Lably
Skip to content

Huayan

Tradition in East Asian Buddhism

  • 63 min read
  • 4 chapters

Related on Lably

Through Buddhism, China and Korea

Lab · Class 6–12Buddhist Art at Sanchi

Another name for this tradition is the Xianshou school (賢首, Xianshou being another name for patriarch Fazang). The Huayan School is known as Hwaŏm in Korea, Kegon in Japan and Hoa Nghiêm in Vietnam.

The Huayan tradition considers the Flower Garland Sūtra to be the ultimate teaching of the Buddha. It also draws on other sources, like the Mahayana Awakening of Faith, and the Madhyamaka and Yogacara philosophies. Huayan teachings, especially its doctrines of universal interpenetration, nature origination (which sees all phenomena as arising from a single ontological source), and the omnipresence of Buddhahood, were very influential on Chinese Buddhism and also on the rest of East Asian Buddhism. Huayan thought was especially influential on Chan (Zen) Buddhism, and some scholars even see Huayan as the main Buddhist philosophy behind Chan/Zen.

History

Origins of the Chinese Avataṃsaka tradition

The Buddhāvataṃsaka Sūtra (The Garland of Buddhas Sūtra, or The Multitude of Buddhas Sūtra) is a compilation of sūtras of various length, some of which originally circulated as independent works before being combined into the "full" Avataṃsaka. One of the earliest of these texts, the Ten Stages Sūtra (Daśabhūmika), may date from the first century CE. These various sūtras were probably joined shortly before its translation into Chinese, at the beginning of the 5th century CE.

There are various versions of the Chinese Avataṃsaka (Chinese: Huāyán Jīng 華嚴經, "Splendid Flower Adornment Sūtra"). The full sūtra was translated into Chinese three times (in versions of 40, 60, and 80 fascicles or "scrolls," 卷). The earliest Chinese texts associated with the Avataṃsaka are the Dousha jing (Taisho 280), produced by Lokaksema (fl. 147–189) in the latter part of the second century CE, and the Pusa benye jing (Book of the Original Acts that Adorn the Bodhisattva, T. 281), translated by Zhi Qian (fl. c. 220–257 CE) in the early to mid third century. There is evidence that these smaller or partial Avataṃsaka sūtras circulated on their own as individual scriptures.

As soon as the large Huāyán Sūtra appeared in China, an exegetical tradition grew up around the text in order to explain it. The first translation of the larger Huāyán Sūtra (in 60 fascicles) is often dated to the Southern Dynasties era (c. 420–589), when a translation team led by Gandharan master Buddhabhadra produced a full Chinese translation of the text. There is also evidence of a Huāyán Sūtra tradition in the Northern Dynasties (386–581) era. The Avataṃsaka 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 Huāyán Sūtra teaches the "sudden teaching" (while other Mahayana texts teach the gradual teaching).

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 Brahma's Net Sūtra (Fanwang Jing T1484). Xuangao's tradition is also associated with Chinese meditation cave grottoes such as the Yungang Grottoes, Maijishan Grottoes and the Bingling Temple Grottoes.

The origins of some of the teachings of the Huāyán school proper can also be traced back to the Dilun school, which was based on the Shidijing lun (十地經論), Vasubandhu's commentary to the Daśabhūmikā-sūtra (which is part of the Avataṃsaka Sūtra) translated by Bodhiruci and Ratnamati. Dilun figures like Ratnamati's disciple Huiguang (468–537) emphasized the study of the entire Avataṃsaka 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).

Lingbian (靈辨, 477–522) was another early figure who studied and commented on the Avataṃsaka. He is referred to by Fazang as a great devotee of Manjushri, and 12 fascicles of Lingbian's commentary to the Avataṃsaka survive, being the earliest significant Chinese commentary on the Avataṃsaka which is extant. Jingying Huiyuan (523–592) was another prominent Dasabhūmika master in the North. Huiyuan's lineage was a major force in transmitting the Dasabhūmika tradition in Chang'an during the early Sui dynasty. Other monks like Pu'an also focused on Huayan sūtra study during the Sui. The integration of different Huayan sūtra lineages at Zhixiang temple became a key base for the future Huayan School.

Tang dynasty patriarchs

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 Tang dynasty (618 to 907). These Huayan "patriarchs" (though they did not call themselves as such) were erudite scholar-practitioners 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 Chinese Yogacara.

