Hua Yan Buddhism : Reflecting Mirrors of Reality
Key Terms
- Buddhism
- Hua Yan Buddhism
- Hua Yen Buddhism
- Chinese Buddhism
- Hwaeom in Korea
- Kegon in Japan
- Flower Garland Sutra
- Avatamsaka Sutra
- Reflecting Mirrors
- Indira’s Net
- Dharma Dhatu
- Square and Circle
- Golden Lion
- Process View of Reality
- Object View of Reality
- Network View of Reality
- Hierarchical View of Reality
- Lattice View of Reality
- Part to Part Relation
- Part to Whole Relation
- li–shi model
- Four types of dharma-dhātus
- Mutual interpenetration
- All in One, One in All
- Dependent arising of the dharma-dhatu
- Tu-shun’s Fa-chieh- kuan-men
- Chih-yen’s I-ch’eng shih-hsuan-men
- Fa-tsang’s Wu-chiao-chang
- the commentaries of Ch’eng-kuan and Tsung-mi on Tu-shun’s Fa-chieh-kuan-men.
- Mereology
- Gandavyuha-sutra
- Daśabhūmika-sūtra
- Phenomena and principle
- Six aspects and ten mysteries
- The four dharma-dhātus
- the dharma-dhātu of phenomena
- the dharma-dhātu of principle
- the dharma-dhātu of non-obstruction of phenomena and principle
- the dharma-dhātu of non-obstruction of phenomena
- One true dharma-dhātu
- The cosmogonic map for Buddhist practice
- ālayavijñāna
Key Teachers
- Du Shun
- Zhiyan
- Fazang
- Chengguan, the ‘fourth’ Huayan patriarch
- Zongmi
- Li Tongxuan (635–730)
Source: Huayan Buddhism / MNZencenter
Source: Reflecting Mirrors Perspectives on Huayan Buddhism
Source:Huayan Buddhism and the Phenomenal Universe of the Flower Ornament Sutra
Huayan Buddhism and the Phenomenal Universe of the Flower Ornament Sutra
Taigen Dan Leighton
From the fall 2006 “Buddhadharma” magazineChinese Huayan Buddhism is considered by many Buddhist scholars to be one of the highpoints of Mahayana thought, or even of world philosophy. The Huayan worldview – which emphasizes interconnectedness and employs provocative holographic metaphors such as Indra’s Net – is a fascinating, illuminating resource that can be very useful to contemporary Buddhist practitioners, even though very few know much about it. It was hardly predominant in ancient times either. The major Huayan commentators were active in China for a relatively brief period – from the sixth to ninth century – and their profound, dense, and challenging writings were never widely read. Furthermore, the school they established in China never achieved any lengthy institutional prominence, and Huayan barely survives formally today in Japan as the Kegon school. Nevertheless, Huayan – with its intricate dialectical philosophy – provides the philosophical underpinning for Zen and much of the rest of popular East Asian Buddhism, and of its offshoots in the West. As a result, Huayan perspectives, and the practical instructions that grow out of them, have an enduring influence and applicability to modern Buddhist practice.
The Flower Ornament Sutra
The starting point for Huayan Buddhism is the extravagant, lengthy Flower Ornament Sutra, or Avatamsaka Sutra in Sanskrit, considered the most elevated scripture by the Huayan school. (Avatamsaka is translated as Huayan in Chinese, which is read as Kegon in Japanese.) The Chinese Huayan school features intricate, didactic philosophical speculations illustrated with fascinating metaphors, inspired by this sutra. Yet the Flower Ornament Sutra itself is a very different type of literature. It consists of highly sumptuous visions that offer a systematic presentation of the stages of development and unfolding of the practice activities of bodhisattvas, enlightening beings functioning in the world to promote awakening and ease suffering. This sutra is sometimes described as the very first awareness of Shakyamuni Buddha upon his great enlightenment, too lofty for anyone else at that time to hear. Over 1600 pages in Thomas Cleary’s translation, the Flower Ornament Sutrais a samadhi text, designed to inspire luminous visions and exalted experiences of mind and reality through its use of lush psychedelic, evocative imagery.
Because of the book’s length, but also because of its unique quality as a text, most practitioners need some guidance as to how to read the Flower Ornament Sutra, which may seem impenetrable at first glance. This is not a book to read to gain intellectual comprehension. Rather, the cumulative impact of the profusion of its imagery inspires heightened states of samadhi, or concentrated, meditative awareness. This effect can best be appreciated by bathing in the imagery, as if listening to a symphony, rather than trying to decipher a textbook. Reciting it aloud, by oneself or together with a small circle of practice friends, is a traditional approach.
This extensive sutra also need not be read in its entirety to experience its impact. Of the thirty-nine chapters of the sutra, two stand out as inspiring, independent sutras in their own right. One is the chapter on the Ten Stages or Grounds (Dasabhumika Sutra in Sanskrit), one of the earliest Mahayana sutras, which details the ten stages of development of bodhisattvas before buddhahood, even the first of which is quite lofty. The other separate sutra is the final chapter, the Entry into the Realm of Reality (Gandhavyuha Sutra in Sanskrit), which relates the journey of the pilgrim Sudhana to a sequence of fifty-three different bodhisattva teachers. These great bodhisattvas present a democratic vision of Dharma, as they include women and men, laypeople and priests, beggars and kings and queens. The chapter culminates with Sudhana’s entry into the inconceivably vast tower of Maitreya Bodhisattva, the next future Buddha, a lofty mind-boggling episode that even the special effects wizardry of George Lucas and his colleagues could not begin to capture. Maitreya’s tower, as extensive as all of space, contains a vast number of equally spacious towers overflowing with amazing sights, each without interfering with the space of any of the others.
