Editing Huayan (section)

==History==
[[Image:Datong Huayan Si 2013.08.29 09-37-05.jpg|thumb|220px|Aerial view of [[Huayan Temple (Datong)|Huayan Temple]], [[Datong]], built during the [[Jin dynasty (1115–1234)|Jin dynasty]] (1115–1234).]]

=== Origins of the Chinese ''Avataṃsaka'' tradition ===
The ''[[Buddhāvataṃsaka Sūtra]]'' (''The Garland of Buddhas Sutra,'' or ''The Multitude of Buddhas Sutra'') is a compilation of sutras of various length, some of which originally circulated as independent works before being combined into the "full" ''Avataṃsaka''.<ref>Williams, Paul, Mahayana Buddhism: The Doctrinal Foundations, Routledge, 2008, p. 132.</ref> One of the earliest of these texts, the ''[[Ten Stages Sutra]]'' (''Daśabhūmika''), may date from the first century CE.{{sfn|Dumoulin|2005|p=46}} These various sutras were probably joined shortly before its translation into Chinese, at the beginning of the 5th century CE.{{sfn|Dumoulin|2005|p=46}}<ref>Gregory, Peter N. ''Tsung-Mi and the Sinification of Buddhism,'' University of Hawaii Press, 2002, p. 9.</ref>

There are various versions of 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 [[wikt:卷|"scrolls", 卷]])''.''<ref>Yü, Chün-fang (2020). ''Chinese Buddhism: A Thematic History'', p. 161. University of Hawaii Press.</ref> The earliest Chinese texts associated with the ''Avataṃsaka'' are the ''Dousha jing'' (Taisho 280), produced by [[Lokaksema (Buddhist monk)|Lokaksema]] ([[Floruit|fl.]] 147–189) in the latter part of the second century CE, and the ''Pusa benye jing'' (''Book of 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.<ref>Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 110.</ref>

As soon as the large ''Huāyán Sūtra'' appeared in China, an [[Exegesis|exegetical]] tradition grew up around the text in order to explain it.<ref name=":5" /> The first translation of the larger ''Huāyán Sūtra'' (in 60 fascicles) is often dated to the [[Northern and Southern dynasties|Southern Dynasties]] era (c. 420–589), when a translation team led by [[Gandharan Buddhism|Gandharan]] master [[Buddhabhadra (translator)|Buddhabhadra]] produced a full Chinese translation of the text.<ref name=":9">Hamar (2007), pp. 169-170.</ref> There is also evidence of a ''Huāyán Sūtra'' tradition in the [[Northern and Southern dynasties|Northern Dynasties]] (386-581) era. The ''Avataṃsaka'' teachings are associated with figures like Xuangao (402-444) who led 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).<ref name=":9" />

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.<ref>Hamar (2007), pp. 171.</ref> According to Hamar, Xuangao's tradition is a precursor to the Huayan school and may have even composed the apocryphal ''[[Brahmajāla Sūtra|Brahma's Net Sūtra]]'' ''(Fanwang Jing'' T1484).<ref>Hamar, Imre (Editor) (2007). ''Reflecting Mirrors: Perspectives on Huayan Buddhism'' (Asiatische Forschungen), p. 174</ref> Xuangao's tradition is also associated with Chinese meditation cave grottoes such as the [[Yungang Grottoes]], [[Maijishan Grottoes]] and the [[Bingling Temple]] Grottoes.<ref name=":34">Chen Jinhua Sen, "Meditation Traditions in Fifth-Century Northern China: With a Special Note on a Forgotten “Kaśmiri” Meditation Tradition Brought to China by Buddhabhadra (359-429)", in Tansen (editor) (2014). ''Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange'', pp. 101-130. ISEAS Publishing.</ref>

The origins of some of the teachings of the Huāyán school proper can also be traced back to the [[Dashabhumika|Dilun school]], which was based on ''the Shidijing lun'' (十地經論), [[Vasubandhu|Vasubandhu's]] commentary to the ''[[Ten Stages Sutra|Daśabhūmikā-sutra]]'' (which is part of the ''Avataṃsaka Sūtra'') translated by [[Bodhiruci]] and Ratnamati.<ref name=":33">Hamar, Imre. "The Exegetical Tradition of the Buddhāvataṃsaka-sūtra." Journal of East Asian Cultures 2022/1: 1–16. {{doi|10.38144/TKT.2022.1.1}} <nowiki>https://orcid.org/0000-0002-0517-3512</nowiki></ref> 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).<ref name=":33" />

Lingbian (靈辨, 477–522) was another early figure who studied and commented on the ''Avataṃsaka.<ref name=":33" />'' 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''.<ref name=":33" />'' [[Jingying Huiyuan]] (523-592) was another prominent ''Dasabhūmika'' master in the North. Huiyuan's lineage was a major force in transmitting the Dasabhūmika tradition in Chang'an during the early [[Sui dynasty|Sui]] [[Sui dynasty|dynasty]]. Other monks like Pu'an also focused on Huayan sutra study during the Sui. The integration of different Huayan sutra lineages at Zhixiang temple became a key base for the future Huayan School.<ref name=":37">Wei Daoru, Shi Sherry (trans. 2025). ''[https://www.academia.edu/127998959/A_Study_on_the_General_History_of_Huayan_School_in_Chinese_Budhism_Written_by_Wei_Daoru_translated_by_Shi_Sherry A Study on the General History of Huayan School in Chinese Budhism.]''</ref> 

===Tang dynasty patriarchs===
[[File:Fazang, buddhist Monk, Japanese print, 13th century.jpg|thumb|13th century Japanese print of Fazang, [[Tōdai-ji|Todaiji]], Nara, Japan.]]