These five patriarchs are:

  1. Dushun (Chinese: 杜順; Wade–Giles: Tu-Shun, c. 557–640), a monk who was known as a meditator master and who was devoted to the Huayan sūtra. He wrote several works. The Discernments of the Huayan Dharmadhātu (Huayan fajie guanmen) has been attributed to him, but this is questioned by modern scholars. His base was at Xi'an and the Zhongnan mountains.
  2. Zhiyan (Chinese: 智儼; Wade–Giles: Chih-yen, 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 the Dilun and Shelun schools, which were branches of Chinese Yogacara, and synthesized their ideas. Zhiyan's key contribution was the theory of the "dependent arising from the dharma realm" (法界缘起), which he saw as the essence of Huayan Sūtra. He also taught the doctrine of the ten mysterious gates (十玄门), which are principles that explain dependent arising and the interfusion of all phenomena.
  3. Fazang (Chinese: 法藏; Wade–Giles: Fa-tsang, c. 643–712), who was the disciple of Zhiyan and the Buddhist teacher of the Empress Wu Zetian (684–705). He is often considered the real founder of the school. He wrote numerous works on Huayan thought and practice including several commentaries on the Avatamsaka. He developed the doctrinal classification system of Huayan and the doctrine of the perfect interfusion of six characteristics (六相圓融). He also worked on a new translation of the Avatamsaka Sūtra (in collaboration with various figures, including Śikṣānanda) in 80 fascicles.
  4. Chengguan (Chinese: 澄觀; Wade–Giles: Ch'eng-kuan, 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 Avatamsaka (the Da fang-guang fo huayan jing shu, 大方廣佛華嚴經疏, T. 1735), along with his sub-commentary to it (T. 1736), soon became the authoritative commentaries to the sūtra in East Asia.
  5. Guifeng Zongmi (Chinese: 圭峰宗密; Wade–Giles: Kuei-feng Tsung-mi, c. 780–841), who is also known for also being a patriarch of Chinese Chán and for also writing on Daoism and Confucianism. His writings include works on Chan (such as the influential Chan Prolegomenon) and various Huayan commentaries. He was particularly fond of the Sūtra of Perfect Enlightenment, writing a commentary and sub-commentary to it.

While the above list is the most common one, other Huayan patriarchal lists add different figures, such as Nagarjuna, Asvaghosa, Vasubandhu, and the lay master Li Tongxuan (Chinese: 李通玄, 635?–730), the author of the Xin Huayan Jing Lun (新華嚴經論, Treatise on the new translation of the Avatamsaka Sūtra), a popular and lengthy commentary on the Avatamsaka. Li Tongxuan's writings on the Huayan sūtra were particularly influential on later Chan Buddhists, who often preferred his interpretations.

Another important Huayan figure of the Tang era was Fazang's main disciple Huiyuan (慧苑, 673–743) who also wrote a commentary on the Avatamsaka Sūtra. Because Huiyuan modified some of Fazang's interpretations, he was retroactively sidelined from the Huayan lineage of patriarchs by later figures like Chengguan who criticized some of his doctrinal positions. According to Imre Hamar, Huiyuan compared the Daoist teachings 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.

Liao and Xia developments

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 Great Buddhist Persecution of the Huichang era (841–845), initiated by Emperor Wuzong of Tang. The Huichang persecution caused significant destruction of temples and scriptures, disrupting the formal transmission lineage of the Huayan School. After this, the history of the school became more about the transmission of Huayan doctrine within the broader Buddhist landscape rather than a strict lineage. The middle and late Tang also saw the unity of Chan and doctrines, including Huayan. During this time Huayan philosophy was absorbed into Chan, with some figures considered patriarchs of both schools. Xiqian's (700–790) Can Tong Qi (参同契) is an example of Chan absorbing Huayan theory.

The school stagnated even further in the conflicts and confusion of the late Tang dynasty and the Five Dynasties and Ten Kingdoms (907–979) era. 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 Khitan Liao Empire (916–1125) and the Tangut kingdom (1038–1227) of the Western Xia. 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 Wutaishan, Zhifu (fl. during the reign of Liao Daozong, 1055–1101).

