فازانغ
كل شيء يحتوي كل شيء آخر ويعكسه، كجواهر في شبكة تعكس كل منها سائرها – فلا شيء يوجد وحده.
التموضع
منظِّم بوذية هواين: كل ظاهرة تحتوي كل الظواهر الأخرى وتعكسها، مثل جواهر شبكة إندرا – وقد أوضح ذلك للإمبراطورة وو بأسد ذهبي.
الأفكار الرئيسة
- التداخل المتبادل بين كل الظواهر
- المبدأ والظواهر
- شبكة إندرا
التأثير
تأثّر بـ 2
ناجارجونا
تأثّر بـ
Fazang commented on the Twelve Gate Treatise ascribed to Nagarjuna and, in his five-teaching scheme, ranked emptiness teaching as elementary Mahayana below Huayan’s perfect teaching. Fazang, Shiermen lun zongzhi yiji; Huayan wujiao zhang; F. H. Cook, Hua-yen Buddhism: The Jewel Net of Indra (1977)
التوثيق: مسودة بالذكاء الاصطناعي
ناجارجونا › نحو 150–250
وونهيو
تأثّر بـ
Fazang’s commentary on the Awakening of Faith drew on Wonhyo’s earlier commentaries, though the two read the treatise’s storehouse consciousness and buddha-nature differently. Fazang, Dasheng qixin lun yiji; S. Lee, “On the Ālayavijñāna in the Awakening of Faith: Comparing and Contrasting Wŏnhyo and Fazang’s Views”, Religions 10 (2019)
التوثيق: مسودة بالذكاء الاصطناعي
وونهيو › 617–686
أثّر في 2
كوكاي
أثّر في
In The Ten Stages of Mind (Jūjūshinron, c. 830) Kūkai ranked Kegon, the Huayan teaching of Fazang, ninth, as the highest exoteric teaching just below esoteric Shingon. Kūkai, Himitsu mandara jūjūshinron (c. 830); Y. S. Hakeda, Kūkai: Major Works (1972)
التوثيق: مسودة بالذكاء الاصطناعي
كوكاي › 774–835
جينول
أثّر في
Jinul reconciled Seon with Hwaeom, the Huayan doctrine systematised by Fazang, though mainly through Li Tongxuan’s commentary rather than Fazang’s own works (Hwaeomnon jeoryo, 1207). Jinul, Hwaeomnon jeoryo (1207); Wondon seongbullon; R. E. Buswell, The Korean Approach to Zen: The Collected Works of Chinul (1983)
التوثيق: مسودة بالذكاء الاصطناعي
جينول › 1158–1210
النقد
ينتقد 1
فاسوباندو
انتقد
In his Treatise on the Five Teachings Fazang ranked Yogacara – Vasubandhu’s school as newly taught by Xuanzang’s Faxiang school – as only the “initial teaching” of the Mahayana, below Huayan, and reinterpreted its doctrine of the three natures. Fazang, Huayan wujiao zhang (T 1866); F. H. Cook, Hua-yen Buddhism (1977); I. Hamar (ed.), Reflecting Mirrors: Perspectives on Huayan Buddhism (2007)
التوثيق: مسودة بالذكاء الاصطناعي
فاسوباندو › نحو 350–430
الأعمال
رسالة قصيرة إلى الإمبراطورة وو: يوضّح الذهب وشكل الأسد كيف يتداخل المبدأ والظواهر – وكل الظواهر بعضها مع بعض.
الموقف
Fazang systematised Huayan thought: one cosmos (dharmadhatu) in which principle – emptiness – and phenomena do not obstruct each other, so that each phenomenon contains, and is contained in, all others. According to tradition he explained this to Empress Wu with a golden lion: the gold is principle, the lion-shape phenomena, and each hair of the lion contains the whole lion. A room of mirrors reflecting one another endlessly, like the jewels of Indra’s net, was another illustration. He ranked Buddhist doctrines in five levels, with Huayan as the “perfect teaching”. Through his fellow student Uisang and others Huayan reached Korea and Japan; Neo-Confucian talk of principle partly echoes it.
الحياة والسياق
Fazang was born in 643 in Chang’an, the Tang capital, into a family of Sogdian origin. He studied with Zhiyan, the leading interpreter of the Flower Garland (Huayan) Sutra, but was ordained only in 670, with the support of Empress Wu. He took part in translation projects, including a new Huayan Sutra version completed in 699, lectured at court and enjoyed imperial favour until his death in 712.
أعمال رئيسة أخرى
- Treatise on the Five Teachings of Huayan (Huayan wujiao zhang, late 7th century)
- Essay on the Golden Lion (Jin shizi zhang, c. 700)
- Record of Investigating the Mystery of the Huayan Sutra (Huayan jing tanxuan ji, late 7th century)
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