Treatise on the Golden Lion

By Fazang (643-712 CE)

Translated by C. C. Chang

[Ten observations are given here to illustrate the Huayan Doctrine through the medium of the golden lion in Her Majesty's palace.]

1. To understand the principle of dependent-arising.

2. To distinguish form and Emptiness.

3. To summarize the three characters.

4. To reveal the non-existence of forms.

5. To explain the truth of the unborn.

6. To discuss the five doctrines.

7. To master the ten mysteries.

8. To embrace the six forms.

9. To achieve the perfect Wisdom of Bodhi.

10. To enter into Nirvāna.

1. To understand the principle of dependent-arising. This is to say that gold has no inherent nature of its own [i.e., no Svabhāva]. It is owing to the artistry of the skillful craftsman that the form of the lion arises. This arising is the result solely of the cause-conditioning; therefore it is called the arising through dependent-arising.

2. To distinguish form and Emptiness. This means that the form of the lion is unreal; what is real is the gold. Because the lion is not existent, and the body of the gold is not non-existent, they are called form/Emptiness. Furthermore, Emptiness does not have any mark of its own; it is through forms that [Emptiness] is revealed. This fact that Emptiness does not impede the illusory existence of forms is called form/Emptiness [sê-k'ung].

3. To summarize the three characters. Because of men's delusory perceptions, the lion [seems to] exist [in a concrete manner]; this is called the character of universal imagination [parikalpita]. The [manifestation] of the lion appears to be existing, this is called the character of dependency on others [paratantra]. The nature of gold never changes, this is called the character of perfect reality [parinispanna].

Survey of Hua-Yen Buddhism

The next great school that helped define the Chinese Buddhist experience is the Hua-yen (“Wreath”) School, founded by Tu-shun (557-640). Tu-shun was a practitioner of meditation and a student of the Avatamsaka (Hua-yen) Sutra. While Tu-shun was the First Patriarch of Hua-yen Buddhism, it was really the Third Patriarch, Fa-tsang (643-712), who was the real architect of the school. Fa-tsang served as preceptor to four emperors and wrote the systematic philosophy of Hua-yen Buddhism. This philosophy is considered to be one of the most complex and difficult to understand in the Buddhist world. However, it gives us a glimpse into one of the profound dimensions of the Chinese Buddhist experience. [BIBE, 213]

Specifically, Hua-yen was interested in the interrelatedness of what is called the Dharmadhatu, the “realm of all dharmas,” or the totality of the cosmos. In the devotional writings based on the Avatamsaka Sutra, Hua-yen taught that the great Dharmadhatu is itself the very body of Vairocana Buddha. Therefore, to realize the true nature or suchness of the cosmos is to discover the Buddha-nature of all existence. In its philosophical writings, again based on the Avatamsaka Sutra, Hua-yen taught that the totality of the Dharmadhatu arises in an interdependence that is wondrous and harmonious. When one sees this marvelous harmony, one generates a deeper commitment to living the Bodhisattva Path in a way that embodies that harmony in daily life. Hua-yen sought to explain its experience of this wondrous vision of the cosmos in order to help Buddhists attain a liberating insight into the harmonious nature of the Dharmadhatu. [BIBE, 213-4]

The Relationship Between Li and Shi

Four Approaches to the Dharmadhatu

 

The First Approach

 

First is the ordinary experience of existence that reveals the “realm of phenomena” (Chinese: shih), or the myriad dharmas. According to Hua-yen, this is the vision of the cosmos with which the early Buddhist tradition, such as Theravada, works in order to gain Nirvana by the purification of the negative phenomena in one’s consciousness. [BIBE, 214]

 

The Second Approach

 

Second is the experience of existence that reveals the emptiness of all phenomena, the true suchness of all things. This is the “realm of principle” (Chinese: li), with which Mahayana works in order to attain Buddhahood. Through this second vision, one realizes that the real and inherent “principle,” or nature of things, is always pure. While phenomena may be either pure or impure, in essence they are empty of the independent nature one conceives them to have. Realizing this emptiness, the dependent arising of existence, reveals the inherent purity as the Buddha-nature of all phenomena. This inherent purity as the principle of existence is likened to a clear mirror. While the mirror may reflect pure and impure images, its essential clarity is never lost. [BIBE, 214]

 

The Third Approach

 

Now we come to the third experience of the cosmos, namely, seeing “the realm of the non-obstruction between principle (li) and phenomena (shih).” This non-obstruction refers to the fundamental Mahayana identity of emptiness with phenomena, or Nirvana with samsara. For Hua-yen, these two aspects of reality “interpenetrate” such that the essential purity of suchness is not lost, and the diversity of dependently arisen phenomena is maintained.