The founding of the Huayan school proper is traditionally attributed to a series of five patriarchs who were instrumental in developing 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-practitioners who created a unique tradition of exegesis, study and practice through their writings and oral teachings.<ref>{{cite book |last1=Chengguan |first1=Guo Cheen |url=https://books.google.com/books?id=M8M0AwAAQBAJ&q=Chengguan+huayan&pg=PR3 |title=Translating Totality in Parts: Chengguan's commentaries and subcommentaries to the Avatamska Sutra |date=2014 |publisher=University Press of America |isbn=978-0761863090 |location=Lanham, Maryland}}</ref><ref name=":37" /> They were particularly influenced by the works of the Dilun and Shelun schools of [[East Asian Yogācāra|Chinese Yogacara]]''.<ref name=":33" />''

These five patriarchs are:{{sfn|Cook|1977|p=24}}<ref>Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 5.</ref><ref name=":19" /><ref name=":37" />   
# [[Dushun]] ({{zh|t=杜順|w=Tu-Shun}}, c. 557–640), a monk who was known as a meditator master and who was devoted to the ''Huayan sutra''. He wrote several works''.'' The ''Discernments of the Huayan Dharmadhātu (Huayan fajie guanmen)'' has been attributed to him, but this is questioned by modern scholars. His base was at [[Xi'an]] and the [[Zhongnan Mountains|Zhongnan mountains]].
# [[Zhiyan]] ({{zh|t=智儼|w=Chih-yen}}, c. 602–668), was a student of Dushun who is considered to have established most of the main doctrines of Huayan thought and is thus a crucial figure in the foundation of Huayan.<ref>Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page 3.</ref> Zhiyan also studied with various masters from [[East Asian Yogācāra#Early traditions (Dilun and Shelun)|the Dilun and Shelun schools]], which were branches of Chinese [[Yogachara|Yogacara]], and synthesized their ideas.<ref name=":7">King Pong Chiu (2016). ''Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Buddhist Ideas in Response to Scientism in Twentieth-Century China,'' p. 53. BRILL.</ref> Zhiyan's key contribution was the theory of the "dependent arising from the dharma realm" (法界缘起), which he saw as the essence of ''Huayan Sutra.'' He also taught the doctrine of the ten mysterious gates (十玄门), which are principles that explain dependent arising and the interfusion of all phenomena.
# [[Fazang]] ({{zh|t=法藏|w=Fa-tsang}}, c. 643–712), who was the disciple of Zhiyan and the Buddhist teacher of the [[Wu Zetian|Empress Wu Zetian]] (684–705). He is often considered the real founder of the school.{{sfn|Lai|2003|p=15}}<ref name=":7" /> He wrote numerous works on Huayan thought and practice including several commentaries on the ''Avatamsaka.<ref>Cleary, Thomas (1993). ''Entry into the Inconceivable: An Introduction to Hua-yen Buddhism'', p. 13. Honolulu: University of Hawaii Press.</ref>'' He developed the doctrinal classification system of Huayan and the doctrine of the perfect interfusion of six characteristics (六相圓融). He also worked on a new translation of the ''Avatamsaka Sutra'' (in collaboration with various figures, including Śikṣānanda) in 80 fascicles.
# [[Chengguan (monk)|Chengguan]] ({{zh|t=澄觀|w=Ch'eng-kuan}}, c. 738–839), though he was not a direct student of Fazang (who died 25 years before Chengguan's birth), Chengguan further developed the Huayan teachings in innovative directions in his various commentaries and treatises.<ref name=":5" /><ref>Cleary, Thomas (1993). ''Entry into the Inconceivable: An Introduction to Hua-yen Buddhism'', p. 14. Honolulu: University of Hawaii Press.</ref> He was a student of Fashen (718–778), who was a student of Fazang's student Huiyuan. Chengguan's voluminous commentary to the new 80 fascicle ''Avatamsaka'' (the ''Da fang-guang fo huayan jing shu,'' 大方廣佛華嚴經疏'','' T. 1735), along with his sub-commentary to it (T. 1736), soon became ''the'' authoritative commentaries to the sutra in East Asia''.<ref name=":33" />''
# [[Guifeng Zongmi]] ({{zh|t=圭峰宗密|w=Kuei-feng Tsung-mi}}, c. 780–841), who is also known for also being a patriarch of [[Chinese Chán]] and for also writing on Daoism and Confucianism.<ref name=":8">King Pong Chiu (2016). ''Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Buddhist Ideas in Response to Scientism in Twentieth-Century China,'' p. 54. BRILL.</ref> His writings include works on Chan (such as the influential ''Chan Prolegomenon'') and various Huayan commentaries.<ref>Cleary, Thomas (1993). ''Entry into the Inconceivable: An Introduction to Hua-yen Buddhism'', p. 15. Honolulu: University of Hawaii Press.</ref> He was particularly fond of the ''[[Sutra of Perfect Enlightenment]]'', writing a commentary and sub-commentary to it.<ref name=":31">{{Cite web |title=華嚴源流與傳承 / A Historical Overview of the Huayen School – 美國華嚴蓮社 |url=https://www.huayenusa.org/understand-abls/history |access-date=2023-08-23 |website=www.huayenusa.org}}</ref>
While the above list is the most common one, other Huayan patriarchal lists add different figures, such as [[Nagarjuna]], [[Aśvaghoṣa|Asvaghosa]], [[Vasubandhu]], and the lay master [[Li Tongxuan]] ({{zh|t=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''.<ref name=":5" /><ref name=":6">Hamar, Imre (Editor). Reflecting Mirrors: Perspectives on Huayan Buddhism (ASIATISCHE FORSCHUNGEN), 2007, page XV.</ref> [[Li Tongxuan]]'s writings on the ''Huayan sutra'' were particularly influential on later Chan Buddhists, who often preferred his interpretations.<ref name=":14"/>