The Liao and Xia Huayan traditions were more syncretic, adopting elements of Zongmi's Heze Chan influenced Huayan, as well as Chinese Esoteric Buddhism (zhenyan), Hongzhou Chan, and even Tibetan Buddhism in some cases. Several texts from the Liao Huayan tradition have survived, such as master Daochen's (道㲀) Chan influenced Account of Mirroring Mind (Jingxin lu, 鏡心錄) and his esoteric influenced Collection of Essentials for Realization of Buddhahood in the Perfect Penetration of the Exoteric and Secret Teachings (Xianmi Yuantong chengfo xinyao, 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 Mahāvairocana sūtra.

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 according to their preference, be it the exoteric or esoteric." Daochen's esoteric teachings focused on the dharani of Cundi which he saw as "the mother of all Buddhas and the life of all bodhisattvas" and also drew on the Mani mantra. The combined use of both of these is found in the Kāraṇḍavyūha sūtra.

Another Liao Tangut work which survives from this period is The Meaning of the Luminous One-Mind of the Ultimate One Vehicle (Jiujing yicheng yuan-ming xinyao 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.

Song revival

After the Five Dynasties and Ten Kingdoms, the Huayan lineage experienced a revival in the following Song dynasty (960–1279) centered around Hangzhou. A prominent feature of this period of Huayan history was the integration of Huayan doctrine with other Buddhist schools, including Chan, Pure Land, and Tiantai. During the Song, Tang era Huayan commentaries which had been dispersed were returned in 1085 by the Goryeo monk Uicheon. Uicheon (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).

Jingyuan is known for his sub-commentary to Chengguan's Huayan sūtra commentary, while Zixuan is famed for his twenty-fascicle Notes on the Meaning of the Śūraṅgama Sūtra (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 Kaifeng. He is well known for his Thirty gāthās on the Contemplation of the Dharma-realm and Seven syllables of the title of the Huayan (Huayan qizi jing ti fajie guan sanshi men song 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.

New Huayan practice and ritual manuals were also written during the Song, such as Jinshui Jingyuan's "Rites on Practicing the Vows of Samantabhadra" (Chinese: 華嚴普賢行願修證儀; Pinyin: Huáyán Pǔxián Xíngyuàn Xiūzhèng Yí, Taisho Supplement no. X1473). These rites were influenced by Tiantai school ritual manuals, as well as by earlier Huayan materials. Song era Huayan monks also developed distinctly Huayan forms of "concentration and contemplation" (zhi guan), inspired by Tiantai methods as well as the Avatamsaka sūtra and Huayan thought.

Jinshui Jingyuan also helped organize some state recognized Huayan public monasteries, like Huiyin temple. Jingyuan is known for his association with Mount Wutai, which has been a key center for Huayan Buddhism since the Song dynasty.

In the Song, Huayan studies also thrived within the Chan School. Chan monks like Yongming Yanshou (904–975) drew on Huayan in their works. Yanshou quoted extensively from Huayan works in his Zong Jing Lu (宗镜录). Prominent Chan masters like Keqin (1063–1135) also incorporated Huayan doctrine into their teachings and writings.

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

During the Yuan dynasty (1271–1368), the government encouraged the integration between Chan and doctrinal teaching. While Chan records incorporated more Huayan content, the main force transmitting Huayan theories was from doctrinal schools. Figures like Datong and Purui were active in promoting Huayan studies, often following the style of Tang masters like Chengguan.

Ming and Qing dynasties

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 Xuande Emperor (1399–1435) to the imperial palace to preside over the copying of ornate manuscripts of the Buddhāvataṃsaka, Prajñāpāramitā, Mahāratnakūṭa, and Mahāparinirvāṇa Sūtras.

During the sixteenth century, Beijing 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 influential on some of the most eminent monks of the Ming era, including Zibo Zhenke and Yunqi Zhuhong (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 Jiangnan 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).

During the Qing dynasty (1644–1912), Huayan philosophy continued to develop and exert a strong influence on Chinese Buddhism and its other traditions, including Chan and Pure Land. 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: Short Commentary on the Amitabhasūtra, and Straightforward Commentary on the Amitāyurdhyāna Sūtra." Another influential figure was the lay scholar Peng Shaosheng (彭紹升, 1740–1796).

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 nianfo (contemplation of the Buddha) was a universal method suitable for everyone which was taught in the Avatamsaka Sūtra 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 Amitabha Buddha as reflections of the "one true mind" (yixin 一心, zhenxin 真心) or the "one true dharmadhatu." Similarly, for Peng Shaosheng, Amitabha was synonymous with the Vairocana Buddha of the Avatamsaka sūtra, and the pure land was part of Vairocana's Lotus Treasury World. As such, the practice of nianfo and of the methods of the Avatamsaka 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).

