Шығыс Азия буддизміндегі Хуаянь мектебінің дәстүрі

Tradition in East Asian Buddhism

The Huayan school of Buddhism (, Wade–Giles: Hua Yen, "Flower Garland," from the Sanskrit "Avataṃsaka") is a Mahayana Buddhist tradition that developed in China during the Tang dynasty (618 907). The Huayan worldview is based primarily on the Buddhāvataṃsaka Sūtra (, Flower Garland Sutra) as well as on the works of Huayan patriarchs, like Zhiyan (602–668), Fazang (643–712), Chengguan (738–839), Zongmi (780–841) and Li Tongxuan (635–730).' The Huayan School is known as Hwaeom in Korea, Kegon in Japan and Hoa Nghiêm in Vietnam. The Huayan tradition considers the Flower Garland Sutra to be the ultimate teaching of the Buddha. 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. One of the earliest of these texts, the Ten Stages Sutra (Daśabhūmika), 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. There are various versions of the Chinese Avataṃsaka (Chinese: Huāyán Jīng 華嚴經, "Splendid Flower Adornment Sutra"). The full sutra 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. ca. 220–257 CE) in the early to mid third century. There is evidence that these smaller or partial Avataṃsaka sutras 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. 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). 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 sutra (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). They were particularly influenced by the works of the Dilun and Shelun schools of Chinese Yogacara. Zhiyan also studied with various masters from the Dilun and Shelun schools, which were branches of Chinese Yogacara. Fazang (, c. 643–712), who was the Buddhist teacher of the Empress Wu Zetian (684–705) and is often considered the real founder of the school. He also worked on a new translation of the Avatamsaka Sutra (in collaboration with various figures, including Śikṣānanda) in 80 fascicles. Chengguan (, 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 sutra in East Asia. His writings include works on Chan (such as the influential Chan Prolegomenon) and various Huayan commentaries. He was particularly fond of the Sutra 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 (, 635? 730), the author of the Xin Huayan Jing Lun (新華嚴經論, Treatise on the new translation of the Avatamsaka Sutra), a popular and lengthy commentary on the Avatamsaka. Li Tongxuan's writings on the Huayan sutra were particularly influential on later Chan Buddhists, who often preferred his interpretations.

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. 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. 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. 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 sutra commentary, while Zixuan is famed for his twenty fascicle Notes on the Meaning of the Śūraṅgama Sūtra (首楞嚴義疏注經). 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. These rites were influenced by Tiantai school ritual manuals, as well as by earlier Huayan materials. [[File:Nanking Erlach. jpg|thumb|A European illustration of the Bao'en monastery and the Porcelain Tower of Nanjing, which was a center of Huayan studies during the late Ming. 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. Zhuhong himself was a student of Wuji Mingxin (1512 1574) of Bao'en monastery, who in turn was a disciple of Lu'an Putai. Baiting Xufa and Peng Shaosheng were known for their synthesis of Huayan thought with Pure Land practice which is termed "Huayan Nianfo". 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 Hwaôm 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 Hwaôm. Wonhyo wrote a partial commentary on the Avataṃsaka Sūtra (the Hwaŏm gyŏng so). Another important Hwaôm figure was Chajang (d. between 650 and 655). 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 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 Amitabha. 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 Hwaeomsa and Master Heuirang (875 927 CE) were the two most important figures. During this period Hwaeomsa and Haeinsa Temples formed two sub sects of Hwaeom who disputed with each other on matters of doctrine. The Hwaôm school remained the predominant doctrinal school in the Goryeo Dynasty (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 Hwaeomsa and Haeinsa. Korean Buddhism declined severely under the Confucian Joseon Dynasty (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. 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 to give lectures on the Avatamsaka Sutra 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. thumb|Zenmyō confesses her love to Gishō (Uisang), a painting from the Kegon Engi Emaki (Illuminated scrolls from the founders of the Kegon Sect). 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. 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 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. 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. 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).

Chinese Chán 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 Sandokai, attributed to Shitou, also draws on Huayan themes. This influence can also be seen in Linji's schema of the "four propositions". 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 sutra. 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.

The Huayan school's central text is the Avataṃsaka Sūtra (Flower Garland Sutra, Ch. Huāyán Jīng), 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 Avataṃsaka Sūtra is not a systematic philosophical work, though it does contain various Mahayana teachings reminiscent of Madhyamaka and Yogacara, as well as mentioning a pure untainted awareness or consciousness (amalacitta). </blockquote>
All these awakened activities and skillful techniques (upaya) are said to lead all living beings through the bodhisattva stages and eventually to Buddhahood. These various stages of spiritual attainment are discussed in various parts of the sutra (book 15, book 26). thumb|Huayan Sutra illustration from the Goryeo Dynasty. 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 Huayan sutra states: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 dust. According to Dumoulin, the Huayan vision of "unity in totality allows every individual entity of the phenomenal world its uniqueness without attributing an inherent nature to anything". According to Williams, this interfused vision of the cosmos is the total realm of all phenomena, the "Dharma realm" (Dharmadhatu) 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. Fazang also considered the Lankavatara sutra to be a definitive sutra, and he wrote a commentary on it. The Sutra of Perfect Enlightenment was also particularly important for the Huayan patriarch Zongmi.