Treatise on the Golden Lion

Once Fa-tsang presented this notion of mutual penetration in a lecture to Empress Wu. In her palace, he used a golden statue of a lion to illustrate his ideas. Later, he used this lecture to compose his famous Treatise on the Golden Lion....In the first gate, it is said that the gold (emptiness) and the lion (the totality of phenomena or forms) come into being simultaneously. In the second gate, it is said that the oneness of this dependent arising in which all things condition each other does not obstruct the unique identities of each thing in the cosmos

[BIBE, 216]

Form and Emptiness

2. This means that the form [i.e. phenomenon] of the lion is unreal; what is real is the gold [i.e. principle]. Because the lion is not existent [since it is “empty”], and the body of the gold is not non-existent [since it has “quasi existence” within the infinitely malleable matrix of reality], they are called form/Emptiness. Furthermore, Emptiness does not have any mark of its own; it is through forms that [Emptiness] is revealed [i.e. principle is “unconditioned” since it is the “thusness” of reality itself, but it finds expression in “conditioned” things]. This fact that Emptiness does not impede the illusory existence of forms is called form/Emptiness.

[The Zen Site...; cf. BIBE, 216 and Original Buddhist Sources, 269]

 

 The Fourth Approach

Finally we arrive at the fourth experience of the cosmos in which one sees “the realm of the non-obstruction between phenomena (shih and shih).” Here, we are not looking at the relationship between emptiness and phenomena, but at the relationship between the phenomena themselves. For Hua-yen, the vision of this non-obstruction reveals that the dependent arising of all phenomena exists as a totality of dynamic interrelatedness. It also reveals that the phenomena making up this totality are related to one another by what Hua-yen calls “mutual identification” and “mutual penetration.” [BIBE, 215]

Indra’s Net

The jeweled net of Sakra is also called Indra’s Net, and is made up of jewels. The jewels are shiny and reflect each other successively, their images permeating each other over and over. In a single jewel they all appear at the same time, and this can be seen in each and every jewel. There is really no coming or going. Now if we turn to the southwest direction and pick up one of the jewels to examine it, we will see that this one jewel can immediately reflect the images of all of the other jewels. Each of the other jewels will do the same. Each jewel will simultaneously reflect the images of all the jewels in this manner, as will all of the other jewels. The images are repeated and multiplied in each other in a manner that is unbounded. Within the boundaries of a single jewel are contained the unbounded repetition and profusion of the images of all the jewels. The reflections are exceedingly clear and are completely unhindered.

If you sit in one jewel, you will at that instant be sitting repeatedly in all of the other jewels in all directions. Why is this? It is because one jewel contains all the other jewels. Since all the jewels are contained in this one jewel, you are sitting at that moment in all the jewels. The converse that all are in one follows the same line of reasoning. Through one jewel you enter all jewels without having to leave that one jewel, and in all jewels you enter one jewel without having to rise from your seat in the one jewel.

[Sources of Chinese Tradition, 473]

Mutual Identification

The mutual identification of all things does not imply a kind of static identification by which one might say, for example, that fire is the same as ice. Rather, in the Hua-yen vision, all phenomena in the cosmos are dependently arising together simultaneously. Each phenomenon provides a condition for the arising of the whole cosmos, and the particular totality of the cosmos is dependent on the conditions provided by all of its parts. If one part, one thing, was different or not present, the totality would itself be different. In dependent arising, each phenomenon plays an identical role in the mutual forming of the universe....In realizing this mutual identification, a person discovers that he or she owes his or her existence to countless beings throughout the universe. This discovery gives one a deeper sense of gratitude and respect for other beings. One also feels a deeper sense of responsibility for how one uses his or her existence, given its effect on the universe. This discovery will also give one a greater aspiration to benefit all living beings (bodhicitta).