Although these two sutras within a sutra stand out, any chapter of the larger Flower Ornament Sutra can serve as an entryway to its awareness, because of the holographic quality of the text, in which each part in itself fully exemplifies the entirety of the whole. This interfusion of the particular with the totality becomes the heart of the Huayan philosophy and practice. The larger sutra is replete with myriad buddhas and bodhisattvas, described as filling every grass-tip or atom. But the primary Buddha of the Flower Ornament Sutra is Vairocana, the Reality Body Buddha (Dharmakaya in Sanskrit) whose body is the equivalent of the entire phenomenal universe, which is known in Buddhism as the Dharmadhatu. Vairocana is also the primary buddha in many mandalas in Vajrayana, or tantric Buddhism. The heroic bodhisattva most prominently featured in the sutra is Samantabhadra (Puxian in Chinese; Fugen in Japanese), whose name means “Universal Virtue.” Often depicted riding an elephant, Samantabhadra with his calm dignity specializes in performing devotional observances and artistic, aesthetic expressions of the sacredness. He also resolutely practices the Bodhisattva Vow through accomplishing many varieties of helpful projects, all aimed at benefiting all beings and engaging all the societal systems of the world. As a result, Samantabhadra can serve as a great encouragement and resource both for artists and for modern “engaged” Buddhism and its renewal of Buddhist societal ethics.
The Fourfold Dharmadhatu
Inspired by this Flower Ornament Sutra, the Chinese Huayan teachers were able to articulate a profound dialectical vision that is a part of the foundation for all East Asian Buddhism. The basic teaching of this philosophy of interconnectedness is the Fourfold Dharmadhatu. The first two of these four aspects of Huayan reality clarify the two fundamental aspects of spiritual practice, and indeed of our whole lives: the universal and the particular. These first two aspects have also been described with the terms ultimate and phenomenal, absolute and relative, real and apparent, or sameness and difference.
The ultimate, absolute reality – the first part of the fourfold dharmadhatu – is glimpsed in introspective meditation; the practice of turning the attention within can serve to deepen awareness of the universal truth. In many religious traditions, seeing the universal oneness or reality is considered the goal of spiritual awareness and practice. But in Huayan Buddhism and in all East Asian Mahayana thereafter, the bodhisattva’s integration of that awareness back into ordinary, everyday activities and reality, into the particular – the second part of the fourfold dharmadhatu – is of crucial importance. As the eighth century Chan master Shitou (Sekito in Japanese) declared, “Merging with sameness is still not enlightenment.” Seeing the oneness of the Universal is only half of the practice, if that. The relevance of this insight must be realized and expressed in the realm of the relative particularities and diversities of our world.
The third aspect of the Huayan fourfold dharmadhatu is the mutual, non-obstructing interpenetration of the universal and particular. Admittedly, this is difficult to take in at first, but with patience we can see that universal truth can only exist in the context of some particular situation. There can be no abstract universal truth apart from its active presence in the particular circumstance of some specific causal condition. Also, every individual particular context, when fully examined, completely expresses the total universal truth. Moreover, the particular being or event and its universal aspect completely interact and coincide without hindering each other.
Based on this integration of universal and particular, the fourth part of the fourfold dharmadhatu is the mutual, non-obstructing interpenetration of the particular with other particulars, in which each particular entity or event can be fully present and complementary to any other particular. Viewed from the vantage point of deep interconnectedness, particular beings do not need to obstruct each other, but rather can harmonize and be mutually revealing. This has significant implications for how we can see our world as a field of complementary entities, rather than a world of competitive and conflicting beings.
Indra’s Net
A frequently cited expression of this vision of reality is the simile of Indra’s Net from the Avatamsaka Sutra, which was further elaborated by the Huayan teachers. The whole universe is seen as a multidimensional net, and at every point where the strands of the net meet jewels are set. Each jewel reflects the light reflected in the jewels around it, and each of those jewels in turn reflects the lights from all the jewels around them, and so on, forever. In this way each jewel, or each particular entity or event, including each person, ultimately reflects and expresses the radiance of the entire universe. All of totality can be seen in each of its parts.
Huayan teaching features a range of holographic samadhi instructions drawn from the Flower Ornament Sutra. These practices help clear away limited preconceptions, foster fresh perspectives on reality, and expand mental capacities by expressing our deep interconnectedness.
One example is the “lion emergence” samadhi, in which upon every single hair tip abide numerous buddha lands containing a vast array of buddhas, bodhisattvas, and liberating teachings. Another model is the “ocean mirror” or “ocean seal” samadhi. In this image, awareness is like the vast ocean surface, reflecting and confirming in detail all phenomena of the entire universe. Waves of phenomena may arise on the surface of the ocean, distorting its ability to mirror plainly. But when the waves subside as the water calms and clears, the ocean mirror again reflects all clearly. Our individual minds are like this, often disturbed by turbulence, but also capable of settling serenely to reflect clear awareness.
The Golden Lion and the Hall of Mirrors
Fazang (643-712), the third of the five patriarchs of the Huayan school, was a brilliant teacher who might be considered the true founder of the school. He was particularly adept at devising models and metaphors to readily illustrate the profound Huayan truths to people.
Fazang once taught the powerful Empress Wu, a dedicated patron and student of Buddhism, using as a metaphor a golden lion sitting nearby them in her palace. He explained the non-obstructing interpenetration of the universal and particular by describing in detail how the gold, like the universal principle, pervaded the object completely, but that its particular unique form was that of a lion. We can see it either as gold or as a lion. But each part of the golden lion is completely gold, and each part is also completely part of the lion.
Another time, Fazang illustrated the Huayan teachings for Empress Wu by constructing a hall of mirrors, placing mirrors on the ceiling, floor, four walls, and the four corners of a room. In the center he placed a Buddha image with a lamp next to it. Standing in this room, the empress could see that in the reflection of any one mirror clearly reflected the reflections from all of the other mirrors, including the specific reflection of the Buddha image in each one. This fully demonstrated the unobstructed interpenetration of the particular and the totality, with each one contained in all, and with all contained in each one. Moreover, it showed the non-obstructed interpenetration of each particular mirror with each of the others.
Along with these more accessible models, Fazang and the other Huayan masters, such as the fourth patriarch Chengguan (738-839), developed many intricate philosophical descriptions of various aspects of interconnectedness, such as the ten-fold causes for realization of totality, the non-obstruction of space and of time, and the ten non-obstructions of totality. These various conceptual presentations require lengthier study and dialectics to fully appreciate and benefit from. However, they do not contain new and separate teachings; rather they expand on and elaborate the Huayan dialectical philosophy of the interconnectedness of totality with all individual beings.
