Huayan - Knowledge

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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.

3635: 3439: 2328:(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. 1310: 4296: 2585: 1971: 2290: 3393: 2090: 1071: 597: 3038:. 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. 3612: 4067: 2193: 3718: 4163:

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.

1723: 10388: 10399: 3408:, 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). 7797: 7784: 7774: 3092:(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 ( 1877: 40: 3000: 1462:, 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 1901:(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 2320:, 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. 2051:. 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 4006:

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."

4078: 3701:. 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 1772:(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 3681:. 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 2983:) - 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 1325:(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 4047:), 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. 3427:

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

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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

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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

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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

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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.

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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

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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

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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

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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

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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.

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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

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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

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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

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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

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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

2078:(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 2732:) 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. 1615:

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

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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

2348:(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. 4352:) 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, 5263: 4348:

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 (

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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

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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

3227:), 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 3058:

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,

1758:(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). 2395:. 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 1590:

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.

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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".

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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

1631:. 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 4367:

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

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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

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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

1394:, 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 3689:

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

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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.

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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.

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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

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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

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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

2410:(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. 2619:), 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 3281:

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.

2531:). 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 4376:

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".

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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”.

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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,

2371:(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 2274:(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. 3865:

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

3746:, 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 3454:

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

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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).

2301:(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, 549:

philosophies. Huayan teachings, especially its doctrines of universal interpenetration, nature-origination (which sees all phenomena as arising from a single ontological source), and the

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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.

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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:

2664:. 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. 6801:"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]" 4023:

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".

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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

1714: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. 4026:

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.

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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

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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

1920:. 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: 1844:

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

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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

2356: 1127:), 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. 3697:

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

3164:): 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. 1217:

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

4134:. Furthermore, according to Sorensen, the iconography of the Huayan Vairocana Buddha and the Esoteric Mahavairocana also became fused during the post-Tang period. 3812:(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. 3084:

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 “

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Jakub Zamorski (2020). "Rethinking Yang Wenhui's identity as a ‘Chinese’ Pure Land Buddhist in his polemics against Jōdo-Shinshū," Studies in Chinese Religions,

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One framework which is used by the Huayan tradition to further explain the doctrine of interpenetration is the "perfect interfusion of the six characteristics" (

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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.

2232:(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 4226:

practices were some of the most popular. A similar synthesis of Huayan-Chan Buddhism (derived from Zongmi) with esoteric Buddhist teachings and practices from

1430:(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 4253: 4218: 4175: 1946:

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

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According to Dumoulin, the Huayan vision of "unity in totality allows every individual entity of the phenomenal world its uniqueness without attributing an

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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).

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ritual manuals, as well as by earlier Huayan materials. Song era Huayan monks also developed distinctly Huayan forms of "concentration and contemplation" (

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The "Final" Mahayana teaching which according to Fazang teach the "eternal nature of the tathagatagarbha". Fazang writes that this teaching is based on

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together with Fazang. After Uisang returned to Korea in 671, established the school and wrote various Hwaôm works, including a popular poem called the

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Jinshui Jingyuan also helped organize some state recognized Huayan public monasteries, like Huiyin temple. Jingyuan is known for his association with

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Because Huiyuan modified some of Fazang's interpretations, he was retroactively sidelined from the Huayan lineage of patriarchs by later figures like

5576: 6278: 3547: 7718: 4430: 2281:, another Kegon scholarly revival occurred under the Kegon monk Hōtan (1657-1738. a.k.a. Sōshun, Genko Dōjin) and his disciple Fujaku (1707-1781). 9457: 7632: 4137:

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

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Exegesis-philosophy interplay : introduction to Fazang's (643-712) commentary on the Huayan jing (60 juans) — the Huayan jing tanxuan ji

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Exegesis-philosophy interplay : introduction to Fazang's (643-712) commentary on the Huayan jing (60 juans) — the Huayan jing tanxuan ji

6648:

Exegesis-philosophy interplay : introduction to Fazang's (643-712) commentary on the Huayan jing (60 juans) — the Huayan jing tanxuan ji

5695: 3284:

Furthermore, Huayan sees the ultimate principle and the relative phenomena as interdependent, unified and interfused, that is to say, they are

1894: 1113:) is a compilation of sutras of various length, some of which originally circulated as independent works before being combined into the "full" 4811:

Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Buddhist Ideas in Response to Scientism in Twentieth-Century China,