Korean Hwaŏm

In the 7th century, the Huayan school was transmitted into Silla, where it is known as Hwaŏm (화엄). This tradition was transmitted by the monk Uisang (의상대사, 625–702), who had been a student of Zhiyan together with Fazang. After Uisang returned to Korea in 671, established the school and wrote various Hwaŏm works, including a popular poem called the Beopseongge, also known as the Diagram of the Realm of Reality, which encapsulated the Huayan teaching. In this effort, he was greatly aided by the powerful influences of his friend Wonhyo, who also studied and drew on Huayan thought and is considered a key figure of Korean Hwaŏm. Wonhyo wrote a partial commentary on the Avataṃsaka Sūtra (the Hwaŏmgyŏng so). Another important Hwaŏm figure was Chajang (d. between 650 and 655).

After the passing of these two early monks, the Hwaŏm school eventually became the most influential tradition in Silla, remaining so until its demise. Royal support allowed various Hwaŏm monasteries to be constructed on all five of Korea's sacred mountains, and the tradition became the main force behind the unification of various Korean Buddhist cults, such as those of Manjushri, Maitreya and Amitābha. Important figures include the Silla monk Beomsu, who introduced the work of Chengguan to Korea in 799, and Seungjeon, a disciple of Uisang. Another important figure associated with Hwaŏm was the literatus Choe Chiweon. He is known for his biographies of Fazang and Uisang, as well as other Huayan writings. Towards the end of the Silla era, Gwanhye of Hwaŏmsa and Master Heuirang (875–927) were the two most important figures. During this period, Hwaŏmsa and Haeinsa were the centers of sub-sects that disputed with each other on matters of doctrine.

Hwaŏm remained the predominant doctrinal school in the Goryeo (918–1392). An important figure of this time was Gyunyeo (923–973). He is known for his commentary on Uisang's Diagram of the Realm of Reality. He also unified the southern and northern factions of Hwaŏmsa and Haeinsa. Korean Buddhism declined severely under the Confucian Joseon era (1392–1910). All schools were forced to merge into one single school, which was dominated by the Seon tradition. Within the Seon school, Hwaŏm thought would continue to play a strong role until modern times and various Hwaŏm commentaries were written during the Joseon era.

Japanese Kegon

Kegon (Japanese: 華厳宗) is the Japanese transmission of Huayan. Huayan studies were founded in Japan in 736 when the scholar-priest Rōben (689–773), originally a monk of the East Asian Yogācāra tradition, invited the Korean monk Shinjō (traditional Chinese: 審祥; ; pinyin: Shenxiang; Korean pronunciation: Simsang) to give lectures on the Avatamsaka Sūtra at Kinshōsen Temple (金鐘山寺, also 金鐘寺 Konshu-ji or Kinshō-ji), the origin of later Tōdai-ji. 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 emperor Shōmu. Kegon would become known as one of the Nanto Rikushū (南都六宗) or "Six Buddhist Sects of Nanto." Rōben's disciple Jitchū continued administration of Tōdai-ji and expanded its prestige through the introduction of imported rituals.

Kegon thought would later be further popularized by Myōe (1173–1232), the abbot and founder of Kōzan-ji Kegon temple. Myōe combined the Kegon lineage with Tendai and Shingon esoteric lineages. He was a prolific scholar monk who composed over 50 works. Myōe promoted the practice of the mantra of light (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 Amitabha's pure land, thus providing a Kegon alternative to popular Japanese Pure Land methods.

Over time, Kegon incorporated esoteric rituals from Shingon, with which it shared a cordial relationship. Its practice continues to this day, and includes a few temples overseas.

Another important Kegon figure was Gyōnen (1240–1321), who was a great scholar (who studied numerous schools including Madhyamaka, Shingon, and Risshu Vinaya) and led a revival of the Kegon school in the late Kamakura era. He was also known as a great historian of Japanese Buddhism and as a great Pure Land thinker. His Pure Land thought is most systematically expressed in his Jōdo hōmon genrushō (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.

In the Tokugawa period, another Kegon scholarly revival occurred under the Kegon monk Hōtan (1657–1738. a.k.a. Sōshun, Genko Dōjin) and his disciple Fujaku (1707–1781).

