The Huayan Understanding of One-mind and Buddhist Practice on the Basis of the Awakening of Faith

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

One of the most famous teachings of the Buddhāvataṃsakasūtra is that 'the three realms are mind only.'

“One of the most famous teachings of the Buddhāvataṃsakasūtra is that 'the three realms are mind only.'”

Classified as probably not a substantial claim.

Huiyuan argues that the one-mind, as defined by the Daśabhūmika-sūtra, is none other than the same actual mind, the only existent entity.

“Huiyuan argues that the one-mind, as defined by the Daśabhūmika-sūtra, is none other than the same actual mind (zhenxin 真心), the only existent entity.”

Classified as probably not a substantial claim. May combine two claims.

First, Zhiyan emphasises that the root consciousness, out of which the 12 links of dependent arising evolve, does not have the distinction of actuality and falsity; this root consciousness, named one-mind by the Awakening of Faith, comprises them as potentials before being activated; this consciousness that merges actuality and falsity is called ālaya, which enables the appearance of mutually依赖实际和

“First, Zhiyan emphasises that the root consciousness (benshi 本識), out of which the 12 links of dependent arising evolve, does not have the distinction of actuality and falsity.This root consciousness, named one-mind by the Awakening of Faith, comprises them as potentials before being activated; this consciousness that merges actuality and falsity is called ālaya, which enables the appearance of”

Classified as probably not a substantial claim. May combine two claims.

On the first level, the six kinds of consciousness are the causes and conditions for the phenomenal world to arise, which creates all karmic sufferings of saṃsāra.

“On the first level, the six kinds of consciousness are the causes and conditions for the phenomenal world to arise, which creates all karmic sufferings of saṃsāra.”

Classified as probably not a substantial claim. May combine two claims.

All phenomena are just like dreams, as there are no phenomena outside the mind.

“In fact, all phenomena are just like dreams, as there are no phenomena outside the mind.”

Classified as probably not a substantial claim. May combine two claims.

Fazang structures the text saying that the first six stanzas tell us how mind creates the world of phenomena; the next four stanzas explain how mind brings about enlightenment.

“Fazang structures the text saying that 'the first six stanzas tell us how mind creates the world of phenomena (zuofan 作凡); the next four stanzas explain how mind brings about the enlightenment (qisheng 起聖)'.”

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Probably not a substantial claim: may not pass S3 (load-bearing).

The dependent arising one-mind is described from three perspectives.

“The dependent arising one-mind is described from three perspectives.”

Classified as probably not a substantial claim. May combine two claims.

On the third level, one penetrates into the essence of false conceptualisation, reaching its original nature; eventually all phenomena are originated by the actual consciousness, called the actual cause and condition.

“On the third level, one is able to penetrate into the essence (ti 體) of the false conceptualisation, reaching its original nature (benxing本性).It turns out that eventually all phenomena are originated by the actual consciousness (zhenshi 真識), which is called the actual (zhenshi 真實) cause and condition.”

May combine two claims.

Chengguan claims that the discernment of dharma-dhātu is the actual aspect, while the realisation that everything is created by mind is the saṃsāra aspect.

“Applying the paradigm of Awakening of Faith, Chengguan claims that the discernment of dharma-dhātu is the actual aspect, while the realisation that everything is created by mind is the saṃsāra aspect.”

Classified as probably not a substantial claim.

On the next level, investigating the principle of the phenomenal world, meaning the realisation of emptiness of all phenomena, one finds that only false conceptualisation is behind the fabrication of the phenomenal world as cause and condition.

“On the next level, if one investigates the principle (li 理) of this phenomenal world, which must mean the realisation of emptiness of all phenomena, one finds that only false conceptualisation (wangxiang 妄想) is behind the fabrication of the phenomenal world as cause and condition.”

Classified as probably not a substantial claim.

The defiled dependent arising is divided into two aspects: the dependent arising one-mind and the supporting one-mind.

“The defiled dependent arising is divided into two aspects: the dependent arising one-mind (yuanqi yixin 緣起一心) and the supporting one-mind (yichi yixin 依持一心).”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Zhiyan explains the Avataṃsaka passage in the context of the dharma-dhātu dependent arising, which he says has many ways but in short can be divided into defiled dependent arising from the perspective of ordinary beings and pure dependent arising from the perspective of enlightenment.

“Zhiyan explains this passage in the context of the seminal Huayan doctrine the dharma-dhātu dependent arising (fajie yuanqi 法界緣起), which he says has many ways but in short can be divided into the following: defiled dependent arising from the perspective of ordinary beings and the pure dependent arising from the perspective of the enlightenment.”

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Classified as probably not a substantial claim.

The pure dependent arising of the Huayan calls original enlightenment and acquired enlightenment originally possessed and reached by cultivation, respectively.

“In contrast, the pure dependent arising of the Huayan calls original enlightenment and acquired enlightenment originally possessed and reached by cultivation, respectively.”

Classified as probably not a substantial claim.