Another important Huayan figure of the Tang era was Fazang's main disciple [[:zh-tw:慧苑|Huiyuan]] (慧苑, 673–743) who also wrote a commentary on the ''Avatamsaka Sutra.''<ref name=":6" /> Because Huiyuan modified some of Fazang's interpretations, he was retroactively sidelined from the Huayan lineage of patriarchs by later figures like [[Chengguan (monk)|Chengguan]] who criticized some of his doctrinal positions''.<ref name=":33" />'' According to Imre Hamar, Huiyuan compared the [[Taoist philosophy|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.<ref>Hamar, Imre 1999. [http://imrehamar.elte.hu/downloads/AOH_52_283_292.pdf “Buddhism and the Dao in Tang China: The Impact of Confucianism and Daoism on the Philosophy of Chengguan,”] Acta Orientalia Hungaria 52.3–4, 283–292.</ref>

===Liao and Xia developments===
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 the support it received from the government, suffered severely during the [[Huichang persecution of Buddhism|Great Buddhist Persecution]] of the Huichang era (841–845), initiated by [[Emperor Wuzong of Tang]].<ref name=":8" /> The Huichang persecution caused significant destruction of temples and scriptures, disrupting the formal transmission lineage of the Huayan School. After this, the history of the school became more about the transmission of Huayan doctrine within the broader Buddhist landscape rather than a strict lineage.<ref name=":37" /> The middle and late Tang also saw the unity of Chan and doctrines, including Huayan. During this time Huayan philosophy was absorbed into Chan, with some figures considered patriarchs of both schools. Xiqian's (700-790) ''Can Tong Qi'' (参同契) is an example of Chan absorbing Huayan theory.<ref name=":37" />  

The school stagnated even further in the conflicts and confusion of the late Tang dynasty and the [[Five Dynasties and Ten Kingdoms period|Five Dynasties and Ten Kingdoms]] (907-979) era. After the fall of the Tang dynasty several Huayan commentaries were lost. However, during 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 people|Khitan]] [[Liao dynasty|Liao Empire]] (916-1125) and the [[Tangut people|Tangut]] kingdom (1038-1227) of the [[Western Xia]].<ref>Gimello et al. (2012), pp. 137-138.</ref> 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 [[Mount Wutai|Wutaishan]], Zhifu (fl. during the reign of Liao Daozong, 1055–1101).<ref name=":4">Gimello et al. (2012), p. 139.</ref>

The Liao and Xia Huayan traditions were more syncretic, adopting elements of Zongmi's [[Heze School|Heze Chan]] influenced Huayan, as well as [[Chinese Esoteric Buddhism]] (''zhenyan''), [[Hongzhou school|Hongzhou Chan]], and even [[Tibetan Buddhism]] in some cases.<ref name=":2" /> 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 the Perfect Penetration of the Exoteric and Secret Teachings'' (''Xianmi Yuantong chengfo xinyao,'' 顯密圓通成佛心要 T no. 1955).<ref name=":4" /><ref>劉泳斯（LIU Yongsi). [https://glorisunglobalnetwork.org/chin-hijbs/e-journal/3-1/58-78/?lang=zh-hant 道㲀《顯密圓通成佛心要》新考（A New Study on ''Xianmi Yuantong Chengfo xinyao''<nowiki> [The Essentials of Attaining Buddhahood according to Perfect and Penetrative Teaching of Esoteric and Exoteric Traditions] by Liao Buddhist Master Daochen).</nowiki>] 《華林國際佛學學刊》第三卷‧第一期(2020):58–78; https://dx.doi.org/10.6939<nowiki/>/HIJBS.202004_3(1).0003 （本文屬於專刊《宗教石刻研究與玄奘研究》).</ref> Another important Huayan esoteric source of this period is Jueyuan's sub-commentary on Yixing’s commentary to the ''Mahāvairocana sūtra''.<ref>Hun Yeow Lye. ''[http://library.victoria.ac.nz/ebooks/UMIthesis_Lye_FeedingGhosts.pdf Feeding Ghosts: A Study of the Yuqie Yankou Rite],'' p. 303''.'' University of Virginia, 2003</ref>

