Introduction to Hua-Yen Buddhism - 1

Vairocana Buddha

The Hua-yen doctrine shows the entire cosmos as a single nexus of conditions in which everything simultaneously depends on, and is depended on by, everything else. Seen in this light, then, everything affects and is affected by, more or less immediately or remotely, everything else; just as this is true of every system of relationships, so is it true of the totality of existence. In seeking to understand individuals and groups, therefore, Hua-yen thought considers the manifold as an integral part of the unit and the unit as an integral part of the manifold; one individual is considered in terms of relationships to other individuals as well as to the whole nexus, while the whole nexus is considered in terms of its relation to each individual as well as to all individuals.

The ethic of the Hua-yen teaching is based on this fundamental theme of universal interdependence; while the so-called bodhisattva, the person devoted to enlightenment, constantly nourishes aspiration and will going beyond the world, nevertheless the striving for completion and perfection, the development of ever greater awareness, knowledge, freedom, and capability, is continually reinvested, as it were, in the world, dedicated to the liberation and enlightenment of all beings. The awakening and unfolding of the complete human potential leads to realms beyond that of conventional experience, and indeed to ultimate transcendence of all conditional experience, yet the bodhisattva never maligns the ordinary and does not forsake it, instead translating appropriate aspects of higher knowledge into insights and actions conducive to the common weal. It is generally characteristic of Mahayana or universalistic Buddhism that the mundane welfare of beings is considered a legitimate, if not ultimate, aim of bodhisattva activity, and many aspects of the ethical and practical life of bodhisattvas may be seen in this light... Bodhisattvas therefore strive to benefit all equally, without losing sight of the diversity and complexity of the means necessary to accomplish this end.

The Hua-yen Scripture

The T'ang dynasty (618-907), during which the Hua-yen school of Buddhism emerged and was fully articulated, was a period of remarkable activity in Chinese Buddhism as a whole. At least 39 Indian and Central Asian monks provided Chinese translations of hundreds of Buddhist texts, while over 50 Chinese monks traveled to India in search of Buddhist learning and lore... Historically speaking, it is often said that there are four major schools of Chinese Buddhism— the T'ien-t'ai, Hua-yen, Ch'an, and Ching-t'u schools. The former two are usually noted for their philosophy while the latter two are noted for their meditational practices; both philosophy & practice are, however, included in all four schools with varying degrees of emphasis & complexity.

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