca. 220–257 CE) in the early to mid third century. There is evidence that these smaller or partial
2569:(1546-1623) is known for promoting the study of Huayan and for his work on a new edition of Chengguan's commentary on the Huayan sutra.
1685:顯密圓通成佛心要 T no. 1955). Another important Huayan esoteric source of this period is Jueyuan's sub-commentary on Yixing’s commentary to the
8017:
6320:
6150:
The Buddhāvataṃ saka-sūtra and Its Chinese Interpretation: The Huayan Understanding of the Concepts of Ālayavijñāna and Tathāgatagarbha
5563:
Silk, Jonathan A. (ed. in chief) et al. (2019.) Brill's Encyclopedia of Buddhism Volume II: Lives, pp. 1071-1075. BRILL, Leiden|Boston.
2030:, who also studied and drew on Huayan thought and is considered a key figure of Korean Hwaôm. Wonhyo wrote a partial commentary on the
1406:
1063:
7752:
7747:
6844:
2343:
short-term courses in Buddhism for college and primary-school students, and offers scholarships. One example is their founding of the
7774:
7606:
5486:
Madhusudan Sakya, 〈Current Perspectives in Buddhism: Buddhism today / issues&global dimensions〉, Cyber Tech Publications, 2011.
10440:
7671:
Haiyun Jimeng (2006). The Dawn of Enlightenment - The Opening Passage of Avatamsaka Sutra with a Commentary, Kongting Publishing.
7400:
Hamar, I. "Faith, Practice and Enlightenment in the Avataṃsaka-sūtra and the Huayan School", in Imre Hamar and Takami Inoue (eds.)
2739:
to anything". According to Williams, this interfused vision of the cosmos is the total realm of all phenomena, the "Dharma realm" (
7585:
2085:
He also unified the southern and northern factions of Hwaeomsa and Haeinsa. Korean Buddhism declined severely under the Confucian
10284:
9736:
7067:
4028:
Nianfo on the level of the realm of phenomena refers to reciting the name of the Buddha as if the Buddha was external to oneself.
9939:
7919:
6620:
as Interpreted by Fazang 法藏 (643-712): A Comparative Reflection on "Creator" and "Creation" 法藏(643-712)筆下《華嚴經》中的盧舍那:談佛教中的創世者和創世
1750:
1620:
954:
7183:
Gimello, Robert (2004). ″Icon and Incantation: The Goddess Zhunti and the Role of Images in the Occult Buddhism of China." In
4270:
4192:
3308:
The ultimate principle is associated with various Mahayana terms referring to ultimate reality, such as the "One Mind" of the
7712:
Prince, Tony (2020), Universal Enlightenment - An introduction to the Teachings and Practices of Huayen Buddhism (2nd edn.).
7685:
Introduction. In: Hamar, Imre (editor), Reflecting Mirrors: Perspectives on Huayan Buddhism (Asiatische Forschungen Vol. 151)
7559:
7522:
7247:
7226:
7205:
7164:
7144:
7121:
7101:
7024:
7004:
6799:
6588:
6201:
6111:
5682:
5528:
4374:
Thus, according to Li Tongxuan "there is no other enlightenment" than simply following the bodhisattva path, and furthermore:
2572:
A similar syncretism with Zen occurred in Korea, where the Korean Huayan tradition influenced and was eventually merged with
2347:(Huayan Zhuanzong Xueyuan 華嚴專宗學院) in 1975. They have also established branch temples overseas, most notably in California's
1969:, and the pure land was part of Vairocana's Lotus Treasury World. As such, the practice of nianfo and of the methods of the
8102:
7944:
7552:
Avataṃsaka Buddhism in East Asia: Huayan, Kegon, Flower Ornament Buddhism ; origins and adaptation of a visual culture
7451:
K'an-hua Meditation: The Evolution of a Practical Subitism in Chinese Ch'an Buddhism. In: Peter N. Gregory (editor)(1991),
3892:
and Ch'ewŏn. This devotion included the practice of chanting the names of bodhisattvas and visualizing them in meditation.
2364:
2323:
to further systematize Huayan teaching and teach monastics. It helped to expand the Huayan tradition into the rest of into
5275:
On the Synthesis of Huayan Thought and Pure Land Practice by Early Qing Dynasty Buddhist Scholars (清初華嚴念佛思想試析——以續法與彭紹升為例).
3449:
3348:
Nature origination refers to the manifestation of the ultimate nature in the phenomenal world and its interfusion with it.
10279:
5588:""Vocalizing the Lament over the Buddha's Passing: A Study of Myōe's Shiza kōshiki" | The Ho Center for Buddhist Studies"
4436:
4137:
1669:
in some cases. Several texts from the Liao Huayan tradition have survived, such as master Daochen's (道㲀) Chan influenced
647:
3168:): each dharma is different, since they have distinct functions and appearance, even while being part of a single whole.
2254:, with which it shared a cordial relationship. Its practice continues to this day, and includes a few temples overseas.
1843:
In the later Song, there were also four great Huayan masters: Daoting, Shihui (1102-1166), Guanfu, and Xidi. During the
10176:
9726:
7821:
7696:
7659:
7575:
6526:
5857:
5120:
5096:
4718:
3545:
3309:
2960:
2761:
1693:
according to their preference, be it the exoteric or esoteric.” Daochen's esoteric teachings focused on the dharani of
637:
547:
7036:
Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 226-227
6922:
Vörös, Erika Erzsébet. 2022. "Korean Potalaka: Legends about Naksan Temple Examined through Mountain and Sea Worship"
3135:, because it takes part in creating a whole (like a building), and each dharma is indispensable in creating the whole.
2026:
which encapsulated the Huayan teaching. In this effort, he was greatly aided by the powerful influences of his friend
1710:
1703:
1679:
Collection of Essentials for Realization of Buddhahood in the Perfect Penetration of the Exoteric and Secret Teachings
8022:
7717:
7542:
7504:
7489:
7318:
6955:, link.gale.com/apps/doc/A493448486/AONE?u=googlescholar&sid=googleScholar&xid=91a4c878. Accessed 3 May 2023.
6135:
5521:
Avataṃsaka Buddhism in East Asia: Huayan, Kegon, Flower Ornament Buddhism; origins and adaptation of a visual culture
4298:, 光明眞言). Due to influence from the Shingon school, today's Kegon school retains numerous esoteric Buddhist elements.
3717:
2309:
10269:
4338:
is already present in all sentient beings, and also because their theory of universal interpenetration entails that
2050:, and the tradition became the main force behind the unification of various Korean Buddhist cults, such as those of
9954:
9699:
7665:
6183:
Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 199.
5741:
4708:
4689:
Hamar, Imre. "The Exegetical Tradition of the Buddhāvataṃsaka-sūtra." Journal of East Asian Cultures 2022/1: 1–16.
4617:
Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 110.
4031:
Nianfo on the level of the ultimate principle refers to reciting nianfo while knowing it as mind-only (cittamatra).
1612:
607:
6947:
Cheon-hak, Kim. "The cult of the Hwaom pure land of the Koryo period as seen through self-power and other-power."
6892:
Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 224
6714:
6698:
6657:
4880:
Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page XV.
4065:, who promoted a similar practiced that he termed "the Samadhi of Contemplating the Buddha's Radiance" (Japanese:
3845:觀想念), this entails contemplating a Buddha's body without the aid of a physical image, and is based on sutras like
10346:
10336:
8165:
7666:
The place of the Sudden Teaching within the Hua-Yen tradition:an investigation of the process of doctrinal change
6971:
McBride, R. D. (2015). Koryŏ Buddhist Paintings and the Cult of Amitābha: Visions of a Hwaŏm-Inspired Pure Land.
5541:
4962:
4754:
Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 3.
4745:
Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 5.
3182:): the fact that each part maintains its unique activity and retains its individuality while making up the whole.
1221:
1205:
5674:
The Huayan University network : the teaching and practice of Avataṃsaka Buddhism in twentieth-century China
4154:
Collection of Essentials for the Attainment of Buddhahood by Total Penetration of the Esoteric and the Exoteric,
2239:
esoteric lineages. He was a prolific scholar monk who composed over 50 works. Myōe promoted the practice of the
1873:
10291:
9944:
9746:
9637:
9582:
8155:
7734:
7676:
7636:
5491:
5474:
5457:
2795:
2703:. These various stages of spiritual attainment are discussed in various parts of the sutra (book 15, book 26).
2157:
2139:
1861:
1551:
1526:
1499:
1456:
1420:
1388:
1353:
1112:
1056:
459:
454:
397:
107:
7702:
3765:蓮花藏世界). This Pure Land contains the entire universe, including our world, and it is identical with the entire
3052:
According to Fazang, since the sum of all things determines any individual thing, “one is many, many is one” (
10261:
9959:
9642:
7934:
7767:
3276:) which is endless and without limits, while phenomena (shi) refers to the impermanent and relative dharmas.
3082:
2200:
continued administration of Tōdai-ji and expanded its prestige through the introduction of imported rituals.
1520:
and for also writing on Daoism and Confucianism. His writings include works on Chan (such as the influential
1286:
and Ratnamati. Dilun figures like Ratnamati's disciple Huiguang (468–537) emphasized the study of the entire
1020:
407:
193:
17:
4949:
3688:
According to Paul Williams, one of the central practices for the Huayan tradition was the recitation of the
3680:) by Jinshui Jingyuan (靜源) which are still practiced together by Huayan communities during day long events.
3552:
3195:
Truth is understood as encompassing and interpenetrating falsehood (or illusion), and vice versa (see also:
2785:
2188:
9844:
9716:
9687:
9389:
5221:(2018, 31: 117–170) New Taipei: Chung-Hwa Institute of Buddhist Studies. ISSN: 2313-2000 e-ISSN: 2313-2019.
4909:“Buddhism and the Dao in Tang China: The Impact of Confucianism and Daoism on the Philosophy of Chengguan,”
3877:
2474:
was profoundly influenced by Huayan, though Chán also defined itself by distinguishing itself from Huayan.
1534:
While the above list is the most common one, other Huayan patriarchal lists add different figures, such as
6735:
5892:"Huayan Buddhism and the Phenomenal Universe of the Flower Ornament Sutra (Buddhadharma Magazine Article)"
5654:
Chung-Hwa Buddhist Journal, No. 9, (1996) Taipei: Chung-Hwa Institute of Buddhist Studies ISSN: 1017─7132.
5165:"Splendors of the Biblioteca Apostolica Vaticana and Rare Books from the Ming and Qing Imperial Libraries"
4483:
The Huayan University network: the teaching and practice of Avataṃsaka Buddhism in twentieth-century China
3811:), a schema that was also adopted by later Chinese figures: These four types of nianfo are the following:
3527:
9535:
9444:
8914:
8559:
8072:
7967:
7608:
The Significance of Paradoxical Language in Hua-Yen Buddhism. In: Philosophy East and West 32 (3):325-338
6296:
4224:
2657:
1801:
1094:
620:
68:
9079:
6054:
5050:"Ŭich'ŏn, Jingyuan, and ritual repentance in the revival of Huayan Buddhism in the Northern Song period"
3900:
Various Huayan texts provide different frameworks for the practice of meditation and the development of
3677:
1818:
1779:
10445:
10384:
9864:
9340:
8826:
7949:
7782:
6493:
6442:
6093:
5024:
5004:
4984:
4508:
4427:
3872:, which is "unproduced and unextinguished, neither going nor coming, without name and without feature".
2316:, Yuexia, Shouye, and Kefa. Some of these figures were part of a network of Huayan study and practice.
1892:
591:
9274:
3076:
In the Huayan school, the teaching of interpenetration is depicted through various metaphors, such as
2584:
2428:
school. Tiantai school figures who were influenced by Huayan and Chan were called the "off mountain" (
2066:
and Master Heuirang (875-927 CE) were the two most important figures. During this period Hwaeomsa and
1798:
New Huayan practice and ritual manuals were also written during the Song, such as Jinshui Jingyuan's "
1320:
10274:
10087:
10077:
9949:
8932:
8512:
8273:
8248:
7484:
Cleary, Thomas, trans. (1993). The Flower Ornament Scripture: A Translation of the Avatamsaka Sūtra.
5719:
Makio, Takemura, "Kukai's Esotericism and Avatamsaka Thought", in Gimello at al. (2012), pp. 339-344.
4306:
4158:
4117:
3326:), buddha-nature, or just "nature". This nature is the ontological source and ground of all phenomena
3296:
2849:
Perhaps the most important commentaries for the Chinese Huayan school are Fazang's commentary on the
2595:
2576:(Korean Zen). The influence of Huayan teachings can be found in the works of the seminal Seon figure
2414:
2402:
The doctrines of the Huayan school ended up having profound impact on the philosophical attitudes of
1789:
Thirty gāthās on the Contemplation of the Dharma-realm and Seven syllables of the title of the Huayan
1654:
1213:
1170:
1049:
908:
665:
8298:
5728:
Makio, Takemura, "Kukai's Esotericism and Avatamsaka Thought", in Gimello at al. (2012), pp. 353-55.
4257:
4179:
3986:(理, the ultimate principle), which is associated with the concepts of "true emptiness", “One Mind” (
3780:
The practice of Buddha contemplation was promoted by various figures, such as the Huayan patriarchs
2451:(1072–1132). Likewise, Huayan thought was important to some Chinese Pure Land thinkers, such as the
1619:. The school stagnated even further in the conflicts and confusion of the late Tang dynasty and the
10379:
9731:
9545:
9523:
9516:
9419:
8952:
8572:
8388:
8333:
7954:
7760:
7587:
Buddhism in China: A Historical Survey. In Antonio S. Cua (ed.): Encyclopedia of Chinese Philosophy
5215:
3352:
interdependent and interconnected with them, it remains a ground which is empty of self-existence (
3191:
The Buddhist doctrine of interpenetration also has several further implications in Huayan thought:
3045:
the dependent arising of the whole realm of phenomena), which is Huayan's unique interpretation of
2972:
2352:
2131:
1953:(contemplation of the Buddha) was a universal method suitable for everyone which was taught in the
1337:
1153:
The full sutra was translated into Chinese three times (in versions of 40, 60, and 80 fascicles or
898:
627:
346:
4710:
Translating Totality in Parts: Chengguan's commentaries and subcommentaries to the Avatamska Sutra
4008:事事無礙), which refers to how "all distinct phenomenal dharmas interfuse and penetrate in all ways" (
3500:). Fazang calls this "the teaching of the existence of dharmas and the non-existence of the self".
3470:
2976:
2565:(1089–1163) as two Song era Chan figures which drew on Huayan teachings. The Ming era Chan master
2478:, the Fifth Patriarch of the Huayan school, occupies a prominent position in the history of Chán.
2262:
1697:
which he saw as "the mother of all Buddhas and the life of all bodhisattvas" and also drew on the
903:
10316:
10296:
9627:
9607:
9364:
9094:
8338:
6908:, 청대 팽소승(彭紹升)의 화엄염불론과 법신설 김영진. Korea Journal of Buddhist Studies 31 December 2012. pp. 77 ~ 119.
6906:"Huayan Pure Land Theory and the Theory of Dharma-body by Peng Shaosheng During the Qing Dynasty"
6055:
The Manifestation of the Absolute in the Phenomenal World: Nature Origination in Huayan Exegesis.
4216:. These structures would often be filled or inscribed with dharanis, sutras, or mantras like the
2047:
1742:
1738:
1245:
T1484). Xuangao's tradition is also associated with Chinese meditation cave grottoes such as the
31:
3580:, which is non-verbal and non-conceptual. This was associated with Vimalakirti's silence in the
3284:
2615:
2304:
Photo of the Buddha Hall of Upper Huayan Temple (between 1937 and 1945 ), Datong, Shanxi, China.
2281:
and as a great Pure Land thinker. His Pure Land thought is most systematically expressed in his
1578:
were particularly influential on later Chan Buddhists, who often preferred his interpretations.
1260:
The origins of some of the teachings of the Huāyán school proper can also be traced back to the
936:
10326:
10166:
9834:
9804:
9577:
9528:
9369:
9317:
9312:
9074:
8895:
8792:
8544:
8539:
8288:
5954:
Numinous Awareness Is Never Dark: The Korean Buddhist Master Chinul's Excerpts on Zen Practice,
4061:
The meditative teachings of Li Tongxuan were especially influential on the Japanese Kegon monk
3288:
3046:
2348:
1757:(960-1279). Tang era Huayan commentaries which had been dispersed were returned in 1085 by the
1616:
1086:
931:
8656:
5216:"What is Our Shared Sensory World?: Ming Dynasty Debates on Yogacara versus Huayan Doctrines."
4282:
The Japanese Kegon school was known for adopting many esoteric mantras and practices from the
4020:
Regarding the practical application of this teaching, Baiting Xufa correlated the practice of
3230:
Furthermore, according to the lay Huayan master Li Tongxuan, all things are just the one true
1200:
tradition grew up around the text in order to explain it. The first translation of the larger
10331:
10301:
9882:
9814:
9647:
9562:
9557:
9481:
9476:
9394:
7924:
7532:
4223:
The synthesis of Esoteric Buddhist practice with Huayan Buddhism remained popular during the
2838:
2832:
2300:
1989:
1981:
1238:
286:
8947:
7742:
3262:
Another important metaphysical framework used by Huayan patriarchs is that of principle (理,
2126:
transmission of Huayan. Huayan studies were founded in Japan in 736 when the scholar-priest
2070:
Temples formed two sub-sects of Hwaeom who disputed with each other on matters of doctrine.
1859:(1399-1435) to the imperial palace to preside over the copying of ornate manuscripts of the
750:
10354:
10321:
10306:
9824:
9721:
9667:
9552:
9491:
9459:
9454:
9439:
9424:
9414:
9379:
9292:
8984:
8907:
8210:
8150:
7899:
7866:
7816:
4345:
Similarly, according to Gimello, Huayan master Li Tongxuan understands the path as follows:
4323:
3587:
3427:
3393:
3161:
with all other parts of the whole, since they all mutually form the whole without conflict.
1965:." Similarly, for Peng Shaosheng, Amitabha was synonymous with the Vairocana Buddha of the
1938:
642:
10194:
8809:
8678:
8604:
8480:
8218:
7612:
7431:
Universal Enlightenment, An introduction to the teachings and practices of Huayen Buddhism
3741:
3564:
3403:
2915:
interfusion, and the six characteristics of all dharmas) which was inspired by scripture.
2270:
8:
10161:
10040:
9874:
9849:
9839:
9799:
9776:
9659:
9632:
9592:
9511:
9501:
9429:
9356:
8787:
8644:
8425:
8403:
8355:
8175:
7975:
7831:
7811:
7647:
7333:
Williams, Paul. Mahayana Buddhism the doctrinal foundations, 2nd edition, 2009, page 144.
6834:
Williams, Paul. Mahayana Buddhism the doctrinal foundations, 2nd edition, 2009, page 145.
6212:
Williams, Paul. Mahayana Buddhism the doctrinal foundations, 2nd edition, 2009, page 141.
5845:
3709:
3669:
3461:
tanka painting depicting the Huayan assemblies. It is a national treasure of South Korea.
3272:
3196:
2934:
2557:, Huayan metaphysics were further assimilated by the various Chan lineages. Cleary names
2403:
913:
581:
573:
216:
8135:
8062:
4908:
4360:
3489:
3223:
2696:
10224:
10129:
9971:
9934:
9929:
9859:
9809:
9756:
9751:
9622:
9617:
9612:
9602:
9587:
9572:
9567:
9506:
9486:
9449:
9374:
9179:
8880:
8804:
8682:
8624:
8465:
8365:
8293:
8268:
7914:
7844:
7594:
6980:
6149:
5970:
5700:
5203:
Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China
5077:
3213:
3203:
2980:
2100:
1928:
1250:
1232:
teaches the "sudden teaching" (while other Mahayana texts teach the gradual teaching).
1209:
1081:
1002:
893:
710:
72:
10023:
5981:
Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 133.
4567:
Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 132.