Based on how deep one penetrates the mind, one can find different levels of causes and conditions that set the process of origination in motion.

“Even if both actual and false aspects play a role in the process of the origination of the phenomenal world, based on how deep one penetrates the mind, one can find different levels of causes and conditions that set the process of origination in motion.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Chengguan underlines the unity of actuality and falsity in this poem, called 'complete consciousness-only'.

“On the other hand, in this poem Chengguan underlines the unity of actuality and falsity (zhenwang hecheng 真妄合成), which is called the 'complete consciousness-only' (jufen weishi 具分唯識), because this poem reveals both the origination of defiled phenomenal world and the realisation of Buddha-mind.”

Classified as probably not a substantial claim.

This actual mind is defined as the non-empty aspect of suchness and characterised by eternal, unchanging, pure dharmas by the Awakening of Faith.

“This actual mind is defined as the non-empty aspect of suchness and characterised by eternal, unchanging, pure dharmas by the Awakening of Faith.”

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The last stanza is explained as guidance for religious practice to realise Buddhahood, which enables the practitioner to see all the Buddhas of the three worlds.

“The last stanza is explained as guidance for religious practice to realise Buddhahood, which enables the practitioner to see all the Buddhas of the three worlds.”

May combine two claims.

When discussing dependent arising, Huiyuan emphasises that the process involves actual and false aspects that depend on each other, and that the coexistence of these two ways makes the evolution of the process possible.

“However, when discussing dependent arising, he emphasises that the process involves actual and false aspects that depend on each other, and that it is exactly the coexistence of these two ways that makes the evolution of the process possible.”

May combine two claims.

The defiled dependent arising explains how suffering evolves out of ignorance, while the pure dependent arising shows how to reverse the process of the appearance of suffering by religious cultivation.

“In other words, the former explains how suffering evolves out of ignorance, while the latter shows how to reverse the process of the appearance of suffering by religious cultivation.”

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Probably not a substantial claim: may not pass S3 (load-bearing).

The seventh stanza raises new questions by introducing the concept of Buddha, which involves soteriological issues into the discussion of the nature and origin of phenomena.

“The seventh stanza undoubtedly raises new questions by introducing the concept of Buddha, which, as the Chinese scholars interpret, involves soteriological issues into the discussion of the nature and origin of phenomena.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The bodhisattva Forest of Awakening, like other bodhisattvas in this chapter, praises Buddha's merits and capacities, and originally intends to emphasise Buddha's unique and magnificent ability to resume various forms in the world suitable to the needs and capacities of living beings.

“By this poem, the bodhisattva called Forest of Awakening, like other bodhisattvas in this chapter, praises Buddha's merits and capacities, and originally intends to emphasise Buddha's unique and magnificent ability to resume various forms in the world suitable to the needs and capacities of living beings.”

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Classified as probably not a substantial claim.

The Awakening of Faith describes the ālayavijñāna as 'the non-born and non-ceasing is connected to the born and the ceasing'.

“The non-constant mind (xin bu heng zhu 心恒不住), mentioned in the fourth stanza, is interpreted by Chinese exegetes as the ālayavijñāna of the Awakening of Faith, which is described as 'the non-born and non-ceasing is connected to the born and the ceasing (bu sheng bu mie yu shengmie hehe 不生不滅與生滅 和合)'.”

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Classified as probably not a substantial claim.

This interpretation overshadows the original intention of the sūtra by interpreting mind as one-mind, the creator of the phenomenal world.

“Fazang and Chengguan explain the meaning of the Mind-only poem in terms of the doctrines of the Awakening of Faith, which overshadows the original intention of the sūtra by interpreting mind as one-mind, the creator of the phenomenal world.”

May combine two claims.

By Chengguan's time, the threat of the takeover of Indian Yogācāra must have diminished; however, the Chan school gained wide currency in society and the Buddhist world.

“By the time of Chengguan, the threat of the takeover of the Indian Yogācāra must have diminished; however, the Chan school gained wide currency in society and the Buddhist world.”

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May combine two claims.

The Huayan school of Chinese Buddhism inherited the legacy of the early transmission of Yogācāra teachings through the Dilun and Shelun schools, signifying a scholarly endeavour to synthesise the Yogācāra and Tathāgatagarbha teachings.

“The Huayan school of Chinese Buddhism inherited the legacy of the early transmission of Yogācāra teachings through the Dilun and Shelun schools, signifying a scholarly endeavour to synthetise the Yogācāra and Tathāgatagarbha teachings.”

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Classified as probably not a substantial claim.

As Fazang argues, all objects eventually are none other than the actual mind.

“just like, as Fazang argues, all the objects, eventually, are none other than the actual mind.”

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May combine two claims.

The challenge faced by the new Yogācāra school was formidable in Zhiyan's and Fazang's times, prompting them to prove the priority of the old Yogācāra school including Tathāgatagarbha teachings over Xuanzang's school, which Fazang named Faxiang.

