Three Schools of Thought: Huayan School, Tiantai School, and Nántou School

Author: Zeng Qihai
Publisher:
Publish Date: 2006-08-07
Features: In recent decades, Buddhist studies have shown a trend of being all-around, multi-perspective, and multi-level. Some approach it from a philosophical angle, others from a comparative study of Eastern and Western religions, some from an hermeneutical interpretation, some from cultural and folkloric perspectives, and others from ethical and artistic angles, etc. Buddhism is like an "encyclopedia"; no matter which angle you approach it from, as long as you engage in earnest contemplation, you will always find something valuable. This book discusses the Buddhist thoughts, doctrines, and historical development of the Huayan, Tiantai, and Niutou schools, and provides an interpretation of Buddhist studies from a cultural perspective. The book is composed of "Introduction to Huayan Buddhist Studies," "Miscellaneous Discussions on Tiantai Buddhist Studies," "Comprehensive Study on Niutou Zen," and an appendix titled "Buddhist Cultural Studies." It serves as a reference for those interested in Buddhist studies. The book is divided into four parts: "Introduction to Huayan Buddhist Studies" follows the principle of logic and history being consistent, starting from the essence of the "Huayan Sutra" to narrate the establishment of the Huayan school, analyze its Buddhist thoughts and doctrinal teachings, and conclude with a summary of its Buddhist philosophical ideas. "Miscellaneous Discussions on Tiantai Buddhist Studies" focuses on comparing the Tiantai school's theory of "emotional beings possess nature" with Western ecological ethics and the Tiantai school's theory of "the three bodies are mutually identical" with the Christian doctrine of the "Trinity." It also explores the Tiantai school's issue of "renouncing the body," its "educational thought characteristics," and its interactions with the Huayan school. "Comprehensive Study on Niutou Zen" summarizes the establishment of Niutou Zen in response to the times, its six transmissions, the scriptures it follows, its doctrinal essence, textual criticism, its interactions with the Tiantai school in Jiangnan, its role in the transition of Indian Zen to Chinese Zen, and finally, the relocation of the sixth patriarch's disciples to Fuguo Rock on Mount Tiantai to establish Fuguo Studies. The appendix, "Buddhist Cultural Studies," interprets Buddhism using Lacan's three 'domains' theory and hermeneutics. Zhiyan aims to "unite with reason" based on analogies, meaning he seeks to generalize abstract theories from vivid metaphors. Zhiyan explains the "Mysterious Principle" in ten aspects, known as the "Ten Mystical Gates." This is the third aspect of Zhiyan's explanation of the origination of the Dharmadhatu and his original theory. , it is also complete with corresponding gates. Zhiyan believes, "Regarding correspondence, there is no ()," meaning that all things in the universe are not independently generated but are integrated into one through mutual reliance and interpenetration. From a temporal (vertical) perspective, the present universe cannot exist without the past, nor can it exist without the future. Therefore, the present encompasses the past and the future; similarly, the past encompasses the present and the future; and the future encompasses the present and the past. All three realms of existence are interdependent and mutually supportive, thus the three realms are one moment, known as "simultaneous completeness." From a spatial (horizontal) perspective, though the universe contains differences, due to mutual reliance and interpenetration, it is an inseparable unity—where one is all, and all is one, without hindrance. By observing this relationship between time and space without distinctions of before and after or beginning and end, it is like a drop of seawater containing all flavors. This is the general summary of the Ten Mystical Gates. Second, the Indra Net Realm Gate. This gate is "about analogy." Using the analogy of the Indra Net from the "Vimalakirti Sutra," it explains how various Buddhist teachings and all phenomena in the world mutually reflect and are infinite. It illustrates that the origination of the Dharmadhatu is endless, as the sutra states: "All Buddhas, with wisdom, distinguish that the Indra Net encompasses all realms without remainder." Third, the Secret Manifestation Both Complete Gate. This gate is "about conditions." All things in the universe are both the essence and the phenomenon—the essence is hidden, and the phenomenon is manifest. Since the essence and phenomenon are inherently one, the phenomenon cannot exist without the essence, and the essence cannot exist without the phenomenon. Hidden and manifest coexist, like a piece of moon in the autumn sky, where light and darkness are intertwined. Moreover, this hidden and manifest are not mutually obstructive; the essence can transform into the phenomenon, and the phenomenon can transform into the essence, mysterious and profound. What is hidden is manifest, and what is manifest is hidden; they are mutually secret and have no (), hence the name "Secret Manifestation Both Complete Gate." Fourth, the Micro-Details Mutual Accommodation Establishment Gate. This gate is "about characteristics." For characteristics, small and large things can coexist without hindrance, all manifesting at the same time. All things in the universe remain in their own positions without losing their essence while simultaneously appearing within one realm, like many mustard seeds that can be contained in a glass jar, hence the name "Micro-Details Mutual Accommodation Establishment Gate." Fifth, the Ten Eras Separate Law Different Establishment Gate. This gate is "about eras." "Ten eras" refer to the three past, present, and future realms within each of the three realms, totaling nine eras, with the three realms being one thought, thus combining the nine into ten eras. The ten eras are originally distinct, referred to as "separate," yet they are also unified, like five fingers forming a fist yet retaining their individuality—this is "different establishment." This gate explains the completeness in time, where the length, order, and even a single thought of time are mutually interdependent and free of obstruction. Sixth, the All Treasures Pure and Mixed Possess Virtue Gate. This gate is "about actions," meaning it discusses practice. "If one considers a single practice of giving, all methods are named giving, hence 'pure.' Yet this practice of giving encompasses all virtuous actions, hence 'mixed.' Thus, purity and mixture do not hinder each other, hence 'possess virtue.'" This explains that Buddhist teachings mutually embrace each other; practicing one method is equivalent to practicing all methods, as one encompasses all. Seventh