4127:. Jueyuan, a Huayan monk from Yuanfu Temple during the Liao Dynasty and author of the
2653:
The sutra is filled with mystical and visionary imagery, focusing on figures like the
2319:
In 1914, Huayan University, the first modern Buddhist monastic school, was founded in
1649:
The Liao and Xia Huayan traditions were more syncretic, adopting elements of Zongmi's
10402:
10364:
10060:
10045:
10008:
9993:
9766:
9682:
9597:
9434:
9399:
9384:
9111:
9101:
8782:
8629:
8614:
8485:
8408:
8328:
8263:
8195:
8082:
7839:
7713:
7692:
7672:
7655:
7632:
7571:
7568:
Reflecting Mirrors: Perspectives on Huayan Buddhism (Asiatische Forschungen Vol. 151)
7555:
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Practicing any single Buddhist teaching entails the practicing of all other teachings
3150:) as far as it is a numerically distinct particular that is different from the whole.
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is the whole of reality, the totality of all things. Thus, Huayan seeks to provide a
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pure land, thus providing a Kegon alternative to popular Japanese Pure Land methods.
2123:
1698:
1598:
1370:, c. 557–640), a monk who was known as a meditator master and who was devoted to the
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7631:: An Introduction to Hua-Yen Buddhism, University of Hawaii Press; Reprint edition.
6905:
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The Huayan doctrines of interfusion and non-duality also leads to several seemingly
1923:(1644-1912), Huayan philosophy continued to develop and exert a strong influence on
545:
to be the ultimate teaching of the Buddha. It also draws on other sources, like the
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3838:, T.310), which entails contemplating the form of a Buddha by using a Buddha image.
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which is said to have been written to explain Huayan's view of interpenetration to
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2212:
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1924:
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1795:華嚴 七字經題法界觀三十門頌, Taisho no. 1885). Some of his other works have survived in Tangut.
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5245:
Path of No Path: Contemporary Studies on Pure Land Buddhism Honoring Roger Corless
5065:
3060:), because any dharma penetrates and is penetrated by the totality of all things.
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Some key elements of Huayan philosophy are: the interpenetration and interfusion (
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was also seen as an important scripture in Huayan. Various Huayan masters saw the
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8253:
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4050:(635-730) developed a unique meditative practice based on the 9th chapter of the
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2483:
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2240:
1662:
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Lingbian (靈辨, 477–522) was another early figure who studied and commented on the
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670:
9159:
8313:
8303:
7260:
6869:
6845:"Recite the Chapter on Samantabhadra Bodhisattva's Practices and Vows | 加拿大靈巖山寺"
6811:
5097:"Review of "A Study of the Thoughts of the Song dynasty Huayan" School 宋代華嚴思想研究"
5049:
3884:
Huayan Pure Land practice also sometimes included devotion to bodhisattvas like
3622:
3508:
2811:
The Huayen patriarchs wrote numerous other commentaries and original treatises.
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1582:
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9704:
9284:
9264:
9184:
8873:
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8120:
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7349:
Wright, Dale. “The ‘Thought of Enlightenment’ In Fa-tsang's Hua-yen Buddhism.”
6470:
6255:
5232:
A Brief History of the Relationship Between Confucianism, Daoism, and Buddhism,
5164:
4556:
4384:
3804:
3785:
3728:
3713:
3513:
3077:
2800:
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During the post-Tang era, Huayan (along with Chan) thought also influenced the
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1361:
805:
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493:
425:
151:
7284:
5692:
4663:
Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange
4012:). This is also described as “universal pervasion and complete accommodation.”
3674:
The Practice of Samantabhadra's Huayan Dharma Realm Aspiration and Realization
1961:
as reflections of the “one true mind” (yixin 一心, zhenxin 真心) or the "one true
1449:(in collaboration with various figures, including Śikṣānanda) in 80 fascicles.
230:
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9988:
9297:
9199:
9057:
8858:
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8772:
8443:
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7794:
7668:, Journal of the International Association of Buddhist Studies 6 (1), 31 - 60
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2261:(1240–1321), who was a great scholar (who studied numerous schools including
1909:
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1216:
produced a full Chinese translation of the text. There is also evidence of a
888:
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790:
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632:
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7959:
6751:
6066:
5744:. Journal of the international Association of Buddhist Studies 17 (1), 26-65
3861:
3416:
3219:
The past contains the future and vice versa, all, three times are interfused
3119:六相圓融). Each element of the six characteristics refers to a specific kind of
2602:
frontispiece in gold and silver text on indigo blue paper, mid 14th century.
10229:
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This is a key idea in Huayan thought which is called "nature-origination" (
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2558:
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1920:
1844:
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Another important Huayan figure of the Tang era was Fazang's main disciple
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820:
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561:
449:
186:
137:
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8997:
8957:
8654:
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7894:
6647:
Susumu, Otake, "Sakyamuni and Vairocana", in Gimello at al. (2012), p. 39.
6638:
Susumu, Otake, "Sakyamuni and Vairocana", in Gimello at al. (2012), p. 38.
6629:
Susumu, Otake, "Sakyamuni and Vairocana", in Gimello at al. (2012), p. 37.
6023:
Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese
4694:
4088:
3672:. These various elements might also be combined in ritual manuals such as
3323:
2748:
1840:, which has been a key center for Huayan Buddhism since the Song dynasty.
10199:
10028:
9169:
9154:
8937:
8745:
8673:
8453:
8283:
8185:
8032:
7904:
7466:
Ch'an Hermeneutics: A Korean View. In: Donald S. Lopez, Jr. (ed.)(1993),
7404:
Budapest: Institute of East Asian Studies, Eötvös Loránd University 2016.
7094:
Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)
6792:
Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)
6581:
Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)
6194:
Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)
5969:
Journal of World Philosophies 6 (Winter 2021): 17–30. e-ISSN: 2474-1795.
5644:
4950:"The Tangut Text of Suiyuan ji and the History of Chan Buddhism in Xixia"
4250:
4047:
3968:
3766:
3635:
3340:
Nature Origination of the Jewel King Tathagata (Baowang rulai xingqi pin,
3070:
3035:
3020:
A key doctrine of Huayan is the mutual containment and interpenetration (
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2939:
2925:
2882:
2771:
2740:
2654:
2573:
2460:
2313:
2018:
1962:
1904:
influential on some of the most eminent monks of the Ming era, including
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2059:
1958:
1733:
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10102:
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9784:
9709:
9323:
9307:
9269:
9249:
9144:
9119:
9027:
8962:
8942:
8688:
8619:
8490:
8373:
8343:
8278:
8228:
7886:
7876:
7849:
7238:
Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).
7217:
Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).
7196:
Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).
7155:
Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).
7135:
Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).
7112:
Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).
6348:
6346:
4339:
4279:
alphabet, which is a contemplation found in various Mahayana sources).
3661:
3522:
3493:
3385:
3357:
3092:. Thus, each jewel contains the entire net of jewels reflected within.
3026:
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2700:
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is not a systematic philosophical work, though it does contain various
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Master Hsintao-The entire universe is just a manifestation of the mind
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8502:
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8052:
8007:
7642:
Fa Zang (2014). "Rafter Dialogue" and "Essay on the Golden Lion," in
7478:
The Buddhist teaching of Totality. The Philosophy of Hwa Yen Buddhism
4367:) was a unique feature of Huayan and was first introduced by Fazang.
4276:
3916:). Some key Huayan sources which discuss meditation include Dushun's
3774:
3758:
3397:
3381:
3239:
3120:
2999:
2995:
2672:
2661:
2646:, as well as mentioning a pure untainted awareness or consciousness (
2440:
2432:) faction, and a debate ensued between them and the "home mountain" (
2383:
2324:
2051:
1535:
1485:
T. 1735), along with his sub-commentary to it (T. 1736), soon became
1438:
1410:
1298:
1283:
840:
557:
165:
76:
64:
60:
9892:
8728:
8582:
8348:
8130:
7999:
7991:
6494:
https://plato.stanford.edu/archives/win2019/entries/buddhism-huayan/
6343:
6336:
Hamar, Imre. "Chengguan's Theory of Four Dharma-dhātus Imre Hamar",
6112:"Buddha-nature (as Depicted in the Lankavatara-sutra), Introduction"
3497:
2534:, also drew on Huayan texts and commentaries, such as Li Tongxuan's
2448:
2258:
2197:
10409:
10249:
10204:
10149:
10114:
10018:
9677:
9244:
9239:
9189:
9124:
9042:
9007:
9002:
8663:
8534:
8522:
8433:
8092:
7789:
5452:
Djun Kil Kim, 《The History of Korea: 2nd edition》, ABC-CLIO, 2014.
4331:
3577:
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3504:
3485:
3454:
3408:
3353:
3104:
2736:
2643:
2635:
2518:
2456:
2320:
2063:
2055:
1985:
1913:
1524:) and various Huayan commentaries. He was particularly fond of the
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715:
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690:
675:
441:
433:
393:
172:
9234:
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9209:
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8902:
8170:
7453:
Sudden and Gradual. Approaches to Enlightenment in Chinese Thought
5967:“To Be is To Inter-Be”: Thich Nhat Hanh on Interdependent Arising.
4178:
Important esoteric texts used in the Liao tradition included the:
3270:. 'Principle' is the ultimate reality, which is ultimate reality (
3206:) and goodness is understood as interpenetrating impurity and evil
2580:. Jinul was especially influenced by the writings of Li Tongxuan.
2418:
2127:
2073:
The Hwaôm school remained the predominant doctrinal school in the
1305:
survive, being the earliest significant Chinese commentary on the
10154:
10097:
10082:
9229:
9219:
9194:
9069:
9064:
9022:
8992:
8924:
8890:
8777:
8718:
8713:
8567:
8470:
8308:
8258:
8045:
7871:
6409:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
5941:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
5928:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
5832:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
4896:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
4835:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
4806:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
4793:
Entry into the Inconceivable: An Introduction to Hua-yen Buddhism
4311:
4142:
4104:
3905:
3901:
3793:
3732:
A Mandala inside Huayan Temple with Maitreya Buddha at its center
3665:
3474:
3250:
2512:
based on Huayan's Fourfold Dharmadhatu teaching. The influential
2505:
2425:
2344:
2078:
2067:
1900:
1887:
1822:
1784:
1766:
1762:
1174:
883:
860:
835:
770:
735:
725:
720:
705:
535:
8841:
8609:
7743:
Flower Adornment Sutra - Hua Yan Jing - Avatamsaka Original Text
7039:
4287:
4220:. Pillars inscribed with dhāraṇīs and mantras were also common.
4062:
3257:
3056:). Furthermore, according to Fazang “one in many, many in one” (
2228:
2220:
1719:
The Meaning of the Luminous One-Mind of the Ultimate One Vehicle
50:
10234:
10219:
10055:
9917:
9897:
9672:
9334:
9214:
9204:
9139:
8767:
8723:
8708:
8698:
8668:
8592:
8243:
8115:
7859:
7854:
7402:
Faith in Buddhism. Budapest Monographs in East Asian Studies 6.
6736:
The P'an-Chiao System of the Hua-Yen School in Chinese Buddhism
6545:, p. 189. Asiatische Forschungen 191. Otto Harrassowitz Verlag.
6398:, p. 189. Asiatische Forschungen 151. Otto Harrassowitz Verlag.
5812:
The Records of Mazu and the Making of Classical Chan Literature
5799:
The Records of Mazu and the Making of Classical Chan Literature
4855:"華嚴源流與傳承 / A Historical Overview of the Huayen School – 美國華嚴蓮社"
4213:
4209:
4100:
4021:
4009:
3889:
3789:
3746:
3694:
Bhadracaryāpraṇidhāna (The Aspiration Prayer for Good Conduct),
3650:
3458:
3423:
3147:
3100:
3065:
2944:
2908:
2892:
2878:
2812:
2714:
2587:, particularly his understanding of emptiness as "Interbeing".
2387:
2375:
2328:
2232:
2208:
2149:
2086:
2074:
2039:
2027:
2013:
2009:
1950:
1810:
1758:
1516:, c. 780–841), who is also known for also being a patriarch of
1416:
1384:
1349:
1090:
740:
680:
515:
485:
481:
467:
417:
249:
7070:印度學佛教學研究 . Volume 66 n.1 (總號, n.143), 2017.12.20, pp. 88 - 93.
6164:
5247:, p. 115. Numata Center for Buddhist Translation and Research.
2998:
framework of the three natures (sanxing) and a unique view of
2379:
1380:
Discernments of the Huayan Dharmadhātu (Huayan fajie guanmen).
1177:
147–189) in the latter part of the second century CE, and the
1101:
10374:
10209:
10067:
10033:
10013:
9983:
9912:
9329:
9174:
9052:
9047:
9017:
8972:
8819:
8814:
8693:
8398:
8223:
8190:
8180:
6521:. Indianapolis, Indiana: Hackett Publishing. pp. 80–87.
6519:
Readings in Later Chinese Philosophy: Han to the 20th century
4970:
4246:
4242:
4205:
3847:
Sutra on the samadhi-ocean of the contemplation of the Buddha
3639:
3243:
2692:
2583:
Huayan thought has also been influential on the worldview of
2577:
2356:
1999:
1996:
1895:, which was a center of Huayan studies during the late Ming.
830:
825:
730:
695:
527:
523:
519:
445:
309:
263:
198:
80:
6246:
Fox, Alan. (2013). "The Huayan Metaphysics of Totality." In
5519:
see: Gimello, Robert; Girard, Frédéric; Hamar, Imre (2012).
4527:
4525:
4523:
4521:
3761:, the Lotus Treasury World (Skt. Padmagarbha-lokadhātu; Ch.
3723:
3388:
Buddha, in some cases he is even identified with him in the
3010:
1753:, the Huayan lineage experienced a revival in the following
1717:
Another Liao Tangut work which survives from this period is
10244:
9037:
8703:
8200:
6015:
3938:
Cessation and Contemplation in the Five Teachings of Huayan
3796:(923–973) and Peng Shaosheng, a householder scholar of the
3439:
inanimate) in the "three realms", i.e. the entire universe.
2971:
as well as by the various Chinese Buddhist traditions like
2895:
wrote a number of other original Huayan treatises, such as
2859:
Record of Investigating the Mystery of the Avatamsaka sutra
2378:, which was followed in 1999 by the founding of the larger
1995:
In the 7th century, the Huayan school was transmitted into
1847:, the Huayan master Purui also wrote various Huayan works.
1646:, Zhifu (fl. during the reign of Liao Daozong, 1055–1101).
1035:
323:
6761:
6759:
6488:
Van Norden, Bryan and Nicholaos Jones, "Huayan Buddhism",
6461:
Fox, Alan. (2013). The Huayan Metaphysics of Totality. In
5651:
4547:
Fox, Alan. (2013). The Huayan Metaphysics of Totality. In
4054:. The practice, named "the contemplation of Buddhalight" (
3997:
This is the “non-obstruction of principle and phenomena” (
3895:
2779:
as a sutra of definitive (ultimate) meaning alongside the
2215:(Illuminated scrolls from the founders of the Kegon Sect).
1776:
commentary, while Zixuan is famed for his twenty-fascicle
9902:
8438:
6720:
p. 34. Vancouver: University of British Columbia Library.
6704:
p. 33. Vancouver: University of British Columbia Library.
6663:
p. 32. Vancouver: University of British Columbia Library.
6165:"Fazang (Fa-tsang) | Internet Encyclopedia of Philosophy"
6138:, 禅文化研究所紀要 第32号(平成25年11月), Australian National University
5469:
Pyong-jo Chong, 《History of Buddhism》, Jimoondang, 2007.
5123:
A Study of the Thoughts of the Song dynasty Huayan School
4518:
3591:
3392:. Huayan generally sees Shakyamuni as an emanation body (
2979:. Huayan patriarchs were also influenced by non-buddhist
2799:
was also particularly important for the Huayan patriarch
2789:
to be a definitive sutra, and he wrote a commentary on it
2407:
2077:
Dynasty (918–1392). An important figure of this time was
1189:
sutras circulated on their own as individual scriptures.
577:
177:
5837:
4575:
4573:
1891:
A European illustration of the Bao'en monastery and the
1772:
Jingyuan is known for his sub-commentary to Chengguan's
1564:
Treatise on the new translation of the Avatamsaka Sutra)
7550:
Gimello, Robert; Girard, Frédéric; Hamar, Imre (2012).
7456:, Delhi: Motilal Banarsidass Publishers Private Limited
6870:"文殊清淨心。誦經禮懺行。普賢行願力。獲勝菩提道 — ABLS 春季華嚴誦經暨清明祭祖法會 – 美國華嚴蓮社"
6756:
4041:
3868:. This is "the true nature of the Buddha" according to
3444:
2975:, the buddha-nature schools like Shelun and Dilun, and
2691:
All these awakened activities and skillful techniques (
2540:
Treatise on the new translation of the Avatamsaka Sutra
7364:
Li T’ung-hsüan and the practical dimensions of Hua-yen
6028:
5908:
5781:
5779:
4290:
was known for his widespread promotion of the popular
2081:(923–973). He is known for his commentary on Uisang's
351:
6492:(Winter 2019 Edition), Edward N. Zalta (ed.), URL =
6215:
5441:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
5424:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
5407:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
5374:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
5357:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
5340:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
5309:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
5292:
Buddhist Cults and the Hwaom Synthesis in Silla Korea
4570:
2990:) of all phenomena (dharmas), "nature origination," (
2526:, also draws on Huayan themes. In a similar fashion,
480:) as well as on the works of Huayan patriarchs, like
156:
142:
7187:
ed. Phyllis Granoff and Koichi Shinohara: pp. 71-85.
5971:
http://scholarworks.iu.edu/iupjournals/index.php/jwp
5850:
Discourse and Ideology in Medieval Japanese Buddhism
5426:, pp. 90, 95. Honolulu: University of Hawai'i Press.
5359:, pp. 89, 93. Honolulu: University of Hawai'i Press.
3586:
by Fazang. Chengguan also associated this with the "
3356:) and thus it is not an independent essence, like a
2439:
Huayan thought was also an important source for the
2273:) and led a revival of the Kegon school in the late
2250:
Over time, Kegon incorporated esoteric rituals from
2219:
Kegon thought would later be further popularized by
1701:. The combined use of both of these is found in the
1489:
authoritative commentaries to the sutra in East Asia
1183:
Book of the Original Acts that Adorn the Bodhisattva
291:
6561:
6556:
Reflecting Mirrors: Perspectives on Huayan Buddhism
6543:
Reflecting Mirrors: Perspectives on Huayan Buddhism
6396:
Reflecting Mirrors: Perspectives on Huayan Buddhism
5776:
5755:
Reflecting Mirrors: Perspectives on Huayan Buddhism
5666:
5664:
5662:
5660:
4649:
Reflecting Mirrors: Perspectives on Huayan Buddhism
4533:
Reflecting Mirrors: Perspectives on Huayan Buddhism
4212:and statues were often empowered with dharanis and
4001:理事無礙), i.e. their interpenetration and interfusion.
3870:
The Perfection of Wisdom Sutra Preached by Mañjuśrī
3821:
The Perfection of Wisdom Sutra preached by Mañjuśrī
3736:Another practice which is often highlighted in the
3246:also taught the bodhisattva path in their own way.
3186:
3131:): each dharma (like a rafter) is characterized by
3080:, a teaching which may have been influenced by the
1437:, c. 643–712), who was the Buddhist teacher of the
1301:, and 12 fascicles of Lingbian's commentary to the
7515:Zen Buddhism: A History. Volume 1: India and China
7433:, p. 141. Kongting Publishing Company Ltd. Taiwan.
7081:Shingon Refractions: Myoe and the Mantra of Light,
6076:
6074:
5930:, pp. 17-18. Honolulu: University of Hawaii Press.
5625:Shingon Refractions: Myoe and the Mantra of Light,
5612:Shingon Refractions: Myoe and the Mantra of Light,
5574:Shingon Refractions: Myoe and the Mantra of Light,
5506:McBride (II), Richard D.; Vermeersch, Sem (2012).
5385:McBride (II), Richard D.; Vermeersch, Sem (2012).
