Difference between revisions of "Hua-yen school"
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[[File:521314.jpg|thumb|250px|]] | [[File:521314.jpg|thumb|250px|]] | ||
| − | The [[Hua-yen school]] derived its [[name]] from the title of the {{Wiki|Chinese}} translation of [[Avatamsaka | + | The [[Hua-yen school]] derived its [[name]] from the title of the {{Wiki|Chinese}} translation of [[Avatamsaka-Sutra]]. [[Avatamsaka]] literally means "[[Flower Garland]]". (Fig.1 [[Hua-Yen]] [[Temple]]) |
| − | The first complete translation of the [[Avatamsaka Sutra]] in {{Wiki|Chinese}} was done by Buddhabhadra(359-429) between 418-421. This translation is in sixty fascicles and has thirty-four chapters. It is also referred to as " | + | The first complete translation of the [[Avatamsaka Sutra]] in {{Wiki|Chinese}} was done by [[Buddhabhadra]](359-429) between 418-421. This translation is in sixty fascicles and has thirty-four chapters. It is also referred to as "[[Sixty Hua-yen]]" or "[[Old Sutra]]". |
| − | A latter translation of the [[Sutra]] under the same title was completed by Siksananda(652-710) in {{Wiki|Tang dynasty}}. This translation is in eighty fascicles and has thirty-nine chapters. It is also referred to as " | + | A latter translation of the [[Sutra]] under the same title was completed by [[Siksananda]](652-710) in {{Wiki|Tang dynasty}}. This translation is in eighty fascicles and has thirty-nine chapters. It is also referred to as "[[Eighty Hua-yen]]" or "[[New Sutra]]". |
| − | The third translation of the [[Sutra]] was done by [[Prajna]] not too long after the second translation. The origin of this [[Sanskrit]] source was from different part of [[India]] and the content was similar to the last forty fascicles of the [[Avatamsaka | + | The third translation of the [[Sutra]] was done by [[Prajna]] not too long after the second translation. The origin of this [[Sanskrit]] source was from different part of [[India]] and the content was similar to the last forty fascicles of the [[Avatamsaka-Sutra]] therefore it is called "[[Forty Hua-yen]]" or "[[Last Hua-yen]]". |
The first two translations are quite similar, the second {{Wiki|being}} perhaps more literal and somewhat longer because it contains new {{Wiki|material}} not found in the earlier version. And the last one is a re-translation of the second part of the [[Sutra]] with minor regional differences. | The first two translations are quite similar, the second {{Wiki|being}} perhaps more literal and somewhat longer because it contains new {{Wiki|material}} not found in the earlier version. And the last one is a re-translation of the second part of the [[Sutra]] with minor regional differences. | ||
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As one of the longest texts in the [[Buddhist Canon]], the [[Avatamsaka]] is one of the most comprehensive compendiums of the [[Buddhist teaching]]. It was held in the [[highest]] esteem by the followers ever since its presence in {{Wiki|Chinese}} [[Buddhist]] {{Wiki|society}}. | As one of the longest texts in the [[Buddhist Canon]], the [[Avatamsaka]] is one of the most comprehensive compendiums of the [[Buddhist teaching]]. It was held in the [[highest]] esteem by the followers ever since its presence in {{Wiki|Chinese}} [[Buddhist]] {{Wiki|society}}. | ||
| − | The main [[subject]] of this [[Sutra]] is the description of The [[Buddha]]'s [[Enlightenment]]. It provides a detail guide for practitioners to pursuit the [[Bodhisattva]]'s [[Path]], from the [[Awakening]] of [[Bodhicitta]] to the [[accomplishment]] of perfect [[Buddhahood]]. The [[Bodhisattva | + | The main [[subject]] of this [[Sutra]] is the description of The [[Buddha]]'s [[Enlightenment]]. It provides a detail guide for practitioners to pursuit the [[Bodhisattva]]'s [[Path]], from the [[Awakening]] of [[Bodhicitta]] to the [[accomplishment]] of perfect [[Buddhahood]]. The [[Bodhisattva Path]] is presented in four sets of [[ten stages]], culminating with the two levels of [[Enlightenment]], the final goal of [[Mahayana Buddhism]]. |