[BIBE, 215-6]

Treatise on the Golden Lion

Mastering the Ten Mysteries/Gates

[7] In each eye, ear, limb, joint and hair of the lion is [reflected] a golden lion. All these golden lions in all the hairs simultaneously enter into a single hair. Thus in each hair, there are an infinite number of lions. In addition, all single hairs, together with their infinite number of lions, enter into a single hair. In a similar way, there is an endless progression [of realms interpenetrating realms] just like the jewels of Indra’s net.

[BIBE, 217; cf. OBS, 271]

Hua-yen in Practice

In Hua-yen practice, tranquility meditation is used to enable a person to find emptiness as the quiescent nature of all things. This leads to detachment and inner calm in the midst of the world. Then through insight meditation one sees this emptiness functioning as the forms of the world. This functioning is experienced as an interpenetrating, fascinating, and wonderful matrix of dependent arising. This insight, in turn, leads to a rejection of world renunciation and a compassion for all living beings who fail to see this hidden harmony and are caught in afflictive mental formations. Thereby, one dwells spiritually neither in samsara nor Nirvana but courses freely as a bodhisattva in the matrix of the cosmos seeking the benefit of others. Hua-yen’s vision of this matrix of mutual identification and penetration, where all things are interwoven in perfect balance and harmony, was very appealing to the Chinese world, which had always appreciated both harmony and nature. [BIBE, 218]

[SOURCE]

Introduction To San-Lun Buddhism

The San-lun school is the Chinese form of the Indian Madhyamaka school. San-lun literally means "Three Treatise". It refers to the three written works fundamental for the school:

1. Madhyamaka-karika ("Memorial Verses on the Middle Teaching", by Nagarjuna): It has twenty-seven short chapters (400 verses). The main attempt is to refute the Hinayana teaching and also to analyze non- Buddhism teachings.

2. Shata-shastra ("Treatise on the Hundred Songs", by Aryadeva, 170-270, the fifteenth patriarch in the Indian lineageof Zen): The main attempt is to refute various philosophical theories opposed to Buddhism in order to show the real meaning of Mahayana.

3. Dvadashadvara-shastra ("Treatise of the Twelve Gates", by Nagarjuna): The main attempt is to refute the Hinayana teaching and other non-Buddhism teachings.

These three texts were translated into Chinese and provided with commentary by Kumarajiva(344-413) in the 5th century. Kumarajiva passed these texts on to his Chinese monk students. Among them Dao-sheng, Seng-jao, Dao-zong, and Seng-lang are the most outstanding scholars in the group and they are also the four major contributors who actually laid the foundation of this school.

In the 6th century the most important representatives of this school were Fa-lang (507-581) and his foreign student Chi-tsang (or Jia-shan, 549-623) and under them the San-lun school experienced a major upsurge, In the 7th century it was brought to Japan by Ekwan, a Korean student of Chi-tsang. After the appearance of the Fa-hsiang school, the San-lun school decreased in importance.

The school believes that each thing exists only in virtue of its opposite, all things are only relative and without essence (svabhavata), i.e. are empty (shunyata). In other words, the existence of one presupposes the existence of the other. Opposites are mutually dependent, therefore such entities can not really exist. The theory is based on the discussion of the experiential facts from the Prajnaparamita-sutra. From Nagarjuna's explanation, emptiness means the absence of an essence in thing but not their nonexistence as phenomena. The phenomenal world is characterized by manifoldness (prapancha), which is the basis of all mental representations and thus creates the appearance of an external world. To prove the theory can actually be experimental, a logical analysis is essential to the school. The methodological approach of rejecting all opposites is the basis of the Middle Way of San-lun. This middle position is clearly expressed in the "eight negations":

1. No creation (Chinese, "sian").

2. No elimination (Chinese, "mei").

3. No destruction (Chinese, "dwan").

4. No eternity (Chinese, "shang").

5. No unity (Chinese, "I")

6. No manifoldness (Chinese, "ie").

7. No arriving. (Chinese, "lai").

8. No departing (Chinese, "chui")

From this analysis, the San-lun school draws the conclusion the basic nature of the world is conditioned arising (pratitya-samutapada). It is unreal and empty, since through it none of the above eight phenomena (such as creation and elimination) are available.

Similar to other Chinese Buddhism schools, San-lun also undertakes a division of the Buddha's teaching into different categories. This school postulates that the Buddha's teaching can be categorized in "two paths and three turns". The two paths are:

1. The path of shravakas (lit., "hearer"): it is essentially the Hinayana teaching.

2. The path of bodhisattvas (lit., "enlightenment being"): it is the Mahayana teachings. The San-lun school is part of the path.