4757:

Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Buddhist Ideas in Response to Scientism in Twentieth-Century China,

6125:

The Zen Commentary on the Lankāvatāra Sūtra by Kokan Shiren (1278-1346) and its chief antecedent, the commentary by the Khotanese monk Zhiyan

2325: 3944:, 四法界) eventually became the central meditative framework for the Huayan tradition. This doctrinal and meditative framework is explained in 7898: 7543:, Asiatische Forschungen: Monographienreihe zur Geschichte, Kultur und Sprache der Völker Ost- u. Zentralasiens, Wiesbaden: Harrassowitz, 5512:, Asiatische Forschungen: Monographienreihe zur Geschichte, Kultur und Sprache der Völker Ost- u. Zentralasiens, Wiesbaden: Harrassowitz, 3634: 5880: 2922:, 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 2758: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 2171:. 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 2124: 1174:, 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 2558:(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. 1674: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 8006: 6309: 6139:

The Buddhāvataṃ saka-sūtra and Its Chinese Interpretation: The Huayan Understanding of the Concepts of Ālayavijñāna and Tathāgatagarbha

5552:

Silk, Jonathan A. (ed. in chief) et al. (2019.) Brill's Encyclopedia of Buddhism Volume II: Lives, pp. 1071-1075. BRILL, Leiden|Boston.

2019:, who also studied and drew on Huayan thought and is considered a key figure of Korean Hwaôm. Wonhyo wrote a partial commentary on the 1395: 1052: 7741: 7736: 6833: 2332:

short-term courses in Buddhism for college and primary-school students, and offers scholarships. One example is their founding of the

7763: 7595: 5475:

Madhusudan Sakya, 〈Current Perspectives in Buddhism: Buddhism today / issues&global dimensions〉, Cyber Tech Publications, 2011.

10429: 7660:

Haiyun Jimeng (2006). The Dawn of Enlightenment - The Opening Passage of Avatamsaka Sutra with a Commentary, Kongting Publishing.

7389:

Hamar, I. "Faith, Practice and Enlightenment in the Avataṃsaka-sūtra and the Huayan School", in Imre Hamar and Takami Inoue (eds.)

2728:

to anything". According to Williams, this interfused vision of the cosmos is the total realm of all phenomena, the "Dharma realm" (

7574: 2074:

He also unified the southern and northern factions of Hwaeomsa and Haeinsa. Korean Buddhism declined severely under the Confucian

10273: 9725: 7056: 4017:

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.

9928: 7908: 6609:

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

1739: 1609: 943: 7172:

Gimello, Robert (2004). ″Icon and Incantation: The Goddess Zhunti and the Role of Images in the Occult Buddhism of China." In

4259: 4181: 3297:

The ultimate principle is associated with various Mahayana terms referring to ultimate reality, such as the "One Mind" of the

7701:

Prince, Tony (2020), Universal Enlightenment - An introduction to the Teachings and Practices of Huayen Buddhism (2nd edn.).

7674:

Introduction. In: Hamar, Imre (editor), Reflecting Mirrors: Perspectives on Huayan Buddhism (Asiatische Forschungen Vol. 151)

7548: 7511: 7236: 7215: 7194: 7153: 7133: 7110: 7090: 7013: 6993: 6788: 6577: 6190: 6100: 5671: 5517: 4363:

Thus, according to Li Tongxuan "there is no other enlightenment" than simply following the bodhisattva path, and furthermore:

2561:

A similar syncretism with Zen occurred in Korea, where the Korean Huayan tradition influenced and was eventually merged with

2336:(Huayan Zhuanzong Xueyuan 華嚴專宗學院) in 1975. They have also established branch temples overseas, most notably in California's 1958:, and the pure land was part of Vairocana's Lotus Treasury World. As such, the practice of nianfo and of the methods of the 8091: 7933: 7541:

Avataṃsaka Buddhism in East Asia: Huayan, Kegon, Flower Ornament Buddhism ; origins and adaptation of a visual culture

7440:

K'an-hua Meditation: The Evolution of a Practical Subitism in Chinese Ch'an Buddhism. In: Peter N. Gregory (editor)(1991),

3881:

and Ch'ewŏn. This devotion included the practice of chanting the names of bodhisattvas and visualizing them in meditation.

2353: 2312:

to further systematize Huayan teaching and teach monastics. It helped to expand the Huayan tradition into the rest of into

5264:

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).

