फ़ात्सांग
हर वस्तु में अन्य सब वस्तुएँ समाई हैं और प्रतिबिंबित होती हैं, जैसे जाल के रत्न जिनमें हर एक दूसरे सब को प्रतिबिंबित करता है – कुछ भी अकेला अस्तित्व नहीं रखता।
पृष्ठभूमि
हुआयन बौद्ध धर्म के व्यवस्थापक: हर घटना अन्य सभी को समाए हुए और प्रतिबिंबित करती है, इंद्र के जाल के रत्नों की तरह – सम्राज्ञी वू के लिए एक स्वर्ण सिंह से समझाया गया।
मुख्य विचार
- सब घटनाओं का अंतर्विलयन
- सिद्धांत और घटनाएँ
- इंद्र का जाल
प्रभाव
जिनसे प्रभावित 2
नागार्जुन
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
नागार्जुन › लगभग 150–250
वोनह्यो
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
वोनह्यो › 617–686
जिन्हें प्रभावित किया 2
कूकाई
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
कूकाई › 774–835
जिनुल
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
जिनुल › 1158–1210
आलोचना
जिनकी आलोचना की 1
वसुबन्धु
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
वसुबन्धु › लगभग 350–430
कृतियाँ
- लगभग 700स्वर्ण सिंह पर निबंध
सम्राज्ञी वू के लिए एक छोटा ग्रंथ: सोना और सिंह-आकार दिखाते हैं कि सिद्धांत और घटनाएँ – और सारी घटनाएँ आपस में – कैसे एक-दूसरे में व्याप्त हैं।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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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