4952:In: Journal of Chan Buddhism, 2 (2020) 1–28 Brill.
4727:
2923:Huayan thought seeks to explain the nature of the
2498:also draws on Huayan metaphysics in his writings.
1942:”. Another influential figure was the lay scholar
1297:He is referred to by Fazang as a great devotee of
7530:
7311:Shingon Refractions: Myoe and the Mantra of Light
7045:
4773:
4713:. Lanham, Maryland: University Press of America.
3961:Meditative Perspectives on the Huayan Dharmadhatu
3936:) attributed to Fazang. Another key text is the "
3888:. This promoted by figures like the Korean monks
2863:Extensive Commentary on the Buddhāvataṃsaka sutra
2842:(no. X368 in the supplement to the Taisho canon,
2695:) are said to lead all living beings through the
1585:(慧苑, 673–743) who also wrote a commentary on the
1208:era (c. 420–589), when a translation team led by
452:. The Huayan worldview is based primarily on the
10427:
6516:
5657:
5443:, p. 101. Honolulu: University of Hawai'i Press.
5409:, p. 109. Honolulu: University of Hawai'i Press.
5025:Feeding Ghosts: A Study of the Yuqie Yankou Rite
5005:Feeding Ghosts: A Study of the Yuqie Yankou Rite
4985:Feeding Ghosts: A Study of the Yuqie Yankou Rite
4442:Center for the Study of Language and Information
4301:
3511:, non-arising and lack of form, and include the
1530:, writing a commentary and sub-commentary to it.
580:, and some scholars even see Huayan as the main
235:
221:
6356:pp. 90-91. Pennsylvania State University Press.
6071:
5376:, p. 94. Honolulu: University of Hawai'i Press.
5342:, p. 91. Honolulu: University of Hawai'i Press.
5311:, p. 88. Honolulu: University of Hawai'i Press.
5294:, p. 86. Honolulu: University of Hawai'i Press.
5277:Journal of Chinese Buddhist Studies, Volume 20.
4425:
4120:practices was a feature of the Buddhism of the
3994:. This is the first level of Huayan meditation.
3034:, 圓融). This is associated with what is termed "
2351:. In 1989, they expanded their outreach to the
2277:era. He was also known as a great historian of
1161:The earliest Chinese texts associated with the
576:. Huayan thought was especially influential on
7240:Esoteric Buddhism and the tantras in East Asia
7219:Esoteric Buddhism and the tantras in East Asia
7198:Esoteric Buddhism and the tantras in East Asia
7157:Esoteric Buddhism and the tantras in East Asia
7137:Esoteric Buddhism and the tantras in East Asia
7114:Esoteric Buddhism and the tantras in East Asia
6059:Bulletin de l'École Française d'Extrême-Orient
5943:, p. 18. Honolulu: University of Hawaii Press.
5834:, p. 17. Honolulu: University of Hawaii Press.
4973:/HIJBS.202004_3(1).0003 (本文屬於專刊《宗教石刻研究與玄奘研究》).
4898:, p. 16. Honolulu: University of Hawaii Press.
4837:, p. 15. Honolulu: University of Hawaii Press.
4808:, p. 14. Honolulu: University of Hawaii Press.
4795:, p. 13. Honolulu: University of Hawaii Press.
4421:
4419:
4417:
3365:
3287:no. 1881), Fazang uses the statue of a golden
3226:) entails practicing in all bodhisattva stages
2008:). This tradition was transmitted by the monk
1829:), inspired by Tiantai methods as well as the
1793:Huayan qizi jing ti fajie guan sanshi men song
1597:According to Imre Hamar, Huiyuan compared the
1593:who criticized some of his doctrinal positions
503:Another common name for this tradition is the
374:
328:
314:
7768:
7531:Garfield, Jay L.; Edelglass, William (2011),
7185:Images in Asian Religions: Texts and Contexts
6449:(Winter 2019 Edition), Edward N. Zalta (ed.).
6411:, p. 2. Honolulu: University of Hawaii Press.
6100:(Winter 2019 Edition), Edward N. Zalta (ed.).
5997:Mahayana Buddhism: The Doctrinal Foundations,
5956:pp. 45, 178, 230. University of Hawaii Press.
5843:
4515:(Winter 2019 Edition), Edward N. Zalta (ed.).
3860:實相念), which entails the contemplation of the
3258:The ultimate principle and nature-origination
3157:): each dharma is characterized by a certain
2806:
2143:
1927:and its other traditions, including Chan and
1057:
411:
401:
112:
98:
8550:Basic points unifying Theravāda and Mahāyāna
7009:
6484:
6482:
6480:
6478:
6437:
6435:
6433:
4426:Van Norden, Bryan; Jones, Nicholaos (2019).
3696:sometimes called the "Vows of Samantabhadra"
2003:
1615:of the Huichang era (841–845), initiated by
1605:
268:
254:
7368:Mahayana Buddhism the doctrinal foundations
7017:Pure Land: History, Tradition, and Practice
6997:Pure Land: History, Tradition, and Practice
6605:Mahayana Buddhism the doctrinal foundations
5852:. Critical Studies in Buddhism. Routledge.
5670:
5143:Lagerwey, John; Marsone, Pierre (editors).
4414:
3334:). The term derives from chapter 32 of the
2885:also wrote influential commentaries on the
2012:(의상대사, 625–702), who had been a student of
1445:He also worked on a new translation of the
7775:
7761:
6781:, pp. 160-161. University of Hawaii Press.
6517:Tiwald, Justin; van Norden, Bryan (2014).
6338:Acta Orientalia Academiae Scientiarum Hung
6237:University of Hawaii Press, 2002, p. 9-10.
6235:Tsung-Mi and the Sinification of Buddhism,
5705:: CS1 maint: location missing publisher (
4593:Tsung-Mi and the Sinification of Buddhism,
4024:with the fourfold Dharmadhatu as follows:
3951:The theory of the "fourfold Dharmadhatu" (
3344:Tathâgata-utpatti-sambhava-nirdesa-sûtra).
3110:
2947:metaphysics that explains all of reality.
2873:T. 1735), and his sub-commentary (T. 1736)
2413:Huayan thought had a noticeable impact on
1850:
1566:, a popular and lengthy commentary on the
1315:
1141:There are various versions of the Chinese
1128:. One of the earliest of these texts, the
1064:
1050:
49:
7345:
7343:
7341:
7339:
7261:"果覺因心相符泯。一切智願趣菩提 — ABLS 歲末華嚴誦經會 – 美國華嚴蓮社"
7068:二人は李通玄の華厳思想に何を求めたのか――宋代中国の張商英と鎌倉時代の明恵―― .
6999:, pp. 132-135. Shambhala Publications,
6475:
6430:
6354:Hua-yen Buddhism: The Jewel Net of Indra,
4911:Acta Orientalia Hungaria 52.3–4, 283–292.
4706:
4166:are practised in sequence or in tandem."
3851:Sutra on the samadhi of seated meditation
3724:Contemplation of Buddhas and bodhisattvas
3002:Buddha as an all pervasive cosmic being.
2357:Huayan Lotus Society of the United States
2186:. Kegon would become known as one of the
511:being another name for patriarch Fazang).
7512:
7497:Hua-Yen Buddhism: The Jewel Net of Indra
7380:
7378:
7376:
6671:
6669:
6512:
6510:
6508:
6506:
6504:
6502:
6441:Van Norden, Bryan and Nicholaos Jones, "
6034:
5914:
5889:
4579:
4305:
4107:, such as the Xuanzang's version of the
4096:, a central figure in Huayan esotericism
4087:
4076:
3727:
3644:
3621:
3448:
3402:
3266:or the ultimate pattern) and phenomena (
3030:), also known as "perfect interfusion" (
3009:
2705:
2613:The Huayan school's central text is the
2594:
2299:
2202:
2099:
1980:
1886:
1732:
1319:
1204:(in 60 fascicles) is often dated to the
1080:
71:(right)), a triad venerated in Huayan –
9737:Banishment of Buddhist monks from Nepal
7737:The World of Shih & Li of Tung-Shan
7639:(Essays by Tang Dynasty Huayen masters)
7534:The Oxford Handbook of World Philosophy
7480:, Delhi: Motilal Banarsidass Publishers
7463:
7446:
7425:
7423:
7396:
7394:
7179:
7177:
7175:
7173:
7131:
7129:
6967:
6965:
6963:
6961:
6943:
6941:
6939:
6918:
6916:
6914:
6900:
6898:
6765:
6730:
6728:
6726:
6599:
6597:
6490:The Stanford Encyclopedia of Philosophy
6457:
6455:
6447:The Stanford Encyclopedia of Philosophy
6419:
6417:
6390:
6388:
6386:
6372:
6370:
6368:
6366:
6364:
6362:
6332:
6330:
6279:
6277:
6275:
6273:
6271:
6269:
6267:
6265:
6263:
6098:The Stanford Encyclopedia of Philosophy
6092:Van Norden, Bryan and Nicholaos Jones,
6049:
6047:
6045:
6043:
5785:
5742:Anti-Chan Polemics in Post-Tang Tiantai
5047:
4595:University of Hawaii Press, 2002, p. 9.
4513:The Stanford Encyclopedia of Philosophy
4507:Van Norden, Bryan and Nicholaos Jones,
4485:, chapter 1. Columbia University Press.
4198:Sutra on the Great Dharma Torch Dhāraṇī
4004:All events / phenomena interpenetrate (
3975:These four ways of seeing reality are:
3896:Meditation and the fourfold Dharmadhatu
3384:. Vairocana is closely associated with
3123:relation. The six characteristics are:
2950:Huayan philosophy is influenced by the
2815:for example, wrote commentaries on the
2754:
2459:(1535–1615) and the modern lay scholar
1512:
1469:
1433:
1401:
1366:
1324:13th century Japanese print of Fazang,
1149:華嚴經, "Splendid Flower Adornment Sutra")
14:
10428:
9940:List of Buddhist architecture in China
7604:
7336:
7285:"The 42-syllable Mantra of Avatamsaka"
7242:, pp. 466-469. Leiden; Boston: Brill.
7221:, pp. 482-484. Leiden; Boston: Brill.
7200:, pp. 462-463. Leiden; Boston: Brill.
7139:, pp. 460-461. Leiden; Boston: Brill.
6616:LIN Weiyu 林威宇 (UBC): Vairocana of the
6567:
6319:: CS1 maint: archived copy as title (
6109:
5991:
5989:
5987:
5826:
5824:
5822:
5820:
5736:
5734:
5639:
5637:
5635:
5633:
5559:
5557:
5555:
5502:
5500:
5397:
5395:
5321:
5319:
5317:
5269:
5267:
5265:
5263:
5261:
5259:
5257:
5255:
5253:
5205:, p. 26. Oxford University Press, USA.
5197:
5195:
5193:
5191:
5189:
5187:
5185:
4890:
4888:
4886:
4849:
4847:
4845:
4843:
4685:
4683:
4681:
4679:
4677:
4675:
4673:
4671:
4218:Six syllable mantra of Avalokiteshvara
4110:Dhāraṇī of Avalokiteśvara-ekadaśamukha
2508:lineage, formulated his theory of the
2223:(1173–1232), the abbot and founder of
2038:). Another important Hwaôm figure was
7756:
7681:
7652:Readings in Later Chinese Philosophy.
7593:, New York: Routledge, archived from
7565:
7475:
7373:
7366:’, p. 335. Quoted in Williams, Paul.
7302:
6951:, vol. 6, no. 1, Apr. 2015, pp. 63+.
6666:
6558:(Asiatische Forschungen), pp. 190-93.
6499:
6427:, p. 164. University of Hawaii Press.
6221:
6012:, p. 163. University of Hawaii Press.
5510:p. 7. Jogye Order of Korean Buddhism.
5480:
5389:p. 5. Jogye Order of Korean Buddhism.
5139:
5137:
5135:
5133:
5043:
5041:
5039:
4944:
4942:
4940:
4938:
4928:
4926:
4876:
4874:
4816:
4814:
4762:
4760:
4697:https://orcid.org/0000-0002-0517-3512
4625:
4623:
4608:, p. 161. University of Hawaii Press.
4503:
4501:
4499:
4497:
4495:
4493:
4491:
4477:
4475:
4473:
4471:
4411:, p. 160. University of Hawaii Press.
4403:
4401:
4399:
4072:
3918:Contemplation of the Realm of Reality
3222:Practicing in one bodhisattva stage (
2492:Contemplation of the Realm of Reality
1933:Short Commentary on the Amitabhasutra
7494:
7420:
7391:
7308:
7170:
7126:
6958:
6936:
6911:
6895:
6779:Chinese Buddhism: A Thematic History
6723:
6594:
6452:
6425:Chinese Buddhism: A Thematic History
6414:
6383:
6359:
6327:
6260:
6240:
6040:
6010:Chinese Buddhism: A Thematic History
4733:
4606:Chinese Buddhism: A Thematic History
4543:
4541:
4469:
4467:
4465:
4463:
4461:
4459:
4457:
4455:
4453:
4451:
4409:Chinese Buddhism: A Thematic History
4042:The contemplation of the buddhalight
3967:, 華嚴法界觀門) and its commentaries. The
3807:taught four types of buddhānusmṛti (
3683:
3626:Depiction of a Huayan ritual in the
3445:Classification of Buddhist teachings
2905:On the Meditation of the Dharmadhātu
2170:at Kinshōsen Temple (金鐘山寺, also 金鐘寺
2130:(689–773), originally a monk of the
7654:Indianapolis: Hackett Publishing.
7583:
7313:. Wisdom Press. pp. 1, 26–41.
7019:, pp. 134. Shambhala Publications,
6378:Encyclopedia of Chinese philosophy,
6157:
6141:
6128:
6103:
6080:
5984:
5817:
5731:
5630:
5552:
5497:
5446:
5392:
5314:
5250:
5219:Journal of Chinese Buddhist Studies
5182:
4920:Gimello et al. (2012), pp. 137-138.
4883:
4840:
4779:
4668:
4654:
4549:A Companion to Buddhist Philosophy,
4437:Stanford Encyclopedia of Philosophy
4352:anticipatory and causative modality
4249:) also occurred in Buddhism of the
3841:“Contemplating the visualization” (
3005:
2257:Another important Kegon figure was
2134:tradition, invited the Korean monk
1815:Huáyán Pǔxián Xíngyuàn Xiūzhèng Yí,
648:Four Buddhist Persecutions in China
541:The Huayan tradition considers the
24:
9727:Silk Road transmission of Buddhism
7621:
6463:A Companion to Buddhist Philosophy
6248:A Companion to Buddhist Philosophy
5650:(pp.341-411):(民國 85年), 臺北:中華佛學研究所,
5646:Ch'eng-kuan on the Hua-yen Trinity
5508:Hwaom I: The Mainstream Tradition,
5387:Hwaom I: The Mainstream Tradition,
5130:
5048:McBride, Richard D. (2020-01-02).
5036:
4935:
4923:
4871:
4811:
4757:
4620:
4488:
4396:
3904:. Huayan sources mentions two key
3864:, the true nature of all dharmas,
3178:Non-integration / disintegration (
2907:attributed to the first patriarch
2861:) in 60 fascicles and Chengguan's
2836:(Taisho no. 40, no. 1813) and the
2762:Awakening of Faith in the Mahayana
1937:Straightforward Commentary on the
1821:). These rites were influenced by
606:
25:
10457:
7723:
7116:, p. 459. Leiden; Boston: Brill.
5757:(Asiatische Forschungen), p. 312.
5585:
4967:by Liao Buddhist Master Daochen).
4538:
4535:(Asiatische Forschungen), p. 189.
4448:
4150:Xianmi yuantong chengfo xinyao ji
4103:promoted the practice of several
2903:. Another key Huayen treatise is
2867:Da fang-guang fo huayan jing shu,
2482:, the founder of the influential
2192:(南都六宗) or "Six Buddhist Sects of
2095:
1677:鏡心錄) and his esoteric influenced
1479:Da fang-guang fo huayan jing shu,
1409:, which were branches of Chinese
10408:
10398:
10397:
9955:Thai temple art and architecture
9700:Huichang persecution of Buddhism
7940:Iconography in Laos and Thailand
7806:
7793:
7783:
7730:Buddhism in a nutshell - Hua-yen
7407:
7356:
7327:
7277:
7253:
7232:
7211:
7190:
7159:, p. 92. Leiden; Boston: Brill.
7149:
7106:
7086:
7073:
7060:
7051:
7030:
6989:
6886:
6862:
6837:
6828:
6804:
6784:
6771:
6707:
6691:
6682:
6650:
6641:
6632:
6623:
6610:
6573:
6548:
6535:
6401:
6227:
6206:
6186:
6177:
5801:p. 207. Oxford University Press.
5094:
4665:, pp. 101-130. ISEAS Publishing.
4651:(Asiatische Forschungen), p. 174
4131:practiced esoteric rituals like
3982:All events are an expression of
3750:), contemplation of the Buddha.
3601:, lit. "Round") Teaching of the
3521:teachings on consciousness, and
3471:Five Periods and Eight Teachings
3187:Implications of interpenetration
3142:): a dharma is characterized by
2231:combined the Kegon lineage with
2083:Diagram of the Realm of Reality.
2048:five of Korea's sacred mountains
2024:Diagram of the Realm of Reality,
1800:Rites on Practicing the Vows of
1723:Jiujing yicheng yuan-ming xinyao
27:Tradition in East Asian Buddhism
10441:Buddhist philosophical concepts
7807:
7370:, 2nd edition, 2009, p. 144-45.
6340:. Volume 51 (1-2), 1-19 (1998).
6285:The Practice of Huayan Buddhism
6086:
6002:
5975:
5959:
5946:
5933:
5920:
5883:
5866:
5814:p. 86. Oxford University Press.
5804:
5791:
5760:
5747:
5722:
5713:
5617:
5604:
5579:
5566:
5534:
5513:
5463:
5429:
5412:
5379:
5362:
5345:
5328:
5297:
5280:
5237:
5224:
5208:
5157:
5113:
5088:
5016:
4996:
4976:
4969:《華林國際佛學學刊》第三卷‧第一期(2020):58–78;
4955:
4948:Solonin, Kirill; Zhang Yongfu.
4914:
4901:
4827:
4798:
4785:
4748:
4739:
4700:
4641:
4632:
4611:
4598:
3856:“Contemplating the true mark” (
3649:Huayen Puja at Yongmin Temple,
3496:which is grounded in not-self (
2606:
2380:Caotangshan Great Huayan Temple
1976:
1751:Five Dynasties and Ten Kingdoms
1728:
1683:Xianmi Yuantong chengfo xinyao,
1621:Five Dynasties and Ten Kingdoms
1558:, 635?-730), the author of the
199:
178:
9945:Japanese Buddhist architecture
9747:Sinhalese Buddhist nationalism
8827:Seven Factors of Enlightenment
8018:Places where the Buddha stayed
6794:, pp. 269-270. Leiden: Brill.
6061:. Tome 94, 2007. pp. 229-250;
5872:Kirchner, Thomas Yuho (2008).
5627:pp. 25-45. Simon and Schuster.
4965:Xianmi Yuantong Chengfo xinyao
4963:道㲀《顯密圓通成佛心要》新考(A New Study on
4932:Gimello et al. (2012), p. 139.
4585:
4561:
3908:, the ocean-seal samadhi (Ch.
3541:Mahāyāna Mahāparinirvāṇa Sūtra
3299:. According to Paul Williams:
3212:Ending one mental defilement (
3138:Particularity / distinctness (
3014:A 3D rendering of Indra's net.
2796:Sutra of Perfect Enlightenment
2504:(806–869), the founder of the
2211:(Uisang), a painting from the
2144:
2004:
2002:, where it is known as Hwaôm (
1899:During the sixteenth century,
1653:influenced Huayan, as well as
1555:
1527:Sutra of Perfect Enlightenment
1503:
1460:
1424:
1392:
1357:
1122:The Multitude of Buddhas Sutra
955:Buddhist architecture in China
514:The Huayan School is known as
472:
463:
412:
402:
352:
292:
236:
157:
143:
113:
99:
13:
1:
9960:Tibetan Buddhist architecture
7096:, p. 269-270. Leiden: Brill.