According to Daochen, the best approach to Buddhahood is the “combined practice of the exoteric and esoteric” (xianmi shuangxiu, 顯密雙修) which 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.”<ref>Hun Yeow Lye. ''[http://library.victoria.ac.nz/ebooks/UMIthesis_Lye_FeedingGhosts.pdf Feeding Ghosts: A Study of the Yuqie Yankou Rite],'' p. 306''.'' University of Virginia, 2003</ref> Daochen's esoteric teachings focused on the dharani of [[Cundi (Buddhism)|Cundi]] which he saw as "the mother of all Buddhas and the life of all bodhisattvas" and also drew on the [[Om mani padme hum|Mani mantra]]. The combined use of both of these is found in the ''[[Kāraṇḍavyūha Sūtra|Kāraṇḍavyūha]]'' ''[[Kāraṇḍavyūha Sūtra|sūtra]]''.<ref>Hun Yeow Lye. ''[http://library.victoria.ac.nz/ebooks/UMIthesis_Lye_FeedingGhosts.pdf Feeding Ghosts: A Study of the Yuqie Yankou Rite],'' p. 307''.'' University of Virginia, 2003</ref>

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).<ref name=":2">Solonin, Kirill; Zhang Yongfu. [https://brill.com/view/journals/chbu/2/1-2/article-p210_5.xml?language=en "The Tangut Text of Suiyuan ji and the History of Chan Buddhism in Xixia"] In: Journal of Chan Buddhism, 2 (2020) 1–28 Brill.</ref> The works of the Liao tradition are important because they served as one of the sources of the later Huayan revival during the Song.<ref name=":2" />

=== Song revival ===
[[File:Hohhot White Pagoda 4.jpg|thumb|The [[Wanbu Huayanjing Pagoda]], likely built during the [[Emperor Daozong of Liao]] (1055–1110).]]
After the [[Five Dynasties and Ten Kingdoms period|Five Dynasties and Ten Kingdoms]], the Huayan lineage experienced a revival in the following [[Song dynasty]] (960-1279) centered around Hangzhou. A prominent feature of this period of Huayan history was the integration of Huayan doctrine with other Buddhist schools, including Chan, Pure Land, and Tiantai.<ref name=":37" /> During the Song, 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.<ref name=":1">{{Cite journal |last=McBride |first=Richard D. |date=2020-01-02 |title=Ŭich'ŏn, Jingyuan, and ritual repentance in the revival of Huayan Buddhism in the Northern Song period |url=https://doi.org/10.1080/23729988.2020.1763677 |journal=Studies in Chinese Religions |volume=6 |issue=1 |pages=49–80 |doi=10.1080/23729988.2020.1763677 |s2cid=221059276 |issn=2372-9988|url-access=subscription }}</ref> 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).<ref>{{Cite web |last=Yang |first=Xiaodong |title=Review of "A Study of the Thoughts of the Song dynasty Huayan" School 宋代華嚴思想研究 |url=https://www.harvard-yenching.org/research/study-thoughts-song-dynasty-huayan-school/ |access-date=2023-04-24 |website=Harvard-Yenching Institute |language=en}}</ref><ref name=":14">Cleary, Thomas (1993). ''Entry into the Inconceivable: An Introduction to Hua-yen Buddhism'', p. 16. Honolulu: University of Hawaii Press.</ref> 

Jingyuan 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).<ref name=":14" /><ref name=":31" /> 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.<ref>Yang Xiaodong (楊曉東) (2018), [https://www.harvard-yenching.org/research/study-thoughts-song-dynasty-huayan-school/ Review of Wang Song (王頌). ''A Study of the Thoughts of the Song dynasty Huayan School'' (宋代華嚴思想研究) (2008).] Harvard-Yenching Institute.</ref> Another important figure in the Song revival of Huayan 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.<ref name=":2" />

New Huayan practice and ritual manuals were also written during the Song, such as Jinshui Jingyuan's "''Rites on Practicing the Vows of [[Samantabhadra (Bodhisattva)|Samantabhadra]]''" ([[Chinese language|Chinese]]: 華嚴普賢行願修證儀; [[Pinyin]]: ''Huáyán Pǔxián Xíngyuàn Xiūzhèng Yí,'' Taisho Supplement [http://buddhism.lib.ntu.edu.tw/FULLTEXT/sutra/10thousand/X74n1473.pdf no. X1473]).<ref name=":3">Lagerwey, John; Marsone, Pierre (editors). ''Modern Chinese Religion I'' (2 vols.): ''Song-Liao-Jin-Yuan'' ''(960-1368 AD)'', pp. 365-366. BRILL, 2014.</ref> These rites were influenced by [[Tiantai|Tiantai school]] ritual manuals, as well as by earlier Huayan materials.<ref name=":1" /><ref name=":3" /> Song era Huayan monks also developed distinctly Huayan forms of "concentration and contemplation" (''zhi guan''), inspired by Tiantai methods as well as the ''Avatamsaka sutra'' and Huayan thought.<ref name=":1" />

Jinshui Jingyuan also helped organize some state recognized Huayan public monasteries, like Huiyin temple.<ref name=":5" /><ref name=":3" /> Jingyuan is known for his association with [[Mount Wutai]], which has been a key center for Huayan Buddhism since the Song dynasty.<ref name=":5" /> 

In the Song, Huayan studies also thrived within the Chan School. Chan monks like Yongming Yanshou (904-975) drew on Huayan in their works. Yanshou quoted extensively from Huayan works in his ''Zong Jing Lu'' (宗镜录). Prominent Chan masters like Keqin (1063-1135) also incorporated Huayan doctrine into their teachings and writings.<ref name=":37" />  

In the later Song, there were also four great Huayan masters: Daoting, Shihui (1102-1166), Guanfu, and Xidi.<ref name=":31" /> 

