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All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present
Open accessAbstract
The discourse surrounding the interplay between the concepts of “one” (or “unity” [yi 一]) and “many” (or “multiplicity” [duo 多]) has been a subject of extensive debate within both premodern and contemporary world philosophy. Within the context of medieval Chinese philosophy, this discourse takes on a particularly rich and nuanced form. The introduction of Buddhism to China significantly influenced discussions on this topic, leaving a profound impact on Chinese philosophical thought. Notably, the Avataṃsaka Sūtra (Ch. Huayan jing 華嚴經, Flower Ornament Sūtra, hereafter Huayan jing) stands out as a pivotal example, epitomizing the Sinitic development of these philosophical ideas. This study concentrates on a comprehensive examination of the concepts of “one” (yi) and “many” (duo), scrutinizing their relationship within the Huayan jing. Additionally, it explores the interplay between “one” and “many” in the broader context of the Huayan school (Huayan zong 華嚴宗) and Chinese philosophy as a whole. Emphasis is also placed on understanding the influence of the Huayan school’s ideas on broader Chinese philosophical discourse. Furthermore, the study delves into the contemporary Buddhist perspective, specifically investigating the significance of “perfect interfusion” or “interpenetration” (yuanrong 圓融) between “one” and “many.”
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TL;DR
The article argues that Huayan Buddhism reshaped Chinese philosophical thinking about unity and multiplicity by treating the one and the many as mutually entailing and equal. It traces this theme from the Avataṃsaka Sūtra through Zhiyan’s Huayan scholasticism to Song Confucian liyi fenshu and contemporary discussions of cultural harmony.
Key findings
- In the Huayan jing, the one/many pair appears mainly as a quantitative contrast in cultivation passages, supernatural scenes, and parables, rather than as a fully abstract philosophical category.
- Zhiyan’s Huayan shixuan men makes the one/many relation central to Huayan theory, distinguishing its Dharma-realm of interdependent origination from earlier Buddhist dependent-origination doctrines by stressing that the one encompasses all and that no dharma is separate from the rest.
- Traditional Chinese thought, as seen in Laozi and Guanzi, prizes the one as source or principle but generally does not treat it as inseparable from the many; Huayan is presented as correcting this imbalance.
- Song Confucianism, especially Cheng Yi and Zhu Xi’s liyi fenshu, inherits Huayan-style principle/phenomena and one/many patterns, as illustrated by Zhu Xi’s moon analogies; the article also draws contemporary lessons about diversity, exchange, and non-obstruction among cultures.
Methods
- Conceptual and historical-philosophical study in five parts, using close reading of primary texts including the Huayan jing, Huayan shixuan men, Laozi, Guanzi, and Zhuzi Yulei.
- No empirical sample or quantitative analysis; the argument proceeds by comparative conceptual mapping across Buddhist and Confucian traditions.
- The published text derives from a lecture delivered virtually at Peking University’s Buddhist Research Center in January 2022, translated and edited for publication.
Limitations
- No formal limitations section appears; the text acknowledges that equating Huayan one/many ideas with Confucian liyi fenshu is not entirely feasible because their soteriological goals differ.
- The text also notes that Zhu Xi’s claims about similarities and differences between Confucian and Buddhist doctrines may not always be accurate.
- Evident from the text: the lecture format and selective textual examples limit systematic coverage, and no empirical or reception data are offered.
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23 Own interpretation · 15 No basis given · 1 Sources not found · 1 Own result
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“In these examples, the concepts of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > I.
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In the paper
“In classical Huayan discussions, including later examples of the Huayan school, terms like”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > I.
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In the paper
“However, the concepts of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Consequently, the relationship of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Consequently, the Huayan jing's discussions of the relationship between”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > I.
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In the paper
“For instance, he introduced the idea that the concepts of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Similarly, there is no”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Within this perspective, the concept of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“In this context,”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Conversely,”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“However, Zhiyan introduces a novel perspective wherein the inherent value and function of this doctrine lies in dispelling people's misconceptions that phenomena are either eternal (chang 常) 3 or cease to exist altogether (duan 斷).”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“The concept of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“These texts do not aim to solve questions about the universe's origins or provide a new ontology.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“In this vein, the Huayan doctrines emphasize that the”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Zhiyan's Huayan shixuan men 華嚴十玄門 [Ten Mysterious Gates of Huayan] establishes this relationship as the crux of Huayan theory, employing it to differentiate the Huayan school's perspective on origins from other Buddhist traditions and their notions of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
What the sources say
- Not matchedcites Huayan shixuan men, T 1868.45.514a25-27
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- Not matched
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In the paper
“In this context,”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Here,”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“The concepts of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Abstract
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“In the Huayan jing, the interplay between”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Their doctrines' main points are to explain the intrinsic ideal relationship between things and phenomena and to elucidate the ideal state (or confirmatory vision, jingjie 境界) that can be achieved in practice and liberation.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Phenomena lack intrinsic structure without an essential foundation, and differentiation relies on the existence of commonality or shared characteristics.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“It underscores the equality of all parts, regardless of their primary or secondary roles, reflecting the interdependent relationship between the parts and the whole.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > 舉一爲主， 余即爲伴。 主以爲正， 伴即是依。 9
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In the paper
“This concept is employed to underscore the non-duality between”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“These three concise statements-”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“The phrase”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Essentially, it emphasizes that one should not seek”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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“The notion that”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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“This interdependence establishes their equality, notably expressed through the abstract concept of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Consequently, all”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“The ideal world portrayed through the concept”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > 舉一爲主， 余即爲伴。 主以爲正， 伴即是依。 9
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In the paper
“Instead, the Huayan school's discussion of the Dharma-realm of interdependent origination aims to establish a theory about the ideal state of existence of the world, life, and various phenomena.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“The relationship between”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Abstract
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In the paper
“The concept”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Abstract
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In the paper
“The introduction of Buddhism to China significantly influenced discussions on this topic, leaving a profound impact on Chinese philosophical thought.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Abstract
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In the paper
“Given their inseparable nature, these dichotomies are considered equivalent (i.e.,”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“This relationship also underscores the coordination and harmony among these components.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > 舉一爲主， 余即爲伴。 主以爲正， 伴即是依。 9
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In the paper
“Even when these parts are too numerous to count, the absence of any one of them renders the entire existence void.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“The”
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In the paper
“The interdependence of these aspects highlights a key feature of the Huayan jing's core philosophy: the concept of”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Relationship in the Huayan School and Tradition
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In the paper
“Notably, the Avataṃsaka Sūtra (Ch.Huayan jing 華嚴經, Flower Ornament Sūtra, hereafter Huayan jing) stands out as a pivotal example, epitomizing the Sinitic development of these philosophical ideas.”