7046:Garfield & Edelglass 2011
6554:Hamar, Imre (Editor). (2007)
6541:Hamar, Imre (Editor) (2007).
6394:Hamar, Imre (Editor) (2007).
6352:Cook, Francis Harold (1977).
6196:, pp. 66-325. Leiden: Brill.
6021:Takeuchi Yoshinori (editor).
5890:Leighton, Taigen Dan (2006).
5772:10.1080/23729988.2020.1763684
5753:Hamar, Imre (Editor). (2007)
5671:Hammerstrom, Erik J. (2020).
5234:pp. 396-397. Springer Nature.
5066:10.1080/23729988.2020.1763677
4707:Chengguan, Guo Cheen (2014).
4647:Hamar, Imre (Editor) (2007).
4531:Hamar, Imre (Editor) (2007).
4481:Hammerstrom, Erik J. (2020).
4390:
4330:The Huayan school defended a
4302:The path and sudden awakening
4204:) among others. In the Liao,
4116:The synthesis of Huayan with
4092:A Ming era hanging scroll of
4046:The lay scholar-practitioner
3815:“Contemplation of the name” (
3597:The Complete or Perfect (Ch:
2783:. Fazang also considered the
2355:by formally establishing the
2295:
2207:Zenmyō confesses her love to
1118:The Garland of Buddhas Sutra,
1021:Buddhist Association of China
9717:Buddhism and the Roman world
9693:Decline of Buddhism in India
9688:History of Buddhism in India
7788: Topics in
7629:Entry Into the Inconceivable
7471:, Delhi: Motilal Banarsidass
7449:The "Short-cut" Approach of
5592:buddhiststudies.stanford.edu
5243:Payne, Richard Karl (2009).
5119:Yang Xiaodong (楊曉東) (2018),
5054:Studies in Chinese Religions
5033:University of Virginia, 2003
5013:University of Virginia, 2003
4993:University of Virginia, 2003
3948:contains all other dharmas.
3832:Great Jewel Collection Sutra
3678:Taisho Supplement, No. X1473
3430:Shakyamuni taught the other
2897:Treatise on the Golden Lion,
2415:East Asian Esoteric Buddhism
2397:
1778:Notes on the Meaning of the
1407:the Dilun and Shelun schools
444:tradition that developed in
7:
8915:Twenty-two vows of Ambedkar
8655:
7691:, Wiesbaden: Harrassowitz,
7570:, Wiesbaden: Harrassowitz,
7513:Dumoulin, Heinrich (2005),
7447:Buswell, Robert E. (1991),
6973:Journal of Korean Religions
6949:Journal of Korean Religions
5952:Buswell, Robert E. (2016).
5880:University of Hawaii Press.
5214:Brewster, Ernest Billings.
5154:, pp. 365-366. BRILL, 2014.
5127:Harvard-Yenching Institute.
4129:Dari jing yishi yanmi chao,
3617:
3407:A painting of Vairocana at
3396:) from the ultimate Buddha
3366:The Cosmic Buddha Vairocana
2918:
1787:. He is well known for his
1638:kingdom (1038-1227) of the
1345:These five patriarchs are:
568:, were very influential on
548:Mahayana Awakening of Faith
432:"Flower Garland," from the
10:
10462:
9865:The unanswerable questions
7664:Gregory, Peter N. (1983).
7476:Chang, Garma C.C. (1992),
7464:Buswell, Robert E (1993),
7439:
7083:p. 54. Simon and Schuster.
7015:Jones, Charles B. (2021).
6995:Jones, Charles B. (2021).
6471:10.1002/9781118324004.ch11
6256:10.1002/9781118324004.ch11
5614:p. 14. Simon and Schuster.
5576:p. 55. Simon and Schuster.
5121:Review of Wang Song (王頌).
5101:Harvard-Yenching Institute
4971:https://dx.doi.org/10.6939
4629:Hamar (2007), pp. 169-170.
4557:10.1002/9781118324004.ch11
4334:view. This is because the
4138:Vairocanābhisaṃbodhi Sūtra
4135:and Abhiseka based on the
4081:A Dharani Pillar from the
3959:meditation manual titled "
3912:) and the huayan samadhi (
3826:“Contemplating an image” (
3127:Wholeness / universality (
3099:”. Fazang argues that any
3058:yi zhong duo, duo zhong yi
2877:Other Huayan figures like
2807:Commentaries and treatises
2466:
2365:Huayan Studies Association
2164:) to give lectures on the
2042:(d. between 650 and 655).
1893:Porcelain Tower of Nanjing
1741:, likely built during the
1613:Great Buddhist Persecution
1169:(Taisho 280), produced by
1076:
29:
10393:
10345:
10260:
10175:
9950:Buddhist temples in Korea
9873:
9775:
9658:
9355:
9283:
9110:
8983:
8923:
8558:
8513:Chinese Esoteric Buddhism
8424:
8416:Three planes of existence
8364:
8209:
8101:
8031:
8023:Buddha in world religions
7885:
7830:
7802:
6583:, p. 176. Leiden: Brill.
5145:Modern Chinese Religion I
4118:Chinese Esoteric Buddhist
3878:ten vows of Samantabhadra
3507:teachings which focus on
2638:teachings reminiscent of
2119:
1671:Account of Mirroring Mind
1655:Chinese Esoteric Buddhism
1606:Liao and Xia developments
382:
368:
363:
345:
340:
336:
329:
322:
315:
308:
303:
285:
280:
276:
269:
262:
255:
248:
243:
229:
215:
210:
192:
185:
171:
164:
150:
136:
129:
124:
120:
106:
92:
87:
48:
44:
39:
9732:Persecution of Buddhists
8953:Four stages of awakening
8334:Three marks of existence
7920:Physical characteristics
7605:Wright, Dale S. (1982),
7495:Cook, Francis H (1977),
6376:Cua, Antonio S. (2003).
5995:Williams, Paul, (2008).
5437:Domesticating the Dharma
5435:McBride, R.D.I. (2008).
5420:Domesticating the Dharma
5418:McBride, R.D.I. (2008).
5403:Domesticating the Dharma
5401:McBride, R.D.I. (2008).
5370:Domesticating the Dharma
5368:McBride, R.D.I. (2008).
5353:Domesticating the Dharma
5351:McBride, R.D.I. (2008).
5336:Domesticating the Dharma
5334:McBride, R.D.I. (2008).
5305:Domesticating the Dharma
5303:McBride, R.D.I. (2008).
5288:Domesticating the Dharma
5286:McBride, R.D.I. (2008).
3705:which could last years.
3434:, Vairocana teaches the
3370:In the cosmology of the
3281:Essay on the Golden Lion
3279:In Fazang's influential
2590:
2374:(Huayan Xuehui 華嚴學會) in
2353:United States of America
2148:; ;
1374:. He wrote several works
628:Buddhism in Central Asia
572:and also on the rest of
108:Traditional Chinese
57:Three Worthies of Huayan
9095:Ten principal disciples
7978:(aunt, adoptive mother)
7627:Cleary, Thomas (1995).
7362:Gimello, R. M. (1983) ‘
6752:10.1163/156853281X00038
6603:Williams, Paul (2009).
6465:, S.M. Emmanuel (Ed.).
6407:Cleary, Thomas (1993).
6380:pp. 254-257. Routledge.
6250:, S.M. Emmanuel (Ed.).
6110:Nguyen, Dac Sy (2012).
6067:10.3406/befeo.2007.6070
5965:Holst, Mirja Annalena.
5939:Cleary, Thomas (1993).
5926:Cleary, Thomas (1993).
5896:Ancient Dragon Zen Gate
5830:Cleary, Thomas (1993).
5810:Poceski, Mario (2015).
5797:Poceski, Mario (2015).
5740:Ziporyn, Brook (1994).
5652:http://www.chibs.edu.tw
5273:Liu, Kuei-Chieh (劉貴傑).
5230:Mou, Zhongjian (2023).
4894:Cleary, Thomas (1993).
4833:Cleary, Thomas (1993).
4820:King Pong Chiu (2016).
4804:Cleary, Thomas (1993).
4791:Cleary, Thomas (1993).
4766:King Pong Chiu (2016).
4286:school. The Kegon monk
4251:Western Xia (1038–1227)
4161:), with a focus on the
3664:rituals, recitation of
3216:) is ending all of them
3111:The six characteristics
3064:explains this Buddhist
2345:Huayan Buddhist College
2178:), the origin of later
1851:Ming and Qing dynasties
1743:Emperor Daozong of Liao
1739:Wanbu Huayanjing Pagoda
1316:Tang dynasty patriarchs
1102:Origins of the Chinese
32:Huayan (disambiguation)
9805:Buddhism and democracy
9318:Tibetan Buddhist canon
9313:Chinese Buddhist canon
8545:Pre-sectarian Buddhism
8540:Early Buddhist schools
7748:Articles by Imre Hamar
7517:, World Wisdom Books,
6777:Yü, Chün-fang (2020).
6734:Ming-Wood, L. (1981).
6607:, 2nd edition, p. 143.
6423:Yü, Chün-fang (2020).
6008:Yü, Chün-fang (2020).
5169:National Palace Museum
4638:Hamar (2007), pp. 171.
4604:Yü, Chün-fang (2020).
4407:Yü, Chün-fang (2020).
4381:
4356:
4327:
4176:
4097:
4085:
3926:The Ending of Delusion
3733:
3653:
3642:
3462:
3411:
3400:("The Illuminator").
3306:
3254:and time is violated.
3015:
2855:Huayan jing tanxuan ji
2733:
2718:
2713:illustration from the
2689:
2603:
2349:San Francisco Bay Area
2305:
2216:
2115:
1992:
1896:
1746:
1617:Emperor Wuzong of Tang
1329:
1278:(which is part of the
1196:appeared in China, an
1098:
932:Chinese Buddhist canon
638:Silk Road transmission
612:
450:Tang dynasty (618-907)
375:
222:
9815:Eight Consciousnesses
7925:Life of Buddha in art
7468:Buddhist Hermeneutics
7429:Prince, Tony (2014).
7092:Chen, Jinhua (2007).
7057:Hamar (2007), p. 228.
6953:Gale Academic OneFile
6790:Chen, Jinhua (2007).
6579:Chen, Jinhua (2007).
6192:Chen, Jinhua (2007).
5876:pp. 204-205, 253, 283
5844:Payne, Richard Karl;
5325:Hamar (2007), p. 227.
4695:10.38144/TKT.2022.1.1
4551:S.M. Emmanuel (Ed.).
4383:Similarly, patriarch
4376:
4347:
4309:
4202:Da faju tuoluoni jing
4171:
4169:According to Gimello:
4141:and the tradition of
4091:
4080:
3942:Huayan wujiao zhiguan
3731:
3648:
3625:
3514:Prajñaparamita sutras
3452:
3406:
3301:
3153:Identity / sameness (
3013:
2728:
2709:
2684:
2598:
2530:, the founder of the
2303:
2206:
2103:
1990:Jirisan National Park
1984:
1890:
1736:
1546:, and the lay master
1323:
1264:, which was based on
1192:As soon as the large
1113:Buddhāvataṃsaka Sūtra
1084:
610:
455:Buddhāvataṃsaka Sūtra
10292:East Asian religions
9722:Buddhism in the West
9293:Early Buddhist texts
8908:Four Right Exertions
8374:Ten spiritual realms
7867:Noble Eightfold Path
7682:Hamar, Imre (2007),
7600:on November 12, 2014
7584:Lai, Whalen (2003),
7566:Hamar, Imre (2007),
7499:, Penn State Press,
7353:(Fall 2001): 97-106.
7351:The Eastern Buddhist
6688:Cook (1977), p. 105.
6147:Hamar, Imre (2014).
5874:The Record of Linji,
5846:Leighton, Taigen Dan
4324:Nara National Museum
4271:Nīlakaṇthaka-dhāranī
4265:Usṇīsavijayā-dhāranī
4193:Nīlakaṇthaka-dhāranī
4187:Usṇīsavijayā-dhāranī
3965:Huayan Fajie Guanmen
3930:Return to the Source
3716:(1546-1623) and the
3588:sudden enlightenment
3528:Mulamadhyamakakarika
3054:yi ji duo, duo ji yi
3024:) of all phenomena (
2755:Other key scriptures
2621:Flower Garland Sutra
2337:Huayan Lotus Society
2196:". Rōben's disciple
2158:Korean pronunciation
2022:, also known as the
1939:Amitāyurdhyāna Sūtra
1833:and Huayan thought.
643:Dunhuang manuscripts
543:Flower Garland Sutra
478:Flower Garland Sutra
30:For other uses, see
10415:Religion portal
10162:Temple of the Tooth
10041:Jaya Sri Maha Bodhi
9080:Upāsaka and Upāsikā
8573:Bodhipakkhiyādhammā
8356:Two truths doctrine
8176:Mahapajapati Gotamī
7976:Mahapajapati Gotamī
7648:Bryan W. Van Norden
7309:Unno, Mark (2004).
7079:Unno, Mark (2004).
6932:10.3390/rel13080691
6713:Lin, Weiyu (2021).
6697:Lin, Weiyu (2021).
6656:Lin, Weiyu (2021).
5643:Gimello, Robert M.
5623:Unno, Mark (2004).
5610:Unno, Mark (2004).
5572:Unno, Mark (2004).
4227:(1115–1234), where
3830:觀像念), based on the
3628:Daibutsu Engi Emaki
3590:" teachings of the
3146:(e.g. any specific
2977:Madhyamaka (Sanlun)
2956:Mahayana scriptures
2935:East Asian Buddhism
2828:Awakening of Faith,
2536:Xin Huayan Jing Lun
2404:East Asian Buddhism
2283:Jōdo hōmon genrushō
2140:traditional Chinese
2132:East Asian Yogācāra
1687:Mahāvairocana sūtra
1634:(916-1125) and the
1574:'s writings on the
1560:Xin Huayan Jing Lun
1224:(386-581) era. The
1093:, built during the
914:Humanistic Buddhism
582:Buddhist philosophy
578:Chan (Zen) Buddhism
574:East Asian Buddhism
398:traditional Chinese
217:Vietnamese alphabet
10337:Western philosophy
9935:Dzong architecture
9757:Vipassana movement
9752:Buddhist modernism
9180:Emperor Wen of Sui
8948:Pratyekabuddhayāna
8881:Threefold Training
8683:Vipassana movement
8399:Hungry Ghost realm
8219:Avidyā (Ignorance)
8166:Puṇṇa Mantānīputta
7915:Great Renunciation
7910:Eight Great Events
7792:
7735:Chang Chung-Yuan,
6283:Fox, Alan (2015).
6233:Gregory, Peter N.
5999:p. 136. Routledge.
5149:Song-Liao-Jin-Yuan
5125:(宋代華嚴思想研究) (2008).
4907:Hamar, Imre 1999.
4591:Gregory, Peter N.
4328:
4314:Pilgrimage in the
4256:Dharanis like the
4098:
4086:
4073:Esoteric practices
3763:Lianhuazang shijie
3734:
3654:
3643:
3547:Awakening of Faith
3486:Hinayana teachings
3463:
3412:
3311:Awakening of Faith
3016:
2981:Chinese philosophy
2961:Awakening of Faith
2767:Dasheng Qixin Lun,
2719:
2699:and eventually to
2697:bodhisattva stages
2604:
2494:). Mazu's student
2370:2019-09-30 at the
2306:
2217:
2116:
1993:
1946:(彭紹升, 1740–1796).
1897:
1817:Taisho Supplement
1747:
1513:Kuei-feng Tsung-mi
1330:
1272:commentary to the
1251:Maijishan Grottoes
1239:Brahma's Net Sūtra
1222:Northern Dynasties
1206:Southern Dynasties
1099:
1003:White Horse Temple
613:
408:simplified Chinese
73:Dazu Rock Carvings
10446:Buddhism in China
10423:
10422:
10061:Om mani padme hum
9767:Women in Buddhism
9683:Buddhist councils
9553:Western countries
9341:Madhyamakālaṃkāra
9102:Shaolin Monastery
8679:Samatha-vipassanā
8289:Pratītyasamutpāda
8093:Metteyya/Maitreya
8011:
8003:
7995:
7987:
7979:
7971:
7963:
7840:Four Noble Truths
7708:on April 12, 2014
7615:on April 12, 2014
7560:978-3-447-06678-5
7524:978-0-941532-89-1
7265:www.huayenusa.org
7248:978-90-04-20401-0
7227:978-90-04-20401-0
7206:978-90-04-20401-0
7165:978-90-04-20401-0
7145:978-90-04-20401-0
7122:978-90-04-20401-0
7102:978-90-04-15613-5
7025:978-1-61180-890-2
7005:978-1-61180-890-2
6874:www.huayenusa.org
6816:www.huayenusa.org
6800:978-90-04-15613-5
6589:978-90-04-15613-5
6202:978-90-04-15613-5
6134:Jorgensen, John.
6116:www.wisdomlib.org
6094:"Huayan Buddhism"
5684:978-0-231-55075-8
5586:Mross, Michaela.
5529:978-3-447-06678-5
5201:Jiang Wu (2011).
4961:劉泳斯(LIU Yongsi).
4859:www.huayenusa.org
4509:"Huayan Buddhism"
4428:"Huayan Buddhism"
4316:Gandhavyuha sutra
3819:稱名念), modeled on
3718:Republican Period
3684:Textual practices
3583:Vimalakirti sutra
3565:Ratnagotravibhaga
3559:Srimaladevi sutra
3538:sources like the
3525:sources like the
3372:Avatamsaka sutra,
3117:liuxiang yuanrong
3047:dependent arising
3039:pratityasamutpada
2822:Lankavatara Sutra
2786:Lankavatara sutra
2751:is not present."
2678:According to the
2502:Dongshan Liangjie
2310:Republican Period
2279:Japanese Buddhism
2118:Kegon (Japanese:
1587:Avatamsaka Sutra.
1522:Chan Prolegomenon
1439:Empress Wu Zetian
1275:Daśabhūmikā-sutra
1266:the Shidijing lun
1220:tradition in the
1074:
1073:
909:Esoteric Buddhism
611:Chinese: "Buddha"
442:Mahayana Buddhist
386:
385:
359:
358:
299:
298:
287:McCune–Reischauer
206:
205:
131:Standard Mandarin
16:(Redirected from
10453:
10413:
10412:
10401:
10400:
10240:Sacred languages
10088:Maya Devi Temple
10051:Mahabodhi Temple
9855:Secular Buddhism
9820:Engaged Buddhism
8660:
8508:Tibetan Buddhism
8459:Vietnamese Thiền
8058:Mahāsthāmaprāpta
8009:
8001:
7993:
7985:
7977:
7969:
7961:
7810:
7809:
7797:
7787:
7777:
7770:
7763:
7754:
7753:
7709:
7707:
7701:, archived from
7690:
7616:
7611:, archived from
7601:
7599:
7592:
7580:
7547:
7527:
7509:
7481:
7472:
7458:
7434:
7427:
7418:
7411:
7405:
7398:
7389:
7382:
7371:
7360:
7354:
7347:
7334:
7331:
7325:
7324:
7306:
7300:
7299:
7297:
7296:
7281:
7275:
7274:
7272:
7271:
7257:
7251:
7236:
7230:
7215:
7209:
7194:
7188:
7181:
7168:
7153:
7147:
7133:
7124:
7110:
7104:
7090:
7084:
7077:
7071:
7064:
7058:
7055:
7049:
7043:
7037:
7034:
7028:
7013:
7007:
6993:
6987:
6969:
6956:
6945:
6934:
6926:13, no. 8: 691.
6920:
6909:
6904:Kim, Young-jin.
