Fazang
Wszystko zawiera i odbija wszystko inne, jak klejnoty w sieci, z których każdy odbija wszystkie pozostałe – nic nie istnieje samo.
Umiejscowienie
Systematyk buddyzmu huayan: każde zjawisko zawiera i odbija wszystkie inne, jak klejnoty w sieci Indry – zilustrował to dla cesarzowej Wu złotym lwem.
Kluczowe idee
- Wzajemne przenikanie wszystkich zjawisk
- Zasada i zjawiska
- Sieć Indry
Wpływ
Pod wpływem 2
Nagarjuna
pod wpływem
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)
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Nagarjuna › ok. 150–250
Wǒnhyo
pod wpływem
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)
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Wǒnhyo › 617–686
Wpływ na 2
Kūkai
wpływ na
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)
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Kūkai › 774–835
Pojo Chinul
wpływ na
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)
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Pojo Chinul › 1158–1210
Krytyka
Krytykuje 1
Wasubandhu
krytykuje
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)
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Wasubandhu › ok. 350–430
Dzieła
- ok. 700Szkic o złotym lwie
Krótki traktat dla cesarzowej Wu: złoto i kształt lwa ilustrują, jak zasada i zjawiska – a także wszystkie zjawiska wzajemnie – się przenikają.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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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