Implications for Practice
The Huayan teachings present splendorous, inspiring visions of the wonders of the universal reality, far beyond the limited perspectives caught within the physical details and conditioned awareness of our everyday life. This teaching first of all encourages the possibility of a fresh, deeper way of seeing our world and its wonders. With the encouragement of these teachings, we can sense levels of spiritual interconnection with others and with the wholeness of reality that lift us beyond our ordinary attachments and prejudices. Such vision can help to heal our individual confusion, grasping, and sense of sadness or loss.
But beyond this deeper connection with wholeness, the Huayan teachings also offer guidance for more complete balance in practice. The emphasis on integration of glimpses into the ultimate with the particular problems and challenges of our everyday situations can help practitioners not get caught up in blissful absorption in awareness of ultimate reality. Attachment to the ultimate is considered the most dangerous attachment. But attending to the conventional realities of our world with some sense of the omnipresence of the totality helps to balance our practice, and can also further inform our deeper sense of wholeness.
Among the Huayan tools for bringing the universal into our everyday experience are gathas, or verses, which include many practice instructions to be used as enlightening reminders in all kinds of everyday situations. Specifically, the eleventh chapter of the Flower Ornament Sutra, called “Purifying Practice,” includes one hundred forty distinct verses to be used to encourage mindfulness in particular circumstances. Some of the following situations are cited: awakening from sleep; before, during, and after eating; seeing a large tree, flowing water, flowers blooming, a lake, or a bridge; entering a house; giving or receiving a gift; meeting teachers, or many various other kinds of people; or proceeding on straight, winding, or hilly roads.
All the verses use the situation mentioned to encourage mindfulness and as reminders of the fundamental intention to help ourself and others more fully express compassion and wisdom, as in the following example:
Seeing grateful people
They should wish that all beings
Be able to know the blessings
Of the Buddhas and enlightening beings.Historically, a selection of these verses has been recited in East Asian monasteries as rituals before and after bathing, brushing teeth, taking meals, or while doing begging rounds. A number of present-day teachers, such as Thich Nhat Hanh and Robert Aitken Roshi, have rewritten such verses for everyday mindful awareness, bringing them into our contemporary contexts such as when driving on the freeway or using the telephone.
Huayan models of interconnectedness point to the experience of wholeness that is one of the great joys of zazen. From the perspective of zazen, meditation practice is not about attaining some special, new state of mind or being, but rather of fully realizing the inner dignity of this present body and mind. Huayan further explicates the importance of the relationship of wholeness to everyday activities, matching the central emphasis of Zen training on expressing clear awareness amid ordinary conduct.
Huayan in Chan and Zen
The strong influence of Huayan on Chan and Zen was initiated in the person of Zongmi (780-841), the fifth Huayan patriarch, who was also a Chan master descended from the famous Chinese Chan Sixth patriarch, Huineng. A prolific scholar, Zongmi commented extensively on aspects of the Flower Ornament Sutra and Huayan teaching, but also wrote insightfully on many Chan issues. Much of what we know about the historical realities of early ninth century Chan is from Zongmi’s writings. In his teachings, Zongmi synthesized not only Chan and Huayan, but also integrated native Chinese Confucian and Daoist traditions in an understanding that strongly influenced all subsequent Chinese Buddhism.
The Huayan Fourfold Dharmadhatu is the direct inspiration and starting point for the important Zen teaching of the Five Ranks by Dongshan (806-869), the founder of the Caodong Chan lineage, later brought to Japan as Soto Zen by Dogen (1200-1253). The five ranks or degrees teachings, which detail the five aspects of unfolding of the relationship between the universal and particular, became the philosophical foundation for Zen. This was not only true in the Soto school; Linji (Rinzai in Japanese) also developed teachings that echoed the Fourfold Dharmadhatu. Hakuin (1686-1769), the great Japanese founder of modern Rinzai Zen, also commented on the Five Ranks, which remain one of the highest stages in the koan curriculum of modern Rinzai Zen.
Huayan in Japan
The Japanese Kegon school is descended from the Chinese Huayan. One of the six early Nara schools from seventh century Japan, Kegon is a very small school today. But Kegon is still known for its Todaiji temple in Nara, home of the largest wooden building in the world, and the largest bronze statue, the “Great Buddha,” which depicts Vairocana, the Dharmakaya Buddha.
Probably the best-known Japanese Kegon teacher is the passionately devotional Myoe (1173-1232), a fascinating figure who has recently drawn attention from Western scholars for his forty-year dream journal, celebrated by modern Jungian psychologists. Myoe made considerable efforts to develop practical applications of the Huayan teachings and the Flower Ornament Sutra. For example, he presented his own dreams and meditative visions in terms of understandings from Huayan teachings, and he encouraged others to use Avatamsaka visions to support and clarify their own practice.
Myoe was also a Shingon (Japanese Vajrayana) priest. Among his numerous other colorful activities, as an ardent young monk he cut off his ear like Van Gogh to demonstrate his sincerity, and he is often depicted doing zazen on his sitting platform up in a tree at the temple where he taught.
Huayan in the West
Apart from its power to inform and illuminate meditation practice, Huayan philosophy is highly relevant to Buddhism’s potential contribution to environmental and ecological thinking. The dynamics of the mutual relationship of universal and particular in Huayan has already been influential in the modern deep ecology movement in its clear expression of the interrelationship of the total global environment to the well-being of particular ecological niches.
The implications of this interconnectedness and the importance of the bodhisattva’s responsibility in Huayan is also a great encouragement and resource for modern Engaged Buddhism and Buddhist societal ethics. This can be seen, for example, through the main Avatamsakabodhisattva Samantabhadra, who engages in specific projects for worldly benefit through his dedicated practice of Vow as applied to benefiting all beings and all the societal systems of the world.
Huayan models of the interconnectedness of totality also have implications for modern science. Especially in cutting-edge realms of physics such as string theory, Huayan visions may provide inspirations for clarifying the dynamic interactions of various dimensions of reality.