| − | The school was officially founded by [[Fa-tsang]] (or Shan-shiang 643-712) based on his [[scholarly]] contribution to the [[Hua-yen]] {{Wiki|theory}}. His [[religious]] work attracted a lot of [[attention]] and eventually produced significant [[influence]] on the [[emperor]]. With strong {{Wiki|political}} support from the [[emperor]], Fa- | + | The school was officially founded by [[Fa-tsang]] (or [[Shan-shiang]] 643-712) based on his [[scholarly]] contribution to the [[Hua-yen]] {{Wiki|theory}}. His [[religious]] work attracted a lot of [[attention]] and eventually produced significant [[influence]] on the [[emperor]]. With strong {{Wiki|political}} support from the [[emperor]], [[Fa-tsang]] was able to create a new school system that outspread quickly during the [[time]]. Even this school was started from [[Fa-tsand]], its earliest {{Wiki|theory}} and structure go back to the [[masters]] [[Tu-shun]](or [[Fa-shun]], 557-640) and [[Chih-yen]] (602-668), who are considered the first two [[patriarchs]] of the [[Hua-yen school]]. [[Tu-shun's]] "[[Five levels of teaching]]" and "[[Ten profound gates]]" formed the [[root]] of the school system. And he was regarded by his successors as an [[incarnation]] of [[Manjushri]]. |
[[File:725139 r.jpg|thumb|250px|]] | [[File:725139 r.jpg|thumb|250px|]] | ||
| − | Further important representatives were Cheng-kuan (or Ching-liang 738-839), under whom the school gained great [[influence]]. Cheng-kuan was the [[master]] of several {{Wiki|emperors}}. With his special relationship to the {{Wiki|political}} leaders, Cheng-kuan earned the title "the [[Hua-yen | + | Further important representatives were [[Cheng-kuan]] (or [[Ching-liang]] 738-839), under whom the school gained great [[influence]]. [[Cheng-kuan]] was the [[master]] of several {{Wiki|emperors}}. With his special relationship to the {{Wiki|political}} leaders, [[Cheng-kuan]] earned the title "the [[Hua-yen Bodhisattva]]" and was regarded as the [[fourth Patriarch]]. The fifth [[Patriarch]] of the school was [[Tsung-mi]] (780-841), who initiated the {{Wiki|concept}} of merging [[Zen]] and [[Hua-yen]] in one school. After the [[Death]] of [[Tsung-mi]], [[Hua-yen]] declined during the {{Wiki|general}} suppression of [[Buddhism in China]]. |
| − | The [[Hua-yen school]] distinguishes itself from the other [[Chinese Buddhist Schools]] in an important viewpoint. The practice in this school [[concentrates]] on the relationship between [[Phenomena]] and not on that between [[Phenomena]] and the [[absolute]]. This notion is called the "[[universal]] [[causality]] of the [[Dharma | + | The [[Hua-yen school]] distinguishes itself from the other [[Chinese Buddhist Schools]] in an important viewpoint. The practice in this school [[concentrates]] on the relationship between [[Phenomena]] and not on that between [[Phenomena]] and the [[absolute]]. This notion is called the "[[universal]] [[causality]] of the [[Dharma-dhatu]] ([[universal]] {{Wiki|principle}})," i.e., everything in the [[Universe]] arises out of itself and the {{Wiki|principles}} of all [[activities]] ([[Phenomena]]) are [[essentially]] one, and that unity is [[essentially]] plural. Since all things participate in a unity and this unity divides into the many, therefore the manifold is unified in this one. Based on the {{Wiki|theory}}, there are an [[infinite]] number of [[Buddhas]] and [[Buddha]] [[realms]] in the [[Universe]] and they all share the same [[True Buddha Body]] and [[live]] with the same {{Wiki|principle}} in the similar [[Buddha realm]], they are just like {{Wiki|individual}} waves of the same sea and these waves cannot [[exist]] independently. Because the equality of all things and the {{Wiki|dependence}} of all things upon one another are so [[essential]] in this school, this [[teaching]] is known as the "[[teaching]] of {{Wiki|totality}}". |
| − | From this point of [[view]] everything in the [[World]], whether animate or [[inanimate]], is an expression of the [[highest]] {{Wiki|principle}} ([[Dharma | + | From this point of [[view]] everything in the [[World]], whether animate or [[inanimate]], is an expression of the [[highest]] {{Wiki|principle}} ([[Dharma-dhatu]]) and is thus one with [[Buddhamind]]. This [[view]] is explained in the division of the [[Universe]] into four [[realms]] and in the {{Wiki|thesis}} of the six {{Wiki|characteristics}} of things. They are in either a state of "[[true suchness]]" ([[Tathata]]): (I). The static aspect of which is the [[realm]] of "{{Wiki|principle}}" ("li"). (II). The dynamic aspect of which is the [[realm of Phenomena]] ("[[Shih]]"). These [[two realms]] are so interwoven and dependent on each other that the entire [[Universe]] arises as an [[interdependent]] {{Wiki|conditioning}}. The four [[realms]] of the [[Universe]] are as follows: |
| − | # The [[realm | + | # The [[realm of Phenomena]]: The Small [[teaching]] and Begin [[teaching]] define this [[realm]] as the [[World of Dharma]]. |