The school also distinguishes three phases of doctrine as three "turning dharma wheels". Turning, in other words, is the action of giving teachings. The dharma wheel is the content of the universal rules that lead the practitioners to the enlightenment. Each "turning dharma wheel" is a full cycle of teaching that satisfied various audiences in different circumstance:

1. Turning the fundamental wheel: The first phase is that of the Avatamsaka-sutra period, which represents the beginning of the Buddh's teaching career. This teaching was meant for bodhisattvas, other students at that time were not ready to understand this instruction.

2. Turning the application wheel: The second phase extends from the Agamas-sutra to the Lotus Sutra, includes all the teachings of the Hinayana and the Mahayana, is directed toward shravakas, pratyekabuddhas (lit., "solitary awakened one"), and bodhisattvas.

3. Turning the conclusive wheel: The third phase follows the period of the Lotus Sutra. In this period beings were ready to accept the conclusive single Buddha-vehicle (ekayana).

[SOURCE]

Introduction to Hua-Yen Buddhism - 5

The Ten Mysterious Gates

These ten aspects of the mutual inclusion of all phenomena as delineated by Tu Shun were further developed by Chih-yen and Fa-tsang into the famous doctrine of the ten mysterious gates:

1) simultaneous complete correspondence: all things come from interdependent origination,

simulataneously depending on each other for their manifestation.

2) freedom and noninterference of extension and restriction, or breadth and narrowness:

all interdependent things have both these limited & unlimited aspects, in that as conditional individual phenomena they are integral partrs of the whole universe.

3) one and many containing each other without being the same: the power of one phenomenon enters into all other phenomena, while the power of all other phenomena enters into one. The doings of a society affect the individual in that society while the doings of the individual affect the society— this is but two ways of saying that each individual in a society affects, directly or indirectly, every other individual.

4) mutual identification of all things: the two aspects (one and many) are shown to merge into one suchness; this is likened to water and waves containing each other.

5) existence of both concealment and revelation: when one thing is identified with all things, then the all is manifest and the one is concealed. When all things are identified with one, then one is manifest and the many is cncealed.

6) establishment of mutual containment even in the minute: even the most minute particle contains all things, like a mirror reflecting the myriad forms.

7) realm of Indra's net: The net of Indra is a net of jewels: not only does each jewel reflect all

the other jewels but the reflections of all the jewels in each jewel also contain the reflections of all the other jewels, ad infinitum. This "infinity of infinities" represents the interidentification and interpenetration of all things as illustrated in the preceding gates.

8) using a phenomenon to illustrate a principle and produce understanding: Since one and all

are mutually coproduced, one can be used to illustrate all— that is to say, for example, that the relativity of one phenomenon reveals the relativity of all. This concept is often referred as the Buddhist teaching being revealed on the tip of a hair or in a mote of dust.

9) separate phenomena of the ten time frames variously existing: The ten time frames are the past, present, and future of the past, present, and future, and the totality— that is, the past of the past, the present of the past, the future of the past, the past of the present, the present of the present, the future of the present, the past of the future, the present of the future, the future of the future, and the totality of all these times.

10) the principal and satellites completely illumined and containing all qualities: when one thing is made the focus, it becomes the "principal" while everything else is a multitude of "satellites" of the principal.

[SOURCE]

Introduction to Hua-Yen Buddhism - 4

The Four Realms of Reality

The dialect of Hua-yen philosophy is consummated in the doctrine of the four realms of reality, comprehending both conventional and absolute reality. The four realms are the realm of phenomena, the realm of noumenon (which means the principle of emptiness), the realm of noninterference between noumenon and phenomena, and the realm of noninterference among phenomena... Tu Shun's "Contemplation of Reality-Realm" explores ten aspects of the noninterference of noumenon and phenomena:

1) aspect of noumenon pervading phenomena: emptiness is wholly present in all things; in terms of impermanence, it means that transience is inherent in all things.

2) aspect of phenomena pervading noumenon: the noumenon in any particular phenomenon is the same as the noumenon in all other phenomena. The space in one atom, seen from the standpoint of space itself and not the boundaries of phenomena, is one with the whole of space.

3) aspect of the formation of phenomenoa based on noumenon: since phenomena are conditional their existence depends on their relativity— they can only exist because of their very lack of inherent identity.

