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125-645: The Brahmajāla Sūtra is related to the important Huayan metaphor of Indra's net . It is not related to the Brahmajala Sutta of the Pāli Canon of Theravada Buddhism . The sutra is traditionally regarded as having been recorded in Sanskrit and then translated into Chinese by Kumārajīva in 406. Several scholars assume that it was composed in East Asia by unknown authors in the mid-5th century, and

250-786: A Bodhi-tree, all simultaneously attain Buddhahood. All these innumerable Buddhas have Vairocana as their original body. The Brahmajala Sutra has a list of ten major and forty-eight minor rules known as the Bodhisattva Precepts . The Bodhisattva Precepts may be often called the "Brahma Net Precepts" ( Chinese : 梵網戒 ; pinyin : Fànwǎng Jiè ), particularly in Buddhist scholarship, although other sets of bodhisattva precepts may be found in other texts as well. Typically, in East Asian Mahayana traditions, only

375-644: A body of teachings incorporating esoteric tantric techniques, may be viewed as a separate branch or tradition within Mahāyāna. The Theravāda branch has a widespread following in Sri Lanka as well as in Southeast Asia, namely Myanmar , Thailand , Laos , and Cambodia . The Mahāyāna branch—which includes the East Asian traditions of Tiantai , Chan , Pure Land , Zen , Nichiren , and Tendai  

500-467: A community with Daorong at Binglingsi cave, and Zhidan (c. 429–490), who argued that only the Huāyán Sūtra teaches the "sudden teaching" (while other Mahayana texts teach the gradual teaching). Xuangao, a disciple of Buddhabhadra, was associated with the teaching of the "Huāyán Samadhi" which is said to have been passed on to him by Buddhabhadra. According to Hamar, Xuangao's tradition is a precursor to

625-633: A major role in Asian culture and spirituality, eventually spreading to the West in the 20th century. According to tradition, the Buddha instructed his followers in a path of development which leads to awakening and full liberation from dukkha ( lit.   ' suffering or unease ' ). He regarded this path as a Middle Way between extremes such as asceticism or sensual indulgence. Teaching that dukkha arises alongside attachment or clinging ,

750-546: A network of Huayan study and practice. In 1914, Huayan University, the first modern Buddhist monastic school, was founded in Shanghai to further systematize Huayan teaching and teach monastics. It helped to expand the Huayan tradition into the rest of into East Asia , Taiwan , and the West. The university managed to foster a network of educated monks who focused on Huayan Buddhism during the 20th century. Through this network,

875-498: A noticeable impact on East Asian Esoteric Buddhism . Kukai (774-835) was deeply knowledgeable of Huayan thought and he saw Huayan as the highest exoteric view. Some of Kukai's ideas, such as his view of Buddhahood in this body, was also influenced by Huayan ideas. During the post-Tang era, Huayan (along with Chan) thought also influenced the Tiantai school. Tiantai school figures who were influenced by Huayan and Chan were called

1000-537: A phenomenon known as Greco-Buddhism . An example of this is evidenced in Chinese and Pali Buddhist records, such as Milindapanha and the Greco-Buddhist art of Gandhāra . The Milindapanha describes a conversation between a Buddhist monk and the 2nd-century BCE Greek king Menander , after which Menander abdicates and himself goes into monastic life in the pursuit of nirvana. Some scholars have questioned

1125-469: A single ontological source), and the omnipresence of Buddhahood , were very influential on Chinese Buddhism and also on the rest of East Asian Buddhism . Huayan thought was especially influential on Chan (Zen) Buddhism , and some scholars even see Huayan as the main Buddhist philosophy behind Zen. The Buddhāvataṃsaka Sūtra ( The Garland of Buddhas Sutra, or The Multitude of Buddhas Sutra )

1250-766: A strong role until modern times and various Hwaôm commentaries were written in the Joseon era . Kegon (Japanese: 華厳宗 ) is the Japanese transmission of Huayan. Huayan studies were founded in Japan in 736 when the scholar-priest Rōben (689–773), originally a monk of the East Asian Yogācāra tradition, invited the Korean monk Shinjō ( traditional Chinese : 審祥 ; ; pinyin : Shenxiang ; Korean pronunciation : Simsang ) to give lectures on

1375-525: Is apocryphal . The sutra itself claims that it is part of a much longer Sanskrit text, but such a text has never been found. Qu Dacheng (pinyin transliteration) or Wut Tai Shing (Cantonese transliteration) suggests that because the contents of the longer Brahmajala Sutra very much resembled the Avataṃsaka Sutra that was already translated, the translators of the Brahmajala Sutra only translated

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1500-496: Is a compilation of sutras of various length, some of which originally circulated as independent works before being combined into the "full" Avataṃsaka . One of the earliest of these texts, the Ten Stages Sutra ( Daśabhūmika ), may date from the first century CE. These various sutras were probably joined shortly before its translation into Chinese, at the beginning of the 5th century CE. There are various versions of

1625-497: Is an Indian religion and philosophical tradition based on teachings attributed to the Buddha , a wandering teacher who lived in the 6th or 5th century BCE . It is the world's fourth-largest religion , with over 520 million followers, known as Buddhists , who comprise seven percent of the global population. It arose in the eastern Gangetic plain as a śramaṇa movement in the 5th century BCE, and gradually spread throughout much of Asia. Buddhism has subsequently played

1750-704: Is considered a key figure of Korean Hwaôm. Wonhyo wrote a partial commentary on the Avataṃsaka Sūtra (the Hwaŏm-gyŏng so ). Another important Hwaôm figure was Chajang (d. between 650 and 655). After the passing of these two early monks, the Hwaôm school eventually became the most influential tradition in the Silla Kingdom until the end of the kingdom. Royal support allowed various Hwaôm monasteries to be constructed on all five of Korea's sacred mountains , and

1875-477: Is for those of the highest capacity. However, he also recommended that those of "middling and lesser faculties...can choose to practice a single method according to their preference, be it the exoteric or esoteric.” Daochen's esoteric teachings focused on the dharani of Cundi which he saw as "the mother of all Buddhas and the life of all bodhisattvas" and also drew on the Mani mantra . The combined use of both of these

2000-695: Is found in the Kāraṇḍavyūha sūtra . Another Liao Tangut work which survives from this period is The Meaning of the Luminous One-Mind of the Ultimate One Vehicle ( Jiujing yicheng yuan-ming xinyao 究竟一乘圓明心要) by Tongli Hengce (通理恆策, 1048–1098). The works of the Liao tradition are important because they served as one of the sources of the later Huayan revival during the Song. After