3438: 3337:

Nature origination refers to the manifestation of the ultimate nature in the phenomenal world and its interfusion with it.

10268: 5577:""Vocalizing the Lament over the Buddha's Passing: A Study of Myōe's Shiza kōshiki" | The Ho Center for Buddhist Studies" 4425: 4126: 1658:

in some cases. Several texts from the Liao Huayan tradition have survived, such as master Daochen's (道㲀) Chan influenced

636: 3157:): each dharma is different, since they have distinct functions and appearance, even while being part of a single whole. 2243:, with which it shared a cordial relationship. Its practice continues to this day, and includes a few temples overseas. 1832:

In the later Song, there were also four great Huayan masters: Daoting, Shihui (1102-1166), Guanfu, and Xidi. During the

10165: 9715: 7810: 7685: 7648: 7564: 6515: 5846: 5109: 5085: 4707: 3534: 3298: 2949: 2750: 1682:

according to their preference, be it the exoteric or esoteric.” Daochen's esoteric teachings focused on the dharani of

626: 536: 7025:

Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 226-227

6911:

Vörös, Erika Erzsébet. 2022. "Korean Potalaka: Legends about Naksan Temple Examined through Mountain and Sea Worship"

3124:, because it takes part in creating a whole (like a building), and each dharma is indispensable in creating the whole. 2015:

which encapsulated the Huayan teaching. In this effort, he was greatly aided by the powerful influences of his friend

1699: 1692: 1668:

Collection of Essentials for Realization of Buddhahood in the Perfect Penetration of the Exoteric and Secret Teachings

8011: 7706: 7531: 7493: 7478: 7307: 6944:, link.gale.com/apps/doc/A493448486/AONE?u=googlescholar&sid=googleScholar&xid=91a4c878. Accessed 3 May 2023. 6124: 5510:

Avataṃsaka Buddhism in East Asia: Huayan, Kegon, Flower Ornament Buddhism; origins and adaptation of a visual culture

4287:, 光明眞言). Due to influence from the Shingon school, today's Kegon school retains numerous esoteric Buddhist elements. 3706: 2298: 10258: 4327:

is already present in all sentient beings, and also because their theory of universal interpenetration entails that

2039:, and the tradition became the main force behind the unification of various Korean Buddhist cults, such as those of 9943: 9688: 7654: 6172:

Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 199.

5730: 4697: 4678:

Hamar, Imre. "The Exegetical Tradition of the Buddhāvataṃsaka-sūtra." Journal of East Asian Cultures 2022/1: 1–16.

4606:

Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 110.

4020:

Nianfo on the level of the ultimate principle refers to reciting nianfo while knowing it as mind-only (cittamatra).

1601: 596: 6936:

Cheon-hak, Kim. "The cult of the Hwaom pure land of the Koryo period as seen through self-power and other-power."

6881:

Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 224

6703: 6687: 6646: 4869:

Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page XV.

4054:, who promoted a similar practiced that he termed "the Samadhi of Contemplating the Buddha's Radiance" (Japanese: 3834:觀想念), this entails contemplating a Buddha's body without the aid of a physical image, and is based on sutras like 10335: 10325: 8154: 7655:

The place of the Sudden Teaching within the Hua-Yen tradition：an investigation of the process of doctrinal change

6960:

McBride, R. D. (2015). Koryŏ Buddhist Paintings and the Cult of Amitābha: Visions of a Hwaŏm-Inspired Pure Land.

5530: 4951: 4743:

Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 3.

4734:

Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 5.

3171:): the fact that each part maintains its unique activity and retains its individuality while making up the whole. 1210: 1194: 5663:

The Huayan University network : the teaching and practice of Avataṃsaka Buddhism in twentieth-century China

4143:

Collection of Essentials for the Attainment of Buddhahood by Total Penetration of the Esoteric and the Exoteric,

2228:

esoteric lineages. He was a prolific scholar monk who composed over 50 works. Myōe promoted the practice of the

1862: 10280: 9933: 9735: 9626: 9571: 8144: 7723: 7665: 7625: 5480: 5463: 5446: 2784: 2692:. These various stages of spiritual attainment are discussed in various parts of the sutra (book 15, book 26). 2146: 2128: 1850: 1540: 1515: 1488: 1445: 1409: 1377: 1342: 1101: 1045: 448: 443: 386: 96: 7691: 3754:蓮花藏世界). This Pure Land contains the entire universe, including our world, and it is identical with the entire 3041:

According to Fazang, since the sum of all things determines any individual thing, “one is many, many is one” (

10250: 9948: 9631: 7923: 7756: 3265:) which is endless and without limits, while phenomena (shi) refers to the impermanent and relative dharmas. 3071: 2189:

continued administration of Tōdai-ji and expanded its prestige through the introduction of imported rituals.