4) aspect of phenomena being able to show noumenon: for phenomena, there would be no medium of expression & perception of the principle of relativity— indeed there would be no relativity.

5) aspect of removing phenomena by means of noumenon: By bringing the awareness of noumenon or emptiness to the fore, one views the nonabsoluteness or nonfinality of the characteristics or appearance of things.

6) aspect of phenomena being able to conceal noumenon: the surface of things, the obvious appearances, obscure the noumenon. While we all have Buddha nature, our attachments & illusions prevent us from being aware of it.

7) aspect of the true noumenon being identical to phenomena: the noumenon is not outside of things

8) aspect of phenomena being identical to noumenon: phenomena, originating interdependently, being products of causes & conditions, have no individual reality, and in that sense are identical to the noumenon, emptiness.

9) aspect of true noumenon not being phenomena: emptiness qua emptiness is not the characteristics of form. The appearance of discrete phenomena is an illusion; although the illusion is in reality empty, emptiness is not the illusion.

10) aspect of phenomena not being noumenon: phenomena qua phenomena are not noumenon, that characteristics or appearances are not essence. These last two aspects view noumenon and phenomena as extremes, on the basis of which they are correlative.

[SOURCE]

Introduction to Hua-Yen Buddhism - 3

Emptiness and Relativity

To delve into the philosophy of Hua-yen Buddhism, it is necessary to deal with the doctrine of emptiness, which is central to Buddhism... A very simple and useful way to glimpse emptiness— usually defined in the Hua-yen scripture as emptiness of intrinsic nature or own being— is by considering things from different points of view. What for one form of life is a waste product is for another form of life an essential nutrient; what is a predator for one species is prey to another. In this sense it can be seen that things do not have fixed, self-defined nature of their own; what they "are" depends upon the relationships in terms of which they are considered. Even if we say that something is the sum total of its possibilities, still we cannot point to a unique, intrinsic, self-defined nature that characterizes the thing in its very essence.

Fa-tsang expounds the essential nondifference of the two senses of the three natures. Though the real nature, going along with conditions, becomes defiled or pure, it never loses its inherent purity— tha is indeed why it can become defiled or pure according to conditions. This purity is likened to a clear mirror reflecting the defiled and pure while never losing the clarity of the mirror— indeed it is precisely because the mirror does not lose its clarity that it can reflect defiled and pure forms. By the reflection of defiled and pure forms, in fact, we can know that the mirror itself is clear. So it is, Fa-tsang explains, with the principle of true thusness: it not only becomes defiled and pure without affecting its inherent purity but by its becoming defiled or pure its inherent purity is revealed. Not only does it reveal its inherent purity without obliterating defilement and purity; it is precisely because of its inherent purity that it can become defiled and pure. Here "inherent purity" means emptiness of inherently fixed nature whereas relative "defilement" and "purity" depend on action and the experiencing mind. All mundane and holy states are manifestations of "thusness", yet the essential nature of thusness— which is naturelessness— is not affected.

This brings us to the relative nature. Fa-tsang says that although it is through cause and conditions that seeming existence appears, yet this seeming existence cannot have inherent nature or essential reality because whatever is born of conditions has no essence or nature of its own. If it is not essenceless, then it does not depend on conditions; and if it does not depend on conditions, then it is not seeming existence. Since the establishment of seeming existence must proceed from a set of conditions, it has no inherent reality of its own. Therefore, Fa-tsang continues, the Ta-chih-tu lun says: "Observe that all things are born from causes and conditions, and so have no individual reality, and hence are ultimately empty. Ultimate emptiness is called transcendent wisdom." By conditional origination, Fa-tsang points out, absence of inherent nature is revealed; when the Chung lun says "because there is the truth of emptiness, all things can be established," this is showing conditional production by menas of absence of inherent nature. Fa-tsang then quotes the Nirvana scripture, saying, "Phenomena exist because of causality and are void because of essencelessness," concluding that absence of inherent nature and causality are identical. Thus are the real nature and the relative nature harmonized and seen to be different views of the same truth.