2125-589: Is known for his commentary on Uisang's Diagram of the Realm of Reality. He also unified the southern and northern factions of Hwaeomsa and Haeinsa. Korean Buddhism declined severely under the Confucian Joseon Dynasty (1392–1910). All schools were forced to merge into one single school, which was dominated by the Seon (Korean Zen) tradition. Within the Seon school, Hwaôm thought would continue to play

2250-480: Is known for his sub-commentary to Chengguan's Huayan sutra commentary, while Zixuan is famed for his twenty-fascicle Notes on the Meaning of the Śūraṅgama Sūtra (首楞嚴義疏注經). While the Huayan school is generally seen as having been weaker than Chan or Tiantai during the Song, it still enjoyed considerable support from Chinese elites and from Buddhist monastics. Another important figure in the Song revival of Huayan

2375-633: Is predominantly practised in Nepal , Bhutan , China , Malaysia , Vietnam , Taiwan , Korea , and Japan . Tibetan Buddhism , a form of Vajrayāna , is practised in the Himalayan states as well as in Mongolia and Russian Kalmykia . Japanese Shingon also preserves the Vajrayana tradition as transmitted to China . Historically, until the early 2nd millennium , Buddhism was widely practiced in

2500-400: Is scholarly disagreement on whether insight was seen as liberating in early Buddhism or whether it was a later addition to the practice of the four jhānas . Scholars such as Bronkhorst also think that the four noble truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". According to Vetter, the description of

2625-640: Is shown by a large increase in epigraphic and manuscript evidence in this period. However, it still remained a minority in comparison to other Buddhist schools. Mahāyāna Buddhist institutions continued to grow in influence during the following centuries, with large monastic university complexes such as Nalanda (established by the 5th-century CE Gupta emperor, Kumaragupta I ) and Vikramashila (established under Dharmapala c.  783 to 820) becoming quite powerful and influential. During this period of Late Mahāyāna, four major types of thought developed: Mādhyamaka, Yogācāra, Buddha-nature ( Tathāgatagarbha ), and

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2750-707: Is the Huayan Lotus Society (Huayan Lianshe 華嚴蓮社), which was founded in 1952 by the monk Zhiguang and his disciple Nanting, who were both part of the network fostered by the Huayan University. Since its founding, the Huayan Lotus Society has been centered on the study and practice of the Huayan Sutra. It hosts a full recitation of the sutra twice each year, during the third and tenth months of the lunar calendar. Each year during

2875-953: Is the Xianshou school ( Xianshou being another name for patriarch Fazang). The Huayan School is known as Hwaeom in Korea , Kegon in Japan and Hoa Nghiêm in Vietnam . The Huayan tradition considers the Flower Garland Sutra to be the ultimate teaching of the Buddha. It also draws on other sources, like the Mahayana Awakening of Faith , and the Madhyamaka and Yogacara philosophies. Huayan teachings, especially its doctrines of universal interpenetration, nature-origination (which sees all phenomena as arising from

3000-474: Is vast, with many different textual collections in different languages (such as Sanskrit , Pali , Tibetan , and Chinese ). Buddhist schools vary in their interpretation of the paths to liberation ( mārga ) as well as the relative importance and "canonicity" assigned to various Buddhist texts , and their specific teachings and practices. Two major extant branches of Buddhism are generally recognized by scholars: Theravāda ( lit.   ' School of

3125-647: The Avatamsaka Sutra at Kinshōsen Temple (金鐘山寺, also 金鐘寺 Konshu-ji or Kinshō-ji ), the origin of later Tōdai-ji . When the construction of the Tōdai-ji was completed, Rōben became the head of the new Kegon school in Japan and received the support of emperor Shōmu . Kegon would become known as one of the Nanto Rikushū (南都六宗) or "Six Buddhist Sects of Nanto ". Rōben's disciple Jitchū continued administration of Tōdai-ji and expanded its prestige through

3250-515: The Amitāyurdhyāna Sūtra ”. Another influential figure was the lay scholar Peng Shaosheng (彭紹升, 1740–1796). Baiting Xufa and Peng Shaosheng were known for their synthesis of Huayan thought with Pure Land practice which is termed "Huayan-Nianfo". For the scholar monk Xufa, the practice of nianfo (contemplation of the Buddha) was a universal method suitable for everyone which was taught in

3375-647: The Avatamsaka Sutra and could lead to an insight into the Huayan teachings of interpenetration. Xufa generally defended the mind-only Pure land view which saw the Pure land and Amitabha Buddha as reflections of the “one true mind” (yixin 一心, zhenxin 真心) or the "one true dharmadhatu ." Similarly, for Peng Shaosheng, Amitabha was synonymous with the Vairocana Buddha of the Avatamsaka sutra , and

3500-404: The Avatamsaka sutra and Huayan thought. Jinshui Jingyuan also helped organize some state recognized Huayan public monasteries, like Huiyin temple. Jingyuan is known for his association with Mount Wutai , which has been a key center for Huayan Buddhism since the Song dynasty. In the later Song, there were also four great Huayan masters: Daoting, Shihui (1102-1166), Guanfu, and Xidi. During

3625-501: The Daoist teachings on the origination of the world to the Huayan teaching on the dependent arising of the tathagatagarbha. Huiyuan also incorporated Daoism and Confucianism into his panjiao (doctrinal classification) system. Chengguan disagreed with this. After the time of Zongmi and Li Tongxuan, Chinese Huayan generally stagnated in terms of new developments, and then eventually began to decline. The school, which had been dependent upon

3750-838: The Dharmaguptaka school. The Islamic conquest of the Iranian Plateau in the 7th-century, followed by the Muslim conquests of Afghanistan and the later establishment of the Ghaznavid kingdom with Islam as the state religion in Central Asia between the 10th- and 12th-century led to the decline and disappearance of Buddhism from most of these regions. The origins of Mahāyāna ("Great Vehicle") Buddhism are not well understood and there are various competing theories about how and where this movement arose. Theories include

3875-613: The Five Dynasties and Ten Kingdoms , the Huayan lineage experienced a revival in the following Song dynasty (960-1279). Tang era Huayan commentaries which had been dispersed were returned in 1085 by the Goryeo monk Uicheon . Uicheon (義天, 1055–1101) was thus an important figure of this revival period. The chief Chinese Huayan figures of the Song dynasty revival were Changshui Zixuan (子璇, 965–1038), Jinshui Jingyuan (靜源, 1011–1088), and Yihe (義和, c. early twelfth century). Jingyuan