1509:

and for also writing on Daoism and Confucianism. His writings include works on Chan (such as the influential

1275:

and Ratnamati. Dilun figures like Ratnamati's disciple Huiguang (468–537) emphasized the study of the entire

1009: 396: 182: 4938: 3677:

According to Paul Williams, one of the central practices for the Huayan tradition was the recitation of the

3669:) by Jinshui Jingyuan (靜源) which are still practiced together by Huayan communities during day long events. 3541: 3184:

Truth is understood as encompassing and interpenetrating falsehood (or illusion), and vice versa (see also:

2774: 2177: 9833: 9705: 9676: 9378: 5210:(2018, 31: 117–170) New Taipei: Chung-Hwa Institute of Buddhist Studies. ISSN: 2313-2000 e-ISSN: 2313-2019. 4898:“Buddhism and the Dao in Tang China: The Impact of Confucianism and Daoism on the Philosophy of Chengguan,” 3866: 2463:

was profoundly influenced by Huayan, though Chán also defined itself by distinguishing itself from Huayan.

1523:

While the above list is the most common one, other Huayan patriarchal lists add different figures, such as

6724: 5881:"Huayan Buddhism and the Phenomenal Universe of the Flower Ornament Sutra (Buddhadharma Magazine Article)" 5643:

Chung-Hwa Buddhist Journal, No. 9, (1996) Taipei: Chung-Hwa Institute of Buddhist Studies ISSN: 1017─7132.

5154:"Splendors of the Biblioteca Apostolica Vaticana and Rare Books from the Ming and Qing Imperial Libraries" 4472:

The Huayan University network: the teaching and practice of Avataṃsaka Buddhism in twentieth-century China

3800:), a schema that was also adopted by later Chinese figures: These four types of nianfo are the following: 3516: 9524: 9433: 8903: 8548: 8061: 7956: 7597:

The Significance of Paradoxical Language in Hua-Yen Buddhism. In: Philosophy East and West 32 (3):325-338

6285: 4213: 2646: 1790: 1083: 609: 57: 9068: 6043: 5039:"Ŭich'ŏn, Jingyuan, and ritual repentance in the revival of Huayan Buddhism in the Northern Song period" 3889:

Various Huayan texts provide different frameworks for the practice of meditation and the development of

3666: 1807: 1768: 10434: 10373: 9853: 9329: 8815: 7938: 7771: 6482: 6431: 6082: 5013: 4993: 4973: 4497: 4416: 3861:, which is "unproduced and unextinguished, neither going nor coming, without name and without feature". 2305:, Yuexia, Shouye, and Kefa. Some of these figures were part of a network of Huayan study and practice. 1881: 580: 9263: 3065:

In the Huayan school, the teaching of interpenetration is depicted through various metaphors, such as

2573: 2417:

school. Tiantai school figures who were influenced by Huayan and Chan were called the "off mountain" (

2055:

and Master Heuirang (875-927 CE) were the two most important figures. During this period Hwaeomsa and

1787:

New Huayan practice and ritual manuals were also written during the Song, such as Jinshui Jingyuan's "

1309: 10263: 10076: 10066: 9938: 8921: 8501: 8262: 8237: 7473:

Cleary, Thomas, trans. (1993). The Flower Ornament Scripture: A Translation of the Avatamsaka Sūtra.

5708:

Makio, Takemura, "Kukai's Esotericism and Avatamsaka Thought", in Gimello at al. (2012), pp. 339-344.

4295: 4147: 4106: 3315:), buddha-nature, or just "nature". This nature is the ontological source and ground of all phenomena 3285: 2838:

Perhaps the most important commentaries for the Chinese Huayan school are Fazang's commentary on the

2584: 2565:(Korean Zen). The influence of Huayan teachings can be found in the works of the seminal Seon figure 2403: 2391:

The doctrines of the Huayan school ended up having profound impact on the philosophical attitudes of

1778:

Thirty gāthās on the Contemplation of the Dharma-realm and Seven syllables of the title of the Huayan

1643: 1202: 1159: 1038: 897: 654: 8287: 5717:

Makio, Takemura, "Kukai's Esotericism and Avatamsaka Thought", in Gimello at al. (2012), pp. 353-55.