[SOURCE]

Introduction To Hua-Yen Buddhism - 2 - Lineage

The Hua-yen teachings were originally projected in the Chinese field largely through the works of five eminent monks who are known as the founders or patriarchs of the Hua-yen school:

Tu Shun (557-640):

Contemplation of the Realm of Reality (Fa-chieh kuan)

Mysteries of the Realm of Reality of the Hua-yen

Cessation and Contemplation in the Five Teachings of the Hua-yen

Ten Mysterious Gates of the Unitary Vehicle of the Hua-yen

(Hua-yen i-ch'eng shih hsuan men)

Chih-yen (600-668):

Record of Searches into the Mysteries of the Hua-yen Scripture

Fifty Essential Questions and Answers on the Hua-yen

Fa-tsang (643-712):

Treatise on the Golden Lion

Record of Investigation into the Mysteries of the Hua-yen Scripture

Forest of Topics in the Hua-yen (Hua-yen ts'e lin)

Treatise on the Divisions of Doctrine in the Unitary Vehicle of the Hua-yen

Treatise on the Five Teachings (Wu chiao chang)

Record of Musings on the Realm of the Teaching of the Hua-yen

Record of Doctrines Forming the Pulse of the Hua-yen Scripture

Treatise on Development of the Will for Enlightenment According to the Hua-yen

Treatise on the Three Treasures Established in the Book on Clarification of Method

A Hundred Gates of the Ocean of Meanings in the Hua-yen Scripture

Cultivation of Contemplation of the Inner Meaning of the Hua-yen:

The Ending of Delusion and Return to the Source

Cheng-kuan (738-839 or 760-820):

Eighteen Questions and Answers on the 'Entry into the Realm of Reality'

Explanations of Verses on the Seven Locations and Nine Assemblies

Contemplation of the Five Clusters (Wu yun kuan)

Contemplation of the Merging of the Three Sages

Teaching of the Mind Essentials of the Hua-yen

Tsung-mi (780-841):

Comprehensive Introduction to a Collection of Expositions of the Sources of Ch'an

Commentary on Yuan-chiao ching, Scripture on Complete Enlightenment

Study of the Basis of Man (Taoist, Confucian, and Buddhist teachings)

[SOURCE]

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.

[SOURCE]

The Chinese Buddhist Schools

By Venerable Kong Ghee

The Chinese possess a history of over five thousand years. An important component, which had yielded fruitful results on Chinese culture, is Indian Buddhism. One will realise this enormous influence when reading the cultural History of China. If one tries to talk about Chinese culture without touching on Buddhism, one will be in the position of a blind man as told in the story of the Blind Men and the Elephant.

Buddhism had been established some twenty-five centuries ago. It had been transmitted to China during the Ch'in and Han Dynasties some five hundred years after the Parinirvana of Sakyamuni Buddha. Buddhism in China had risen and fallen according to the law of constant changes during the past two thousand years. Nevertheless it had been well established in China. In the past it had not been greatly affected by the upheavals and chaos of political changes. For me the Chinese have been open-minded in their nature and have been capable of absorbing foreign culture. That is why Buddhism, when introduced into the well-cultured land of China, has flourished abundantly and developed fruitfully.

The golden age of Chinese Buddhism was from the age of the Three Kingdoms to the T'ang Dynasty. During this period the various Schools in Buddhism evolved their irreproachable and infallible theories based on the doctrine of Sakyamuni Buddha.

Historically speaking the rise and fall of the various schools had been closely connected to the evolution of cultural thoughts and current events in China. For the past fifty years, the social system of China had been changed from Absolute Monarchy to Constitutional Monarchy, Republicanism and then to Socialism.

Timeline of Chinese Buddhism

Hsuan-tsang (602-664 CE)

1st century CE 

• Historical record has it that two Buddhist monks, Kasyapa and Dharmaraksha, from India in 68 AD, arrived at the court of Emperor Ming (58-75) of the Han Dynasty (25-220 AD). They enjoyed imperial favour and stayed on to translate various Buddhist Texts, one of which, The 'Sutra of Forty-two Sections' continues to be popular even today.

 2nd century CE

• First translations of Indian Buddhist texts into Chinese by An Shih-Kao in 148.
• A Mahayana monk, Lokaksema translates Small Perfections of Wisdom Sutra and A Land of Bliss Sutra (168).
• First Buddhist monastery constructed.
• This early work of translating texts continues into 3rd century.
• Dhamaraksa (born 230) translates a large number of sutras, including the Lotus Sutra and Large Perfection of Wisdom Sutra, and founded monasteries, ordained Sangha, and expounded the Dharma 

4th century CE

• Fo-T'u-Teng founds Buddhist order of nuns (317).
• Translation of Buddhist texts into Chinese by Kumarajiva (344-413) and Hui-yüan (344-416).