6902:
6893:
6890:
6884:
6883:
6881:
6880:
6866:
6860:
6859:
6857:
6856:
6841:
6835:
6832:
6826:
6825:
6823:
6822:
6808:
6802:
6788:
6782:
6775:
6769:
6763:
6754:
6732:
6721:
6711:
6705:
6695:
6689:
6686:
6680:
6673:
6664:
6654:
6648:
6645:
6639:
6636:
6630:
6627:
6621:
6618:Avataṃsaka Sūtra
6614:
6608:
6601:
6592:
6577:
6571:
6565:
6559:
6552:
6546:
6539:
6533:
6532:
6514:
6497:
6486:
6473:
6459:
6450:
6439:
6428:
6421:
6412:
6405:
6399:
6392:
6381:
6374:
6357:
6350:
6341:
6334:
6325:
6324:
6318:
6310:
6308:
6307:
6301:
6295:. Archived from
6294:
6281:
6258:
6244:
6238:
6231:
6225:
6219:
6213:
6210:
6204:
6190:
6184:
6181:
6175:
6174:
6172:
6171:
6161:
6155:
6145:
6139:
6132:
6126:
6125:
6123:
6122:
6107:
6101:
6090:
6084:
6078:
6069:
6051:
6038:
6032:
6026:
6019:
6013:
6006:
6000:
5993:
5982:
5979:
5973:
5963:
5957:
5950:
5944:
5937:
5931:
5924:
5918:
5912:
5906:
5905:
5903:
5902:
5887:
5881:
5870:
5864:
5863:
5841:
5835:
5828:
5815:
5808:
5802:
5795:
5789:
5783:
5774:
5764:
5758:
5751:
5745:
5738:
5729:
5726:
5720:
5717:
5711:
5710:
5704:
5696:
5668:
5655:
5641:
5628:
5621:
5615:
5608:
5602:
5601:
5599:
5598:
5583:
5577:
5570:
5564:
5561:
5550:
5549:
5546:Oxford Reference
5538:
5532:
5517:
5511:
5504:
5495:
5484:
5478:
5467:
5461:
5450:
5444:
5433:
5427:
5416:
5410:
5399:
5390:
5383:
5377:
5366:
5360:
5349:
5343:
5332:
5326:
5323:
5312:
5301:
5295:
5284:
5278:
5271:
5248:
5241:
5235:
5228:
5222:
5212:
5206:
5199:
5180:
5179:
5177:
5176:
5161:
5155:
5141:
5128:
5117:
5111:
5110:
5108:
5107:
5095:Yang, Xiaodong.
5092:
5086:
5085:
5045:
5034:
5020:
5014:
5000:
4994:
4980:
4974:
4959:
4953:
4946:
4933:
4930:
4921:
4918:
4912:
4905:
4899:
4892:
4881:
4878:
4869:
4868:
4866:
4865:
4851:
4838:
4831:
4825:
4818:
4809:
4802:
4796:
4789:
4783:
4777:
4771:
4764:
4755:
4752:
4746:
4743:
4737:
4731:
4725:
4724:
4704:
4698:
4687:
4666:
4658:
4652:
4645:
4639:
4636:
4630:
4627:
4618:
4615:
4609:
4602:
4596:
4589:
4583:
4577:
4568:
4565:
4559:
4545:
4536:
4529:
4516:
4505:
4486:
4479:
4446:
4445:
4432:Zalta, Edward N.
4423:
4412:
4405:
4332:sudden awakening
4310:Illustration of
4239:Tibetan Buddhism
4052:Avatamsaka sutra
3934:Wangjin huanyuan
3755:Chinese Buddhism
3738:Avatamsaka sutra
3690:Avataṃsaka Sūtra
3658:Avatamsaka sutra
3603:Avatamsaka sutra
3436:Avatamsaka Sutra
3390:Avatamsaka Sutra
3336:Avatamsaka Sutra
3273:paramārtha-satya
3006:Interpenetration
2973:Chinese Yogacara
2851:Avatamsaka Sutra
2839:Ghanavyūha Sūtra
2833:Brahmajāla Sūtra
2632:Avataṃsaka Sūtra
2616:Avataṃsaka Sūtra
2561:(1032-1083) and
2522:, attributed to
2496:Baizhang Huaihai
2443:doctrine of the
2213:Kegon Engi Emaki
2167:Avatamsaka Sutra
2147:
2146:
2121:
2032:Avataṃsaka Sūtra
2007:
2006:
1967:Avatamsaka sutra
1955:Avatamsaka Sutra
1925:Chinese Buddhism
1831:Avatamsaka sutra
1667:Tibetan Buddhism
1599:Daoist teachings
1557:
1514:
1505:
1471:
1462:
1447:Avatamsaka Sutra
1435:
1426:
1403:
1394:
1368:
1359:
1338:Chinese Yogacara
1282:) translated by
1280:Avataṃsaka Sūtra
1247:Yungang Grottoes
1131:Ten Stages Sutra
1066:
1059:
1052:
998:Tiantai Mountain
937:Taishō Tripiṭaka
786:Hongzhi Zhengjue
600:Chinese Buddhism
587:
586:
570:Chinese Buddhism
474:
465:
415:
414:
405:
404:
378:
355:
354:
338:
337:
332:
331:
318:
317:
295:
294:
278:
277:
272:
271:
258:
257:
239:
238:
225:
202:
201:
181:
180:
160:
159:
146:
145:
122:
121:
116:
115:
102:
101:
53:
37:
36:
21:
10461:
10460:
10456:
10455:
10454:
10452:
10451:
10450:
10426:
10425:
10424:
10419:
10407:
10389:
10341:
10256:
10171:
9908:Ordination hall
9869:
9771:
9742:Buddhist crisis
9654:
9351:
9303:Mahayana sutras
9279:
9275:Thích Nhất Hạnh
9106:
8979:
8919:
8869:Bodhisattva vow
8554:
8420:
8360:
8319:Taṇhā (Craving)
8254:Five hindrances
8205:
8097:
8027:
7881:
7826:
7798:
7781:
7726:
7705:
7699:
7688:
7624:
7622:Further reading
7619:
7597:
7590:
7578:
7545:
7525:
7507:
7442:
7437:
7428:
7421:
7412:
7408:
7399:
7392:
7383:
7374:
7361:
7357:
7348:
7337:
7332:
7328:
7321:
7307:
7303:
7294:
7292:
7283:
7282:
7278:
7269:
7267:
7259:
7258:
7254:
7237:
7233:
7216:
7212:
7195:
7191:
7182:
7171:
7154:
7150:
7134:
7127:
7111:
7107:
7091:
7087:
7078:
7074:
7065:
7061:
7056:
7052:
7044:
7040:
7035:
7031:
7014:
7010:
6994:
6990:
6970:
6959:
6946:
6937:
6921:
6912:
6903:
6896:
6891:
6887:
6878:
6876:
6868:
6867:
6863:
6854:
6852:
6843:
6842:
6838:
6833:
6829:
6820:
6818:
6810:
6809:
6805:
6789:
6785:
6776:
6772:
6764:
6757:
6733:
6724:
6712:
6708:
6696:
6692:
6687:
6683:
6674:
6667:
6655:
6651:
6646:
6642:
6637:
6633:
6628:
6624:
6615:
6611:
6602:
6595:
6578:
6574:
6566:
6562:
6553:
6549:
6540:
6536:
6529:
6515:
6500:
6487:
6476:
6460:
6453:
6443:Huayan Buddhism
6440:
6431:
6422:
6415:
6406:
6402:
6393:
6384:
6375:
6360:
6351:
6344:
6335:
6328:
6312:
6311:
6305:
6303:
6299:
6292:
6290:"Archived copy"
6288:
6282:
6261:
6245:
6241:
6232:
6228:
6220:
6216:
6211:
6207:
6191:
6187:
6182:
6178:
6169:
6167:
6163:
6162:
6158:
6146:
6142:
6133:
6129:
6120:
6118:
6108:
6104:
6091:
6087:
6079:
6072:
6052:
6041:
6033:
6029:
6020:
6016:
6007:
6003:
5994:
5985:
5980:
5976:
5964:
5960:
5951:
5947:
5938:
5934:
5925:
5921:
5913:
5909:
5900:
5898:
5888:
5884:
5871:
5867:
5860:
5848:, eds. (2006).
5842:
5838:
5829:
5818:
5809:
5805:
5796:
5792:
5784:
5777:
5765:
5761:
5752:
5748:
5739:
5732:
5727:
5723:
5718:
5714:
5698:
5697:
5685:
5669:
5658:
5642:
5631:
5622:
5618:
5609:
5605:
5596:
5594:
5584:
5580:
5571:
5567:
5562:
5553:
5540:
5539:
5535:
5518:
5514:
5505:
5498:
5485:
5481:
5468:
5464:
5451:
5447:
5434:
5430:
5417:
5413:
5400:
5393:
5384:
5380:
5367:
5363:
5350:
5346:
5333:
5329:
5324:
5315:
5302:
5298:
5285:
5281:
5272:
5251:
5242:
5238:
5229:
5225:
5213:
5209:
5200:
5183:
5174:
5172:
5163:
5162:
5158:
5142:
5131:
5118:
5114:
5105:
5103:
5093:
5089:
5046:
5037:
5021:
5017:
5001:
4997:
4981:
4977:
4960:
4956:
4947:
4936:
4931:
4924:
4919:
4915:
4906:
4902:
4893:
4884:
4879:
4872:
4863:
4861:
4853:
4852:
4841:
4832:
4828:
4819:
4812:
4803:
4799:
4790:
4786:
4778:
4774:
4765:
4758:
4753:
4749:
4744:
4740:
4732:
4728:
4721:
4705:
4701:
4688:
4669:
4659:
4655:
4646:
4642:
4637:
4633:
4628:
4621:
4616:
4612:
4603:
4599:
4590:
4586:
4578:
4571:
4566:
4562:
4546:
4539:
4530:
4519:
4506:
4489:
4480:
4449:
4424:
4415:
4406:
4397:
4393:
4365:xinman cheng fo
4304:
4292:Mantra of Light
4075:
4067:bukkō zanmaikan
4044:
3898:
3886:Avalokiteshvara
3726:
3686:
3620:
3578:Sudden Teaching
3469:), such as the
3455:Tongdosa Temple
3447:
3432:Mahayana sutras
3368:
3320:tathagatagarbha
3260:
3189:
3113:
3097:Rafter Dialogue
3008:
2921:
2809:
2757:
2737:inherent nature
2611:
2593:
2585:Thich Nhat Hanh
2484:Hongzhou school
2469:
2400:
2372:Wayback Machine
2298:
2290:Tokugawa period
2241:mantra of light
2098:
1986:Hwaeomsa Temple
1979:
1959:Amitabha Buddha
1880:Mahāparinirvāṇa
1862:Buddhāvataṃsaka
1853:
1780:Śūraṅgama Sūtra
1731:
1623:(907-979) era.
1608:
1318:
1309:which is extant
1255:Bingling Temple
1179:Pusa benye jing
1108:
1085:Aerial view of
1079:
1070:
1041:
1040:
1016:
1008:
1007:
968:
960:
959:
950:
942:
941:
927:
919:
918:
874:
866:
865:
661:
653:
652:
623:
505:Xianshou school
223:Hoa Nghiêm tông
211:Vietnamese name
200:Hua-ngiam tsong
83:
35:
28:
23:
22:
15:
12:
11:
5:
10459:
10449:
10448:
10443:
10438:
10421:
10420:
10418:
10417:
10405:
10394:
10391:
10390:
10388:
10387:
10382:
10377:
10372:
10367:
10362:
10357:
10351:
10349:
10343:
10342:
10340:
10339:
10334:
10329:
10324:
10319:
10314:
10309:
10304:
10299:
10294:
10289:
10288:
10287:
10282:
10272:
10266:
10264:
10258:
10257:
10255:
10254:
10253:
10252:
10247:
10237:
10232:
10227:
10222:
10217:
10212:
10207:
10202:
10197:
10192:
10187:
10181:
10179:
10173:
10172:
10170:
10169:
10164:
10159:
10158:
10157:
10152:
10147:
10142:
10137:
10127:
10122:
10117:
10112:
10107:
10106:
10105:
10100:
10095:
10090:
10085:
10075:
10070:
10065:
10064:
10063:
10053:
10048:
10043:
10038:
10037:
10036:
10031:
10026:
10021:
10016:
10006:
10001:
9996:
9991:
9986:
9981:
9976:
9975:
9974:
9972:Greco-Buddhist
9964:
9963:
9962:
9957:
9952:
9947:
9942:
9937:
9932:
9927:
9926:
9925:
9923:Burmese pagoda
9915:
9910:
9905:
9900:
9895:
9890:
9879:
9877:
9871:
9870:
9868:
9867:
9862:
9857:
9852:
9847:
9842:
9837:
9832:
9827:
9822:
9817:
9812:
9807:
9802:
9797:
9792:
9787:
9781:
9779:
9773:
9772:
9770:
9769:
9764:
9759:
9754:
9749:
9744:
9739:
9734:
9729:
9724:
9719:
9714:
9713:
9712:
9705:Greco-Buddhism
9702:
9697:
9696:
9695:
9685:
9680:
9675:
9670:
9664:
9662:
9656:
9655:
9653:
9652:
9651:
9650:
9645:
9640:
9638:United Kingdom
9635:
9630:
9625:
9620:
9615:
9610:
9605:
9600:
9595:
9590:
9585:
9583:Czech Republic
9580:
9575:
9570:
9565:
9560:
9550:
9549:
9548:
9543:
9533:
9532:
9531:
9521:
9520:
9519:
9514:
9504:
9499:
9494:
9489:
9484:
9479:
9474:
9473:
9472:
9462:
9457:
9447:
9442:
9437:
9432:
9427:
9422:
9417:
9412:
9407:
9402:
9397:
9392:
9387:
9382:
9377:
9372:
9367:
9361:
9359:
9353:
9352:
9350:
9349:
9347:Abhidharmadīpa
9344:
9337:
9332:
9327:
9320:
9315:
9310:
9305:
9300:
9295:
9289:
9287:
9281:
9280:
9278:
9277:
9272:
9267:
9265:B. R. Ambedkar
9262:
9257:
9252:
9247:
9242:
9237:
9232:
9227:
9222:
9217:
9212:
9207:
9202:
9197:
9192:
9187:
9185:Songtsen Gampo
9182:
9177:
9172:
9167:
9162:
9157:
9152:
9147:
9142:
9137:
9132:
9127:
9122:
9116:
9114:
9108:
9107:
9105:
9104:
9099:
9098:
9097:
9087:
9082:
9077:
9072:
9067:
9062:
9061:
9060:
9050:
9045:
9040:
9035:
9030:
9025:
9020:
9015:
9010:
9005:
9000:
8995:
8989:
8987:
8981:
8980:
8978:
8977:
8976:
8975:
8970:
8965:
8960:
8950:
8945:
8940:
8935:
8929:
8927:
8921:
8920:
8918:
8917:
8912:
8911:
8910:
8900:
8899:
8898:
8893:
8888:
8878:
8877:
8876:
8871:
8866:
8864:Eight precepts
8861:
8851:
8850:
8849:
8844:
8839:
8834:
8824:
8823:
8822:
8812:
8807:
8802:
8801:
8800:
8795:
8790:
8780:
8775:
8770:
8765:
8760:
8759:
8758:
8753:
8743:
8738:
8737:
8736:
8731:
8726:
8721:
8716:
8711:
8706:
8701:
8696:
8691:
8686:
8676:
8671:
8666:
8661:
8652:
8642:
8637:
8635:Five Strengths
8632:
8627:
8622:
8617:
8612:
8607:
8602:
8601:
8600:
8595:
8590:
8585:
8575:
8570:
8564:
8562:
8556:
8555:
8553:
8552:
8547:
8542:
8537:
8532:
8527:
8526:
8525:
8520:
8515:
8510:
8500:
8499:
8498:
8493:
8488:
8483:
8478:
8473:
8468:
8463:
8462:
8461:
8456:
8451:
8446:
8430:
8428:
8422:
8421:
8419:
8418:
8413:
8412:
8411:
8406:
8401:
8396:
8391:
8386:
8376:
8370:
8368:
8362:
8361:
8359:
8358:
8353:
8352:
8351:
8346:
8341:
8331:
8326:
8321:
8316:
8311:
8306:
8301:
8296:
8291:
8286:
8281:
8276:
8274:Mental factors
8271:
8266:
8261:
8256:
8251:
8246:
8241:
8236:
8231:
8226:
8221:
8215:
8213:
8207:
8206:
8204:
8203:
8198:
8193:
8188:
8183:
8178:
8173:
8168:
8163:
8158:
8153:
8148:
8143:
8138:
8133:
8128:
8126:Mahamoggallāna
8123:
8118:
8113:
8107:
8105:
8099:
8098:
8096:
8095:
8090:
8085:
8080:
8075:
8070:
8065:
8060:
8055:
8050:
8049:
8048:
8041:Avalokiteśvara
8037:
8035:
8029:
8028:
8026:
8025:
8020:
8015:
8014:
8013:
8005:
7997:
7989:
7981:
7973:
7965:
7952:
7947:
7942:
7937:
7932:
7927:
7922:
7917:
7912:
7907:
7902:
7897:
7891:
7889:
7883:
7882:
7880:
7879:
7874:
7869:
7864:
7863:
7862:
7857:
7852:
7842:
7836:
7834:
7828:
7827:
7825:
7824:
7819:
7814:
7803:
7800:
7799:
7780:
7779:
7772:
7765:
7757:
7751:
7750:
7745:
7740:
7732:
7725:
7724:External links
7722:
7721:
7720:
7710:
7698:978-3447055093
7697:
7679:
7669:
7662:
7660:978-1624661907
7640:
7623:
7620:
7618:
7617:
7602:
7581:
7577:978-3447055093
7576:
7563:
7548:
7543:
7528:
7523:
7510:
7505:
7492:
7482:
7473:
7461:
7443:
7441:
7438:
7436:
7435:
7419:
7406:
7390:
7372:
7355:
7335:
7326:
7319:
7301:
7276:
7252:
7231:
7210:
7189:
7169:
7148:
7125:
7105:
7085:
7072:
7059:
7050:
7038:
7029:
7008:
6988:
6957:
6935:
6910:
6894:
6885:
6861:
6849:lymtcanada.com
6836:
6827:
6803:
6783:
6770:
6768:, p. 233.
6755:
6722:
6706:
6690:
6681:
6665:
6649:
6640:
6631:
6622:
6609:
6593:
6572:
6560:
6547:
6534:
6528:978-1624661907
6527:
6498:
6474:
6451:
6429:
6413:
6400:
6382:
6358:
6342:
6326:
6259:
6239:
6226:
6224:, p. 207.
6214:
6205:
6185:
6176:
6156:
6140:
6127:
6102:
6085:
6070:
6039:
6027:
6014:
6001:
5983:
5974:
5958:
5945:
5932:
5919:
5907:
5882:
5865:
5859:978-0415359177
5858:
5836:
5816:
5803:
5790:
5775:
5759:
5746:
5730:
5721:
5712:
5683:
5656:
5629:
5616:
5603:
5578:
5565:
5551:
5533:
5512:
5496:
5479:
5462:
5445:
5428:
5411:
5391:
5378:
5361:
5344:
5327:
5313:
5296:
5279:
5249:
5236:
5223:
5207:
5181:
5156:
5129:
5112:
5087:
5035:
5022:Hun Yeow Lye.
5015:
5002:Hun Yeow Lye.
4995:
4982:Hun Yeow Lye.
4975:
4954:
4934:
4922:
4913:
4900:
4882:
4870:
4839:
4826:
4810:
4797:
4784:
4772:
4756:
4747:
4738:
4726:
4720:978-0761863090
4719:
4699:
4667:
4653:
4640:
4631:
4619:
4610:
4597:
4584:
4569:
4560:
4537:
4517:
4487:
4447:
4413:
4394:
4392:
4389:
4303:
4300:
4074:
4071:
4043:
4040:
4039:
4038:
4035:
4032:
4029:
4014:
4013:
4002:
3995:
3980:
3897:
3894:
3874:
3873:
3854:
3843:guānxiǎng niàn
3839:
3828:guānxiàng niàn
3824:
3817:chēngmíng niàn
3805:Guīfēng Zōngmì
3803:The patriarch
3725:
3722:
3714:Hanshan Deqing
3685:
3682:
3619:
3616:
3607:
3606:
3595:
3574:
3571:Dilun shastra.