Given how much Huayan Buddhism has to offer contemporary practitioners seeking to deepen their experience and understanding, even in realms outside of practice, it is fortunate that more material about this ancient teaching is becoming available. We can perhaps look forward to a renaissance of this profound teaching of interconnectedness in response to the pressing needs of our day.
Source: Huayan Buddhism / Chinaconnectu
Source: 5. Pure Land, Hua-yan and Tantric Buddhism
Hua-yan Buddhism
The Hua-yan school is based on a collection of Mahayana sutras called the avatamsaka (flower wreath). Although most of these scriptures have been lost, some remain, notably the dhasabhumika and gandavyuha Sutras. The Hua- yan’s philosophies were primarily systematised by Fa-zang (643-712). Perhaps the most important teaching is that of “interpenetration”. This principle of interpenetration is illustrated by the Hindu myth of “Indra’s net”.
Indra’s net
[Edited excerpt from Sangharakshita’s lecture: “the Universal Perspective of Mahayana Buddhism”]According to mythology which Buddhism inherited from Hinduism, Indra is the King of the Gods. He is said to dwell in the “heaven of the thirty-three gods”. And Indra possesses a number of treasures. Amongst these treasures is a net made entirely of jewels. This net has the extraordinary characteristic that each and every one of its jewels reflects all the other jewels. In other words each jewel reflects the rest of the net; and all the other jewels are reflected in that individual jewel. All in each, and each in all.
The gandhavyuha sutra, which is so important to the Hua-yan school, says the whole universe with everything in it is like Indra’s net of jewels. The universe consists of innumerable phenomena of various kinds, just as Indra’s net consists of innumerable jewels of all shapes and sizes. From the standpoint of the highest spiritual experience all the phenomena of the universe, whether great or small, near or distant, all mutually reflect one another; in a sense they even contain one another. All contain each, and each contains all. This truth applies throughout space and also throughout time. Space and time are, in effect, transcended, because everything that happens is happening now, and everything that is happening anywhere is happening here.
Of course we usually we do not think of the universe like this, or experience it like this. We usually think of the things that make up the world as irreducibly distinct from one another. And we usually experience the universe as consisting of things that are completely distinct from one another.
There is a very popular scriptural saying that is quoted in mahayana Buddhist countries again and again, and which enters deeply into their literature.. Eventually it even influences their everyday life. And this saying is that “every grain of dust in the universe contains all the Buddhafields” (ie. all the worlds throughout space and time). This might seem a rather bizarre and exotic insight, but we have something rather like it in a verse by the English poet, painter and visionary William Blake. He must have had a glimpse of this reality when he wrote:
To see a world in a grain of sand,
And Heaven in a wild flower,
Hold the universe in the palm of one’s hand, And eternity in an hour.Although this is a very popular verse of English literature, some people may not take it very seriously. They tend to think of these lines as just a flight of poetic fancy. But Blake was not just a poet, he was also a visionary, and this verse of his expresses a realization that in essence is not very different from that of Indra’s net.
The various teachings of Buddhism are also like Indra’s net. They comprise a number of different paths, teachings and practices, all of which are interconnected. They all reflect one another each gives you a clue to all the others. Each is contained in all the others.
Source: THE PROBLEMATIC OF WHOLE – PART AND THE HORIZON OF THE ENLIGHTENED IN HUAYAN BUDDHISM
Source: “Dharmadhātu: An Introduction to Hua-Yen Buddhism.”
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Key Sources of Research
The Vedic metaphor of Indra’s Net
The metaphor of Indra’s net, with its poetic description of the indivisibility of the universe, captures the essence of Hinduism’s vibrant and open spirit.
AUGUST 27, 2016 | BY: RAJIV MALHOTRA
Hua-Yen Buddhism: The Jewel Net of Indra
IASWR series
Francis H. Cook
Publisher Penn State Press, 2010
ISBN 0271038047, 9780271038049
Length 146 pages
Entry Into the Inconceivable: An Introduction to Hua-yen Buddhism
Thomas Cleary
Edition reprint
Publisher University of Hawaii Press, 1995
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The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra
Author Thomas Cleary
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ISBN 0834824094, 9780834824096
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The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism
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Author Garma C C Chang
Edition reprint
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ISBN 1135029571, 9781135029579
Length 298 pages
Indrajaal: A Metaphor For The Structure Of Reality
Sanskriti Magazine
The Vedic Metaphor of Indra’s Net
BY RAJIV MALHOTRA ON MAY 24, 2017
Dharma Today
Hua-Yen – The Jewel Net of Indra
blog Buddhism: The Way of Emptiness
Caught in Indra’s Net
BY ROBERT AITKEN
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A Jewel in Indra’s Net: The Letter Sent by Fazang in China to Ŭisang in Korea
Volume 8 of Italian School of East Asian Studies occasional papers
Occasional papers
Author Antonino Forte
Edition illustrated
Publisher Italian School of East Asian Studies, 2000
Original from the University of Michigan
Digitized Jul 1, 2009
ISBN 4900793167, 9784900793163
Length 105 pages
https://iseas-kyoto.org/pubblicazioni/vol-10-recontextualizing-the-praises-of-a-goddess-2-2-4
Indra’s Net: The Spiritual Universe of Miyazawa Kenji
Miyazawa Kenji, Roger Pulvers and Jane Marie Law,
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The Golden Lion and Indra’s Net: Huayen Buddhism and the Refractive Embryo of Liberation Within the Fabric of the World
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The Chintamani Crystal Matrix: Quantum Intention and the Wish-Fulfilling Gem
By Johndennis Govert, Hapi Hara
Reflecting Mirrors: Perspectives on Huayan Buddhism
Volume 151 of Asiatische Forschungen, ISSN 0571-320X
Editor Imre Hamar
Edition illustrated
Publisher Harrassowitz, 2007
Original from the University of Michigan
Digitized Jul 1, 2009
ISBN 344705509X, 9783447055093
Length 410 pages
Click to access ReflectingMirrors_00_001-011_Introduction.pdf
Huayan Buddhism
MNzencenter
Huayan Buddhism
SEP
https://plato.stanford.edu/entries/buddhism-huayan/
Huayan Buddhism and the Phenomenal Universe of the Flower Ornament Sutra
Feb 27, 2019 | Articles
Taigen Dan Leighton
From the fall 2006 “Buddhadharma” magazine
Avataṃsaka Sutra
LAST REVIEWED: 18 AUGUST 2021
LAST MODIFIED: 22 FEBRUARY 2018
DOI: 10.1093/OBO/9780195393521-0253
https://www.oxfordbibliographies.com/display/document/obo-9780195393521/obo-9780195393521-0253.xml
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Kegon and Dragons: A Mythological Approach to Huayan Doctrine
A study of the relations between the doctrine of Huayan Buddhism and the legends surrounding some of the Huayan school patriarchs in China, Korea, and Japan.