During the [[Yuan dynasty]] (1271-1368), the government encouraged the integration between Chan and doctrinal teaching. While Chan records incorporated more Huayan content, the main force transmitting Huayan theories was from doctrinal schools. Figures like Datong and Purui were active in promoting Huayan studies, often following the style of Tang masters like Chengguan.<ref name=":31" /><ref name=":37" />  

=== Ming and Qing dynasties ===
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 Sūtra|Buddhāvataṃsaka]]'', ''[[Prajnaparamita|Prajñāpāramitā]]'', ''[[Mahāratnakūṭa Sūtra|Mahāratnakūṭa]]'', and ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Mahāparinirvāṇa]] Sūtra''s.<ref>{{Cite web |last= |first= |date=2023-03-11 |title=Splendors of the Biblioteca Apostolica Vaticana and Rare Books from the Ming and Qing Imperial Libraries |url=https://theme.npm.edu.tw/exh112/BAVrarebooks |access-date=2023-08-15 |website=National Palace Museum |language=English}}</ref> 
[[File:Nanking Erlach.jpg|thumb|A European illustration of the Bao'en monastery and the [[Porcelain Tower of Nanjing]], which was a center of Huayan studies during the late Ming.<ref name=":29" /> ]]
During the sixteenth century, [[Beijing]] was the center of Chinese Buddhist doctrinal study.<ref name=":29">Jiang Wu (2011). ''Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China'', p. 26. Oxford University Press, USA.</ref> 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.<ref>Brewster, Ernest Billings. [http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-BJ001/bj001577597.pdf "What is Our Shared Sensory World?: Ming Dynasty Debates on Yogacara versus Huayan Doctrines."] ''Journal of Chinese Buddhist Studies'' (2018, 31: 117–170) New Taipei: Chung-Hwa Institute of Buddhist Studies. ISSN: 2313-2000 e-ISSN: 2313-2019.</ref><ref name=":29" /> 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 the unity of practice (Chan and Pure Land) and study.<ref>Mou, Zhongjian (2023). ''A Brief History of the Relationship Between Confucianism, Daoism, and Buddhism,'' pp. 396-397. Springer Nature.</ref><ref>Payne, Richard Karl (2009). ''Path of No Path: Contemporary Studies on Pure Land Buddhism Honoring Roger Corless'', p. 115. Numata Center for Buddhist Translation and Research.</ref> Zhuhong himself was a student of Wuji Mingxin (1512-1574) of Bao'en monastery, who in turn was a disciple of Lu'an Putai.<ref name=":29" /> 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.<ref name=":29" /> His main students include Yiyu Tongrun (1565-1624), Cangxue Duche (1588-1656), Tairu Minghe (1588-1640) and Gaoyuan Mingyu (fl. 1612).<ref name=":29" />

During 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 Buddhism|Pure Land]]. During the Qing, the most influential Huayan figures were Baiting Xufa (柏亭續法 1641-1728) and Datian Tongli (1701-1782).<ref name=":29" /> Xufa wrote various works on nianfo, including: ''Short Commentary on the Amitabhasutra'', and ''Straightforward Commentary on the [[Amitayurdhyana Sutra|Amitāyurdhyāna Sūtra]]''”. Another influential figure was the lay scholar [[Peng Shaosheng]] (彭紹升, 1740–1796).<ref name=":30">Liu, Kuei-Chieh (劉貴傑). [https://chinesebuddhiststudies.org/article/%E6%B8%85%E5%88%9D%E8%8F%AF%E5%9A%B4%E5%BF%B5%E4%BD%9B%E6%80%9D%E6%83%B3%E8%A9%A6%E6%9E%90-%E4%BB%A5%E7%BA%8C%E6%B3%95%E8%88%87%E5%BD%AD%E7%B4%B9%E5%8D%87%E7%82%BA%E4%BE%8B-on-the-syn/ On the Synthesis of Huayan Thought and Pure Land Practice by Early Qing Dynasty Buddhist Scholars (清初華嚴念佛思想試析——以續法與彭紹升為例).] Journal of Chinese Buddhist Studies, Volume 20.</ref>

Baiting Xufa and Peng Shaosheng were known for their synthesis of Huayan thought with Pure Land practice which is termed "Huayan-Nianfo".<ref name=":30" /> For the scholar monk Xufa, the practice of [[nianfo]] (contemplation of the Buddha) was a universal method suitable for everyone which was taught in the ''Avatamsaka Sutra'' and could lead to an insight into the Huayan teachings of interpenetration.<ref name=":30" /> Xufa generally defended the mind-only Pure land view which saw the Pure land and [[Amitābha|Amitabha Buddha]] as reflections of the “one true mind” (yixin 一心, zhenxin 真心) or the "one true [[dharmadhatu]]."<ref name=":30" /> Similarly, for Peng Shaosheng, Amitabha was synonymous with the Vairocana Buddha of the ''Avatamsaka sutra'', and 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).<ref name=":30" />

=== Korean Hwaôm ===
[[File:Korea Korail Temple Stay 102 (14415413940).jpg|thumb|[[Hwaeomsa|Hwaeomsa Temple]], [[Jirisan National Park]]]]