Modern Era

During the Republican Period (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, Yang Wenhui, Yuexia, Shouye, and Kefa. Some of these figures were part of a network of Huayan study and practice.

In 1914, Huayan University, the first modern Buddhist monastic school, was founded in Shanghai to further systematize Huayan teaching and teach monastics. It helped to expand the Huayan tradition into the rest of into East Asia, Taiwan, 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.

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 Huayan Lotus Society (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 Sūtra. It hosts a full recitation of the sūtra 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 Sūtra by hosting regular lectures on it. In recent decades, these lectures have occurred on a weekly basis.

Like other Taiwanese Buddhist organizations, 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 short-term courses in Buddhism for college and primary-school students, and offers scholarships. One example is their founding of the Huayan Buddhist College (Huayan Zhuanzong Xueyuan 華嚴專宗學院) in 1975. They have also established branch temples overseas, most notably in California's San Francisco Bay Area. In 1989, they expanded their outreach to the United States of America by formally establishing the Huayan Lotus Society of the United States (Meiguo Huayan Lianshe 美國華嚴蓮社). Like the parent organization in Taiwan, this branch holds weekly lectures on the Huayan Sūtra and several annual Huayan Dharma Assemblies where it is chanted. It also holds monthly memorial services for the society's spiritual forebears.

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 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 Huayan Studies Association Archived 2019-09-30 at the Wayback Machine (Huayan Xuehui 華嚴學會) in Taipei, which was followed in 1999 by the founding of the larger Caotangshan Great Huayan Temple (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 Australia, Canada, and the United States.

Influence

The doctrines of the Huayan school ended up having profound impact on the philosophical attitudes of East Asian Buddhism. 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 Chan Buddhism.

Huayan thought had a noticeable impact on East Asian Esoteric Buddhism. Kukai (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.

During the post-Tang era, Huayan (along with Chan) thought also influenced the Tiantai school. Tiantai school figures who were influenced by Huayan and Chan were called the "off mountain" (shanwai) faction, and a debate ensued between them and the "home mountain" (shanjia) faction.

Huayan thought was also an important source for the Pure Land doctrine of the Yuzu Nembutsu sect of Ryōnin (1072–1132). Likewise, Huayan thought was important to some Chinese Pure Land thinkers, such as the Ming exegete Yunqi Zuhong (1535–1615) and the modern lay scholar Yang Wenhui (1837–1911).

On Chan

Chinese Chan was profoundly influenced by Huayan, though Chán also defined itself by distinguishing itself from Huayan. Guifeng Zongmi, the Fifth Patriarch of the Huayan school, occupies a prominent position in the history of Chán. Mazu Daoyi, the founder of the influential Hongzhou school 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 Fajie guanmen (Contemplation of the Realm of Reality). Mazu's student Baizhang Huaihai also draws on Huayan metaphysics in his writings.

Dongshan Liangjie (806–869), the founder of the Caodong lineage, formulated his theory of the Five Ranks based on Huayan's Fourfold Dharmadhatu teaching. The influential Caodong text called Cantongqi, attributed to Shitou, also draws on Huayan themes. In a similar fashion, Linji, the founder of the Linji school, also drew on Huayan texts and commentaries, such as Li Tongxuan's Xin Huayan Jing Lun (新華嚴經論, Treatise on the new translation of the Avatamsaka Sūtra). 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 Yunmen Wenyan (d. 949) and Fayen Wenyi (885–958).

During the Song dynasty, Huayan metaphysics were further assimilated by the various Chan lineages. Cleary names Touzi Yiqing (1032–1083) and Dahui Zonggao (1089–1163) as two Song era Chan figures which drew on Huayan teachings. The Ming era Chan master Hanshan Deqing (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 sūtra.

A similar syncretism with Zen occurred in Korea, where the Korean Huayan tradition influenced and was eventually merged with Seon (Korean Zen). The influence of Huayan teachings can be found in the works of the seminal Seon figure Jinul. Jinul was especially influenced by the writings of Li Tongxuan.

Huayan thought has also been influential on the worldview of Thich Nhat Hanh, particularly his understanding of emptiness as "Interbeing."

Sign in to keep reading

3 more chapters are free with a Lably account.

More in Religion

PinyinRomanization scheme for Standard ChineseHindusAdherents of HinduismTraditional Chinese charactersStandardized set of Chinese charactersLiteral translationWord-for-word translation of a textReligionSocial-cultural systemTheologyStudy of the nature of deities and religious beliefs