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BUDDHISM—SCHOOLS: HUA YAN
Huayan Texts in Dunhuang
Imre Hamar (Eötvös Lorán University, Budapest)
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Emptiness, Identity and Interpenetration in Hua-yen Buddhism
By Atif Khalil
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Between One and Many: Multiples, Multiplication and the Huayan Metaphysics
HSUEH-MAN SHEN
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Fazang (Fa-tsang, 643—712 C.E.)
IEP
Did Huayan’s teachings influence Dōgen’s Thought ? : Dōgen’s Treatment of Huayan Concepts of Mind-Only and One-and-Allness (Part 1 : The Intellectual relationship Between Dōgen and Huayan).
Frédéric Girard.
– Oriental Studies, 2020, 27, pp.237-250. hal-03125135
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Avatamsaka Buddhism in East Asia
Huayan, Kegon, Flower Ornament Buddhism. Origins and Adaptation of a Visual Culture
(Asiatische Forschungen) Hardcover – October 1, 2012
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- Language : English
- Hardcover : 384 pages
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Avataṃsaka 華嚴 Transnationalism in Modern Sinitic Buddhism
Erik Hammerstrom, Pacific Lutheran University
Journal of Global Buddhism Vol. 17 (2016): 65-84
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Skanda, The Multifaceted God: Skanda in Korean Buddhism and Beyond
위태천의 다양한 변모: 한국불교 그리고 보다 넓은 아시아적 관점에서
김수정
Sujung Kim
드포대학교 종교학과 부교수
Associate Professor of Religious Studies, DePauw University
31 March 2021. pp. 51-96
https://journal.kabs.re.kr/articles/article/PwDb/
Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Huayan Thought
By King Pong Chiu
PhD Thesis 2014 University of Manchester
“MEREOLOGICAL HEURISTICS FOR HUAYAN BUDDHISM.”
Jones, Nicholaos John.
Philosophy East and West 60, no. 3 (2010): 355–68. http://www.jstor.org/stable/40666589.
Chapter 11
The Huayan Metaphysics of Totality
Alan Fox
Book Editor(s):Steven M. Emmanuel
First published: 05 February 2013
A Companion to Buddhist Philosophy
https://doi.org/10.1002/9781118324004.ch11
https://onlinelibrary.wiley.com/doi/pdf/10.1002/9781118324004.ch11
Chapter 7
Huayan Explorations of the Realm of Reality
Book Editor(s):Mario Poceski
First published: 14 February 2014
https://doi.org/10.1002/9781118610398.ch7
The Wiley Blackwell Companion to East and Inner Asian Buddhism
https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118610398.ch7
The Huayan school is a form of Buddhism that reflects unique East Asian understanding and interpretation of Indian Buddhism. It flourished the most in China during the Tang dynasty when the renowned “five patriarchs” of the school, Du Shun, Zhiyan, Fazang, Chengguan, and Zongmi, were active. One of the best-known concepts of Huayan Buddhism is “dependent arising of the dharma-dhatu” often translated as “realm of reality.” In the Avatamsaka-sutra, the Buddha preaches at three human locales, and four heavenly realms. All chapters of the sutra revolve around two central topics: eulogy of the Buddha’s unique abilities, and description of the bodhisattva’s career. There is a story about Zhiyan meeting a strange monk, who advised him to meditate in seclusion on the six aspects of the Dasabhumika-sutra. Another notable example of the Huayan school’s comprehensive and creative systematization of Buddhist teachings is the doctrine of “ten mysterious gates.”
Huayan Buddhism
Huáyán Chánjiào 华 严 禅 教
Chinaconnectu.com
Tian-tai Metaphysics vs. Hua-yan Metaphysics
A Comparative Study
[Online Version Only]
By
JeeLoo Liu
https://jeelooliu.net/Tian-tai%20vs.%20Hua-yan.htm
“The Practice of Huayan Buddhism.”
Fox, A. C..
(2015).
Zhiyan, (602-668) and the Foundations of Huayan Buddhism
Author Robert M. Gimello
Edition reprint
Publisher Columbia University, 1976
Original from Indiana University
Digitized Nov 6, 2008
Length 1126 pages
Li Tongxuan and Huayan Buddhism
Jin Y. Park (朴眞暎)
American University, Professor
Huayencollege.org
Neo-Confucianism and Chinese Buddhism: Tiantai, Huayan and Zhu Xi on Ti/Yong 體用
Temporality and Non-temporality in Li Tongxuan’s Huayan Buddhism.
Park, Jin. (2018).
10.1007/978-90-481-2939-3_14.
The Huayan University Network: The Teaching and Practice of Avataṃsaka Buddhism in Twentieth-Century China by Erik J. Hammerstrom (review)
Jones, Nicholaos.
Journal of Chinese Religions; Atlanta Vol. 49, Iss. 1, (May 2021): 151-155.
5. Pure Land, Hua-yan and Tantric Buddhism
The Chinese Buddhist Schools: Huayan
Buddhist philosophy, Chinese
By
Lusthaus, Dan
DOI 10.4324/9780415249126-G002-1
8. The Chinese Buddhist Schools: Huayan
Drawing on a panjiao similar to that of Zhiyi, the Huayan school chose the Huayan Sutra (Sanskrit title Avataṃsaka Sutra, Chinese Huayan jing) for its foundational scripture. What immediately differentiates Huayan from typically Indian approaches is that instead of concentrating on a diagnosis of the human problem, and exhorting and prescribing solutions for it, Huayan immediately begins from the point of view of enlightenment. In other words, its discourse represents a nirvanic perspective rather than a samsaric perspective. Instead of detailing the steps that would lead one from ignorance to enlightenment, Huayan immediately endeavours to describe how everything looks through enlightened eyes.