5th century CE

• Chinese pilgrim scholar Fa-hsien visits India (399-414).
• Amitabha (Amida) the Pure Land School (Ching t'u) emerges in China (402). • First Patriarch of Pure Land was T'an-Luan (476-542)
• Persecution of Buddhism under Emperor Wu or Shih-tusu (424-451).
• Restoration under the new Emperor, Wen-ch'eng-ti (454).
• T'ien Tai school founded by Hui-Wen (470-?) in South China.

6th century CE

• Bodhidharma, first Patriarch of the Ch'an School arrives in China from India in 520 (variant 526).
• The T'ang dynasty (618-907) was the Golden Age of Chinese Buddhism.
• The T'ien-tai School was established by Chih-i (538-597) • Hua-yen School establish by Fa-shun (557-640) • Dhyana School (Ch'an; Jap.Zen) Schools of Chinese Buddhism.

7th century CE
 

• The Southern School of Ch'an or new Ch'an begins in earnest with Hui-neng (638-713) the Sixth Patriarch.

• The Persecution in 845, during the reign of Emperor Wu-tsung (841-7) an order came to the effect that all Buddhist establishments should be destroyed, initiating a decline in Chinese Buddhism.

• The invention of block printing by Chinese Buddhists. The oldest extant book printed is the Tun-hung book of 868 it contained excerpts from the Diamond Sutra .

10th century CE 

• In 972, the first emperor of the Sung Dynasty ordered the complete printing of the Chinese Tripitaka. This was achieved in 983, known as the Shu-pen (Szechuan edition). • Two classic collections appeared, the 'Blue Cliff Record', (Pi-yen-lu; Jap. Hekiganroku) compiled by Hsueh Tou Ch'ung Hsien (980-1152) and the 'Gateless Gate' (Wu-men-kuan; Jap. Mumonkan) compiled by Wu-men Hui kai (1184-1260). 12th to 15th century CE

• China during the Yuan Dynasty was under Mongolian rule and the influences of Tibetan Lamaism. It was during the Mogol Dynasty that the Buddhist-Taoist controversy was brought before Mangu Khan in 1255. The acrimonious debate, which had started over a 1000 years before was finally concluded in the Buddhist's favour by an edict of Kublai Khan in 1281.

• Movement toward unity among the schools developed under the Ming Dynasty (1368-1643)
• Master Chu-hung, (born 1535) united in his person the two leading trends in Ming Buddhism: harmonization of the different schools (specifically Cha'n and Pureland) and the inauguration of a lay Buddhist movement.

The Modern Era

• The revolution of 1911 that toppled the Manchu Dynasty and established the Republic of China brought problems for the Buddhist Sangha. To combat these trends arose a remarkable monk, T'ai-hsu (1898-1947) who was able to rally his fellow religionists and to initiate a program of reform. On the national scale he organised a Chinese Buddhist Society in 1929.

• A revival of the Idealistic School was initiated by the publication in 1901of the Ch'eng-wei-shih-lun (Notes on the Completion of the Idealistic Doctrine) of K'uei-chi, long lost in China but brought back from Japan. The leader of this revival was the layman Ou-yang Chien, and the Institute of Inner Learning, which he organised in Naking (Nanjing) in 1922.

• Hsu Yun, Ch'an Master (1840-1959) 'Universally regarded as the most outstanding Buddhist of the Chinese Sangha in the modern era' (Richard Hunn). Dharma successor of all five Ch'an schools; main reformer in Chinese Buddhism revival (1900-50).

• Wong Mou-Lam translated the The Platform Sutra into English and founded the journal Chinese Buddhism (1930).

• (1898-1978) Upasaka Lu K'uan Yu (Charles Luk) Translator and Writer on Ch'an. Born in Canton. Lived in exile in Hong Kong.

• The official formation of the Chinese Buddhist Association by the government of the People's Republic of China on May 30th, 1953.

• The Cultural Revolution (1965-75) Buddhist temples and monasteries were sacked and the already weakened Sangha was further depleted. The excesses of this time have since been regretted, however, and a more liberal policy introduced.

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