The Huayan Understanding of One-mind and Buddhist Practice on the Basis of the Awakening of Faith

Abstract

The Huayan school of Chinese Buddhism inherited the legacy of the early transmission of Yogācāra teachings through the Dilun and Shelun schools, signifying a scholarly endeavour to synthetise the Yogācāra and Tathāgatagarbha teachings. In contrast to the Indian Yogācāra tradition, which was subsequently introduced to China by the renowned monk and traveller Xuanzang 玄奘 (602–664), these arly schools emphasised a kind of actual or pure reality behind the phenomenal world and was not satisfied with the worldview that the world can be traced back to a tainted entity, the ālayavijñāna, the source of all phenomena. This distinctive Chinese viewpoint finds explicit expression in the apocryphal Chinese text theAwakening of Faith Mahāyāna (Dasheng Qixin lun 大乘起信論), which has become one of the most important philosophical treatises in the history of Chinese Buddhism. This text proposes the concept of one-mind, which has the tathatā aspect (zhenru men 真如門) and the saṃsāra aspect (shengmie men 生滅門). Huayan exegetes, who authored commentaries on the Buddhāvataṃsaka-sūtra, the scripture that they regarded as the most perfect teaching of the Buddha, were influenced by the Awakening of Faith and the early Chinese Yogācāra schools in their understanding of this scripture. In this article, we are going to introduce the teachings of Buddhāvataṃsaka-sūtra that were interpreted as not only the appearance of Yogācāra thought but also as an unequivocal articulation of the concept of one-mind as it was put forward in the Awakening of Faith by Huayan scholars. We will show how this concept was further elaborated in Huayan philosophy and practice.