4246: 4168: 3975:(理, the ultimate principle), which is associated with the concepts of "true emptiness", “One Mind” ( 3769:

The practice of Buddha contemplation was promoted by various figures, such as the Huayan patriarchs

2440:(1072–1132). Likewise, Huayan thought was important to some Chinese Pure Land thinkers, such as the 1608:. The school stagnated even further in the conflicts and confusion of the late Tang dynasty and the 10368: 9720: 9534: 9512: 9505: 9408: 8941: 8561: 8377: 8322: 7943: 7749: 7576:

Buddhism in China: A Historical Survey. In Antonio S. Cua (ed.): Encyclopedia of Chinese Philosophy

5204: 3341:

interdependent and interconnected with them, it remains a ground which is empty of self-existence (

3180:

The Buddhist doctrine of interpenetration also has several further implications in Huayan thought:

3034:

the dependent arising of the whole realm of phenomena), which is Huayan's unique interpretation of

2961: 2341: 2120: 1942:(contemplation of the Buddha) was a universal method suitable for everyone which was taught in the 1326: 1142:

The full sutra was translated into Chinese three times (in versions of 40, 60, and 80 fascicles or

887: 616: 335: 4699:

Translating Totality in Parts: Chengguan's commentaries and subcommentaries to the Avatamska Sutra

3997:事事無礙), which refers to how "all distinct phenomenal dharmas interfuse and penetrate in all ways" ( 3489:). Fazang calls this "the teaching of the existence of dharmas and the non-existence of the self". 3459: 2965: 2554:(1089–1163) as two Song era Chan figures which drew on Huayan teachings. The Ming era Chan master 2467:, the Fifth Patriarch of the Huayan school, occupies a prominent position in the history of Chán. 2251: 1686:

which he saw as "the mother of all Buddhas and the life of all bodhisattvas" and also drew on the

892: 10305: 10285: 9616: 9596: 9353: 9083: 8327: 6897:, 청대 팽소승(彭紹升)의 화엄염불론과 법신설 김영진. Korea Journal of Buddhist Studies 31 December 2012. pp. 77 ~ 119. 6895:"Huayan Pure Land Theory and the Theory of Dharma-body by Peng Shaosheng During the Qing Dynasty" 6044:

The Manifestation of the Absolute in the Phenomenal World: Nature Origination in Huayan Exegesis.

4205:. These structures would often be filled or inscribed with dharanis, sutras, or mantras like the 2036: 1731: 1727: 1234:

T1484). Xuangao's tradition is also associated with Chinese meditation cave grottoes such as the

20: 3569:, which is non-verbal and non-conceptual. This was associated with Vimalakirti's silence in the 3273: 2604: 2293:

Photo of the Buddha Hall of Upper Huayan Temple (between 1937 and 1945 ), Datong, Shanxi, China.

2270:

and as a great Pure Land thinker. His Pure Land thought is most systematically expressed in his

1567:

were particularly influential on later Chan Buddhists, who often preferred his interpretations.

1249:

The origins of some of the teachings of the Huāyán school proper can also be traced back to the

925: 10315: 10155: 9823: 9793: 9566: 9517: 9358: 9306: 9301: 9063: 8884: 8781: 8533: 8528: 8277: 5943:

Numinous Awareness Is Never Dark: The Korean Buddhist Master Chinul's Excerpts on Zen Practice,

4050:

The meditative teachings of Li Tongxuan were especially influential on the Japanese Kegon monk

3277: 3035: 2337: 1746:(960-1279). Tang era Huayan commentaries which had been dispersed were returned in 1085 by the 1605: 1075: 920: 8645: 5205:"What is Our Shared Sensory World?: Ming Dynasty Debates on Yogacara versus Huayan Doctrines." 4271:

The Japanese Kegon school was known for adopting many esoteric mantras and practices from the

4009:

Regarding the practical application of this teaching, Baiting Xufa correlated the practice of

3219:

Furthermore, according to the lay Huayan master Li Tongxuan, all things are just the one true

1189:

tradition grew up around the text in order to explain it. The first translation of the larger

10320: 10290: 9871: 9803: 9636: 9551: 9546: 9470: 9465: 9383: 7913: 7521: 4212:

The synthesis of Esoteric Buddhist practice with Huayan Buddhism remained popular during the

2827: 2821: 2289: 1978: 1970: 1227: 275: 8936: 7731: 3251:

Another important metaphysical framework used by Huayan patriarchs is that of principle (理,

2115:

transmission of Huayan. Huayan studies were founded in Japan in 736 when the scholar-priest

2059:

Temples formed two sub-sects of Hwaeom who disputed with each other on matters of doctrine.