| − | # The [[realm]] of the {{Wiki|principle}} ([[absolute]]): The Begin and Sudden teachings define this [[realm]] as the [[World | + | # The [[realm]] of the {{Wiki|principle}} ([[absolute]]): The Begin and Sudden teachings define this [[realm]] as the [[World of Dharma]]. |
| − | # The [[realm]] in which [[Phenomena]] and {{Wiki|principle}} mutually interpenetrate: The End [[teaching]] defines this [[realm]] as the [[World | + | # The [[realm]] in which [[Phenomena]] and {{Wiki|principle}} mutually interpenetrate: The End [[teaching]] defines this [[realm]] as the [[World of Dharma]]. It touches the basis of [[Middle Way]] and provides the integrated system for the [[Phenomen]] and [[principle realms]]. |
# The [[realm]] in which all [[Phenomena]] [[exist]] in perfect [[Harmony]]: This is the [[teaching]] of {{Wiki|totality}}. Based on the {{Wiki|theory}}, the Round [[teaching]] is able to resolve the different viewpoints from results of different [[phenomenal]] [[experiences]]. | # The [[realm]] in which all [[Phenomena]] [[exist]] in perfect [[Harmony]]: This is the [[teaching]] of {{Wiki|totality}}. Based on the {{Wiki|theory}}, the Round [[teaching]] is able to resolve the different viewpoints from results of different [[phenomenal]] [[experiences]]. | ||
| − | To explain these many-to-one, one-to-many, and many-to-many relationships of [[Phenomena]], Hua-yen's [[teaching]] defines that the [[Dharma]] possesses the six characteristics: | + | To explain these many-to-one, one-to-many, and many-to-many relationships of [[Phenomena]], [[Hua-yen's]] [[teaching]] defines that the [[Dharma]] possesses the six {{Wiki|characteristics}}: |
[[File:74683.jpg|thumb|250px|]] | [[File:74683.jpg|thumb|250px|]] | ||
* Universality: The [[view]] of corresponding [[object]] as a whole. | * Universality: The [[view]] of corresponding [[object]] as a whole. | ||
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* Distinctness: All the parts express the {{Wiki|distinct}} functions in the [[object]]. | * Distinctness: All the parts express the {{Wiki|distinct}} functions in the [[object]]. | ||
* Composition: The [[characteristic]] of {{Wiki|integration}} that all parts together make up the [[object]]. | * Composition: The [[characteristic]] of {{Wiki|integration}} that all parts together make up the [[object]]. | ||
| − | * Decomposition: Every part takes its own particular place and the [[object]] can be completed only if each part show the nature of their differentiation. | + | * Decomposition: Every part takes its own particular place and the [[object]] can be completed only if each part show the [[nature]] of their differentiation. |
| − | Like the [[Tien-Tai school]], [[Hua-yen]] undertakes a division of The [[Buddha]]'s [[teaching]] into different categories. Unlike Tien-tai's [[intention]] of integrating different [[Indian]] [[Buddhism]] theories, Hua-yen's focus was more on synthesizing different viewpoints of {{Wiki|Chinese}} schools during early {{Wiki|Tang Dynasty}}. This school classified [[Buddhist scriptures]] and [[doctrines]] on five levels. With its own [[teaching]] as the [[highest]] and most complete [[teaching]] of all. These five levels are: | + | Like the [[Tien-Tai school]], [[Hua-yen]] undertakes a division of The [[Buddha]]'s [[teaching]] into different categories. Unlike [[Tien-tai's]] [[intention]] of integrating different [[Indian]] [[Buddhism]] theories, [[Hua-yen's]] focus was more on synthesizing different viewpoints of {{Wiki|Chinese}} schools during early {{Wiki|Tang Dynasty}}. This school classified [[Buddhist scriptures]] and [[doctrines]] on five levels. With its own [[teaching]] as the [[highest]] and most complete [[teaching]] of all. These five levels are: |
# Small [[teaching]]: The [[Hinayana]] [[teaching]]. It is considered the "[[small vehicle]]" [[teaching]] because it only focuses on {{Wiki|individual}} [[Liberation]] and it appears in the [[Agamas]] period. | # Small [[teaching]]: The [[Hinayana]] [[teaching]]. It is considered the "[[small vehicle]]" [[teaching]] because it only focuses on {{Wiki|individual}} [[Liberation]] and it appears in the [[Agamas]] period. | ||
# Begin [[teaching]]: The beginning teachings of the [[Mahayana]], which sees all [[dharmas]] are [[Emptiness]] because they arise in a [[conditioned]] fashion. And because it denies all [[beings]] possess [[Buddha-nature]] (with the potential of {{Wiki|being}} an [[Enlightenment]] one) therefore it is considered an elementary (or begin) [[teaching]]. As advocated by the [[Fa-hsiang]] and [[San-lun]] schools. | # Begin [[teaching]]: The beginning teachings of the [[Mahayana]], which sees all [[dharmas]] are [[Emptiness]] because they arise in a [[conditioned]] fashion. And because it denies all [[beings]] possess [[Buddha-nature]] (with the potential of {{Wiki|being}} an [[Enlightenment]] one) therefore it is considered an elementary (or begin) [[teaching]]. As advocated by the [[Fa-hsiang]] and [[San-lun]] schools. | ||
| − | # End [[teaching]]: The end [[teaching]] of the [[Mahayana]]. On this level all things are considered to arise with [[causality]] by [[Emptiness]] nature, and their {{Wiki|individual}} independent [[existence]] is admitted. As presented by the [[Tien-Tai school]]. | + | # End [[teaching]]: The end [[teaching]] of the [[Mahayana]]. On this level all things are considered to arise with [[causality]] by [[Emptiness]] [[nature]], and their {{Wiki|individual}} independent [[existence]] is admitted. As presented by the [[Tien-Tai school]]. |
| − | # Sudden [[teaching]]: Unlike the previous two teachings that require gradual practice, [[Enlightenment]] can be attained suddenly through special techniques taught in the [[teaching]]. This is the stage of [[Zen]]. | + | # Sudden [[teaching]]: Unlike the previous two teachings that require [[gradual]] practice, [[Enlightenment]] can be attained suddenly through special techniques taught in the [[teaching]]. This is the stage of [[Zen]]. |
# Complete (Round) [[teaching]]: The [[ultimate]] and complete [[teaching]] of The [[Buddha]]'s [[teaching]], the [[teaching]] of the [[Hua-yen school]]. Where all [[beings]] and [[activities]] ([[Phenomena]]) [[exist]] in perfect [[Harmony]]. | # Complete (Round) [[teaching]]: The [[ultimate]] and complete [[teaching]] of The [[Buddha]]'s [[teaching]], the [[teaching]] of the [[Hua-yen school]]. Where all [[beings]] and [[activities]] ([[Phenomena]]) [[exist]] in perfect [[Harmony]]. | ||
Revision as of 03:46, 8 November 2013
The Hua-yen school derived its name from the title of the Chinese translation of Avatamsaka-Sutra. Avatamsaka literally means "Flower Garland". (Fig.1 Hua-Yen Temple)
The first complete translation of the Avatamsaka Sutra in Chinese was done by Buddhabhadra(359-429) between 418-421. This translation is in sixty fascicles and has thirty-four chapters. It is also referred to as "Sixty Hua-yen" or "Old Sutra".
A latter translation of the Sutra under the same title was completed by Siksananda(652-710) in Tang dynasty. This translation is in eighty fascicles and has thirty-nine chapters. It is also referred to as "Eighty Hua-yen" or "New Sutra".
The third translation of the Sutra was done by Prajna not too long after the second translation. The origin of this Sanskrit source was from different part of India and the content was similar to the last forty fascicles of the Avatamsaka-Sutra therefore it is called "Forty Hua-yen" or "Last Hua-yen".
The first two translations are quite similar, the second being perhaps more literal and somewhat longer because it contains new material not found in the earlier version. And the last one is a re-translation of the second part of the Sutra with minor regional differences.
As one of the longest texts in the Buddhist Canon, the Avatamsaka is one of the most comprehensive compendiums of the Buddhist teaching. It was held in the highest esteem by the followers ever since its presence in Chinese Buddhist society.
The main subject of this Sutra is the description of The Buddha's Enlightenment. It provides a detail guide for practitioners to pursuit the Bodhisattva's Path, from the Awakening of Bodhicitta to the accomplishment of perfect Buddhahood. The Bodhisattva Path is presented in four sets of ten stages, culminating with the two levels of Enlightenment, the final goal of Mahayana Buddhism.
The school was officially founded by Fa-tsang (or Shan-shiang 643-712) based on his scholarly contribution to the Hua-yen theory. His religious work attracted a lot of attention and eventually produced significant influence on the emperor. With strong political support from the emperor, Fa-tsang was able to create a new school system that outspread quickly during the time. Even this school was started from Fa-tsand, its earliest theory and structure go back to the masters Tu-shun(or Fa-shun, 557-640) and Chih-yen (602-668), who are considered the first two patriarchs of the Hua-yen school. Tu-shun's "Five levels of teaching" and "Ten profound gates" formed the root of the school system. And he was regarded by his successors as an incarnation of Manjushri.