3532:
3501:
3475:Tiantai school
3457:Hwaeumtang, a
3446:
3443:
3367:
3364:
3259:
3256:
3228:
3227:
3220:
3217:
3210:
3207:
3200:
3188:
3185:
3184:
3183:
3176:
3169:
3162:
3151:
3136:
3112:
3109:
3007:
3004:
2920:
2917:
2846:續藏經 vol. 34).
2808:
2805:
2756:
2753:
2715:Goryeo Dynasty
2610:
2605:
2592:
2589:
2567:Hanshan Deqing
2476:Guifeng Zongmi
2468:
2465:
2399:
2396:
2297:
2294:
2227:Kegon temple.
2097:
2096:Japanese Kegon
2094:
2087:Joseon Dynasty
2036:Hwaŏm-gyŏng so
1978:
1975:
1944:Peng Shaosheng
1868:Prajñāpāramitā
1857:Xuande Emperor
1852:
1849:
1823:Tiantai school
1730:
1727:
1607:
1604:
1532:
1531:
1496:Guifeng Zongmi
1493:
1450:
1414:
1382:
1378:including the
1328:, Nara, Japan.
1317:
1314:
1107:
1100:
1078:
1075:
1072:
1071:
1069:
1068:
1061:
1054:
1046:
1043:
1042:
1039:
1038:
1033:
1028:
1023:
1017:
1014:
1013:
1010:
1009:
1006:
1005:
1000:
995:
990:
985:
980:
975:
969:
966:
965:
962:
961:
958:
957:
951:
948:
947:
944:
943:
940:
939:
934:
928:
925:
924:
921:
920:
917:
916:
911:
906:
901:
896:
891:
886:
881:
875:
872:
871:
868:
867:
864:
863:
858:
853:
848:
843:
838:
833:
828:
823:
818:
813:
808:
806:Hanshan Deqing
803:
798:
793:
788:
783:
778:
773:
768:
763:
758:
753:
751:Śubhakarasiṃha
748:
743:
738:
733:
728:
723:
718:
713:
708:
703:
698:
693:
688:
683:
678:
673:
668:
662:
659:
658:
655:
654:
651:
650:
645:
640:
635:
630:
624:
619:
618:
615:
614:
603:
602:
596:
595:
496:(780–841) and
384:
383:
380:
379:
372:
366:
365:
361:
360:
357:
356:
349:
343:
342:
341:Transcriptions
334:
333:
326:
320:
319:
312:
306:
305:
301:
300:
297:
296:
289:
283:
282:
281:Transcriptions
274:
273:
266:
260:
259:
252:
246:
245:
241:
240:
233:
227:
226:
219:
213:
212:
208:
207:
204:
203:
196:
190:
189:
183:
182:
175:
169:
168:
166:Yue: Cantonese
162:
161:
154:
148:
147:
140:
134:
133:
127:
126:
125:Transcriptions
118:
117:
110:
104:
103:
96:
90:
89:
85:
84:
67:(center), and
54:
46:
45:
42:
41:
26:
9:
6:
4:
3:
2:
10458:
10447:
10444:
10442:
10439:
10437:
10434:
10433:
10431:
10416:
10411:
10406:
10404:
10396:
10395:
10392:
10386:
10383:
10381:
10378:
10376:
10373:
10371:
10368:
10366:
10363:
10361:
10358:
10356:
10353:
10352:
10350:
10348:
10344:
10338:
10335:
10333:
10330:
10328:
10325:
10323:
10320:
10318:
10315:
10313:
10310:
10308:
10305:
10303:
10300:
10298:
10295:
10293:
10290:
10286:
10283:
10281:
10278:
10277:
10276:
10273:
10271:
10268:
10267:
10265:
10263:
10259:
10251:
10248:
10246:
10243:
10242:
10241:
10238:
10236:
10233:
10231:
10228:
10226:
10223:
10221:
10218:
10216:
10213:
10211:
10208:
10206:
10203:
10201:
10198:
10196:
10193:
10191:
10188:
10186:
10183:
10182:
10180:
10178:
10177:Miscellaneous
10174:
10168:
10167:Vegetarianism
10165:
10163:
10160:
10156:
10153:
10151:
10148:
10146:
10143:
10141:
10138:
10136:
10133:
10132:
10131:
10128:
10126:
10123:
10121:
10118:
10116:
10113:
10111:
10108:
10104:
10101:
10099:
10096:
10094:
10091:
10089:
10086:
10084:
10081:
10080:
10079:
10076:
10074:
10071:
10069:
10066:
10062:
10059:
10058:
10057:
10054:
10052:
10049:
10047:
10044:
10042:
10039:
10035:
10032:
10030:
10027:
10025:
10022:
10020:
10017:
10015:
10012:
10011:
10010:
10007:
10005:
10002:
10000:
9997:
9995:
9992:
9990:
9989:Buddha in art
9987:
9985:
9982:
9980:
9977:
9973:
9970:
9969:
9968:
9965:
9961:
9958:
9956:
9953:
9951:
9948:
9946:
9943:
9941:
9938:
9936:
9933:
9931:
9928:
9924:
9921:
9920:
9919:
9916:
9914:
9911:
9909:
9906:
9904:
9901:
9899:
9896:
9894:
9891:
9889:
9886:
9885:
9884:
9881:
9880:
9878:
9876:
9872:
9866:
9863:
9861:
9858:
9856:
9853:
9851:
9848:
9846:
9843:
9841:
9838:
9836:
9833:
9831:
9828:
9826:
9823:
9821:
9818:
9816:
9813:
9811:
9808:
9806:
9803:
9801:
9798:
9796:
9793:
9791:
9788:
9786:
9783:
9782:
9780:
9778:
9774:
9768:
9765:
9763:
9760:
9758:
9755:
9753:
9750:
9748:
9745:
9743:
9740:
9738:
9735:
9733:
9730:
9728:
9725:
9723:
9720:
9718:
9715:
9711:
9708:
9707:
9706:
9703:
9701:
9698:
9694:
9691:
9690:
9689:
9686:
9684:
9681:
9679:
9676:
9674:
9671:
9669:
9666:
9665:
9663:
9661:
9657:
9649:
9646:
9644:
9643:United States
9641:
9639:
9636:
9634:
9631:
9629:
9626:
9624:
9621:
9619:
9616:
9614:
9611:
9609:
9606:
9604:
9601:
9599:
9596:
9594:
9591:
9589:
9586:
9584:
9581:
9579:
9576:
9574:
9571:
9569:
9566:
9564:
9561:
9559:
9556:
9555:
9554:
9551:
9547:
9544:
9542:
9539:
9538:
9537:
9534:
9530:
9527:
9526:
9525:
9522:
9518:
9515:
9513:
9510:
9509:
9508:
9505:
9503:
9500:
9498:
9495:
9493:
9490:
9488:
9485:
9483:
9480:
9478:
9475:
9470:
9466:
9463:
9461:
9458:
9456:
9453:
9452:
9451:
9448:
9446:
9443:
9441:
9438:
9436:
9433:
9431:
9428:
9426:
9423:
9421:
9418:
9416:
9413:
9411:
9408:
9406:
9403:
9401:
9398:
9396:
9393:
9391:
9388:
9386:
9383:
9381:
9378:
9376:
9373:
9371:
9368:
9366:
9363:
9362:
9360:
9358:
9354:
9348:
9345:
9343:
9342:
9338:
9336:
9333:
9331:
9328:
9326:
9325:
9321:
9319:
9316:
9314:
9311:
9309:
9306:
9304:
9301:
9299:
9296:
9294:
9291:
9290:
9288:
9286:
9282:
9276:
9273:
9271:
9268:
9266:
9263:
9261:
9258:
9256:
9253:
9251:
9248:
9246:
9243:
9241:
9238:
9236:
9233:
9231:
9228:
9226:
9223:
9221:
9218:
9216:
9213:
9211:
9208:
9206:
9203:
9201:
9200:Padmasambhava
9198:
9196:
9193:
9191:
9188:
9186:
9183:
9181:
9178:
9176:
9173:
9171:
9168:
9166:
9163:
9161:
9158:
9156:
9153:
9151:
9148:
9146:
9143:
9141:
9138:
9136:
9133:
9131:
9128:
9126:
9123:
9121:
9118:
9117:
9115:
9113:
9112:Major figures
9109:
9103:
9100:
9096:
9093:
9092:
9091:
9088:
9086:
9083:
9081:
9078:
9076:
9073:
9071:
9068:
9066:
9063:
9059:
9058:Western tulku
9056:
9055:
9054:
9051:
9049:
9046:
9044:
9041:
9039:
9036:
9034:
9031:
9029:
9026:
9024:
9021:
9019:
9016:
9014:
9011:
9009:
9006:
9004:
9001:
8999:
8996:
8994:
8991:
8990:
8988:
8986:
8982:
8974:
8971:
8969:
8966:
8964:
8961:
8959:
8956:
8955:
8954:
8951:
8949:
8946:
8944:
8941:
8939:
8936:
8934:
8931:
8930:
8928:
8926:
8922:
8916:
8913:
8909:
8906:
8905:
8904:
8901:
8897:
8894:
8892:
8889:
8887:
8884:
8883:
8882:
8879:
8875:
8872:
8870:
8867:
8865:
8862:
8860:
8859:Five precepts
8857:
8856:
8855:
8852:
8848:
8845:
8843:
8840:
8838:
8837:Dhamma vicaya
8835:
8833:
8830:
8829:
8828:
8825:
8821:
8818:
8817:
8816:
8813:
8811:
8808:
8806:
8803:
8799:
8796:
8794:
8791:
8789:
8786:
8785:
8784:
8781:
8779:
8776:
8774:
8771:
8769:
8766:
8764:
8761:
8757:
8754:
8752:
8749:
8748:
8747:
8744:
8742:
8739:
8735:
8732:
8730:
8727:
8725:
8722:
8720:
8717:
8715:
8712:
8710:
8707:
8705:
8702:
8700:
8697:
8695:
8692:
8690:
8687:
8684:
8680:
8677:
8675:
8672:
8670:
8667:
8665:
8662:
8659:
8658:
8653:
8651:
8648:
8647:
8646:
8643:
8641:
8638:
8636:
8633:
8631:
8628:
8626:
8623:
8621:
8618:
8616:
8613:
8611:
8608:
8606:
8605:Buddhābhiṣeka
8603:
8599:
8596:
8594:
8591:
8589:
8586:
8584:
8581:
8580:
8579:
8576:
8574:
8571:
8569:
8566:
8565:
8563:
8561:
8557:
8551:
8548:
8546:
8543:
8541:
8538:
8536:
8533:
8531:
8528:
8524:
8521:
8519:
8516:
8514:
8511:
8509:
8506:
8505:
8504:
8501:
8497:
8494:
8492:
8489:
8487:
8484:
8482:
8479:
8477:
8474:
8472:
8469:
8467:
8464:
8460:
8457:
8455:
8452:
8450:
8447:
8445:
8442:
8441:
8440:
8437:
8436:
8435:
8432:
8431:
8429:
8427:
8423:
8417:
8414:
8410:
8407:
8405:
8402:
8400:
8397:
8395:
8392:
8390:
8387:
8385:
8382:
8381:
8380:
8377:
8375:
8372:
8371:
8369:
8367:
8363:
8357:
8354:
8350:
8347:
8345:
8342:
8340:
8337:
8336:
8335:
8332:
8330:
8327:
8325:
8322:
8320:
8317:
8315:
8312:
8310:
8307:
8305:
8302:
8300:
8297:
8295:
8292:
8290:
8287:
8285:
8282:
8280:
8277:
8275:
8272:
8270:
8267:
8265:
8262:
8260:
8257:
8255:
8252:
8250:
8249:Enlightenment
8247:
8245:
8242:
8240:
8239:Dhamma theory
8237:
8235:
8234:Buddha-nature
8232:
8230:
8227:
8225:
8222:
8220:
8217:
8216:
8214:
8212:
8208:
8202:
8199:
8197:
8194:
8192:
8189:
8187:
8184:
8182:
8179:
8177:
8174:
8172:
8169:
8167:
8164:
8162:
8159:
8157:
8154:
8152:
8149:
8147:
8144:
8142:
8139:
8137:
8134:
8132:
8129:
8127:
8124:
8122:
8119:
8117:
8114:
8112:
8109:
8108:
8106:
8104:
8100:
8094:
8091:
8089:
8086:
8084:
8081:
8079:
8076:
8074:
8073:Samantabhadra
8071:
8069:
8066:
8064:
8061:
8059:
8056:
8054:
8051:
8047:
8044:
8043:
8042:
8039:
8038:
8036:
8034:
8030:
8024:
8021:
8019:
8016:
8012:
8006:
8004:
7998:
7996:
7990:
7988:
7982:
7980:
7974:
7972:
7966:
7964:
7958:
7957:
7956:
7953:
7951:
7948:
7946:
7943:
7941:
7938:
7936:
7933:
7931:
7928:
7926:
7923:
7921:
7918:
7916:
7913:
7911:
7908:
7906:
7903:
7901:
7898:
7896:
7893:
7892:
7890:
7888:
7884:
7878:
7875:
7873:
7870:
7868:
7865:
7861:
7858:
7856:
7853:
7851:
7848:
7847:
7846:
7843:
7841:
7838:
7837:
7835:
7833:
7829:
7823:
7820:
7818:
7815:
7813:
7805:
7804:
7801:
7796:
7791:
7786:
7778:
7773:
7771:
7766:
7764:
7759:
7758:
7755:
7749:
7746:
7744:
7741:
7739:
7738:
7733:
7731:
7728:
7727:
7719:
7718:986-7484-83-5
7715:
7711:
7704:
7700:
7694:
7687:
7686:
7680:
7678:
7674:
7670:
7667:
7663:
7661:
7657:
7653:
7649:
7645:
7644:Justin Tiwald
7641:
7638:
7634:
7630:
7626:
7625:
7614:
7610:
7609:
7603:
7596:
7589:
7588:
7582:
7579:
7573:
7569:
7564:
7561:
7557:
7553:
7549:
7546:
7544:9780195328998
7540:
7536:
7535:
7529:
7526:
7520:
7516:
7511:
7508:
7506:0-271-02190-X
7502:
7498:
7493:
7491:
7490:0-87773-940-4
7487:
7483:
7479:
7474:
7470:
7467:
7462:
7460:
7457:
7454:
7450:
7445:
7444:
7432:
7426:
7424:
7416:
7410:
7403:
7397:
7395:
7387:
7381:
7379:
7377:
7369:
7365:
7359:
7352:
7346:
7344:
7342:
7340:
7330:
7322:
7320:0-86171-390-7
7316:
7312:
7305:
7290:
7286:
7280:
7266:
7262:
7256:
7249:
7245:
7241:
7235:
7228:
7224:
7220:
7214:
7207:
7203:
7199:
7193:
7186:
7180:
7178:
7176:
7174:
7166:
7162:
7158:
7152:
7146:
7142:
7138:
7132:
7130:
7123:
7119:
7115:
7109:
7103:
7099:
7095:
7089:
7082:
7076:
7069:
7063:
7054:
7048:, p. 76.
7047:
7042:
7033:
7026:
7022:
7018:
7012:
7006:
7002:
6998:
6992:
6986:
6982:
6979:(1), 93–130.
6978:
6974:
6968:
6966:
6964:
6962:
6954:
6950:
6944:
6942:
6940:
6933:
6929:
6925:
6919:
6917:
6915:
6907:
6901:
6899:
6889:
6875:
6871:
6865:
6850:
6846:
6840:
6831:
6817:
6813:
6807:
6801:
6797:
6793:
6787:
6780:
6774:
6767:
6762:
6760:
6753:
6749:
6745:
6741:
6737:
6731:
6729:
6727:
6719:
6717:
6710:
6703:
6701:
6694:
6685:
6678:
6672:
6670:
6662:
6660:
6653:
6644:
6635:
6626:
6619:
6613:
6606:
6600:
6598:
6590:
6586:
6582:
6576:
6569:
6564:
6557:
6551:
6544:
6538:
6530:
6524:
6520:
6513:
6511:
6509:
6507:
6505:
6503:
6495:
6491:
6485:
6483:
6481:
6479:
6472:
6468:
6464:
6458:
6456:
6448:
6444:
6438:
6436:
6434:
6426:
6420:
6418:
6410:
6404:
6397:
6391:
6389:
6387:
6379:
6373:
6371:
6369:
6367:
6365:
6363:
6355:
6349:
6347:
6339:
6333:
6331:
6322:
6316:
6302:on 2017-09-10
6298:
6291:
6286:
6280:
6278:
6276:
6274:
6272:
6270:
6268:
6266:
6264:
6257:
6253:
6249:
6243:
6236:
6230:
6223:
6218:
6209:
6203:
6199:
6195:
6189:
6180:
6166:
6160:
6153:
6151:
6144:
6137:
6131:
6117:
6113:
6106:
6099:
6095:
6089:
6082:
6077:
6075:
6068:
6064:
6060:
6056:
6053:Hamar, Imre.
6050:
6048:
6046:
6044:
6037:, p. 47.
6036:
6035:Dumoulin 2005
6031:
6024:
6018:
6011:
6005:
5998:
5992:
5990:
5988:
5978:
5972:
5968:
5962:
5955:
5949:
5942:
5936:
5929:
5923:
5917:, p. 48.
5916:
5915:Dumoulin 2005
5911:
5897:
5893:
5886:
5879:
5875:
5869:
5861:
5855:
5851:
5847:
5840:
5833:
5827:
5825:
5823:
5821:
5813:
5807:
5800:
5794:
5787:
5782:
5780:
5773:
5769:
5763:
5756:
5750:
5743:
5737:
5735:
5725:
5716:
5708:
5702:
5694:
5690:
5686:
5680:
5676:
5675:
5667:
5665:
5663:
5661:
5653:
5649:
5647:
5640:
5638:
5636:
5634:
5626:
5620:
5613:
5607:
5593:
5589:
5582:
5575:
5569:
5560:
5558:
5556:
5547:
5543:
5537:
5530:
5526:
5522:
5516:
5509:
5503:
5501:
5493:
5489:
5483:
5476:
5472:
5466:
5459:
5455:
5449:
5442:
5438:
5432:
5425:
5421:
5415:
5408:
5404:
5398:
5396:
5388:
5382:
5375:
5371:
5365:
5358:
5354:
5348:
5341:
5337:
5331:
5322:
5320:
5318:
5310:
5306:
5300:
5293:
5289:
5283:
5276:
5270:
5268:
5266:
5264:
5262:
5260:
5258:
5256:
5254:
5246:
5240:
5233:
5227:
5220:
5217:
5211:
5204:
5198:
5196:
5194:
5192:
5190:
5188:
5186:
5170:
5166:
5160:
5153:
5152:(960-1368 AD)
5150:
5146:
5140:
5138:
5136:
5134:
5126:
5124:
5116:
5102:
5098:
5091:
5083:
5079:
5075:
5071:
5067:
5063:
5059:
5055:
5051:
5044:
5042:
5040:
5032:
5028:
5026:
5019:
5012:
5008:
5006:
4999:
4992:
4988:
4986:
4979:
4972:
4968:
4966:
4958:
4951:
4945:
4943:
4941:
4939:
4929:
4927:
4917:
4910:
4904:
4897:
4891:
4889:
4887:
4877:
4875:
4860:
4856:
4850:
4848:
4846:
4844:
4836:
4830:
4824:p. 54. BRILL.
4823:
4817:
4815:
4807:
4801:
4794:
4788:
4782:, p. 15.
4781:
4776:
4770:p. 53. BRILL.
4769:
4763:
4761:
4751:
4742:
4736:, p. 24.
4735:
4730:
4722:
4716:
4712:
4711:
4703:
4696:
4692:
4686:
4684:
4682:
4680:
4678:
4676:
4674:
4672:
4664:
4657:
4650:
4644:
4635:
4626:
4624:
4614:
4607:
4601:
4594:
4588:
4582:, p. 46.