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4000-687: The Huayan Studies Association Archived 2019-09-30 at the Wayback Machine (Huayan Xuehui 華嚴學會) in Taipei , which was followed in 1999 by the founding of the larger Caotangshan Great Huayan Temple (Caotangshan Da Huayansi 草堂山大華嚴寺). This temple hosts many Huayan-related activities, including a weekly Huayan Assembly. Since 2000, the association has grown internationally, with branches in Australia , Canada , and

4125-630: The Huayan sutra were particularly influential on later Chan Buddhists, who often preferred his interpretations. Another important Huayan figure of the Tang era was Fazang's main disciple Huiyuan (慧苑, 673–743) who also wrote a commentary on the Avatamsaka Sutra. Because Huiyuan modified some of Fazang's interpretations, he was retroactively sidelined from the Huayan lineage of patriarchs by later figures like Chengguan who criticized some of his doctrinal positions . According to Imre Hamar, Huiyuan compared

4250-639: The Milindapanha version, expressing doubts whether Menander was Buddhist or just favourably disposed to Buddhist monks. The Kushan empire (30–375 CE) came to control the Silk Road trade through Central and South Asia, which brought them to interact with Gandharan Buddhism and the Buddhist institutions of these regions. The Kushans patronised Buddhism throughout their lands, and many Buddhist centres were built or renovated (the Sarvastivada school

4375-469: The Pali canon . The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called pre-sectarian Buddhism ), Nikaya Buddhism or Sectarian Buddhism (the period of the early Buddhist schools), Early Mahayana Buddhism , Late Mahayana, and the era of Vajrayana or the "Tantric Age". According to Lambert Schmithausen Pre-sectarian Buddhism is "the canonical period prior to

4500-586: The Qing dynasty (1644-1912), Huayan philosophy continued to develop and exert a strong influence on Chinese Buddhism and its other traditions, including Chan and Pure Land . During the Qing, the most influential Huayan figures were Baiting Xufa (柏亭續法 1641-1728) and Datian Tongli (1701-1782). Xufa wrote various works on nianfo, including: Short Commentary on the Amitabhasutra , and Straightforward Commentary on

4625-703: The Sanskrit " Avataṃsaka ") is a Mahayana Buddhist tradition that developed in China during the Tang dynasty (618-907) . The Huayan worldview is based primarily on the Buddhāvataṃsaka Sūtra ( Chinese : 華嚴經 ; pinyin : Huáyán jīng , Flower Garland Sutra ) as well as on the works of Huayan patriarchs, like Zhiyan (602–668), Fazang (643–712), Chengguan (738–839), Zongmi (780–841) and Li Tongxuan (635–730). Another common name for this tradition

4750-566: The Song dynasty , Huayan metaphysics were further assimilated by the various Chan lineages. Cleary names Touzi Yiqing (1032-1083) and Dahui Zonggao (1089–1163) as two Song era Chan figures which drew on Huayan teachings. The Ming era Chan master Hanshan Deqing (1546-1623) is known for promoting the study of Huayan and for his work on a new edition of Chengguan's commentary on the Huayan sutra. A similar syncretism with Zen occurred in Korea, where

4875-682: The Tarim Basin . The first documented Buddhist texts translated into Chinese are those of the Parthian An Shigao (148–180 CE). The first known Mahāyāna scriptural texts are translations into Chinese by the Kushan monk Lokakṣema in Luoyang , between 178 and 189 CE. From China, Buddhism was introduced into its neighbours Korea (4th century), Japan (6th–7th centuries), and Vietnam ( c.  1st –2nd centuries). During

5000-565: The Theravada tradition had not established any deities, but were epistemologically cautious rather than directly atheist . Later Buddhist traditions were more influenced by the critique of deities within Hinduism and therefore more committed to a strongly atheist stance. These developments were historic and epistemological as documented in verses from Śāntideva 's Bodhicaryāvatāra , and supplemented by reference to suttas and jātakas from

5125-426: The United States . The doctrines of the Huayan school ended up having profound impact on the philosophical attitudes of East Asian Buddhism . According to Wei Daoru their theory of perfect interfusion was "gradually accepted by all Buddhist traditions and it eventually permeated all aspects of Chinese Buddhism." Huayan even is seen by some scholars as the main philosophy behind Chan Buddhism . Huayan thought had

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5250-456: The United States of America by formally establishing the Huayan Lotus Society of the United States (Meiguo Huayan Lianshe 美國華嚴蓮社). Like the parent organization in Taiwan, this branch holds weekly lectures on the Huayan Sutra and several annual Huayan Dharma Assemblies where it is chanted. It also holds monthly memorial services for the society's spiritual forebears. In Mainland China, Huayan teachings began to be more widely re-propagated after

5375-457: The Yuan dynasty , the Huayan master Purui also wrote various Huayan works. During the Ming dynasty, Huayan remained influential. One important event during the early Ming was when the eminent Huayan monk Huijin (1355-1436) was invited by the Xuande Emperor (1399-1435) to the imperial palace to preside over the copying of ornate manuscripts of the Buddhāvataṃsaka , Prajñāpāramitā , Mahāratnakūṭa , and Mahāparinirvāṇa Sūtra s. During

5500-486: The epistemological tradition of Dignaga and Dharmakirti . According to Dan Lusthaus , Mādhyamaka and Yogācāra have a great deal in common, and the commonality stems from early Buddhism. During the Gupta period (4th–6th centuries) and the empire of Harṣavardana ( c.  590 –647 CE), Buddhism continued to be influential in India, and large Buddhist learning institutions such as Nalanda and Valabahi Universities were at their peak. Buddhism also flourished under

5625-436: The Śramaṇa traditions. New ideas developed both in the Vedic tradition in the form of the Upanishads, and outside of the Vedic tradition through the Śramaṇa movements. The term Śramaṇa refers to several Indian religious movements parallel to but separate from the historical Vedic religion , including Buddhism, Jainism and others such as Ājīvika . Several Śramaṇa movements are known to have existed in India before

5750-447: The "off mountain" ( shanwai ) faction, and a debate ensued between them and the "home mountain" ( shanjia ) faction. Huayan thought was also an important source for the Pure Land doctrine of the Yuzu Nembutsu sect of Ryōnin (1072–1132). Likewise, Huayan thought was important to some Chinese Pure Land thinkers, such as the Ming exegete Yunqi Zuhong (1535–1615) and the modern lay scholar Yang Wenhui (1837–1911). Chinese Chán

