By Zhenji Zhang
The Hwa Yen institution of Mahayana Buddhism bloomed in China within the seventh and eighth centuries A.D. this day many students regard its doctrines of vacancy, Totality, and Mind-Only because the crown of Buddhist suggestion and as an invaluable and distinct philosophical process and clarification of guy, global, and existence as intuitively skilled in Zen perform. For the 1st time in any Western language Garma Chang explains and exemplifies those doctrines with references to either oriental masters and Western philosophers. The Buddha's mystical adventure of infinity and totality offers the framework for this target revelation of the 3 pervasive and interlocking techniques upon which any learn of Mahayana philosophy needs to rely. Following an introductory part describing the basic alterations among Judeo-Christian and Buddhist philosophy, Professor Chang offers an in depth, expertly constructed part at the philosophical foundations of Hwa Yen Buddhism facing the center idea of real Voidness, the philosophy of Totality, and the doctrine of Mind-Only. A concluding part comprises choices of Hwa Yen readings and biographies of the patriarchs, in addition to a word list and record of chinese language phrases.
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Extra info for Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism
He surpasses all the dharmas of the world and yet he enters the world. . Surely and posi- 32 THE BUDDHIST TEACHING OF TOTALITY tively he will consummate the Perfect Enlightenment of Buddhahood. When a Bodhisattva reaches this Stage, he is said to have attained the Stage of Great Joy ... [From his heart] overflows abundant delight, abundant faith, purity, and enthusiasm, abundant modesty and tolerance. He eschews argument and strife; he does not trouble others, nor is he prone to anger. His joy is boundless when he thinks of the Bodhisattvas .
The world of symbols and abstractions is characteristically different from that of sense experience and insight. 12 It is said that in a Buddha's mind these two realms are not separate. The Yogacara philosophers even go so far as to say that a Buddha's mind has only one realm, that of direct realization. " This is to say that no thinking or reasoning process ever takes place in a Buddha's Mind; he is always in the realm of direct realization, a realm that is intrinsically symbol-less. The claim that a symbol-less Buddha-Mind can convey its experience to men by means of symbols, is perhaps an eternal mystery that can never be solved by reason.
9. Because the power of deep Samadhi makes it so. 10. Because Buddha's power is wondrously free. If, in the final analysis, the realm of Totality is only realizable by direct experience, but not by reasoning, as Hwa Yen stresses, then the necessity of taking some steps to dissolve the barriers or obstacles that block the viewing of Dharmadhatu becomes obvious. Among the many obstacles that stand in the way to the Dharmadhatu, the fundamental one is the clinging-to-ego (wo chih) , which is a persistent tendency to cling to a small, enclosed self and its interests.