4581:
4580:Dumoulin 2005
4576:
4574:
4564:
4558:
4554:
4550:
4544:
4542:
4534:
4528:
4526:
4524:
4522:
4514:
4510:
4504:
4502:
4500:
4498:
4496:
4494:
4492:
4484:
4478:
4476:
4474:
4472:
4470:
4468:
4466:
4464:
4462:
4460:
4458:
4456:
4454:
4452:
4443:
4439:
4438:
4433:
4429:
4422:
4420:
4418:
4410:
4404:
4402:
4400:
4395:
4388:
4386:
4380:
4375:
4372:
4368:
4366:
4362:
4355:
4353:
4346:
4343:
4341:
4337:
4336:buddha-nature
4333:
4325:
4321:
4317:
4313:
4308:
4299:
4297:
4296:kōmyō shingon
4293:
4289:
4285:
4280:
4278:
4273:
4272:
4267:
4266:
4261:
4260:
4259:Cundī-dhāraṇī
4254:
4252:
4248:
4244:
4240:
4236:
4233:
4231:
4226:
4221:
4219:
4215:
4211:
4207:
4203:
4199:
4195:
4194:
4189:
4188:
4183:
4182:
4181:Cundī-dhāraṇī
4175:
4170:
4167:
4164:
4160:
4155:
4151:
4146:
4144:
4140:
4139:
4134:
4130:
4126:
4123:
4119:
4114:
4112:
4111:
4106:
4102:
4095:
4090:
4084:
4079:
4070:
4068:
4064:
4059:
4057:
4053:
4049:
4036:
4033:
4030:
4027:
4026:
4025:
4023:
4018:
4011:
4007:
4003:
4000:
3996:
3993:
3992:Buddha nature
3989:
3985:
3981:
3978:
3977:
3976:
3973:
3970:
3966:
3962:
3958:
3954:
3949:
3945:
3943:
3939:
3935:
3931:
3927:
3923:
3922:Fajie guanmen
3919:
3915:
3914:huayan sanmei
3911:
3910:haiyin sanmei
3907:
3903:
3893:
3891:
3887:
3882:
3879:
3871:
3867:
3863:
3859:
3858:shíxiàng niàn
3855:
3852:
3848:
3844:
3840:
3837:
3836:Dà bǎojī jīng
3833:
3829:
3825:
3822:
3818:
3814:
3813:
3812:
3810:
3806:
3801:
3799:
3795:
3791:
3787:
3783:
3778:
3776:
3773:Pure Land of
3772:
3768:
3764:
3760:
3756:
3751:
3749:
3748:
3743:
3742:buddhānusmṛti
3739:
3730:
3721:
3720:monk Shouye.
3719:
3715:
3711:
3706:
3704:
3699:
3695:
3691:
3681:
3679:
3675:
3671:
3667:
3663:
3659:
3652:
3647:
3641:
3637:
3633:
3629:
3624:
3615:
3612:
3604:
3600:
3596:
3593:
3589:
3585:
3584:
3579:
3575:
3573:
3572:
3567:
3566:
3561:
3560:
3555:
3554:
3549:
3548:
3543:
3542:
3537:
3536:buddha-nature
3533:
3531:
3529:
3524:
3520:
3516:
3515:
3510:
3506:
3502:
3499:
3495:
3491:
3488:found in the
3487:
3483:
3482:
3481:
3478:
3476:
3472:
3468:
3460:
3456:
3451:
3442:
3441:
3437:
3433:
3429:
3425:
3422:According to
3420:
3418:
3410:
3405:
3401:
3399:
3395:
3391:
3387:
3383:
3378:
3373:
3363:
3362:
3359:
3355:
3350:
3346:
3345:
3341:
3337:
3333:
3329:
3325:
3322:(the womb of
3321:
3317:
3313:
3312:
3305:
3300:
3298:
3293:
3290:
3286:
3282:
3277:
3275:
3274:
3269:
3265:
3255:
3252:
3247:
3245:
3241:
3237:
3236:yi zhen fajie
3233:
3225:
3221:
3218:
3215:
3211:
3208:
3205:
3201:
3198:
3194:
3193:
3192:
3181:
3177:
3174:
3171:Integration (
3170:
3167:
3163:
3160:
3156:
3152:
3149:
3145:
3144:particularity
3141:
3137:
3134:
3130:
3126:
3125:
3124:
3122:
3118:
3108:
3106:
3102:
3098:
3093:
3091:
3090:
3085:
3084:
3079:
3074:
3072:
3067:
3063:
3062:Thomas Cleary
3059:
3055:
3050:
3048:
3044:
3043:fajie yuanqi,
3040:
3037:
3033:
3029:
3028:
3023:
3018:
3012:
3003:
3001:
2997:
2993:
2989:
2984:
2982:
2978:
2974:
2970:
2968:
2963:
2962:
2957:
2953:
2948:
2946:
2942:
2941:
2936:
2932:
2928:
2927:
2916:
2912:
2910:
2906:
2902:
2898:
2894:
2890:
2888:
2884:
2880:
2876:
2872:
2868:
2864:
2860:
2856:
2852:
2847:
2845:
2841:
2840:
2835:
2834:
2829:
2825:
2823:
2818:
2814:
2804:
2802:
2798:
2797:
2792:
2788:
2787:
2782:
2778:
2774:
2773:
2768:
2764:
2763:
2752:
2750:
2744:
2742:
2738:
2732:
2727:
2725:
2716:
2712:
2708:
2704:
2702:
2698:
2694:
2688:
2683:
2681:
2676:
2674:
2670:
2667:
2663:
2659:
2658:Samantabhadra
2656:
2651:
2649:
2645:
2641:
2637:
2633:
2629:
2626:
2622:
2618:
2617:
2609:
2601:
2597:
2588:
2586:
2581:
2579:
2575:
2570:
2568:
2564:
2563:Dahui Zonggao
2560:
2556:
2551:
2549:
2546:(d. 949) and
2545:
2544:Yunmen Wenyan
2541:
2537:
2533:
2529:
2525:
2521:
2520:
2515:
2511:
2507:
2503:
2499:
2497:
2493:
2489:
2488:Fajie guanmen
2485:
2481:
2477:
2473:
2464:
2463:(1837–1911).
2462:
2458:
2454:
2450:
2446:
2445:Yuzu Nembutsu
2442:
2437:
2435:
2431:
2427:
2422:
2420:
2416:
2411:
2409:
2408:Chan Buddhism
2405:
2395:
2393:
2392:United States
2389:
2385:
2381:
2377:
2373:
2369:
2366:
2360:
2358:
2354:
2350:
2346:
2340:
2338:
2332:
2330:
2326:
2322:
2317:
2315:
2311:
2302:
2293:
2291:
2286:
2284:
2280:
2276:
2272:
2271:Risshu Vinaya
2268:
2264:
2260:
2255:
2253:
2248:
2246:
2242:
2238:
2234:
2230:
2226:
2222:
2214:
2210:
2205:
2201:
2199:
2195:
2191:
2190:
2189:Nanto Rikushū
2185:
2184:emperor Shōmu
2181:
2177:
2173:
2169:
2168:
2163:
2159:
2155:
2151:
2141:
2137:
2133:
2129:
2125:
2114:
2110:
2106:
2102:
2093:
2092:
2088:
2084:
2080:
2076:
2071:
2069:
2065:
2061:
2057:
2053:
2049:
2043:
2041:
2037:
2033:
2029:
2025:
2021:
2020:
2015:
2011:
2001:
1998:
1991:
1987:
1983:
1974:
1972:
1968:
1964:
1960:
1956:
1952:
1947:
1945:
1941:
1940:
1934:
1930:
1926:
1922:
1917:
1915:
1911:
1910:Yunqi Zhuhong
1907:
1902:
1894:
1889:
1885:
1883:
1881:
1876:
1875:
1874:Mahāratnakūṭa
1870:
1869:
1864:
1863:
1858:
1848:
1846:
1841:
1839:
1834:
1832:
1828:
1824:
1820:
1816:
1812:
1809:: 華嚴普賢行願修證儀;
1808:
1804:
1803:
1802:Samantabhadra
1796:
1794:
1790:
1786:
1782:
1781:
1775:
1770:
1768:
1764:
1760:
1756:
1752:
1744:
1740:
1735:
1726:
1724:
1720:
1715:
1713:
1712:
1707:
1706:
1705:
1700:
1696:
1690:
1688:
1684:
1680:
1676:
1672:
1668:
1664:
1663:Hongzhou Chan
1660:
1656:
1652:
1647:
1645:
1641:
1637:
1633:
1630:
1624:
1622:
1618:
1614:
1603:
1600:
1596:
1592:
1588:
1584:
1579:
1577:
1573:
1569:
1565:
1561:
1553:
1549:
1545:
1541:
1537:
1529:
1528:
1523:
1519:
1515:
1509:
1501:
1497:
1494:
1492:
1488:
1484:
1480:
1476:
1472:
1466:
1458:
1454:
1451:
1448:
1444:
1440:
1436:
1430:
1422:
1418:
1415:
1412:
1408:
1404:
1398:
1390:
1386:
1383:
1381:
1377:
1373:
1369:
1363:
1355:
1351:
1348:
1347:
1346:
1343:
1342:
1339:
1335:
1327:
1322:
1313:
1312:
1308:
1304:
1300:
1296:
1291:
1289:
1285:
1281:
1277:
1276:
1271:
1267:
1263:
1258:
1256:
1252:
1248:
1244:
1243:(Fanwang Jing
1241:
1240:
1233:
1231:
1227:
1223:
1219:
1215:
1211:
1207:
1203:
1199:
1195:
1190:
1188:
1184:
1180:
1176:
1172:
1168:
1164:
1160:
1156:
1152:
1148:
1144:
1139:
1137:
1133:
1132:
1127:
1123:
1119:
1115:
1114:
1105:
1096:
1092:
1088:
1087:Huayan Temple
1083:
1067:
1062:
1060:
1055:
1053:
1048:
1047:
1045:
1044:
1037:
1034:
1032:
1029:
1027:
1024:
1022:
1019:
1018:
1012:
1011:
1004:
1001:
999:
996:
994:
991:
989:
986:
984:
981:
979:
976:
974:
971:
970:
964:
963:
956:
953:
952:
946:
945:
938:
935:
933:
930:
929:
923:
922:
915:
912:
910:
907:
905:
902:
900:
897:
895:
892:
890:
887:
885:
882:
880:
877:
876:
870:
869:
862:
859:
857:
856:Nan Huai-Chin
854:
852:
849:
847:
844:
842:
839:
837:
834:
832:
829:
827:
824:
822:
819:
817:
814:
812:
809:
807:
804:
802:
799:
797:
794:
792:
791:Dahui Zonggao
789:
787:
784:
782:
779:
777:
776:Daman Hongren
774:
772:
769:
767:
764:
762:
759:
757:
754:
752:
749:
747:
744:
742:
739:
737:
734:
732:
729:
727:
724:
722:
719:
717:
714:
712:
709:
707:
704:
702:
699:
697:
694:
692:
689:
687:
684:
682:
679:
677:
674:
672:
669:
667:
664:
663:
660:Major figures
657:
656:
649:
646:
644:
641:
639:
636:
634:
633:Dharmaguptaka
631:
629:
626:
625:
622:
617:
616:
609:
605:
604:
601:
598:
597:
593:
589:
588:
585:
583:
579:
575:
571:
567:
563:
559:
555:
551:
549:
544:
539:
537:
533:
529:
525:
521:
517:
513:
510:
506:
501:
499:
495:
491:
487:
483:
479:
475:
469:
461:
457:
456:
451:
447:
443:
439:
435:
431:
427:
423:
419:
409:
399:
395:
391:
381:
377:
373:
371:
367:
364:Sanskrit name
362:
350:
348:
344:
339:
335:
327:
325:
321:
313:
311:
307:
304:Japanese name
302:
290:
288:
284:
279:
275:
267:
265:
261:
253:
251:
247:
242:
234:
232:
228:
224:
220:
218:
214:
209:
197:
195:
191:
188:
184:
176:
174:
170:
167:
163:
158:Hua-yen tsung
155:
153:
149:
141:
139:
135:
132:
128:
123:
119:
111:
109:
105:
97:
95:
91:
86:
82:
78:
74:
70:
69:Samantabhadra
66:
62:
58:
52:
47:
43:
38:
33:
19:
18:Huayan school
10355:Bodhisattvas
10275:Christianity
10270:Baháʼí Faith
10135:Dharmachakra
10125:Prayer wheel
10115:Prayer beads
9883:Architecture
9762:969 Movement
9546:Saudi Arabia
9524:Central Asia
9517:South Africa
9339:
9322:
9255:Panchen Lama
9160:Buddhapālita
8756:Satipatthana
8751:Mindful Yoga
8664:Recollection
8578:Brahmavihara
8475:
8449:Japanese Zen
8444:Chinese Chan
8404:Animal realm
8211:Key concepts
8033:Bodhisattvas
7845:Three Jewels
7736:
7703:the original
7684:
7651:
7628:
7613:the original
7607:
7595:the original
7586:
7567:
7551:
7533:
7514:
7496:
7477:
7469:
7465:
7459:
7455:
7452:
7448:
7430:
7417:pp. 113-114.
7414:
7409:
7401:
7388:pp. 112-113.
7385:
7367:
7363:
7358:
7350:
7329:
7310:
7304:
7293:. Retrieved
7291:. 2021-07-12
7288:
7279:
7268:. Retrieved
7264:
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7213:
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7192:
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6877:. Retrieved
6873:
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6853:. Retrieved
6851:. 2022-03-23
6848:
6839:
6830:
6819:. Retrieved
6815:
6806:
6791:
6786:
6778:
6773:
6766:Buswell 1993
6746:(1), 10-47.
6743:
6739:
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6304:. Retrieved
6297:the original
6284:
6247:
6242:
6234:
6229:
6217:
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6193:
6188:
6179:
6168:. Retrieved
6159:
6148:
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6119:. Retrieved
6115:
6105:
6097:
6088:
6058:
6030:
6022:
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5895:
5885:
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5873:
5868:
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5839:
5831:
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5786:Buswell 1993
5762:
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5673:
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5624:
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5591:
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5171:. 2023-03-11
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5100:
5090:
5060:(1): 49–80.
5057:
5053:
5030:
5023:
5018:
5010:
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4957:
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4858:
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4364:
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4329:
4320:Heian period
4315:
4295:
4281:
4269:
4263:
4258:
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4230:Usṇīsavijayā
4228:
4222:
4201:
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4197:
4191:
4185:
4180:
4177:
4172:
4168:
4153:
4149:
4147:
4136:
4128:
4125:Liao Dynasty
4115:
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4066:
4060:
4056:foguang guan
4055:
4051:
4045:
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3849:(T.643) and
3846:
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3802:
3798:Qing dynasty
3779:
3762:
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3676:(華嚴普賢行願修證儀,
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3426:, while the
3421:
3413:
3389:
3376:
3371:
3369:
3361:
3358:monotheistic
3349:
3347:
3343:
3339:
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3327:
3310:
3307:
3302:
3294:
3289:Chinese lion
3280:
3278:
3271:
3267:
3263:
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3248:
3235:
3234:-realm (Ch.
3231:
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3165:
3164:Difference (
3158:
3154:
3143:
3139:
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3128:
3121:mereological
3116:
3114:
3096:
3094:
3089:ad infinitum
3087:
3081:
3075:
3057:
3053:
3051:
3042:
3031:
3025:
3021:
3019:
3017:
2991:
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2985:
2965:
2959:
2952:Huayan sutra
2951:
2949:
2938:
2930:
2924:
2922:
2913:
2904:
2896:
2891:
2887:Huayan sutra
2886:
2874:
2870:
2866:
2862:
2858:
2854:
2850:
2848:
2844:Xu zang jing
2843:
2837:
2831:
2827:
2820:
2816:
2810:
2794:
2790:
2784:
2780:
2776:
2770:
2766:
2760:
2758:
2745:
2734:
2729:
2724:Huayan sutra
2723:
2720:
2711:Huayan Sutra
2710:
2690:
2685:
2680:Huayan sutra
2679:
2677:
2655:bodhisattvas
2652:
2647:
2631:
2627:
2620:
2614:
2612:
2608:Huayan sutra
2607:
2600:Huayan Sutra
2599:
2582:
2571:
2559:Touzi Yiqing
2555:Song dynasty
2552:
2539:
2535:
2532:Linji school
2517:
2516:text called
2500:
2491:
2487:
2472:Chinese Chán
2470:
2457:Yunqi Zuhong
2438:
2433:
2429:
2423:
2412:
2401:
2361:
2341:
2333:
2318:
2307:
2287:
2282:
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2249:
2218:
2187:
2175:
2171:
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2161:
2156:;
2153:
2117:
2104:
2090:
2082:
2072:
2044:
2035:
2031:
2023:
2017:
1994:
1977:Korean Hwaôm
1970:
1966:
1954:
1948:
1936:
1932:
1921:Qing dynasty
1918:
1906:Zhibo Zhenke
1898:
1878:
1872:
1866:
1860:
1854:
1845:Yuan dynasty
1842:
1835:
1830:
1826:
1814:
1799:
1797:
1792:
1788:
1777:
1774:Huayan sutra
1773:
1771:
1755:Song dynasty
1748:
1745:(1055–1110).
1729:Song revival
1722:
1718:
1716:
1709:
1708:
1704:Kāraṇḍavyūha
1702:
1691:
1686:
1682:
1678:
1674:
1670:
1658:
1648:
1625:
1609:
1594:
1586:
1580:
1576:Huayan sutra
1575:
1567:
1563:
1559:
1533:
1525:
1521:
1518:Chinese Chán
1511:
1490:
1486:
1482:
1478:
1475:Avatamsaka (
1474:
1468:
1446:
1442:
1432:
1400:
1379:
1375:
1372:Huayan sutra
1371:
1365:
1344:
1340:
1334:Tang dynasty
1331:
1310:
1306:
1302:
1294:
1292:
1287:
1279:
1273:
1270:Vasubandhu's
1265:
1262:Dilun school
1259:
1242:
1237:
1234:
1230:Huāyán Sūtra
1229:
1225:
1218:Huāyán Sūtra
1217:
1214:Buddhabhadra
1202:Huāyán Sūtra
1201:
1194:Huāyán Sūtra
1193:
1191:
1186:
1182:
1178:
1166:
1162:
1158:
1155:"scrolls", 卷
1150:
1146:
1142:
1140:
1135:
1129:
1125:
1121:
1117:
1111:
1109:
1103:
1097:(1115–1234).
1031:Martial arts
983:Mount Jiuhua
967:Sacred Sites
949:Architecture
821:Miyun Yuanwu
584:behind Zen.
562:omnipresence
546:
542:
540:
512:
508:
504:
502:
477:
471:
453:
437:
429:
421:
416:;
406:;
389:
387:
347:Romanization
293:Hwa-eom jong
187:Southern Min
138:Hanyu Pinyin
88:Chinese name
56:
10200:Dharma talk
10029:Asalha Puja
9825:Eschatology
9628:Switzerland
9608:New Zealand
9536:Middle East
9445:Philippines
9365:Afghanistan
9170:Bodhidharma
9155:Buddhaghosa
9075:Householder
8985:Monasticism
8938:Bodhisattva
8793:Prostration
8746:Mindfulness
8674:Anapanasati
8657:Kammaṭṭhāna
8454:Korean Seon
8394:Asura realm
8389:Human realm
8329:Ten Fetters
8284:Parinirvana
8186:Uppalavanna
8151:Mahākaccana
8136:Mahākassapa
8068:Kṣitigarbha
8063:Ākāśagarbha
7960:Suddhodāna
7905:Four sights
7832:Foundations
7537:, Oup USA,
7413:Cook (1977)
7384:Cook (1977)
6679:pp. 93-104.