Like Tiantai, Huayan offers a totalistic, encompassing ‘round’ view. A lived world as constituted through a form of life experience is called a dharma-dhātu. Chengguan, the ‘fourth’ Huayan patriarch, described four types of dharma-dhātus, each successively encompassing its predecessors. The first is shi, which means ‘event’, ‘affair’ or ‘thing’. This is the realm where things are experienced as discrete individual items. The second is called li (principle), which in Chinese usage usually implies the principal metaphysical order that subtends events as well as the rational principles that explicate that order. Often li is used by Buddhists as a synonym for emptiness. The first sustained analysis based on the relation of li and shi was undertaken by the Korean monk Wônhyo in his commentary on the Awakening of Faith in Mahāyāna, which influenced early Huayan thinkers like Fazang. The li–shi model went on to become an important analytic tool for all sorts of East Asian philosophers, not just Buddhists. In the realm of li, one clearly sees the principles that relate shi to each other, but the principles are more important than the individual events. In the third realm, one sees the mutual interpenetration or ‘non-obstruction’ of li and shi (lishi wu’ai). Rather than seeing events while being oblivious to principle, or concentrating on principle while ignoring events, in this realm events are seen as instantiations of principle, and principle is nothing more than the order by which events relate to each other.
In the fourth and culminating dharma-dhātu, one sees the mutual interpenetration and non-obstruction of all events (shishi wu’ai). In this realm, everything is causally related to everything else. Huayan illustrates this with the image of Indra’s net, a vast net that encompasses the universe. A special jewel is found at the intersection of every horizontal and vertical weave in the net, special because each jewel reflects every other jewel in the net, so that looking into any one jewel, one sees them all. Every event or thing can disclose the whole universe because all mutually interpenetrate each other without barriers or obstruction.
This form of nondualism is not monistic because shishi wu’ai does not obliterate the distinctions between things, but rather insists that everything is connected to everything else without losing distinctiveness. Identity and difference, in this view, are merely two sides of the same coin, which, though a single coin, still has two distinct sides that should not be confused for each other. Mutual interpenetration is temporal as well as spatial; past, present and future mutually interpenetrate. Hence according to Huayan, to enter the path towards final enlightenment is, in an important sense, to have already arrived at that destination.
Huayan Zong
https://encyclopediaofbuddhism.org/wiki/Huayan_zong
The Huayan School of Chinese Buddhism
Edited by Nicholaos Jones (University of Alabama, Huntsville)
https://philpapers.org/browse/the-huayan-school-of-chinese-buddhism
Huayan
Wikipedia
https://en.wikipedia.org/wiki/Huayan
THE HUAYAN/KEGON/HWAŎM PAINTINGS IN EAST ASIA
DOROTHY WONG
Huayan Buddhism
Chinaconnectu.com
Huayan Monastery
https://www.travelchinaguide.com/attraction/shanxi/datong/huayan.htm
Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics
By Jin Y. Park
“Dharmadhātu: An Introduction to Hua-Yen Buddhism.”
Oh, Kang-Nam.
The Eastern Buddhist 12, no. 2 (1979): 72–91. http://www.jstor.org/stable/44361542.
The i-Ching and the Formation of the Hua-Yen Philosophy
In: Journal of Chinese Philosophy
Author: Whalen Lai
Online Publication Date: 09 Jan 1980
https://brill.com/view/journals/jcph/7/3/article-p245_4.xml?ebody=previewpdf-63165
Buddhism in China
Hawaii.edu
The Categoreal Scheme in Hua-yan Buddhism and Whitehead’s Metaphysics.
Yih-hsien Yu;
Process Studies 1 October 2007; 36 (2): 306–329. doi: https://doi.org/10.2307/44799038
Process Metaphysics and Hua-yen Buddhism: A Critical Study of Cumulative Penetration vs. Interpenetration.
Francis H. Cook;
Journal of Asian Studies 1 May 1984; 43 (3): 527–529. doi: https://doi.org/10.2307/2055784
“The Taoist Influence on Hua-yen Buddhism : A Case of the Sinicization of Buddhism in China.”
Kang and Nam Kang Oh.
(2009).
Mapping the Ascent to Enlightenment
Ronald Y. Nakasone
Click to access 01NakasoneFINAL.pdf
THE AWAKENING OF F AITH IN .MAHAYANA .
(Ta-ch’eng ch’i-hs in lun)
A STUDY OF THE UNFOLDING OF SINITIC MAHAYANA MOTIFS
A thesis presented by
Whalen Wai-lun Lai
Doctor of Philosophy in the subject of Comparative Religion
Harvard University Cambridge, Massachusetts
August, 1975
Click to access LaiWhalen_Awakening-of-Faith.pdf
THE PROBLEMATIC OF WHOLE – PART AND THE HORIZON OF THE ENLIGHTENED IN HUAYANa BUDDHISM
Tao Jiang
NYĀYA-VAISHESHIKA INHERENCE, INDIAN BUDDHIST REDUCTION, AND HUAYAN TOTAL POWER
Nicholaos Jones
University of Alabama in Huntsville
nick[DOT]jones[AT]uah[DOT]edu
https://philarchive.org/archive/JONNIB
Mapping the Pathways of Huayan Buddhist Thought
Its Origins, Unfolding, and Relevance
by Ronald Y. Nakasone (Author)
2022
https://www.peterlang.com/document/1190569
The Manifestation of the Absolute in the Phenomenal World
Nature Origination in Huayan Exegesis
Imre Hamar*
In: Bulletin de l’Ecole française d’Extrême-Orient. Tome 94, 2007. pp. 229-250;
doi : https://doi.org/10.3406/befeo.2007.6070
https://www.persee.fr/doc/befeo_0336-1519_2007_num_94_1_6070
‘Buddhist Reductionism and Emptiness in Huayan Perspective’,
Jones, Nicholaos,
in Koji Tanaka and others (eds), The Moon Points Back (New York, 2015; online edn, Oxford Academic, 20 Aug. 2015), https://doi.org/10.1093/acprof:oso/9780190226862.003.0006, accessed 29 June 2023.