1848:(1399-1435) to the imperial palace to preside over the copying of ornate manuscripts of the 739: 10343: 10310: 10295: 9813: 9710: 9656: 9541: 9480: 9448: 9443: 9428: 9413: 9403: 9368: 9281: 8973: 8896: 8199: 8139: 7888: 7855: 7805: 4334:

Similarly, according to Gimello, Huayan master Li Tongxuan understands the path as follows:

4312: 3576: 3416: 3382: 3150:

with all other parts of the whole, since they all mutually form the whole without conflict.

1954:." Similarly, for Peng Shaosheng, Amitabha was synonymous with the Vairocana Buddha of the 1927: 631: 10183: 8798: 8667: 8593: 8469: 8207: 7601: 7420:

Universal Enlightenment, An introduction to the teachings and practices of Huayen Buddhism

3730: 3553: 3392: 2904:

interfusion, and the six characteristics of all dharmas) which was inspired by scripture.

2259: 8: 10150: 10029: 9863: 9838: 9828: 9788: 9765: 9648: 9621: 9581: 9500: 9490: 9418: 9345: 8776: 8633: 8414: 8392: 8344: 8164: 7964: 7820: 7800: 7636: 7322:

Williams, Paul. Mahayana Buddhism the doctrinal foundations, 2nd edition, 2009, page 144.

6823:

Williams, Paul. Mahayana Buddhism the doctrinal foundations, 2nd edition, 2009, page 145.

6201:

Williams, Paul. Mahayana Buddhism the doctrinal foundations, 2nd edition, 2009, page 141.

5834: 3698: 3658: 3450:

tanka painting depicting the Huayan assemblies. It is a national treasure of South Korea.

3261: 3185: 2923: 2546:, Huayan metaphysics were further assimilated by the various Chan lineages. Cleary names 2392: 902: 570: 562: 205: 8124: 8051: 4897: 4349: 3478: 3212: 2685: 10213: 10118: 9960: 9923: 9918: 9848: 9798: 9745: 9740: 9611: 9606: 9601: 9591: 9576: 9561: 9556: 9495: 9475: 9438: 9363: 9168: 8869: 8793: 8671: 8613: 8454: 8354: 8282: 8257: 7903: 7833: 7583: 6969: 6138: 5959: 5689: 5192:

Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China

5066: 3202: 3192: 2969: 2089: 1917: 1239: 1221:

teaches the "sudden teaching" (while other Mahayana texts teach the gradual teaching).

1198: 1070: 991: 882: 699: 61: 10012: 5970:

Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 133.

4556:

Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 132.

4116:. Jueyuan, a Huayan monk from Yuanfu Temple during the Liao Dynasty and author of the 2642:

The sutra is filled with mystical and visionary imagery, focusing on figures like the

2308:

In 1914, Huayan University, the first modern Buddhist monastic school, was founded in

1638:

The Liao and Xia Huayan traditions were more syncretic, adopting elements of Zongmi's

10391: 10353: 10049: 10034: 9997: 9982: 9755: 9671: 9586: 9423: 9388: 9373: 9100: 9090: 8771: 8618: 8603: 8474: 8397: 8317: 8252: 8184: 8071: 7828: 7702: 7681: 7661: 7644: 7621: 7560: 7557:

Reflecting Mirrors: Perspectives on Huayan Buddhism (Asiatische Forschungen Vol. 151)

7544: 7527: 7507: 7489: 7474: 7303: 7232: 7211: 7190: 7149: 7129: 7106: 7086: 7009: 6989: 6784: 6573: 6511: 6303: 6186: 5842: 5677: 5667: 5513: 5476: 5459: 5442: 5070: 5058: 4703: 4206: 3571: 3198:

Practicing any single Buddhist teaching entails the practicing of all other teachings

3139:) as far as it is a numerically distinct particular that is different from the whole. 3027: 2932:

is the whole of reality, the totality of all things. Thus, Huayan seeks to provide a

2810: 2490: 2267: 2236:

pure land, thus providing a Kegon alternative to popular Japanese Pure Land methods.