Further important representatives were Cheng-kuan (or Ching-liang 738-839), under whom the school gained great influence. Cheng-kuan was the master of several emperors. With his special relationship to the political leaders, Cheng-kuan earned the title "the Hua-yen Bodhisattva" and was regarded as the fourth Patriarch. The fifth Patriarch of the school was Tsung-mi (780-841), who initiated the concept of merging Zen and Hua-yen in one school. After the Death of Tsung-mi, Hua-yen declined during the general suppression of Buddhism in China.
The Hua-yen school distinguishes itself from the other Chinese Buddhist Schools in an important viewpoint. The practice in this school concentrates on the relationship between Phenomena and not on that between Phenomena and the absolute. This notion is called the "universal causality of the Dharma-dhatu (universal principle)," i.e., everything in the Universe arises out of itself and the principles of all activities (Phenomena) are essentially one, and that unity is essentially plural. Since all things participate in a unity and this unity divides into the many, therefore the manifold is unified in this one. Based on the theory, there are an infinite number of Buddhas and Buddha realms in the Universe and they all share the same True Buddha Body and live with the same principle in the similar Buddha realm, they are just like individual waves of the same sea and these waves cannot exist independently. Because the equality of all things and the dependence of all things upon one another are so essential in this school, this teaching is known as the "teaching of totality".
From this point of view everything in the World, whether animate or inanimate, is an expression of the highest principle (Dharma-dhatu) and is thus one with Buddhamind. This view is explained in the division of the Universe into four realms and in the thesis of the six characteristics of things. They are in either a state of "true suchness" (Tathata): (I). The static aspect of which is the realm of "principle" ("li"). (II). The dynamic aspect of which is the realm of Phenomena ("Shih"). These two realms are so interwoven and dependent on each other that the entire Universe arises as an interdependent conditioning. The four realms of the Universe are as follows:
- The realm of Phenomena: The Small teaching and Begin teaching define this realm as the World of Dharma.
- The realm of the principle (absolute): The Begin and Sudden teachings define this realm as the World of Dharma.
- The realm in which Phenomena and principle mutually interpenetrate: The End teaching defines this realm as the World of Dharma. It touches the basis of Middle Way and provides the integrated system for the Phenomen and principle realms.
- The realm in which all Phenomena exist in perfect Harmony: This is the teaching of totality. Based on the theory, the Round teaching is able to resolve the different viewpoints from results of different phenomenal experiences.
To explain these many-to-one, one-to-many, and many-to-many relationships of Phenomena, Hua-yen's teaching defines that the Dharma possesses the six characteristics:
- Universality: The view of corresponding object as a whole.
- Specificity: The parts of the object only fulfill the specific function and are distinct from each other.
- Similarity: All the parts consist in the fact that they are part of the object.
- Distinctness: All the parts express the distinct functions in the object.
- Composition: The characteristic of integration that all parts together make up the object.
- Decomposition: Every part takes its own particular place and the object can be completed only if each part show the nature of their differentiation.
Like the Tien-Tai school, Hua-yen undertakes a division of The Buddha's teaching into different categories. Unlike Tien-tai's intention of integrating different Indian Buddhism theories, Hua-yen's focus was more on synthesizing different viewpoints of Chinese schools during early Tang Dynasty. This school classified Buddhist scriptures and doctrines on five levels. With its own teaching as the highest and most complete teaching of all. These five levels are:
- Small teaching: The Hinayana teaching. It is considered the "small vehicle" teaching because it only focuses on individual Liberation and it appears in the Agamas period.
- Begin teaching: The beginning teachings of the Mahayana, which sees all dharmas are Emptiness because they arise in a conditioned fashion. And because it denies all beings possess Buddha-nature (with the potential of being an Enlightenment one) therefore it is considered an elementary (or begin) teaching. As advocated by the Fa-hsiang and San-lun schools.
- End teaching: The end teaching of the Mahayana. On this level all things are considered to arise with causality by Emptiness nature, and their individual independent existence is admitted. As presented by the Tien-Tai school.
- Sudden teaching: Unlike the previous two teachings that require gradual practice, Enlightenment can be attained suddenly through special techniques taught in the teaching. This is the stage of Zen.
- Complete (Round) teaching: The ultimate and complete teaching of The Buddha's teaching, the teaching of the Hua-yen school. Where all beings and activities (Phenomena) exist in perfect Harmony.