5875-409: The 10 Major Precepts are considered the Bodhisattva Precepts. According to the sutra, the 10 Major Bodhisattva Precepts are in summary: Breaking any of these precepts is described as a parajika offence. Huayan The Huayan school of Buddhism ( traditional Chinese : 華嚴 ; simplified Chinese : 华严 ; pinyin : Huáyán , Wade–Giles : Hua-Yen, "Flower Garland," from

6000-401: The 1200s. The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE, though the literary sources are all open to question. The first documented translation efforts by foreign Buddhist monks in China were in the 2nd century CE, probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of

6125-414: The 48 minor precepts to follow to advance along the bodhisattva path. The bodhisattva precepts of the Brahmajala Sutra came to be treated in China as a higher ethic a monastic would adopt after ordination in addition to the prātimokṣa vows. In Japan, the ten precepts came to displace monastic rules almost completely starting with Saichō and the rise of the Tendai . The name of the sutra derives from

6250-505: The 6th century BCE (pre-Buddha, pre- Mahavira ), and these influenced both the āstika and nāstika traditions of Indian philosophy . According to Martin Wilshire, the Śramaṇa tradition evolved in India over two phases, namely Paccekabuddha and Savaka phases, the former being the tradition of individual ascetic and the latter of disciples, and that Buddhism and Jainism ultimately emerged from these. Brahmanical and non-Brahmanical ascetic groups shared and used several similar ideas, but

6375-501: The Bhairava Vidyapitha tantras. Ronald M. Davidson meanwhile, argues that Sanderson's claims for direct influence from Shaiva Vidyapitha texts are problematic because "the chronology of the Vidyapitha tantras is by no means so well established" and that the Shaiva tradition also appropriated non-Hindu deities, texts and traditions. Thus while "there can be no question that the Buddhist tantras were heavily influenced by Kapalika and other Saiva movements" argues Davidson, "the influence

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6500-435: The Buddha advised meditation practices and ethical precepts rooted in non-harming . Widely observed teachings include the Four Noble Truths , the Noble Eightfold Path , and the doctrines of dependent origination , karma , and the three marks of existence . Other commonly observed elements include the Triple Gem , the taking of monastic vows , and the cultivation of perfections ( pāramitā ). The Buddhist canon

6625-484: The Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path. According to numerous Buddhist scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held to collectively recite the teachings to ensure that no errors occurred in oral transmission. Many modern scholars question

6750-427: The Chinese Avataṃsaka (Chinese: Huāyán Jīng 華嚴經, "Splendid Flower Adornment Sutra") . The full sutra was translated into Chinese three times (in versions of 40, 60, and 80 fascicles or "scrolls", 卷 ) . The earliest Chinese texts associated with the Avataṃsaka are the Dousha jing (Taisho 280), produced by Lokaksema ( fl. 147–189) in the latter part of the second century CE, and the Pusa benye jing ( Book of

6875-403: The Chinese Tang dynasty (618–907), Chinese Esoteric Buddhism was introduced from India and Chan Buddhism (Zen) became a major religion. Chan continued to grow in the Song dynasty (960–1279) and it was during this era that it strongly influenced Korean Buddhism and Japanese Buddhism. Pure Land Buddhism also became popular during this period and was often practised together with Chan. It

7000-424: The Dharma Doors (methods of cultivation) taught by the Buddhas. The sutra is also noteworthy for describing who Vairocana is as personification of the dharma or Dharmakāya : Now, I, Vairocana Buddha, am sitting atop a lotus pedestal; on a thousand flowers surrounding me are a thousand Sakyamuni Buddhas. Each flower supports a hundred million worlds; in each world a Sakyamuni Buddha appears. All are seated beneath

7125-495: The Elders ' ) and Mahāyāna ( lit.   ' Great Vehicle ' ). The Theravada tradition emphasizes the attainment of nirvāṇa ( lit.   ' extinguishing ' ) as a means of transcending the individual self and ending the cycle of death and rebirth ( saṃsāra ), while the Mahayana tradition emphasizes the Bodhisattva ideal , in which one works for the liberation of all sentient beings. Additionally, Vajrayāna ( lit.   ' Indestructible Vehicle ' ),

7250-541: The Five Dynasties and Ten Kingdoms era, Huayan remained influential, being part of the "Huayan-Chan" lineages influenced by Zongmi which were very popular in the north, especially in the Khitan Liao Empire (916-1125) and the Tangut kingdom (1038-1227) of the Western Xia . Various masters from these non-Chinese kingdoms are known, such as Xianyan (1048-1118) from Kailong temple in Khitan Upper capital, Hengce (1049-1098), Tongli dashi from Yanjing, Daoshen (1056?-1114?), Xianmi Yuantong, from Liao Wutaishan , Zhifu (fl. during

7375-407: The Huayan school and may have even composed the apocryphal Brahma's Net Sūtra (Fanwang Jing T1484). Xuangao's tradition is also associated with Chinese meditation cave grottoes such as the Yungang Grottoes , Maijishan Grottoes and the Bingling Temple Grottoes. The origins of some of the teachings of the Huāyán school proper can also be traced back to the Dilun school , which was based on

7500-502: The Indian subcontinent before declining there ; it also had a foothold to some extent elsewhere in Asia, namely Afghanistan , Turkmenistan , Uzbekistan , and Tajikistan . The names Buddha Dharma and Bauddha Dharma come from Sanskrit : बुद्ध धर्म and बौद्ध धर्म respectively ("doctrine of the Enlightened One" and "doctrine of Buddhists"). The term Dharmavinaya comes from Sanskrit: धर्मविनय , literally meaning "doctrines [and] disciplines". The Buddha ("the Awakened One")

7625-566: The Korean Huayan tradition influenced and was eventually merged with Seon (Korean Zen). The influence of Huayan teachings can be found in the works of the seminal Seon figure Jinul . Jinul was especially influenced by the writings of Li Tongxuan. Huayan thought has also been influential on the worldview of Thich Nhat Hanh , particularly his understanding of emptiness as "Interbeing". Buddhism Buddhism ( / ˈ b ʊ d ɪ z əm / BUUD -ih-zəm , US also / ˈ b uː d -/ BOOD - ), also known as Buddha Dharma ,

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7750-410: The Original Acts that Adorn the Bodhisattva , T. 281), translated by Zhi Qian (fl. ca. 220–257 CE) in the early to mid third century. There is evidence that these smaller or partial Avataṃsaka sutras circulated on their own as individual scriptures. As soon as the large Huāyán Sūtra appeared in China, an exegetical tradition grew up around the text in order to explain it. The first translation of