2112: 1687: 1587: 1359:, c. 557–640), a monk who was known as a meditator master and who was devoted to the 358: 9335: 8129: 8029: 7620:: An Introduction to Hua-Yen Buddhism, University of Hawaii Press; Reprint edition. 6894: 4843: 3874: 3238:

The Huayan doctrines of interfusion and non-duality also leads to several seemingly

1912:(1644-1912), Huayan philosophy continued to develop and exert a strong influence on 534:

to be the ultimate teaching of the Buddha. It also draws on other sources, like the

10039: 9992: 9987: 9843: 9808: 9783: 9778: 9529: 9485: 9398: 9073: 8729: 8722: 8506: 8496: 8382: 8046: 7918: 6916: 6736: 6455: 6240: 6051: 5756: 5050: 4679: 4541: 4272: 4227: 4223: 4151: 4082: 4066: 3945: 3827:, T.310), which entails contemplating the form of a Buddha by using a Buddha image. 3770: 3743: 2888:

which is said to have been written to explain Huayan's view of interpenetration to

2613: 2484: 2255: 2240: 2225: 2201: 2155: 1913: 1795: 1784: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. 1683: 1655: 1579: 1441: 1263: 1235: 1119: 1014: 986: 774: 734: 588: 558: 478: 119: 82: 9118: 5760: 5234:

Path of No Path: Contemporary Studies on Pure Land Buddhism Honoring Roger Corless

5054: 3049:), because any dharma penetrates and is penetrated by the totality of all things. 2975:

Some key elements of Huayan philosophy are: the interpenetration and interfusion (

2764:

was also seen as an important scripture in Huayan. Various Huayan masters saw the

2172: 1528: 10424: 10403: 10348: 10300: 10228: 10098: 9896: 9876: 9818: 9730: 9393: 9291: 9138: 8874: 8857: 8842: 8820: 8372: 8242: 8076: 8056: 4420: 4280: 4039:(635-730) developed a unique meditative practice based on the 9th chapter of the 3420: 2944: 2536: 2472: 2360: 2263: 2229: 1651: 1282:

Lingbian (靈辨, 477–522) was another early figure who studied and commented on the

1243: 1019: 659: 9148: 8302: 8292: 7249: 6858: 6834:"Recite the Chapter on Samantabhadra Bodhisattva's Practices and Vows | 加拿大靈巖山寺" 6800: 5086:"Review of "A Study of the Thoughts of the Song dynasty Huayan" School 宋代華嚴思想研究" 5038: 3873:

Huayan Pure Land practice also sometimes included devotion to bodhisattvas like

3611: 3497: 2800:

The Huayen patriarchs wrote numerous other commentaries and original treatises.

2460: 2192: 1571: 1506: 10358: 10061: 9911: 9693: 9273: 9253: 9173: 8862: 8852: 8786: 8623: 8109: 7972: 7338:

Wright, Dale. “The ‘Thought of Enlightenment’ In Fa-tsang's Hua-yen Buddhism.”

6459: 6244: 5221:

A Brief History of the Relationship Between Confucianism, Daoism, and Buddhism,

5153: 4545: 4373: 3793: 3774: 3717: 3702: 3502: 3066: 2789: 2555: 2502: 2464: 2413:

During the post-Tang era, Huayan (along with Chan) thought also influenced the

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Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange

4001:). This is also described as “universal pervasion and complete accommodation.” 3663:

The Practice of Samantabhadra's Huayan Dharma Realm Aspiration and Realization

1950:

as reflections of the “one true mind” (yixin 一心, zhenxin 真心) or the "one true

1438:(in collaboration with various figures, including Śikṣānanda) in 80 fascicles. 219: 10418: 10128: 9977: 9286: 9188: 9046: 8847: 8825: 8761: 8432: 8227: 8222: 8114: 7783: 7657:, Journal of the International Association of Buddhist Studies 6 (1), 31 - 60 5062: 4324: 4121: 4110: 3980: 3599: 3524: 3308: 3050: 2551: 2532: 2512: 2433: 2380: 2250:(1240–1321), who was a great scholar (who studied numerous schools including 1898: 1624: 1617: 1205:

produced a full Chinese translation of the text. There is also evidence of a

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The past contains the future and vice versa, all, three times are interfused

3108:六相圓融). Each element of the six characteristics refers to a specific kind of 2591:

frontispiece in gold and silver text on indigo blue paper, mid 14th century.