In the 7th century, the Huayan school was transmitted into [[Silla]] [[Korea]], where it is known as Hwaôm ({{Korean|hangul=화엄|labels=no}}).<ref>McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', p. 86. Honolulu: University of Hawai'i Press.</ref> This tradition was transmitted by the monk [[Uisang]] (의상대사, 625–702), who had been a student of [[Zhiyan]] together with Fazang.<ref>McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', p. 88. Honolulu: University of Hawai'i Press.</ref> 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.<ref name=":10"/><ref>McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', p. 91. Honolulu: University of Hawai'i Press.</ref> In this effort, he was greatly aided by the powerful influences of his friend [[Wonhyo]], who also studied and drew on Huayan thought and is considered a key figure of Korean Hwaôm.<ref>McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', pp. 89, 93. Honolulu: University of Hawai'i Press.</ref> Wonhyo wrote a partial commentary on the ''Avataṃsaka Sūtra'' (the ''Hwaŏm-gyŏng so'').<ref>McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', p. 94. Honolulu: University of Hawai'i Press.</ref> Another important Hwaôm figure was [[Jajang|Chajang]] (d. between 650 and 655).<ref>McBride (II), Richard D.; Vermeersch, Sem (2012). ''Hwaom I: The Mainstream Tradition,'' p. 5. Jogye Order of Korean Buddhism.</ref>

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.<ref name=":17">McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', p. 109. Honolulu: University of Hawai'i Press.</ref> Royal support allowed various Hwaôm monasteries to be constructed on all [[Five Mountains of Korea|five of Korea's sacred mountains]], and the tradition became the main force behind the unification of various Korean Buddhist cults, such as those of [[Manjushri]], [[Maitreya]] and [[Amitābha|Amitabha]].<ref name=":17" /> Important figures include the Silla monk Pŏmsu who introduced the work of Chengguan to Korea in 799, and Sŭngjŏn, a disciple of Uisang.<ref>McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', pp. 90, 95. Honolulu: University of Hawai'i Press.</ref> 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.<ref>McBride, R.D.I. (2008). ''Domesticating the Dharma'': ''Buddhist Cults and the Hwaom Synthesis in Silla Korea'', p. 101. Honolulu: University of Hawai'i Press.</ref> Towards of 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).<ref name="ABC">Djun Kil Kim, 《The History of Korea: 2nd edition》, ABC-CLIO, 2014. {{ISBN|1610695828}}, p.9</ref> An important figure of this time was [[Gyunyeo]] (923–973).<ref>Pyong-jo Chong, 《History of Buddhism》, Jimoondang, 2007. {{ISBN|8988095243}} p.83</ref><ref name="Sakya">Madhusudan Sakya, 〈Current Perspectives in Buddhism: Buddhism today / issues&global dimensions〉, Cyber Tech Publications, 2011. {{ISBN|8178847337}}. p.108</ref> He is known for his commentary on Uisang's ''Diagram of the Realm of Reality.''<ref name=":18">McBride (II), Richard D.; Vermeersch, Sem (2012). ''Hwaom I: The Mainstream Tradition,'' p. 7. Jogye Order of Korean Buddhism.</ref> He also unified the southern and northern factions of Hwaeomsa and Haeinsa. Korean Buddhism declined severely under the Confucian [[Joseon|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 a strong role until modern times and various Hwaôm commentaries were written in the Joseon era''.''<ref name=":18" />

=== Japanese Kegon ===
[[File:Daibutsu-den_in_Todaiji_Nara02bs3200.jpg|thumb|220x220px|''Daibutsuden'' at [[Tōdai-ji]], [[Nara, Nara|Nara]]]]

Kegon ({{langx|ja|華厳宗|links=no}}) is the [[Religion in Japan|Japanese]] transmission of Huayan.<ref>see: Gimello, Robert; Girard, Frédéric; Hamar, Imre (2012). ''Avataṃsaka Buddhism in East Asia: Huayan, Kegon, Flower Ornament Buddhism; origins and adaptation of a visual culture'', Asiatische Forschungen:  Monographienreihe zur Geschichte, Kultur und Sprache der Völker Ost- u. Zentralasiens, Wiesbaden: Harrassowitz, {{ISBN|978-3-447-06678-5}}.</ref> 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 [[Shinshō|Shinjō]] ({{cjkv|t=審祥|r=|p=Shenxiang|rr=Simsang}}) to give lectures on 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]].<ref>{{Cite web |title=Kegon |url=https://www.oxfordreference.com/display/10.1093/oi/authority.20110803100032335 |website=Oxford Reference |language=en }}</ref> Kegon would become known as one of the ''[[Buddhism in Japan#Asuka and Nara Periods|Nanto Rikushū]]'' (南都六宗) or "Six Buddhist Sects of [[Nara, Nara|Nanto]]". Rōben's disciple [[Jitchū]] continued administration of Tōdai-ji and expanded its prestige through the introduction of imported rituals.
[[File:Kegon Engi Emaki, declaration.jpg|thumb|Zenmyō confesses her love to [[Uisang|Gishō]] (Uisang), a painting from the [[Kegon Engi Emaki]] (Illuminated scrolls from the founders of the Kegon Sect).]]