7875-401: The Perfect Penetration of the Exoteric and Secret Teachings ( Xianmi Yuantong chengfo xinyao, 顯密圓通成佛心要 T no. 1955). Another important Huayan esoteric source of this period is Jueyuan's sub-commentary on Yixing’s commentary to the Mahāvairocana sūtra . According to Daochen, the best approach to Buddhahood is the “combined practice of the exoteric and esoteric” (xianmi shuangxiu, 顯密雙修) which

8000-409: The Realm of Reality ). Mazu's student Baizhang Huaihai also draws on Huayan metaphysics in his writings. Dongshan Liangjie (806–869), the founder of the Caodong lineage, formulated his theory of the Five Ranks based on Huayan's Fourfold Dharmadhatu teaching. The influential Caodong text called Sandokai , attributed to Shitou , also draws on Huayan themes. In a similar fashion, Linji ,

8125-496: The Shidijing lun (十地經論), Vasubandhu's commentary to the Daśabhūmikā-sutra (which is part of the Avataṃsaka Sūtra ) translated by Bodhiruci and Ratnamati. Dilun figures like Ratnamati's disciple Huiguang (468–537) emphasized the study of the entire Avataṃsaka and Dilun masters likely had their own commentaries on the text (but none have survived in full). Only a few extracts remain, such as parts of Huiguang's commentary and parts of Lingyu's (518–605). Lingbian (靈辨, 477–522)

8250-449: The Song, such as Jinshui Jingyuan's " Rites on Practicing the Vows of Samantabhadra " ( Chinese : 華嚴普賢行願修證儀; Pinyin : Huáyán Pǔxián Xíngyuàn Xiūzhèng Yí, Taisho Supplement no. X1473 ). These rites were influenced by Tiantai school ritual manuals, as well as by earlier Huayan materials. Song era Huayan monks also developed distinctly Huayan forms of "concentration and contemplation" ( zhi guan ), inspired by Tiantai methods as well as

8375-416: The Theravada Majjhima Nikaya and Sarvastivada Madhyama Agama contain mostly the same major doctrines. Richard Salomon , in his study of the Gandharan texts (which are the earliest manuscripts containing early discourses), has confirmed that their teachings are "consistent with non-Mahayana Buddhism, which survives today in the Theravada school of Sri Lanka and Southeast Asia, but which in ancient times

8500-422: The Vinaya (monastic rule), and this caused a split with the conservatives who rejected this change, they were called Mahāsāṃghikas . While most scholars accept that this happened at some point, there is no agreement on the dating, especially if it dates to before or after the reign of Ashoka. Buddhism may have spread only slowly throughout India until the time of the Mauryan emperor Ashoka (304–232 BCE), who

8625-399: The above list is the most common one, other Huayan patriarchal lists add different figures, such as Nagarjuna , Asvaghosa , Vasubandhu , and the lay master Li Tongxuan ( Chinese : 李通玄 , 635?-730), the author of the Xin Huayan Jing Lun (新華嚴經論, Treatise on the new translation of the Avatamsaka Sutra) , a popular and lengthy commentary on the Avatamsaka . Li Tongxuan 's writings on

8750-406: The age of 80 in Kushinagar , India. The Buddha's teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became various Buddhist schools of thought , each with its own basket of texts containing different interpretations and authentic teachings of the Buddha; these over time evolved into many traditions of which the more well known and widespread in

8875-690: The ancient religion Jainism , is also claimed to be ksatriya by his early followers. ) According to early texts such as the Pali Ariyapariyesanā-sutta ("The discourse on the noble quest", MN 26) and its Chinese parallel at MĀ 204, Gautama was moved by the suffering ( dukkha ) of life and death, and its endless repetition due to rebirth . He thus set out on a quest to find liberation from suffering (also known as " nirvana "). Early texts and biographies state that Gautama first studied under two teachers of meditation, namely Āḷāra Kālāma (Sanskrit: Arada Kalama) and Uddaka Ramaputta (Sanskrit: Udraka Ramaputra), learning meditation and philosophy, particularly

9000-467: The development of different schools with their different positions". The early Buddhist Texts include the four principal Pali Nikāyas (and their parallel Agamas found in the Chinese canon) together with the main body of monastic rules, which survive in the various versions of the patimokkha . However, these texts were revised over time, and it is unclear what constitutes the earliest layer of Buddhist teachings. One method to obtain information on

9125-625: The earliest Mahāyāna sūtras to include the first versions of the Prajnaparamita series, along with texts concerning Akṣobhya , which were probably composed in the 1st century BCE in the south of India. There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, with a separate monastic code (Vinaya), but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Records written by Chinese monks visiting India indicate that both Mahāyāna and non-Mahāyāna monks could be found in

9250-738: The early texts, which has led most scholars to conclude that Gautama Buddha must have taught something similar to the Four Noble Truths , the Noble Eightfold Path , Nirvana , the three marks of existence , the five aggregates , dependent origination , karma and rebirth . According to N. Ross Reat, all of these doctrines are shared by the Theravada Pali texts and the Mahasamghika school's Śālistamba Sūtra . A recent study by Bhikkhu Analayo concludes that

9375-529: The eleventh lunar month, the society also hosts a seven-day Huayan Buddha retreat (Huayan foqi 華嚴佛七), during which participants chant the names of the buddhas and bodhisattvas in the text. The society emphasizes the study of the Huayan Sutra by hosting regular lectures on it. In recent decades, these lectures have occurred on a weekly basis. Like other Taiwanese Buddhist organization's, the Society has also diversified its propagation and educational activities over

9500-467: The end of Silla, Gwanhye of Hwaeomsa and Master Heuirang (875-927 CE) were the two most important figures. During this period Hwaeomsa and Haeinsa Temples formed two sub-sects of Hwaeom who disputed with each other on matters of doctrine. The Hwaôm school remained the predominant doctrinal school in the Goryeo Dynasty (918–1392). An important figure of this time was Gyunyeo (923–973). He

9625-576: The end of the Cultural Revolution. Various monks from the network of monks fostered by the original Huayan University, such as Zhenchan (真禪) and Mengcan (夢參), were the driving factors behind the re-propagation as they travelled widely throughout China as well as other countries such as the United States and lectured on Huayan teachings. In 1996, one of Mengcan's tonsured disciples, the monk Jimeng (繼夢), also known as Haiyun (海雲), founded