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This is a key idea in Huayan thought which is called "nature-origination" (

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Another important Huayan figure of the Tang era was Fazang's main disciple

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Susumu, Otake, "Sakyamuni and Vairocana", in Gimello at al. (2012), p. 39.

6627:

Susumu, Otake, "Sakyamuni and Vairocana", in Gimello at al. (2012), p. 38.

6618:

Susumu, Otake, "Sakyamuni and Vairocana", in Gimello at al. (2012), p. 37.

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Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and Early Chinese

4683: 4077: 3661:. These various elements might also be combined in ritual manuals such as 3312: 2737: 1829:, which has been a key center for Huayan Buddhism since the Song dynasty. 10188: 10017: 9158: 9143: 8926: 8734: 8662: 8442: 8272: 8174: 8021: 7893: 7455:

Ch'an Hermeneutics: A Korean View. In: Donald S. Lopez, Jr. (ed.)(1993),

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Budapest: Institute of East Asian Studies, Eötvös Loránd University 2016.

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Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)

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Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)

6570:

Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)

6183:

Philosopher, Practitioner, Politician: The many lives of Fazang (643-712)

5958:

Journal of World Philosophies 6 (Winter 2021): 17–30. e-ISSN: 2474-1795.

5633: 4939:"The Tangut Text of Suiyuan ji and the History of Chan Buddhism in Xixia" 4239: 4036: 3957: 3755: 3624: 3329:

Nature Origination of the Jewel King Tathagata (Baowang rulai xingqi pin,

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A key doctrine of Huayan is the mutual containment and interpenetration (

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influential on some of the most eminent monks of the Ming era, including

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Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).

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Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).

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Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).

7144:

Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).

7124:

Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).

7101:

Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011).

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alphabet, which is a contemplation found in various Mahayana sources).

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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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Fa Zang (2014). "Rafter Dialogue" and "Essay on the Golden Lion," in

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The Buddhist teaching of Totality. The Philosophy of Hwa Yen Buddhism

4356:) was a unique feature of Huayan and was first introduced by Fazang. 4265: 3905:). Some key Huayan sources which discuss meditation include Dushun's 3763: 3747: 3386: 3370: 3228: 3109: 2988: 2984: 2661: 2650: 2635:, as well as mentioning a pure untainted awareness or consciousness ( 2429: 2421:) faction, and a debate ensued between them and the "home mountain" ( 2372: 2313: 2040: 1524: 1474:

T. 1735), along with his sub-commentary to it (T. 1736), soon became

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https://plato.stanford.edu/archives/win2019/entries/buddhism-huayan/

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Hamar, Imre. "Chengguan's Theory of Four Dharma-dhātus Imre Hamar",

6101:"Buddha-nature (as Depicted in the Lankavatara-sutra), Introduction" 3486: 2523:, also drew on Huayan texts and commentaries, such as Li Tongxuan's 2437: 2247: 2186: 10398: 10238: 10193: 10138: 10103: 10007: 9666: 9233: 9228: 9178: 9113: 9031: 8996: 8991: 8652: 8523: 8511: 8422: 8081: 7778: 5441:

Djun Kil Kim, 《The History of Korea: 2nd edition》, ABC-CLIO, 2014.

4320: 3566: 3507: 3493: 3474: 3443: 3397: 3342: 3093: 2725: 2632: 2624: 2507: 2445: 2309: 2052: 2044: 1974: 1902: 1513:) and various Huayan commentaries. He was particularly fond of the 1186: 839: 799: 704: 689: 679: 664: 430: 422: 382: 161: 9223: 9213: 9198: 9021: 8891: 8159: 7442:

Sudden and Gradual. Approaches to Enlightenment in Chinese Thought

5956:“To Be is To Inter-Be”: Thich Nhat Hanh on Interdependent Arising. 4167:

Important esoteric texts used in the Liao tradition included the:

3259:. 'Principle' is the ultimate reality, which is ultimate reality ( 3195:) and goodness is understood as interpenetrating impurity and evil 2569:. Jinul was especially influenced by the writings of Li Tongxuan. 2407: 2116: 2062:

The Hwaôm school remained the predominant doctrinal school in the

1294:

survive, being the earliest significant Chinese commentary on the

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