https://academic.oup.com/book/10518/chapter-abstract/158429537?redirectedFrom=fulltext
‘The Net of Indra’
Priest, Graham,
in Koji Tanaka and others (eds), The Moon Points Back (New York, 2015; online edn, Oxford Academic, 20 Aug. 2015), https://doi.org/10.1093/acprof:oso/9780190226862.003.0005, accessed 29 June 2023.
https://academic.oup.com/book/10518/chapter-abstract/158428381?redirectedFrom=fulltext
‘Absence of Self, and the Net of Indra’,
Priest, Graham,
One: Being an Investigation into the Unity of Reality and of its Parts, including the Singular Object which is Nothingness (Oxford, 2014; online edn, Oxford Academic, 22 May 2014), https://doi.org/10.1093/acprof:oso/9780199688258.003.0011, accessed 29 June 2023.
‘Compassion and the Net of Indra’,
Priest, Graham,
Moonpaths: Ethics and Emptiness (New York, 2015; online edn, Oxford Academic, 17 Sept. 2015), https://doi.org/10.1093/acprof:oso/9780190260507.003.0013, accessed 29 June 2023.
Soteriological Mereology in the Pāli Discourses, Buddhaghosa, and Huayan Buddhism.
Jones, N.
Dao 22, 117–143 (2023). https://doi.org/10.1007/s11712-022-09869-1
https://link.springer.com/article/10.1007/s11712-022-09869-1#citeas
Mereology and the Sciences
Parts and Wholes in the Contemporary Scientific Context
Claudio Calosi Pierluigi Graziani Editors
ISBN 978-3-319-05355-4
DOI 10.1007/978-3-319-05356-1
Springer
A STUDY OF CHINESE HYA-YEN BUDDHISM WITH SPECIAL REFERENCE TO
THE DHARMDHATU (FA-CHIEH) DOCTRINE
KANG NAM OH, M.A,
1976 PhD Thesis McMaster University
Mereology
LAST REVIEWED: 22 NOVEMBER 2022
LAST MODIFIED: 27 JULY 2016
DOI: 10.1093/OBO/9780195396577-0313
https://www.oxfordbibliographies.com/display/document/obo-9780195396577/obo-9780195396577-0313.xml
Introduction
Mereology concerns part-whole relations, which is to say that mereological discussions focus on (1) the relation between the parts of a whole and the whole of which they’re a part, and (2) the relations between the parts within a whole. But mereological discussions extend beyond mere articulation of mereological axioms. Mereologies—or part-whole theories—play a central role in many aspects of metaphysics. While this has been the case since the time of the Stoics, there has recently been a noteworthy revival of interest in mereology. Some are interested in mereology out of a genuine interest in the field itself, whereas others turn to it to find a toolkit to help them tackle problems that arise in other discussions, as many problems, it turns out, feature a mereological component. Mereology has, for instance, played a key role in motivating a variety of views. Do, for instance, any two objects “mereologically fuse” to form a further object? Some cases seem clear, like the molecules in my body and me; other more gerrymandered cases, like your nose and the Eiffel Tower, seem less clear. Our mereological views here—whether we want to be mereological nihilists, universalists, or restricted composition theorists—will, at a minimum, play a crucial role in forming our ontological commitments. Also notice that while mereological discussion typically focuses on material entities, sometimes our interests gravitate toward the mereological structure of space-time regions, or to the relations that hold between regions and the objects that occupy them, or to the mereology of such entities as events. Mereology has its fingers in many pies. But no matter how we might want to answer mereological concerns, we might further wonder if this is putting the cart before the horse. That is, should mereology take priority? Or should we work out which metaphysical theses we want to defend, and then determine which mereological principles best serve our ends? Different authors take different position here. This article highlights many of the key mereological concepts and principles, but it also outlines some of the fundamental problems that confront philosophers who think about mereology. The article also focuses on philosophical issues, rather than formal ones. For the sake of accessibility, this article avoids technical presentations of, for instance, mereological axioms. It’s also noteworthy that there is a nontrivial contribution to mereology from non-English writers, especially from Eastern Europe.
General Overviews
While there are no introductory textbooks on mereology, there are a number of good introductions, surveys, and general overviews of the field. Varzi 2016 stands out in this regard, as it is detailed, up-to-date, extensive, and clearly written. Simons 1987 assumes little on the part of the reader, and is worth reading in its entirety given the central place it holds in contemporary discussions of mereology. In addition, the introductory chapters of the anthologies on mereology can play the right role for readers interested in particular topics; for example, those unfamiliar with mereology who have a particular interest in locative relations would find the introduction to Kleinschmidt 2014 (cited under Anthologies) a good place to start.
- Simons, Peter. Parts: A Study in Ontology. Oxford: Oxford University Press, 1987. The first three chapters of this contemporary locus classicus on parthood act as an excellent introduction to mereology.
- Varzi, Achille. “Appendix: Formal Theories of Parthood.” In Mereology and the Sciences. Edited by Claudio Calosi and Pierluigi Graziani, 259–370. Berlin: Springer, 2014. This is a succinct technical overview of many mereological principles and the ways in which they’re connected. A valuable reference to have on hand.
- Varzi, Achille. “Mereology.” In The Stanford Encyclopedia of Philosophy. Edited by Edward Zalta. Stanford, CA: Stanford University, 2016. Surveys the range of standard mereological principles, with an emphasis on the contemporary, and gradually introduces formal presentations. Varzi also highlights the controversies and problems in the process. A comprehensive introduction, with an extensive bibliography.
