The greatest lasting impact of the Huayan school was to be seen in Korea, where it was transmitted by Ŭisang 義湘, who had been, along with Fazang, a student of Zhiyan. After Ŭisang returned to Korea in 671, he worked vigorously toward the establishment of the Hwaŏm school on the peninsula. In this effort, he was greatly aided by the powerful influences of his friend Wŏnhyo 元曉, who although not an official representative of the school, relied deeply on Hwaŏm metaphysical principles to establish his concept of "interpenetrated Buddhism 通佛教." After the passing of these two early monks, the Hwaŏm school became strongly established under the influence of a long series of Hwaŏm masters. The Hwaŏm school remained in the position of predominant doctrinal school in Korea up till the end of the Koryŏ period, when it was placed into a forced merger with the Sŏn school 禪宗. Within the Sŏn school, Hwaŏm thought would continue to play a strong role, and continues as such to modern times.
Huayan studies were founded in Japan when, in 736, the scholar-priest Rōben 良辯 (originally a Hossō 法相 specialist) invited the Korean Simsang 審祥 to give lectures on the Huayan jing at Konshu-ji 金鐘寺. When the construction of Tōdaiji 東大寺 was completed, Rōben entered that temple to formally initiate Kegon as a field of study in Japanese Buddhism, and the Kegon shū would become known as one of the "six Nara 奈良 schools." Kegon thought was later be popularized in Japan by Myōe 明惠, who combined its doctrines with those of the esoteric school 密教, and Gyōnen 凝然, who is most responsible for the establishment of the Tōdaiji lineage of Kegon.
The most important philosophical contributions of the Huayan school were in the area of its metaphysics, as it taught the doctrine of the mutual containment and interpenetration of all phenomena shishiwuai 事事無礙: that one thing contains all things in existence, and that all things contain one.
[Dictionary References] Iwa223 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh."> The greatest lasting impact of the Huayan school was to be seen in Korea, where it was transmitted by Ŭisang 義湘, who had been, along with Fazang, a student of Zhiyan. After Ŭisang returned to Korea in 671, he worked vigorously toward the establishment of the Hwaŏm school on the peninsula. In this effort, he was greatly aided by the powerful influences of his friend Wŏnhyo 元曉, who although not an official representative of the school, relied deeply on Hwaŏm metaphysical principles to establish his concept of "interpenetrated Buddhism 通佛教." After the passing of these two early monks, the Hwaŏm school became strongly established under the influence of a long series of Hwaŏm masters. The Hwaŏm school remained in the position of predominant doctrinal school in Korea up till the end of the Koryŏ period, when it was placed into a forced merger with the Sŏn school 禪宗. Within the Sŏn school, Hwaŏm thought would continue to play a strong role, and continues as such to modern times.
Huayan studies were founded in Japan when, in 736, the scholar-priest Rōben 良辯 (originally a Hossō 法相 specialist) invited the Korean Simsang 審祥 to give lectures on the Huayan jing at Konshu-ji 金鐘寺. When the construction of Tōdaiji 東大寺 was completed, Rōben entered that temple to formally initiate Kegon as a field of study in Japanese Buddhism, and the Kegon shū would become known as one of the "six Nara 奈良 schools." Kegon thought was later be popularized in Japan by Myōe 明惠, who combined its doctrines with those of the esoteric school 密教, and Gyōnen 凝然, who is most responsible for the establishment of the Tōdaiji lineage of Kegon.
The most important philosophical contributions of the Huayan school were in the area of its metaphysics, as it taught the doctrine of the mutual containment and interpenetration of all phenomena shishiwuai 事事無礙: that one thing contains all things in existence, and that all things contain one.
[Dictionary References] Iwa223 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh." /> The greatest lasting impact of the Huayan school was to be seen in Korea, where it was transmitted by Ŭisang 義湘, who had been, along with Fazang, a student of Zhiyan. After Ŭisang returned to Korea in 671, he worked vigorously toward the establishment of the Hwaŏm school on the peninsula. In this effort, he was greatly aided by the powerful influences of his friend Wŏnhyo 元曉, who although not an official representative of the school, relied deeply on Hwaŏm metaphysical principles to establish his concept of "interpenetrated Buddhism 通佛教." After the passing of these two early monks, the Hwaŏm school became strongly established under the influence of a long series of Hwaŏm masters. The Hwaŏm school remained in the position of predominant doctrinal school in Korea up till the end of the Koryŏ period, when it was placed into a forced merger with the Sŏn school 禪宗. Within the Sŏn school, Hwaŏm thought would continue to play a strong role, and continues as such to modern times.
Huayan studies were founded in Japan when, in 736, the scholar-priest Rōben 良辯 (originally a Hossō 法相 specialist) invited the Korean Simsang 審祥 to give lectures on the Huayan jing at Konshu-ji 金鐘寺. When the construction of Tōdaiji 東大寺 was completed, Rōben entered that temple to formally initiate Kegon as a field of study in Japanese Buddhism, and the Kegon shū would become known as one of the "six Nara 奈良 schools." Kegon thought was later be popularized in Japan by Myōe 明惠, who combined its doctrines with those of the esoteric school 密教, and Gyōnen 凝然, who is most responsible for the establishment of the Tōdaiji lineage of Kegon.
The most important philosophical contributions of the Huayan school were in the area of its metaphysics, as it taught the doctrine of the mutual containment and interpenetration of all phenomena shishiwuai 事事無礙: that one thing contains all things in existence, and that all things contain one.
[Dictionary References] Iwa223 [Credit] cmuller(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh."/>
Chưa từng có ai trở nên nghèo khó vì cho đi những gì mình có. (No-one has ever become poor by giving.)Anne Frank

Hãy tin rằng bạn có thể làm được, đó là bạn đã đi được một nửa chặng đường. (Believe you can and you're halfway there.)Theodore Roosevelt
Cỏ làm hại ruộng vườn, tham làm hại người đời. Bố thí người ly tham, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 356)
Hãy dang tay ra để thay đổi nhưng nhớ đừng làm vuột mất các giá trị mà bạn có.Đức Đạt-lai Lạt-ma XIV
Khởi đầu của mọi thành tựu chính là khát vọng. (The starting point of all achievement is desire.)Napoleon Hill
Nếu chúng ta luôn giúp đỡ lẫn nhau, sẽ không ai còn cần đến vận may. (If we always helped one another, no one would need luck.)Sophocles
Chúng ta nên hối tiếc về những sai lầm và học hỏi từ đó, nhưng đừng bao giờ mang theo chúng vào tương lai. (We should regret our mistakes and learn from them, but never carry them forward into the future with us. )Lucy Maud Montgomery
Như bông hoa tươi đẹp, có sắc nhưng không hương. Cũng vậy, lời khéo nói, không làm, không kết quả.Kinh Pháp cú (Kệ số 51)
Hạnh phúc không tạo thành bởi số lượng những gì ta có, mà từ mức độ vui hưởng cuộc sống của chúng ta. (It is not how much we have, but how much we enjoy, that makes happiness.)Charles Spurgeon
Càng giúp người khác thì mình càng có nhiều hơn; càng cho người khác thì mình càng được nhiều hơn.Lão tử (Đạo đức kinh)
Phải làm rất nhiều việc tốt để có được danh thơm tiếng tốt, nhưng chỉ một việc xấu sẽ hủy hoại tất cả. (It takes many good deeds to build a good reputation, and only one bad one to lose it.)Benjamin Franklin

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