§ All is One: The Profound Influence of Huayan Buddhism on Chinese Philosophy, from the Past to the Present * > Abstract
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The paper relies on this without support.
Buddhism during the Sui and Tang periods had a significant and multifaceted influence on Song dynasty Confucianism.
“It is well-established that Buddhism during the Sui 隋 (581-618) and Tang 唐 (618-907) periods had a significant and multifaceted influence on Song dynasty”
The paper relies on this without support.
The concept liyi fenshu was initially introduced by Cheng Yi and further developed and advocated by Zhu Xi, elevating it to a prominent idea in Song dynasty philosophy.
“The concept of liyi fenshu was initially introduced by Song scholar Cheng Yi 程颐 (1033-1107) and further developed and advocated by Zhu Xi 朱熹 (1130-1200), elevating it to a prominent idea in Song dynasty philosophy.”
The paper relies on this without support.
Zhu Xi was well-versed in Buddhist doctrines.
“Zhu Xi, who was well-versed in Buddhist doctrines, engaged in discussions that compared his theories with Buddhist philosophy.”
The paper relies on this without support.
Human history has proven that only through exchange and mutual learning, not rejection or repulsion, can a culture achieve broad and profound knowledge and motivation to improve.
“The development of human history has proven that only by exchange and mutual learning-not by rejecting or repelling others-can a culture achieve its own broad and profound knowledge and have the motivation to constantly improve.”
The paper relies on this without support.
Any culture that adopts an attitude of superiority will cease to develop and lose all signs of vitality, whether Eastern or Western.
“Therefore, no matter what kind of culture we are discussing, if that culture adopts an attitude of superiority, such a culture will cease to develop and lose all signs of vitality.”
The paper relies on this without support.
No culture exists in isolation, devoid of communication or exchange with other cultural entities.
“In a Buddhist worldview of interconnected harmony, there is no such thing as an”
Citations
Cites
The publisher hasn’t deposited this paper’s reference list.
Research works printed but not linked: 3
- concepts should be our collective goal as we endeavour to cultivate relation- ships among humanity's diverse cultures. Abbreviation T Taishō shinshū daizōkyō. See Bibliography, Takakusu and Watanabe, eds. Bibliography Dao de jing 道德經. By Laozi 老子 (ca. 4th c. BCE). Juan 36 in Zhengtong daozang 正統道藏 [Daoist Canon Compiled during the Zhengtong Reign (1436-1449)]. 5,305 juan. Comp. Zhang Yuchu 張宇初 (1359-1410) et al. in 1445. Shanghai: Hanfenlou 涵芬樓, 1926; Taipei: Yiwen yinshuguan 藝文 印書館, 1977, reprinted edition. English translation in The Sacred Books of China: The Texts of Tâoism. Part 1: The Tâo I King, The Writings of Kwang- Zze, books I-XXVI. Translated by James Legge. The Sacred Books of the East, vol. 39. Oxford: Clarendon Press, 1891.
- Guanzi 管子 [Master Guan]. Originally 86 pian (10 of which non-extant). Attributed to Guan Zhong 管仲 (d. 645 BCE). References made to Li, annot. and trans. Huayan shixuan men 華嚴十玄門. Spoken by Du Shun 杜順, compiled by Zhiyan 智儼. T 1868.
- Li Mian 李勉, annot. and trans. Guanzi 管子 [Master Guan]. Taibei: Taiwan Shangwu yinshuguan 臺灣商務印書館, 1990.
Cited by
Sorted by citations
Puglia, F. (2026) · Asiatische Studien – Études Asiatiques · doi:10.1515/asia-2025-0020
Metadata
- Authors
- Wei, D., & Cavayero, M.
- Affiliations
- Chinese Academy of Social Sciences (CN)
- Peking University (CN)
- Corresponding author
- Wei, Daoru
- Venue
- Yin-Cheng Journal of Contemporary Buddhism
- Publisher
- Buddhist Tzu Chi Charity Foundation
- Published
- 2024-03-26
- Volume
- 1
- Issue
- 1
- Pages
- 133-148
- ISSN
- 2996-5640 (ISSN-L)
- 2996-5659
- OpenAlex
- W4392778265
- Cited by
- 1
- References
- 0
- Citations by year
- 2026: 1
- FWCI
- 1.55
- Type
- journal article
- Language
- en
- Open access
- bronze
- dx.doi.org
- Locations
- Yin-Cheng Journal of Contemporary Buddhism (publishedVersion)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
- Social Sciences › Arts and Humanities › History › Chinese history and philosophy
- Social Sciences › Arts and Humanities › Philosophy › Study and Philosophy of Religion
- Keywords
- one and many, unity and multiplicity, Avatamsaka Sutra, Huayan school, Chinese Buddhism, Buddhist philosophy
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