9750-558: The ending of the mental defilements ( asavas ), the ending of suffering, and the end of rebirth in saṃsāra . This event also brought certainty about the Middle Way as the right path of spiritual practice to end suffering. As a fully enlightened Buddha , he attracted followers and founded a Sangha (monastic order). He spent the rest of his life teaching the Dharma he had discovered, and then died, achieving " final nirvana ", at

9875-690: The founder of the Linji school , also drew on Huayan texts and commentaries, such as Li Tongxuan's Xin Huayan Jing Lun (新華嚴經論, Treatise on the new translation of the Avatamsaka Sutra ). This influence can also be seen in Linji's schema of the "four propositions". According to Thomas Cleary, similar Huayan influences can be found in the works of other Tang dynasty Chan masters like Yunmen Wenyan (d. 949) and Fayen Wenyi (885-958). During

10000-497: The historicity of this event. However, Richard Gombrich states that the monastic assembly recitations of the Buddha's teaching likely began during Buddha's lifetime, and they served a similar role of codifying the teachings. The so called Second Buddhist council resulted in the first schism in the Sangha . Modern scholars believe that this was probably caused when a group of reformists called Sthaviras ("elders") sought to modify

10125-434: The idea that it began as various groups venerating certain texts or that it arose as a strict forest ascetic movement. The first Mahāyāna works were written sometime between the 1st century BCE and the 2nd century CE. Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts, mainly those of Lokakṣema . (2nd century CE). Some scholars have traditionally considered

10250-461: The introduction of imported rituals. Kegon thought would later be further popularized by Myōe (1173–1232), the abbot and founder of Kōzan-ji Kegon temple. Myōe combined the Kegon lineage with Tendai and Shingon esoteric lineages. He was a prolific scholar monk who composed over 50 works. Myōe promoted the practice of the mantra of light (kōmyō shingon) as simple efficacious practice that

10375-734: The key differences. Some scholars and many Mahayana monastics believe the sutra is not apocryphal. Amoghavajra , one of the patriarchs of Shingon Buddhism who was fluent in both Sanskrit and Chinese, stated that the Brahmajala Sutra is a part of the Vajrasekhara Sutra that was not translated into Chinese. Ven. Taixu on his study of the Brahmajala Sutra and the Mahayana Yoga of the Adamantine Sea Mañjuśrī Thousand Arms Thousand Bowls Great King of Tantra noted many similarities between

10500-537: The larger Huāyán Sūtra (in 60 fascicles) is often dated to the Southern Dynasties era (c. 420–589), when a translation team led by Gandharan master Buddhabhadra produced a full Chinese translation of the text. There is also evidence of a Huāyán Sūtra tradition in the Northern Dynasties (386-581) era. The Avataṃsaka teachings are associated with figures like Xuangao (402-444) who led

10625-520: The lineage of the Huayan tradition was transmitted to many monks, which helped to preserve the lineage down to the modern day via new Huayan-centred organizations that these monks would later found. Several new Huayan Buddhist organizations have been established since the latter half of the 20th century. In contemporary times, the largest and oldest of the Huayan-centered organizations in Taiwan

10750-673: The maintenance of a political state during succession and wars to resist invasion. During the Middle Ages, Buddhism slowly declined in India, while it vanished from Persia and Central Asia as Islam became the state religion. The Theravada school arrived in Sri Lanka sometime in the 3rd century BCE. Sri Lanka became a base for its later spread to Southeast Asia after the 5th century CE ( Myanmar , Malaysia , Indonesia , Thailand , Cambodia and coastal Vietnam ). Theravada Buddhism

10875-412: The meditative attainment of "the sphere of nothingness" from the former, and "the sphere of neither perception nor non-perception" from the latter. Finding these teachings to be insufficient to attain his goal, he turned to the practice of severe asceticism , which included a strict fasting regime and various forms of breath control . This too fell short of attaining his goal, and then he turned to

11000-587: The meditative practice of dhyana . He famously sat in meditation under a Ficus religiosa tree—now called the Bodhi Tree —in the town of Bodh Gaya and attained "Awakening" ( Bodhi ). According to various early texts like the Mahāsaccaka-sutta, and the Samaññaphala Sutta , on awakening, the Buddha gained insight into the workings of karma and his former lives, as well as achieving

11125-484: The modern era are Theravada , Mahayana and Vajrayana Buddhism. Historically, the roots of Buddhism lie in the religious thought of Iron Age India around the middle of the first millennium BCE. This was a period of great intellectual ferment and socio-cultural change known as the "Second urbanisation" , marked by the growth of towns and trade, the composition of the Upanishads and the historical emergence of

11250-596: The oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pāli Canon and other texts. The reliability of the early sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies. According to Schmithausen, three positions held by scholars of Buddhism can be distinguished: According to Mitchell, certain basic teachings appear in many places throughout

11375-627: The origins of early Vajrayana has been taken up by various scholars. David Seyfort Ruegg has suggested that Buddhist tantra employed various elements of a "pan-Indian religious substrate" which is not specifically Buddhist, Shaiva or Vaishnava. According to Indologist Alexis Sanderson , various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism . Sanderson has argued that Buddhist tantras can be shown to have borrowed practices, terms, rituals and more form Shaiva tantras. He argues that Buddhist texts even directly copied various Shaiva tantras, especially

11500-656: The precise dates are uncertain, although the 5th century BCE seems to be the best estimate. Early texts have the Buddha's family name as "Gautama" (Pali: Gotama), while some texts give Siddhartha as his surname. He was born in Lumbini , present-day Nepal and grew up in Kapilavastu , a town in the Ganges Plain , near the modern Nepal–India border, and he spent his life in what is now modern Bihar and Uttar Pradesh . Some hagiographic legends state that his father

11625-416: The pure land was part of Vairocana's Lotus Treasury World. As such, the practice of nianfo and of the methods of the Avatamsaka would lead to rebirth in the Pure land (which is non-dual with all worlds in the universe) and see Buddha Amitabha (which is equal to seeing all Buddhas). In the 7th century, the Huayan school was transmitted into Silla Korea , where it is known as Hwaôm ( 화엄 ). This tradition

11750-572: The reign of Liao Daozong, 1055–1101). The Liao and Xia Huayan traditions were more syncretic, adopting elements of Zongmi's Heze Chan influenced Huayan, as well as Chinese Esoteric Buddhism ( zhenyan ), Hongzhou Chan , and even Tibetan Buddhism in some cases. Several texts from the Liao Huayan tradition have survived, such as master Daochen's (道㲀) Chan influenced Account of Mirroring Mind ( Jingxin lu, 鏡心錄) and his esoteric influenced Collection of Essentials for Realization of Buddhahood in

