法藏
一切包含并映现一切，就像网上的宝珠彼此映照一样——没有什么是独立存在的。
定位
华严宗的体系化者：每一现象都包含并映现其他一切现象，如同因陀罗网上的宝珠——他曾用一头金狮子向武则天说明。
核心思想
- 一切现象的相互渗透
- 理与事
- 因陀罗网
影响
受影响于 2
龙树
受其影响
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)
依据: AI 草稿
龙树 › 约150–250年
元晓
受其影响
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)
依据: AI 草稿
元晓 › 617–686
影响了 2
空海
影响了
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)
依据: AI 草稿
空海 › 774–835
知讷
影响了
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)
依据: AI 草稿
知讷 › 1158–1210
批评
批评了 1
世亲
批评了
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)
依据: AI 草稿
世亲 › 约350–430年
作品
- 约700年金狮子章
写给武则天皇后的短论：金与狮形说明理与事——以及一切事物彼此之间——如何相互交融。
立场
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.
生平与背景
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.
其他主要作品
- 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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