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 Buddhism|Shingon]] esoteric lineages.<ref name=":11">Silk, Jonathan A. (ed. in chief) et al. (2019.) Brill's Encyclopedia of Buddhism Volume II: Lives, pp. 1071-1075. BRILL, Leiden|Boston.</ref><ref>Unno, Mark (2004). ''Shingon Refractions: Myoe and the Mantra of Light,'' p. 55. Simon and Schuster.</ref><ref>{{Cite web |last=Mross |first=Michaela |title="Vocalizing the Lament over the Buddha's Passing: A Study of Myōe's Shiza kōshiki" {{!}} The Ho Center for Buddhist Studies |url=https://buddhiststudies.stanford.edu/publications/vocalizing-lament-over-buddhas-passing-study-myoes-shiza-koshiki |access-date=2023-04-26 |website=buddhiststudies.stanford.edu |language=en}}</ref> He was a prolific scholar monk who composed over 50 works.<ref>Unno, Mark (2004). ''Shingon Refractions: Myoe and the Mantra of Light,'' p. 14. Simon and Schuster.</ref> Myōe promoted the practice of the [[Mantra of Light|mantra of light]] (kōmyō shingon) as simple efficacious practice that was available to all, lay and monastic. He also promoted the idea that this mantra could lead to rebirth in [[Amitābha|Amitabha's]] pure land, thus providing a Kegon alternative to popular Japanese Pure Land methods.<ref>Unno, Mark (2004). ''Shingon Refractions: Myoe and the Mantra of Light,'' pp. 25-45. Simon and Schuster.</ref>

Over time, Kegon incorporated esoteric rituals from [[Shingon Buddhism|Shingon]], with which it shared a cordial relationship. Its practice continues to this day, and includes a few temples overseas.

Another important Kegon figure was [[Gyōnen]] (1240–1321), who was a great scholar (who studied numerous schools including [[East Asian Mādhyamaka|Madhyamaka]], [[Shingon Buddhism|Shingon]], and [[Risshū (Buddhism)|Risshu Vinaya]]) and led a revival of the Kegon school in the late [[Kamakura period|Kamakura]] era.<ref name=":28">Gimello, Robert M. [https://philarchive.org/archive/GIMCOT ''Ch'eng-kuan on the Hua-yen Trinity'' 中華佛學學報第 9 期] (pp.341-411)：(民國 85年)， 臺北：中華佛學研究所，http://www.chibs.edu.tw Chung-Hwa Buddhist Journal, No. 9, (1996) Taipei: Chung-Hwa Institute of Buddhist Studies ISSN: 1017─7132.</ref> He was also known as a great historian of [[Buddhism in Japan|Japanese Buddhism]] and as a great Pure Land thinker.<ref name=":28" /> 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 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.<ref name=":28" />

In the [[Edo period|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).<ref name=":28" />

=== Modern Era ===
[[File:Images of five Buddha, Upper Huayan Temple.jpg|thumb|Photo of the Buddha Hall of Upper Huayan Temple (between 1937 and 1945 ), Datong, Shanxi, China.]]
During the [[Republic of China (1912–1949)|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 a network of Huayan study and practice.<ref name=":5" />

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, 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.<ref name="Hammerstrom 2020">{{Cite book |last=Hammerstrom |first=Erik J. |url=https://www.worldcat.org/oclc/1154101063 |title=The Huayan University network : the teaching and practice of Avataṃsaka Buddhism in twentieth-century China |date=2020 |isbn=978-0-231-55075-8 |location=New York |oclc=1154101063}}</ref>

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 is the [https://www.huayen.org.tw/page_view.aspx?siteid=&ver=&usid=&mnuid=2189&modid=440&mode= 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 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.<ref name="Hammerstrom 2020" />

Like other Taiwanese Buddhist organization's, the Society has also diversified its propagation and educational activities over 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 [https://www.huayencollege.org/ 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 the [[United States of America]] by formally establishing the [https://www.huayenusa.org/ 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.<ref name="Hammerstrom 2020" />

In Mainland China, Huayan teachings began to be more widely re-propagated after 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 the [http://www.green-coding.com/www.huayenworld.org/huayenworld15/about/module-suffixes.html Huayan Studies Association] {{Webarchive|url=https://web.archive.org/web/20190930144450/http://www.green-coding.com/www.huayenworld.org/huayenworld15/about/module-suffixes.html |date=2019-09-30 }} (Huayan Xuehui 華嚴學會) in [[Taipei]], which was followed in 1999 by the founding of the larger [http://www.huayenworld.org/ 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 the [[United States]].<ref name="Hammerstrom 2020" />

=== Influence ===
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."<ref name="Hamar, Imre 2007, page 189" /> Huayan even is seen by some scholars as the main philosophy behind [[Zen|Chan Buddhism]].<ref name=":0" />

Huayan thought had a noticeable impact on [[Chinese Esoteric Buddhism|East Asian Esoteric Buddhism]]. [[Kūkai|Kukai]] (774-835) was deeply knowledgeable of Huayan thought and he saw Huayan as the highest exoteric view.<ref>Makio, Takemura, "Kukai's Esotericism and Avatamsaka Thought", in Gimello at al. (2012), pp. 339-344.</ref> Some of Kukai's ideas, such as his view of Buddhahood in this body, was also influenced by Huayan ideas.<ref>Makio, Takemura, "Kukai's Esotericism and Avatamsaka Thought", in Gimello at al. (2012), pp. 353-55.</ref>

During the post-Tang era, Huayan (along with Chan) thought also influenced the [[Tiantai]] school.<ref name=":22">Ziporyn, Brook (1994). [https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/viewFile/8820/2727 Anti-Chan Polemics in Post-Tang Tiantai]. Journal of the international Association of Buddhist Studies 17 (1), 26-65</ref> Tiantai school figures who were influenced by Huayan and Chan were called the "off mountain" (''shanwai'') faction, and a debate ensued between them and the "home mountain" (''shanjia'') faction.<ref name=":22" />