Hua-Yen – Buddhism and Daoism in Dialogue
The interpenetration of phenomena as the noumenon
A revolutionary move: phenomena restored to respectability
MEDITATION AND NEURAL CONNECTIONS: CHANGING SENSE(S) OF SELF IN EAST ASIAN BUDDHIST AND NEUROSCIENTIFIC DESCRIPTIONS
Kin Cheung
PhD Thesis
the Temple University Graduate Board
Diploma Date, May 2017
The Buddhāvataṃsaka-sūtra and Its Chinese Interpretation: The Huayan Understanding of the Concepts of Ālayavijñāna and Tathāgatagarbha
Imre Hamar
dc_915_14
Click to access dc_915_14_doktori_mu.pdf
“To Be is To Inter-Be”:
Thich Nhat Hanh on Interdependent Arising
MIRJA ANNALENA HOLST
AUV, Vietnam (mianho@gmx.de)
The “Thought of Enlightenment” in Fa-tsang’s Hua-yen Buddhism
Dale S. Wright
The Prevalence of Huayan-Chan 華嚴禪 Buddhism in the Regions of Northern China during the 11th Century
Focusing on Chinese Language Texts from the Song, Liao and Xixia (Tangut) Kingdoms
WANG Song 王頌
Professor, Peking University, Beijing, China wangsong_pku@163.com
Journal of Chan Buddhism 1 (2019) 146–177
Exegesis-Philosophy Interplay:
Introduction to Fazang’s 法藏 (643-712) Commentary on the Huayan jing 華嚴經 (60 juans) [Skt. Avataṃsaka Sūtra; Flower Garland Sūtra] — the Huayan jing tanxuan ji 華嚴經探玄記 [Record of Investigating the Mystery of the Huayan jing]
by Weiyu Lin
The University of British Columbia (V ancouver)
July 2021
References
Chen, Jinhua. “ Philosopher, Practitioner, Politician: The Many Lives of Fazang (643–712).” Leiden: Brill, 2007.
Cheng Chien, Bhikshu (Mario Poceski). Manifestation of the Tathāgata: Buddhahood According to the Avatamsaka Sūtra. Boston: Wisdom Publications, 1993.
Cleary, Thomas. Entry Into the Inconceivable: An Introduction to Hua-yen Buddhism. Honolulu: University of Hawai‘i Press, 1983.
Cleary, Thomas, trans. The Flower Ornament Scripture: A Translation of Avatamsaka Sūtra. Boston and London: Shambhala, 1993.
Cook, Francis H. “ Fa-tsang’s Treatise on the Five Doctrines: An Annotated Translation.” PhD dissertation, University of Wisconsin–Madison, 1970.
Cook, Francis H. Hua-yen Buddhism: The Jewel Net of Indra. University Park, PA: The Pennsylvania State University Press, 1977.
Fontein, Jan. The Pilgrimage of Sudhana: A Study of Gandavyūha Illustrations in China, Japan and Java. The Hague and Paris: Mouton, 1967.
Forte, Antonino. “ A Jewel in Indra’s Net: The Letter Sent by Fazang in China to Uisang in Korea.” Italian School of East Asian Studies Occasional papers 8. Kyoto: Istituto Italiano di Cultura Scuola di Studi sull’ Asia Orientale, 2000.
Gimello, Robert M. “ Chih-Yen (602–668) and the Foundations of Hua-yen Buddhism.” PhD dissertation, Columbia University, 1976a.
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Hamar, Imre. A Religious Leader in the Tang: Chengguan’s Biography. Tokyo: The International Institute for Buddhist Studies of the International College for Advanced Buddhist Studies, 2002.
Hamar, Imre. “ The History of the Buddhāvatamsaka-sūtra: Shorter and Larger Texts.” In Imre Hamar, ed. Reflecting Mirrors: Perspectives on Huayan Buddhism. Wiesbaden: Harrassowitz Verlag, 2007a, pp. 139– 67.
Hamar, Imre. “ A Huayan Paradigm for Classification of Mahāyāna Teachings: The Origin and Meaning of Faxiangzong and Faxingzong.” In Imre Hamar, ed. Reflecting Mirrors: Perspectives on Huayan Buddhism. Wiesbaden: Harrassowitz Verlag, 2007b, pp. 195– 220.
Hamar, Imre. “ Manifestation of the Absolute in the Phenomenal World: Nature Origination in Huayan Exegesis.” Bulletin de l’Ecole Française d’Extrême-Orient 94 (2007c): 229– 52.
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Hamar, Imre. “ Interpretation of Yogācāra Philosophy in Huayan Buddhism.” Journal of Chinese Philosophy 37/2 (2010b): 181– 97.
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Ōtake, Susumu. “ On the Origin and Early Development of the Buddhāvatamsaka-sūtra.” In Imre Hamar, ed. Reflecting Mirrors: Perspectives on Huayan Buddhism. Wiesbaden: Harrassowitz Verlag, 2007, pp. 87– 107.
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References
The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism.Garma C. C. Chang – 1971 – London,: Pennsylvania State University Press.
Hua-yen Buddhism: The Jewel Net of Indra.Francis H. Cook – 1977 – Pennsylvania State University Press.
Chinese Buddhist Hermeneutics: The Case of Hua-yen.Peter Gregory – 1983 – Journal of the American Academy of Religion 51 (2):231-249.
The problematic of whole – part and the horizon of the enlightened in huayan buddhism.Tao Jiang – 2001 – Journal of Chinese Philosophy 28 (4):457–475.
Nyāya-vaiśesika inherence, buddhist reduction, and huayan total power.Nicholaos Jones – 2010 – Journal of Chinese Philosophy 37 (2):215-230.
Chinese buddhist causation theories: An analysis of the sinitic mahāyāna understanding of pratitya-samutpāda.Whalen Lai – 1977 – Philosophy East and West 27 (3):241-264.
Chinese buddhist causation theories: An analysis of the sinitic mahāyāna understanding of pratitya-samutpāda.Whalen Lai – 1977 – Philosophy East and West 27 (3):241-264.
The P’an-chiao System of the Hua-Yen School in Chinese Buddhism.Ming-Wood Liu – 1981 – T’Oung Pao 67 (1-2):10-47.
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Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics.Jin Y. Park – 2008 – Lexington Books.
Evil, The Bodhisattva Doctrine, and Faith in Chinese Buddhism: Examining Fa Zang’s Three Tests.Dirck Vorenkamp – 2004 – Journal of Chinese Philosophy 31 (2):253–269.
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