CONTEMPLATIONS OF HUAYAN ZONG (FLOWER GARLAND)
華嚴宗
The Huayan zong (Hua-yen or Flower Garland)
The Meditation:
The meditation consists in contemplating the fundamental nature of the universe through six characteristics which are the the door to
Awakening.
Founded by Dushun (Tu-Shun), 杜順, 557-640, in the T'ang Dynasty (7th century). The foundation work is the Garland Sutra. This model was expanded by
Fazang (Fa-tsang), 法藏, 643-712
Chengguan (Ch'eng-kuan), 澄觀, 600-668
Zhiyan (Chih-yen), 智儼, 738-839 or 760-820
Zongmi (Tsung-mi), 宗密, 780-841, who is also an important patriarch of the Chan tradition.
It treats Buddhism in five schools (Theravada, Proto-mahayana, Mahayana, the Intuitive, and the Perfect). These five basic divisions of thought are differentiated into ten models with ten Metaphysical propositions and six characteristics of things for meditation.
The practice concentrates on the relationship between phenomena and not on that between phenomena and the absolute. This teaching is that of "universal causality of the Dharmadhatu (universal principle)". It declares that everything in the universe arises out of itself and the principles of all phenomena are essentially one. This means that in the undifferentiated mass, UNITY is essentially plural. This allows the Clear Comprehension to operate. This teaching is known as the "teaching of Unity".
TWO TRUTHS
In the teachings the universe is divided into four realms and six characteristics.
They are in either a state of "true suchness" (tathata):
(I). The static aspect of which is the realm of "principle" (Li).
(II). The dynamic aspect of which is the realm of phenomena (Shih).
(III) The realm in which phenomena and principle mutually interpenetrate.
(IV) The realm in which all phenomena exist in perfect harmony: This is the teaching of totality.
CLEAR COMPREHENSION
To explain these many-to-one, one-to-many, and many-to-many relationships of phenomena, Dharma has six characteristics. This is an explanation of the workings of Clear Comprehension which allows the extraction of the particular from the whole.
Universality: The view of corresponding object as a whole.
Specificity: The parts of the object only fulfill the specific function and are distinct from each other.
Similarity: All the parts consist in the fact that they are part of the object.
Distinctness: All the parts express the distinct functions in the object.
Composition: The characteristic of integration that all parts together make up the object.
Decomposition: Every part takes its own particular place and the object can be completed only if each part shows the nature of their differentiation.
Thus the base is the Chan Dao Contemplation on Unity, while at the same time it requires a full understanding of Clear Comprehension and naturally the Two Truths. To be complete, it should include the the PO-REXIN CONTEMPLATIONS
The Life Force
Vacuity (not emptiness)
Unity (Oneness)
Impermanence
Clear Comprehension
The final approach to the door of Awakening is accomplished also through the Contemplation which is the Essence, that is Sensory Awareness of Sensory Awareness itself. This was named by its main advocate Zongmi as "One-word Awareness."
ONE-WORD AWARENESS
The stained mind, ruled by the Identity when considering intellectually "Illusion", believes that Liberation and Awakening arises when the Illusions are abandoned.
It is then believed that the great Truth, the reality, lies beyond those Illusions and will be revealed.
But when Awakening is attained one discovers that "Illusion" is in effect the only Reality. So there is not really an entry or a letting go of the Illusions.
The Treatise on Awakening of Faith says, "If sentient beings can contemplate no-thought, this is called entering the gate of true thusness."
This Illusion is Sensory Awareness without any content whatsever.
Thus the Contemplation of "Sensory Awareness of Sensory Awareness" is the Contemplation of No-Thought that is not simply an Empty Mind.
It is then defined well in Huayan as:
Emptiness of the illusion of intrinsic nature or own being.
Within Buddha Dharma, the theory must serve one of two purposes to be valid. It must permit the building of a model that enables one to construct a Contemplation that predicts a correct Contemplative outcome, or it must serve as a confirmation of the outcome.
THE THEORY OF THE REALITY REALM
Du Shun, 杜順; 557-640, explored ten aspects of non-interference:
VACUITY AND ILLUSION
1) aspect of noumenon (the thing in itself) pervading phenomena: emptiness is wholly present in all things.
2) aspect of phenomena pervading noumenon: noumenon in any particular phenomenon is the same noumenon in all other phenomena.
3) aspect of the formation of phenomena based on noumenon: since phenomena are conditional their existence depends on their relativity— the lack of inherent identity.
4) aspect of phenomena being able to show noumenon: without the illusion there would be no medium of expression & perception of the principle of relativity.
5) aspect of removing phenomena by means of noumenon: By bringing the awareness of noumenon or emptiness to the fore, one views the non-absoluteness or non-finality 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.
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.
It is considered by many that Huayan was devoid of valid Contemplations, but this may well be an over-simplification in which a constant practice would certainly be Vitakka Reflection. However, the following is also presented for examination.
THE SIX CHARACTERISTICS FOR CONTEMPLATION
1. Contemplation of the pure Vacuity of things and detachment from objects. The ultimate and conventional truths are both purely empty. They are null and groundless; once relating knowledge is stilled, objects related to are empty.
2. Contemplation of the voidness of a person and therefore a cutting off desire.
3. Contemplation upon the spontaneity of the profusion of natural evolution.
4. Contemplation showing the Light of Awareness shining forth without thought.
5. Contemplation on the Union of noumenon and phenomena.
6. Contemplation of the net of Indra, where principal (illusory self) generates other illusory apparently real objects.
Whatever single thing is brought to consciousness, immediately principal and satellite are equally contained, multiplying infinitely— this represents the nature of things manifesting reflections multiplied and re-multiplied in all phenomena, all infinitely. This is also the infinite doubling and redoubling of compassion and wisdom.
This is also the contemplation of non-interference among all phenomena.
The Six Characteristics for Contemplation