Huayan thought was also an important source for the [[Pure land|Pure Land]] doctrine of the [[Yuzu Nembutsu]] sect of [[Ryōnin]] (1072–1132).<ref>Hamar, Imre (Editor). (2007) ''Reflecting Mirrors: Perspectives on Huayan Buddhism'' (Asiatische Forschungen), p. 312.</ref> Likewise, Huayan thought was important to some Chinese Pure Land thinkers, such as the [[Ming dynasty|Ming]] exegete [[Zhu Hong|Yunqi Zuhong]] (1535–1615) and the modern lay scholar [[Yang Wenhui]] (1837–1911).<ref>Jakub Zamorski (2020). "Rethinking Yang Wenhui's identity as a ‘Chinese’ Pure Land Buddhist in his polemics against Jōdo-Shinshū," Studies in Chinese Religions, {{doi|10.1080/23729988.2020.1763684}}</ref>

==== On Chan ====
[[Chinese Chán]] was profoundly influenced by Huayan, though Chán also defined itself by distinguishing itself from Huayan.{{sfn|Buswell|1993}} [[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.<ref>Poceski, Mario (2015). ''The Records of Mazu and the Making of Classical Chan Literature'' p. 207. Oxford University Press.</ref> He also sometimes quoted from Huayan sources in his sermons, like Dushun's ''Fajie guanmen'' (''Contemplation of the Realm of Reality'').<ref>Poceski, Mario (2015). ''The Records of Mazu and the Making of Classical Chan Literature'' p. 86. Oxford University Press.</ref> Mazu's student [[Baizhang Huaihai]] also draws on Huayan metaphysics in his writings.<ref name=":15">Cleary, Thomas (1993). ''Entry into the Inconceivable: An Introduction to Hua-yen Buddhism'', p. 17. Honolulu: University of Hawaii Press.</ref>

[[Dongshan Liangjie]] (806–869), the founder of the [[Caodong]] lineage, formulated his theory of the [[Five Ranks]] based on Huayan's Fourfold Dharmadhatu teaching.<ref name="Taigen Dan Leighton 2006">{{cite book |title=Discourse and Ideology in Medieval Japanese Buddhism |date=2006 |publisher=Routledge |isbn=978-0415359177 |editor-last1=Payne |editor-first1=Richard Karl |series=Critical Studies in Buddhism |editor-last2=Leighton |editor-first2=Taigen Dan |editor-link2=Taigen Dan Leighton}}</ref> The influential [[Caodong school|Caodong]] text called ''[[Cantongqi (Buddhism)|Cantongqi]]'', attributed to [[Shitou Xiqian|Shitou]], also draws on Huayan themes.<ref name=":15" /> In a similar fashion, [[Linji Yixuan|Linji]], 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'').<ref>Kirchner, Thomas Yuho (2008). ''The Record of Linji,'' pp. 204-205, 253, 283''.'' University of Hawaii Press.</ref><ref>{{Cite web |last=Leighton |first=Taigen Dan |date=2006 |title=Huayan Buddhism and the Phenomenal Universe of the Flower Ornament Sutra (Buddhadharma Magazine Article) |url=https://www.ancientdragon.org/huayan-buddhism-and-the-phenomenal-universe-of-the-flower-ornament-sutra/ |access-date=2023-04-25 |website=Ancient Dragon Zen Gate |language=en-US}}</ref> This influence can also be seen in Linji's schema of the "four propositions".<ref name=":15" /> 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 [[Qingliang Wenyi|Fayen Wenyi]] (885-958).<ref name=":15" />

During the [[Song dynasty]], Huayan metaphysics were further assimilated by the various Chan lineages.{{sfn|Dumoulin|2005|p=48}} Cleary names [[Touzi Yiqing]] (1032-1083) and [[Dahui Zonggao]] (1089–1163) as two Song era Chan figures which drew on Huayan teachings.<ref>Cleary, Thomas (1993). ''Entry into the Inconceivable: An Introduction to Hua-yen Buddhism'', pp. 17-18. Honolulu: University of Hawaii Press.</ref> 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.<ref>Cleary, Thomas (1993). ''Entry into the Inconceivable: An Introduction to Hua-yen Buddhism'', p. 18. Honolulu: University of Hawaii Press.</ref>

A similar syncretism with Zen occurred in Korea, where the Korean Huayan tradition influenced and was eventually merged with [[Korean Seon|Seon]] (Korean Zen). The influence of Huayan teachings can be found in the works of the seminal Seon figure [[Jinul]].<ref>Buswell, Robert E. (2016). ''Numinous Awareness Is Never Dark: The Korean Buddhist Master Chinul's Excerpts on Zen Practice,'' pp. 45, 178, 230. University of Hawaii Press.</ref> Jinul was especially influenced by the writings of Li Tongxuan.<ref name=":11" />

Huayan thought has also been influential on the worldview of [[Thích Nhất Hạnh|Thich Nhat Hanh]], particularly his understanding of emptiness as "Interbeing".<ref>Holst, Mirja Annalena. ''“To Be is To Inter-Be”: Thich Nhat Hanh on Interdependent Arising.'' Journal of World Philosophies 6 (Winter 2021): 17–30. e-ISSN: 2474-1795. http://scholarworks.iu.edu/iupjournals/index.php/jwp</ref>