11875-402: The same monasteries, with the difference that Mahāyāna monks worshipped figures of Bodhisattvas, while non-Mahayana monks did not. Mahāyāna initially seems to have remained a small minority movement that was in tension with other Buddhist groups, struggling for wider acceptance. However, during the fifth and sixth centuries CE, there seems to have been a rapid growth of Mahāyāna Buddhism, which

12000-603: The schisms, each Saṅgha started to accumulate their own version of Tripiṭaka (triple basket of texts). In their Tripiṭaka, each school included the Suttas of the Buddha, a Vinaya basket (disciplinary code) and some schools also added an Abhidharma basket which were texts on detailed scholastic classification, summary and interpretation of the Suttas. The doctrine details in the Abhidharmas of various Buddhist schools differ significantly, and these were composed starting about

12125-472: The school's doctrines during the Tang dynasty (618 to 907). These Huayan "patriarchs" (though they did not call themselves as such) were erudite scholar-practitioner who created a unique tradition of exegesis, study and practice through their writings and oral teachings. They were particularly influenced by the works of the Dilun and Shelun schools of Chinese Yogacara . These five patriarchs are: While

12250-618: The sixteenth century, Beijing was the center of Chinese Buddhist doctrinal study. During the late Ming, Kongyin Zhencheng (1547–1617), Lu'an (or Lushan) Putai (fl. 1511) of Beijing's Da Xinglong monastery and Yu’an Zhengui (born 1558) were some of the most influential scholars of Huayan thought. Huayan philosophy was also influential on some of the most eminent monks of the Ming era, including Zibo Zhenke and Yunqi Zhuhong (1535–1615), both of whom studied and drew on Huayan thought and promoted

12375-467: The society he grew up in may have been invented and interpolated at a later time into the Buddhist texts. Various details about the Buddha's background are contested in modern scholarship. For example, Buddhist texts assert that Buddha described himself as a kshatriya (warrior class), but Gombrich writes that little is known about his father and there is no proof that his father even knew the term kshatriya . ( Mahavira , whose teachings helped establish

12500-547: The support it received from the government, suffered severely during the Great Buddhist Persecution of the Huichang era (841–845), initiated by Emperor Wuzong of Tang . The school stagnated even further in the conflicts and confusion of the late Tang dynasty and the Five Dynasties and Ten Kingdoms (907-979) era. After the fall of the Tang dynasty several Huayan commentaries were lost. However, during

12625-651: The support of the Pāla Empire (8th–12th centuries). Under the Guptas and Palas, Tantric Buddhism or Vajrayana developed and rose to prominence. It promoted new practices such as the use of mantras , dharanis , mudras , mandalas and the visualization of deities and Buddhas and developed a new class of literature, the Buddhist Tantras . This new esoteric form of Buddhism can be traced back to groups of wandering yogi magicians called mahasiddhas . The question of

12750-692: The third century BCE and through the 1st millennium CE. According to the edicts of Aśoka , the Mauryan emperor sent emissaries to various countries west of India to spread "Dharma", particularly in eastern provinces of the neighbouring Seleucid Empire , and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries. In central and west Asia, Buddhist influence grew, through Greek-speaking Buddhist monarchs and ancient Asian trade routes,

12875-518: The three Vedic sacrificial fires, reinterpreting and explaining them as ethical conduct. The Śramaṇa religions challenged and broke with the Brahmanic tradition on core assumptions such as Atman (soul, self), Brahman , the nature of afterlife, and they rejected the authority of the Vedas and Upanishads . Buddhism was one among several Indian religions that did so. Early Buddhist positions in

13000-519: The tradition became the main force behind the unification of various Korean Buddhist cults, such as those of Manjushri , Maitreya and Amitabha . Important figures include the Silla monk Pŏmsu who introduced the work of Chengguan to Korea in 799, and Sŭngjŏn, a disciple of Uisang. Another important figure associated with Hwaôm was the literatus Ch’oe Ch’iwŏn. He is known for his biographies of Fazang and Uisang, along with other Huayan writings. Towards of

13125-590: The two and therefore the Brahmajala Sutra must have been translated from Sanskrit. Qu Dacheng states that the Brahmajala Sutra whilst not translated by Kumārajīva is unlikely to be apocryphal. Of special interest, Qu notes some of the Brahmajala Sutra's Ten Bodhisattva Bhūmi matches the Mahāvastu , an early Buddhist Hybrid Sanskrit Mahayana text never translated into Chinese. This sutra introduces Vairocana and his relationship to Gautama Buddha . It also states ten major precepts for Bodhisattvas ( Chinese : 十重戒 ) and

13250-550: The unity of practice (Chan and Pure Land) and study. Zhuhong himself was a student of Wuji Mingxin (1512-1574) of Bao'en monastery, who in turn was a disciple of Lu'an Putai. Another influential student of Wuji was Xuelang Hong'en (1545-1608), who became the most famous teacher in Jiangnan and lead revival of Huayan studies during this time. His main students include Yiyu Tongrun (1565-1624), Cangxue Duche (1588-1656), Tairu Minghe (1588-1640) and Gaoyuan Mingyu (fl. 1612). During

13375-625: The vast net that the god Brahma hangs in his palace and how each jewel in the net reflects the light of every other jewel: At that time, he [Shakyamuni Buddha] contemplated the wonderful Jewel Net hung in Lord Brahma's palace and preached the Brahmajala Sutta for the Great Assembly. He said: "The innumerable worlds in the cosmos are like the eyes of the net. Each and every world is different, its variety infinite. So too are

13500-710: The years. It produces its own periodical and runs its own press. It also now runs a variety of educational programs, including a kindergarten, a vocational college, and short-term courses in Buddhism for college and primary-school students, and offers scholarships. One example is their founding of the Huayan Buddhist College (Huayan Zhuanzong Xueyuan 華嚴專宗學院) in 1975. They have also established branch temples overseas, most notably in California's San Francisco Bay Area . In 1989, they expanded their outreach to

13625-569: The Śramaṇa traditions also drew upon already established Brahmanical concepts and philosophical roots, states Wiltshire, to formulate their own doctrines. Brahmanical motifs can be found in the oldest Buddhist texts, using them to introduce and explain Buddhist ideas. For example, prior to Buddhist developments, the Brahmanical tradition internalised and variously reinterpreted the three Vedic sacrificial fires as concepts such as Truth, Rite, Tranquility or Restraint. Buddhist texts also refer to