6675:Cook (1977)
6568:Wright 1982
5648:中華佛學學報第 9 期
5147:(2 vols.):
4318:, from the
4225:Jin dynasty
4152:(顯密圓通成佛心要集
4048:Li Tongxuan
4006:shishi wuai
3969:Dharmadhatu
3957:Chengguan's
3767:Dharmadhatu
3740:is that of
3710:calligraphy
3609:Huayan and
3553:Lankavatara
3428:nirmanakaya
3394:nirmanakaya
3382:buddhafield
3251:paradoxical
3083:Gandhavyuha
3078:Indra's net
3071:Dharmadhatu
3036:dharmadhatu
2967:Lotus Sutra
2940:Dharmadhatu
2926:Dharmadhatu
2883:Li Tongxuan
2777:Lotus sutra
2772:Lotus sutra
2741:Dharmadhatu
2628:Huāyán Jīng
2553:During the
2550:(885-958).
2548:Fayen Wenyi
2461:Yang Wenhui
2436:) faction.
2314:Yang Wenhui
2308:During the
2105:Daibutsuden
2019:Beopseongge
1963:dharmadhatu
1919:During the
1838:Mount Wutai
1699:Mani mantra
1675:Jingxin lu,
1665:, and even
1640:Western Xia
1632:Liao Empire
1572:Li Tongxuan
1548:Li Tongxuan
1470:Ch'eng-kuan
1443:Avatamsaka.
1295:Avataṃsaka.
1167:Dousha jing
1147:Huāyán Jīng
1136:Daśabhūmika
1095:Jin dynasty
988:Mount Putuo
973:Mount Wutai
846:Yang Wenhui
766:Bodhidharma
761:Amoghavajra
500:(635–730).
498:Li Tongxuan
492:(738–839),
488:(643–712),
484:(602–668),
473:Huáyán jīng
448:during the
244:Korean name
179:Fa-yim zung
144:Huáyán zōng
10430:Categories
10317:Psychology
10297:Gnosticism
10285:Comparison
10280:Influences
10262:Comparison
10145:Bhavacakra
10103:Kushinagar
10078:Pilgrimage
10024:Māgha Pūjā
9979:Bodhi Tree
9795:Buddhology
9785:Abhidharma
9777:Philosophy
9710:Menander I
9578:Costa Rica
9529:Uzbekistan
9370:Bangladesh
9324:Dhammapada
9308:Pali Canon
9270:Ajahn Chah
9250:Dalai Lama
9150:Kumārajīva
9145:Vasubandhu
9120:The Buddha
9028:Zen master
8963:Sakadagami
8943:Buddhahood
8874:Pratimokṣa
8689:Shikantaza
8645:Meditation
8620:Deity yoga
8491:Madhyamaka
8384:Deva realm
8279:Mindstream
8229:Bodhicitta
8141:Aṅgulimāla
8008:Devadatta
7984:Yaśodharā
7887:The Buddha
7877:Middle Way
7677:986748410X
7637:0824816978
7295:2023-09-01
7270:2023-09-01
6879:2023-09-02
6855:2023-09-01
6821:2023-08-31
6740:T'oung Pao
6306:2017-09-10
6222:Chang 1992
6170:2023-04-04
6121:2022-12-29
5901:2023-04-25
5693:1154101063
5597:2023-04-26
5492:8178847337
5475:8988095243
5458:1610695828
5175:2023-08-15
5106:2023-04-24
4864:2023-08-23
4391:References
4379:itself....
4340:Buddhahood
4268:, and the
4069:, 佛光三昧觀).
3999:lishi wuai
3862:Dharmakaya
3771:Amitabha's
3670:meditation
3662:repentance
3523:Madhyamaka
3494:Abhidharma
3459:Joseon era
3417:Dharmakaya
3386:Shakyamuni
3377:Avatamsaka
3324:tathagatas
3197:two truths
3173:chengxiang
2901:Empress Wu
2817:Avatamsaka
2781:Avatamsaka
2701:Buddhahood
2669:Shakyamuni
2664:, and the
2648:amalacitta
2640:Madhyamaka
2510:Five Ranks
2480:Mazu Daoyi
2390:, and the
2296:Modern Era
2263:Madhyamaka
2245:Amitabha's
1971:Avatamsaka
1749:After the
1568:Avatamsaka
1544:Vasubandhu
1508:Wade–Giles
1465:Wade–Giles
1429:Wade–Giles
1397:Wade–Giles
1362:Wade–Giles
1307:Avataṃsaka
1303:Avataṃsaka
1288:Avataṃsaka
1257:Grottoes.
1226:Avataṃsaka
1198:exegetical
1187:Avataṃsaka
1163:Avataṃsaka
1145:(Chinese:
1143:Avataṃsaka
1126:Avataṃsaka
1104:Avataṃsaka
978:Mount Emei
873:Traditions
816:Ouyi Zhixu
781:Mazu Daoyi
756:Vajrabodhi
686:Paramartha
671:Kumārajīva
566:Buddhahood
554:Madhyamaka
532:Hoa Nghiêm
438:Avataṃsaka
426:Wade–Giles
392:school of
376:Avataṃsaka
152:Wade–Giles
10385:Festivals
10365:Buddhists
10327:Theosophy
10130:Symbolism
10120:Hama yumi
10093:Bodh Gaya
9860:Socialism
9835:Evolution
9810:Economics
9648:Venezuela
9563:Australia
9558:Argentina
9482:Sri Lanka
9477:Singapore
9395:Indonesia
9357:Countries
9298:Tripiṭaka
9260:Ajahn Mun
9135:Nagarjuna
9130:Aśvaghoṣa
9013:Anagārika
9008:Śrāmaṇerī
9003:Śrāmaṇera
8998:Bhikkhunī
8958:Sotāpanna
8847:Passaddhi
8788:Offerings
8763:Nekkhamma
8640:Iddhipada
8560:Practices
8530:Theravada
8503:Vajrayana
8496:Yogachara
8466:Pure Land
8379:Six Paths
8366:Cosmology
8146:Anuruddha
8121:Sāriputta
8111:Kaundinya
8103:Disciples
8078:Vajrapāṇi
7930:Footprint
7895:Tathāgata
6924:Religions
6025:, p. 161.
5701:cite book
5082:221059276
5074:2372-9988
4734:Cook 1977
4312:Sudhana's
4277:arapacana
4253:dynasty.
3944:華嚴五教止觀).
3782:Chengguan
3775:Sukhavati
3759:Pure Land
3509:emptiness
3398:Vairocana
3338:, titled
3240:Confucius
3180:huaixiang
3155:tongxiang
3133:wholeness
3129:zongxiang
3041:" (法界緣起,
3000:Vairocana
2958:like the
2857:(華嚴經探玄記,
2749:Tathagata
2673:Vairocana
2662:Manjushri
2441:Pure Land
2398:Influence
2384:Australia
2325:East Asia
2176:Kinshō-ji
2172:Konshu-ji
2154:Shenxiang
2122:) is the
2052:Manjushri
1929:Pure Land
1819:no. X1473
1651:Heze Chan
1644:Wutaishan
1591:Chengguan
1540:Asvaghosa
1536:Nagarjuna
1453:Chengguan
1299:Manjushri
1284:Bodhiruci
1210:Gandharan
1171:Lokaksema
1106:tradition
894:Pure Land
841:Hsuan Hua
746:Chengguan
666:Lokakṣema
490:Chengguan
353:Kegon-shū
77:Chongqing
65:Vairocana
61:Manjushri
10403:Category
10332:Violence
10302:Hinduism
10250:Sanskrit
10205:Hinayana
10190:Amitābha
10150:Swastika
10019:Uposatha
10009:Holidays
9994:Calendar
9840:Humanism
9678:Kanishka
9668:Timeline
9492:Thailand
9460:Kalmykia
9455:Buryatia
9440:Pakistan
9425:Mongolia
9420:Maldives
9415:Malaysia
9380:Cambodia
9245:Shamarpa
9240:Nichiren
9190:Xuanzang
9125:Nagasena
9043:Rinpoche
8773:Pāramitā
8615:Devotion
8535:Navayana
8523:Dzogchen
8486:Nichiren
8434:Mahayana
8426:Branches
8304:Saṅkhāra
8053:Mañjuśrī
8010:(cousin)
8002:(cousin)
7970:(mother)
7962:(father)
7950:Miracles
7900:Birthday
7817:Glossary
7790:Buddhism
7650:, eds.,
6985:24577619
6315:cite web
6081:Lai 2003
4780:Lai 2003
4326:, Japan.
4241:(mainly
4196:and the
4105:dharanis
3990:一心) and
3928:and the
3906:samadhis
3866:Dharmata
3853:(T.614).
3666:dharanis
3632:Tōdai-ji
3630:(1536),
3618:Practice
3519:Yogacara
3505:Mahayana
3409:Hwaeomsa
3354:svabhava
3316:Suchness
3297:non-dual
3202:Purity (
3159:identity
3140:biexiang
3105:svabhava
3032:yuanrong
2996:Yogacara
2988:yuanrong
2964:and the
2954:, other
2945:holistic
2919:Doctrine
2869:大方廣佛華嚴經疏
2644:Yogacara
2636:Mahayana
2538:(新華嚴經論,
2519:Sandokai
2455:exegete
2447:sect of
2368:Archived
2321:Shanghai
2275:Kamakura
2225:Kōzan-ji
2180:Tōdai-ji
2124:Japanese
2109:Tōdai-ji
2064:Hwaeomsa
2060:Amitabha
2056:Maitreya
1914:Jiangnan
1827:zhi guan
1562:(新華嚴經論,
1481:大方廣佛華嚴經疏
1434:Fa-tsang
1411:Yogacara
1402:Chih-yen
1268:(十地經論),
1253:and the
1165:are the
993:Mount Lu
851:Yin Shun
811:Zhu Hong
701:Woncheuk
691:Xuanzang
676:Sengzhao
592:a series
590:Part of
558:Yogacara
552:and the
509:Xianshou
440:") is a
434:Sanskrit
430:Hua-Yen,
394:Buddhism
370:Sanskrit
173:Jyutping
63:(left),
10380:Temples
10360:Buddhas
10322:Science
10312:Judaism
10307:Jainism
10225:Lineage
10185:Abhijñā
10155:Thangka
10098:Sarnath
10083:Lumbini
10004:Funeral
9999:Cuisine
9875:Culture
9850:Reality
9800:Creator
9790:Atomism
9660:History
9633:Ukraine
9593:Germany
9512:Senegal
9502:Vietnam
9430:Myanmar
9230:Shinran
9220:Karmapa
9195:Shandao
9165:Dignāga
9090:Śrāvaka
9070:Donchee
9065:Kappiya
9023:Sayadaw
8993:Bhikkhu
8968:Anāgāmi
8925:Nirvana
8891:Samadhi
8778:Paritta
8719:Tonglen
8714:Mandala
8669:Smarana
8650:Mantras
8598:Upekkha
8568:Bhavana
8518:Shingon
8471:Tiantai
8324:Tathātā
8314:Śūnyatā
8309:Skandha
8299:Saṃsāra
8294:Rebirth
8269:Kleshas
8259:Indriya
8161:Subhūti
8046:Guanyin
8000:Ānanda
7992:Rāhula
7872:Nirvana
7812:Outline
7440:Sources
7066:伊藤真 .
5542:"Kegon"
5494:. p.108
4434:(ed.).
4284:Shingon
4214:mantras
4210:pagodas
4159:Zhenyan
3953:sifajie
3902:samadhi
3834:(大寶積經,
3794:Gyunyeo
3703:biguan,
3594:school.
3498:anatman
3473:of the
3467:panjiao
3166:yixiang
3027:dharmas
3022:xiangru
2726:states:
2666:Buddhas
2514:Caodong
2506:Caodong
2467:On Chan
2434:shanjia
2430:shanwai
2426:Tiantai
2288:In the
2267:Shingon
2252:Shingon
2237:Shingon
2162:Simsang
2079:Gyunyeo
2068:Haeinsa
2040:Chajang
1901:Beijing
1807:Chinese
1785:Kaifeng
1767:Uicheon
1763:Uicheon
1659:zhenyan
1583:Huiyuan
1552:Chinese
1500:Chinese
1457:Chinese
1421:Chinese
1389:Chinese
1367:Tu-Shun
1354:Chinese
1326:Todaiji
1212:master
1077:History
1026:Cuisine
1015:Culture
884:Tiantai
861:Nenghai
836:Hsu Yun
771:Huineng
736:Zhanran
726:Shandao
721:Daochuo
716:Tanluan
711:Huiyuan
706:Daoxuan
621:History
536:Vietnam
460:Chinese
330:けごん しゅう
231:Chữ Hán
94:Chinese
10436:Huayan
10375:Sutras
10370:Suttas
10235:Siddhi
10220:Koliya
10195:Brahmā
10110:Poetry
10056:Mantra
10046:Kasaya
9918:Pagoda
9898:Kyaung
9893:Vihāra
9888:Temple
9830:Ethics
9673:Ashoka
9623:Sweden
9618:Poland
9613:Norway
9603:Mexico
9588:France
9573:Canada
9568:Brazil
9507:Africa
9487:Taiwan
9450:Russia
9375:Bhutan
9335:Vinaya
9215:Naropa
9205:Saraha
9140:Asanga
8896:Prajñā
8805:Refuge
8768:Nianfo
8729:Tertön
8724:Tantra
8709:Ganana
8699:Tukdam
8625:Dhyāna
8593:Mudita
8588:Karuṇā
8481:Risshū
8476:Huayan
8409:Naraka
8349:Anattā
8344:Dukkha
8339:Anicca
8244:Dharma
8196:Channa
8131:Ānanda
8116:Assaji
8083:Skanda
7986:(wife)
7955:Family
7935:Relics
7860:Sangha
7855:Dharma
7850:Buddha
7716:
7695:
7675:
7658:
7635:
7574:
7558:
7541:
7521:
7503:
7488:
7317:
7246:
7225:
7204:
7163:
7143:
7120:
7100:
7023:
7003:
6983:
6798:
6587:
6525:
6200:
6154:p. 149
5856:
5691:
5681:
5527:
5490:
5473:
5456:
5080:
5072:
5029:p. 307
5009:p. 306
4989:p. 303
4717:
4385:Zongmi
4361:bhumis
4262:, the
4206:stupas
4190:, the
4184:, the
4143:Yixing
4122:Khitan
4101:Fazang
4022:nianfo
4010:Zongmi
3988:yi xin
3924:) and
3890:Ŭisang
3809:nianfo
3790:Goryeo
3788:, the
3786:Zongmi
3747:nianfo
3668:, and
3651:Taipei
3568:, and
3550:, the
3544:, the
3490:Agamas
3424:Fazang
3332:xingqi
3318:, the
3285:Taishō
3232:dharma
3214:klesha
3204:Śuddha
3148:rafter
3101:rafter
3066:holism
2992:xingqi
2937:, the
2909:Dushun
2893:Fazang
2881:, and
2879:Zhiyan
2853:, the
2819:, the
2813:Fazang
2801:Zongmi
2671:, and
2524:Shitou
2449:Ryōnin
2388:Canada
2376:Taipei
2329:Taiwan
2269:, and
2259:Gyōnen
2233:Tendai
2198:Jitchū
2150:pinyin
2136:Shinjō
2075:Goryeo
2028:Wonhyo
2014:Zhiyan
2010:Uisang
1951:nianfo
1935:, and
1877:, and
1811:Pinyin
1759:Goryeo
1636:Tangut
1629:Khitan
1554::
1510::
1502::
1467::
1459::
1431::
1423::
1417:Fazang
1399::
1391::
1385:Zhiyan
1364::
1356::
1350:Dushun
1091:Datong
904:Sanlun
899:Weishi
889:Huayan
801:Zongmi
741:Fazang
681:Jizang
516:Hwaeom
494:Zongmi
486:Fazang
482:Zhiyan
470::
468:pinyin
462::
422:Huáyán
418:pinyin
390:Huayan
250:Hangul
194:Tâi-lô
40:Huayan
10347:Lists
10215:Kalpa
10210:Iddhi
10073:Music
10068:Mudra
10034:Vassa
10014:Vesak
9984:Budai
9930:Candi
9913:Stupa
9845:Logic
9598:Italy
9497:Tibet
9435:Nepal
9405:Korea
9400:Japan
9390:India
9385:China
9330:Sutra
9285:Texts
9235:Dōgen
9225:Hōnen
9210:Atiśa
9175:Zhiyi
9085:Achar
9053:Tulku
9048:Geshe
9033:Rōshi
9018:Ajahn
8973:Arhat
8933:Bodhi
8903:Vīrya
8820:Sacca
8815:Satya
8810:Sādhu
8798:Music
8741:Merit
8734:Terma
8694:Zazen
8630:Faith
8583:Mettā
8264:Karma
8224:Bardo
8191:Asita
8181:Khema
8171:Upāli
8156:Nanda
7994:(son)
7968:Māyā
7945:Films
7822:Index
7706:(PDF)
7689:(PDF)
7598:(PDF)
7591:(PDF)
6981:JSTOR
6300:(PDF)
6293:(PDF)
5460:, p.9
5078:S2CID
4430:. In
4247:Kagyu
4243:Sakya
4235:Cundī
4163:Cundi
4094:Cundi
3792:monk
3744:(Ch.
3640:Japan
3360:God.
3342:Skt.
3244:Laozi
3224:bhumi
2931:fajie
2929:(法界,
2731:dust.
2693:upaya
2591:Texts
2578:Jinul
2528:Linji
2419:Kukai
2209:Gishō
2194:Nanto
2128:Rōben
2034:(the
2000:Korea
1997:Silla
1882:Sūtra
1761:monk
1711:sūtra
1695:Cundi
926:Texts
831:Tanxu
826:Taixu
796:Linji
731:Zhiyi
696:Kuiji
528:Japan
524:Kegon
520:Korea
446:China
310:Kanji
264:Hanja
81:China
10245:Pāḷi
10230:Māra
10140:Flag
9541:Iran
9465:Tuva
9410:Laos
9038:Lama
8886:Śīla
8854:Śīla
8842:Pīti
8832:Sati
8783:Puja
8704:Koan
8610:Dāna
8201:Yasa
8088:Tārā
7714:ISBN
7693:ISBN
7673:ISBN
7656:ISBN
7646:and
7633:ISBN
7572:ISBN
7556:ISBN
7539:ISBN
7519:ISBN
7501:ISBN
7486:ISBN
7315:ISBN
7244:ISBN
7223:ISBN
7202:ISBN
7161:ISBN
7141:ISBN
7118:ISBN
7098:ISBN
7021:ISBN
7001:ISBN
6796:ISBN
6585:ISBN
6523:ISBN
6321:link
6198:ISBN
6057:In:
5854:ISBN
5707:link
5689:OCLC
5679:ISBN
5525:ISBN
5488:ISBN
5477:p.83
5471:ISBN
5454:ISBN
5070:ISSN
4715:ISBN
4288:Myōe
4245:and
4133:Homa
4063:Myōe
3636:Nara
3611:Chan
3599:yuan
3592:Chan
3576:The
3503:The
3492:and
3484:The
3453:The
3268:shi)
3242:and
2830:the
2826:the
2793:The
2759:The
2660:and
2642:and
2574:Seon
2453:Ming
2235:and
2229:Myōe
2221:Myōe
2113:Nara
2058:and
1908:and
1737:The
1504:圭峰宗密
1477:the
1110:The
1036:Diyu
879:Chan
556:and
530:and
388:The
324:Kana
55:The
9967:Art
9903:Wat
8439:Zen
6928:doi
6748:doi
6467:doi
6445:",
6252:doi
6063:doi
5768:doi
5062:doi
4691:doi
4553:doi
4232:and
3963:" (
3940:" (
3753:In
3264:li,
3107:).
3073:).
2747:of
2650:).
2625:Ch.
2174:or
2120:華厳宗
2107:at
1884:s.
1805:" (
1661:),
1556:李通玄
1487:the
1175:fl.
1120:or
564:of
534:in
526:in
518:in
464:華嚴經
316:華厳宗
270:華嚴宗
256:화엄종
237:華嚴宗
114:華嚴宗
100:华严宗
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