According to Paul Williams, one of the central practices for the Huayan tradition was the recitation of the Avataṃsaka Sūtra. 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. Solo chanting practice was also common, and another common element of reciting the sutra was bowing to the sutra during the chanting. In Chinese Buddhism, 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 Pure Land, the Lotus Treasury World (Skt. Padmagarbha lokadhātu; Ch. Lianhuazang shijie 蓮花藏世界). This Pure Land contains the entire universe, including our world, and it is identical with the entire Dharmadhatu. The practice of Buddha contemplation was promoted by various figures, such as the Huayan patriarchs Chengguan, Zongmi, the Goryeo monk Gyunyeo (923–973) and Peng Shaosheng, a householder scholar of the Qing dynasty. 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 ten vows of Samantabhadra and saw this practice as a method of realizing the Huayan vision of ultimate reality. Some key Huayan sources which discuss meditation include Dushun's Contemplation of the Realm of Reality (Fajie guanmen) and The Ending of Delusion and the Return to the Source (Wangjin huanyuan) attributed to Fazang. Another key text is the "Cessation and Contemplation in the Five Teachings of Huayan" (Huayan wujiao zhiguan 華嚴五教止觀). This contemplation of the Buddha's light leads to a state of joyful tranquility which leads to insight into emptiness. The meditative teachings of Li Tongxuan were especially influential on the Japanese Kegon monk Myōe, who promoted a similar practiced that he termed "the Samadhi of Contemplating the Buddha's Radiance" (Japanese: bukkō zanmaikan, 佛光三昧觀). The synthesis of Huayan with Chinese Esoteric Buddhist practices was a feature of the Buddhism of the Khitan Liao Dynasty. Jueyuan, a Huayan monk from Yuanfu Temple during the Liao Dynasty and author of the Dari jing yishi yanmi chao, practiced esoteric rituals like Homa and Abhiseka based on the Vairocanābhisaṃbodhi Sūtra and the tradition of Yixing. Furthermore, according to Sorensen, the iconography of the Huayan Vairocana Buddha and the Esoteric Mahavairocana also became fused during the post Tang period. 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 Xianmi yuantong chengfo xinyao ji (顯密圓通成佛心要集 Collection of Essentials for the Attainment of Buddhahood by Total [Inter ]Penetration of the Esoteric and the Exoteric, 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 numerous exoteric Buddhist practices such as breath meditation, meditation on emptiness, prostrations, offerings, confession rites, vows, and buddha name recitation. The synthesis of Esoteric Buddhist practice with Huayan Buddhism remained popular during the Jin dynasty (1115–1234), where Usṇīsavijayā and Cundī practices were some of the most popular. A similar synthesis of Huayan Chan Buddhism (derived from Zongmi) with esoteric Buddhist teachings and practices from Tibetan Buddhism (mainly Sakya and Kagyu) also occurred in Buddhism of the Western Xia (1038–1227) dynasty. Dharanis like the Cundī dhāraṇī, the Usṇīsavijayā dhāranī, and the Nīlakaṇthaka dhāranī 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 arapacana alphabet, which is a contemplation found in various Mahayana sources). The Japanese Kegon school was known for adopting many esoteric mantras and practices from the Shingon school. The Kegon monk Myōe was known for his widespread promotion of the popular Mantra of Light (kōmyō shingon, 光明眞言). Due to influence from the Shingon school, today's Kegon school retains numerous esoteric Buddhist elements.

thumb|Illustration of Sudhana's Pilgrimage in the Gandhavyuha sutra, from the Heian period, Nara National Museum, Japan. The Huayan school defended a sudden awakening view. This is because the buddha nature is already present in all sentient beings, and also because their theory of universal interpenetration entails that Buddhahood 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 [bodhicitta] one also becomes perfectly enlightened”.</blockquote>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, present, and future) are interfused with each other. As Fazang writes, "beginning and end Interpenetrate. On each [bodhisattva] stage, one is thus both a Bodhisattva and a Buddha." 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 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. Thus, according to Li Tongxuan "there is no other enlightenment" than simply following the bodhisattva path, and furthermore: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 itself Similarly, patriarch Zongmi 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".