13750-411: Was Gyōnen (1240–1321), who was a great scholar (who studied numerous schools including Madhyamaka , Shingon , and Risshu Vinaya ) and led a revival of the Kegon school in the late Kamakura era. He was also known as a great historian of Japanese Buddhism and as a great Pure Land thinker. His Pure Land thought is most systematically expressed in his Jōdo hōmon genrushō (淨土法門源流章, T 2687:84) and it

13875-578: Was Guangzhi Bensong (廣智本嵩, fl. 1040), a master from the from Kaifeng . He is well known for his Thirty gāthās on the Contemplation of the Dharma-realm and Seven syllables of the title of the Huayan ( Huayan qizi jing ti fajie guan sanshi men song 華嚴 七字經題法界觀三十門頌, Taisho no. 1885). Some of his other works have survived in Tangut. New Huayan practice and ritual manuals were also written during

14000-658: Was a Śramaṇa who lived in South Asia c. 6th or 5th century BCE. Followers of Buddhism, called Buddhists in English, referred to themselves as Sakyan -s or Sakyabhiksu in ancient India. Buddhist scholar Donald S. Lopez asserts they also used the term Bauddha , although scholar Richard Cohen asserts that that term was used only by outsiders to describe Buddhists. Details of the Buddha's life are mentioned in many Early Buddhist Texts but are inconsistent. His social background and life details are difficult to prove, and

14125-472: Was a king named Suddhodana , his mother was Queen Maya. Scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakya community, which was governed by a small oligarchy or republic-like council where there were no ranks but where seniority mattered instead. Some of the stories about the Buddha, his life, his teachings, and claims about

14250-635: Was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of more stūpas (such as at Sanchi and Bharhut ), temples (such as the Mahabodhi Temple ) and to its spread throughout the Maurya Empire and into neighbouring lands such as Central Asia and to the island of Sri Lanka . During and after the Mauryan period (322–180 BCE), the Sthavira community gave rise to several schools, one of which

14375-497: Was also during the Song that the entire Chinese canon was printed using over 130,000 wooden printing blocks. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia . Johannes Bronkhorst states that the esoteric form was attractive because it allowed both a secluded monastic community as well as the social rites and rituals important to laypersons and to kings for

14500-486: Was another early figure who studied and commented on the Avataṃsaka. He is referred to by Fazang as a great devotee of Manjushri , and 12 fascicles of Lingbian's commentary to the Avataṃsaka survive, being the earliest significant Chinese commentary on the Avataṃsaka which is extant . The founding of the Huayan school proper is traditionally attributed to a series of five patriarchs who were instrumental in developing

14625-937: Was apparently mutual". Already during this later era, Buddhism was losing state support in other regions of India, including the lands of the Karkotas , the Pratiharas , the Rashtrakutas , the Pandyas and the Pallavas . This loss of support in favor of Hindu faiths like Vaishnavism and Shaivism , is the beginning of the long and complex period of the Decline of Buddhism in the Indian subcontinent . The Islamic invasions and conquest of India (10th to 12th century), further damaged and destroyed many Buddhist institutions, leading to its eventual near disappearance from India by

14750-477: Was available to all, lay and monastic. He also promoted the idea that this mantra could lead to rebirth in Amitabha's pure land, thus providing a Kegon alternative to popular Japanese Pure Land methods. Over time, Kegon incorporated esoteric rituals from Shingon , with which it shared a cordial relationship. Its practice continues to this day, and includes a few temples overseas. Another important Kegon figure

14875-860: Was influenced by various figures of his day, such as the Jodo monk Chōsai, and the Sanron figure Shinkū Shōnin, as well as by his understanding of Huayan thought. In the Tokugawa period , another Kegon scholarly revival occurred under the Kegon monk Hōtan (1657-1738. a.k.a. Sōshun, Genko Dōjin) and his disciple Fujaku (1707-1781). During the Republican Period (1912–1949), various monks were known for their focus on Huayan teaching and practice. Key Huayan figures of this era include Cizhou (1877–1958), Zhiguang (1889–1963), Changxing, Yingci, Yang Wenhui , Yuexia, Shouye, and Kefa. Some of these figures were part of

15000-488: Was particularly favored), especially by Emperor Kanishka (128–151 CE). Kushan support helped Buddhism to expand into a world religion through their trade routes. Buddhism spread to Khotan , the Tarim Basin , and China, eventually to other parts of the far east. Some of the earliest written documents of the Buddhist faith are the Gandharan Buddhist texts , dating from about the 1st century CE, and connected to

15125-551: Was profoundly influenced by Huayan, though Chán also defined itself by distinguishing itself from Huayan. Guifeng Zongmi , the Fifth Patriarch of the Huayan school, occupies a prominent position in the history of Chán. Mazu Daoyi , the founder of the influential Hongzhou school of Chan, was influenced by Huayan teachings, like the identity of principle and phenomena. He also sometimes quoted from Huayan sources in his sermons, like Dushun's Fajie guanmen ( Contemplation of

15250-478: Was represented by eighteen separate schools." However, some scholars argue that critical analysis reveals discrepancies among the various doctrines found in these early texts, which point to alternative possibilities for early Buddhism. The authenticity of certain teachings and doctrines have been questioned. For example, some scholars think that karma was not central to the teaching of the historical Buddha, while other disagree with this position. Likewise, there

15375-584: Was the Theravada school which tended to congregate in the south and another which was the Sarvāstivāda school, which was mainly in north India. Likewise, the Mahāsāṃghika groups also eventually split into different Sanghas. Originally, these schisms were caused by disputes over monastic disciplinary codes of various fraternities, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too. Following (or leading up to)

15500-665: Was the dominant religion in Burma during the Mon Hanthawaddy Kingdom (1287–1552). It also became dominant in the Khmer Empire during the 13th and 14th centuries and in the Thai Sukhothai Kingdom during the reign of Ram Khamhaeng (1237/1247–1298). The term "Buddhism" is an occidental neologism, commonly (and "rather roughly" according to Donald S. Lopez Jr. ) used as a translation for

15625-600: Was transmitted by the monk Uisang (의상대사, 625–702), who had been a student of Zhiyan together with Fazang. After Uisang returned to Korea in 671, established the school and wrote various Hwaôm works, including a popular poem called the Beopseongge , also known as the Diagram of the Realm of Reality, which encapsulated the Huayan teaching. In this effort, he was greatly aided by the powerful influences of his friend Wonhyo , who also studied and drew on Huayan thought and

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