“As we have seen, the challenge faced by the new Yogācāra school was formidable in Zhiyan's and Fazang's times, and this challenge prompted the two scholar-monks to prove, by all means, the priority of the old Yogācāra school, including the Tathāgatagarbha teachings over Xuanzang's school, which Fazang derogatively named the 'Faxiang' 法相 (i.e., 'the characteristics of the dharma') school.”

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May combine two claims.

It is clear from the context that in the Avataṃsaka passage the mind is deluded due to ignorance about the Absolute truth, and this ignorance leads to existence, death, and suffering described by the 12 chains of dependent arising.

“however, it is quite clear from the context that here the mind is deluded due to ignorance about the Absolute truth, and this ignorance leads to existence, death, and suffering, which are described by the 12 chains of dependent arising.”

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May combine two claims.

They interpreted one-mind in the framework of dharma-dhātu dependent arising, revealing that these two aspects eventually form one final reality, and that they are an integrated, unseparated part of it.

“However, they interpreted one-mind in the framework of the most important Huayan concept, the dharma-dhātu dependent arising (fajie yuanqi 法界緣起), revealing that these two aspects eventually form one final reality, and that they are an integrated, unseparated part of it.”

Classified as probably not a substantial claim. May combine two claims.

The only efficient method to reach this goal is to discern the real nature of the dharma-dhātu, all phenomena, and to understand that everything originates from mind.

“The only efficient method to reach this goal is to discern the real nature of the dharma-dhātu, all phenomena, and to understand that everything originates from mind.”

May combine two claims.

The original context of the 'three realms are mind-only' passage of the sūtra describes the mind as a source of illusions and as the main reason for living beings to be born in saṃsāra, leading to suffering.

“As we have seen above, the Huayan masters in their interpretation of 'three realms are mind-only' were willing to neglect the original context of this passage of the sūtra, which clearly describes the mind as a source of illusions, and as such eventually is the main reason for living beings to be born in saṃsāra.”

May combine two claims.

In contrast to the Indian Yogācāra tradition later introduced to China by Xuanzang, the early Chinese Yogācāra schools emphasised an actual or pure reality behind the phenomenal world and were not satisfied with the worldview that the world can be traced back to a tainted ālayavijñāna.

“In contrast to the Indian Yogācāra tradition, which was subsequently introduced to China by the renowned monk and traveller Xuanzang 玄奘 (602-664), these arly schools emphasised a kind of actual or pure reality behind the phenomenal world and was not satisfied with the worldview that the world can be traced back to a tainted entity, the ālayavijñāna, the source of all phenomena.”

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Probably not a substantial claim: may not pass S3 (load-bearing).

Ignorance about this truth causes rebirth in one of the realms of living beings, defined as defiled dependent arising.

“Conversely, ignorance about this truth causes rebirth in one of the realms of living beings, which is defined as defiled dependent arising (ran yuanqi 染緣 起).”

Classified as probably not a substantial claim.

The first part of the poem reveals the defiled dependent arising, which is the origination of phenomenal world from one-mind as described in the Awakening of Faith.

“In other words, the first part reveals the defiled dependent arising discussed above, which is none other than the origination of phenomenal world from onemind as described in the Awakening of Faith, while the last four stanzas show how Buddhist practice can lead to the realisation of the actual aspect of mind.”

Classified as probably not a substantial claim.

The Awakening of Faith describes one-mind as having the tathatā aspect and the saṃsāra aspect.

“The Huayan masters preferred to understand one-mind (yixin 一心) as the one-mind described by the Awakening of Faith, which described one-mind as having the tathatā aspect (zhenru men 真 如門) and the saṃsāra aspect (shengmie men 生滅門).”

May combine two claims.

Fazang wrote a very substantial commentary on the Awakening of Faith that became one of the most authoritative commentaries on the treatise in the Buddhist tradition.

“The third patriarch, Fazang 法藏 (643-712), wrote a very substantial commentary on the Awakening of Faith that became one of the most authoritative commentaries on the treatise in the Buddhist tradition.”

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May combine two claims.

Phenomena are different from actual mind, given that they are empty, while actual mind is real.

“On the one hand, phenomena are different from actual mind, given that they are empty, while actual mind is real; on the other hand, phenomena and actual mind cannot be separated, as actuality can appear only if the real nature of phenomena (i.e., their emptiness) is perceived.”

Classified as probably not a substantial claim.

One-mind includes all dharmas, as the Awakening of Faith says.

“One-mind not only includes all dharmas, as the Awakening of Faith says, but also these two kinds of discernment, or meditation practices, and these two discernment are interpenetrated, unobstructed, and one flavoured, which is the final Huayan vision of reality leading to the most marvellous (miaoji 妙極) insight realised by Buddha under the bodhi tree.”

May combine two claims.

Chengguan did not write his own commentary on the Awakening of Faith, but while explaining the Avataṃsaka-sūtra he often refers to the Awakening of Faith and provides his own understanding of it.

“Chengguan 澄觀 (738-839), the fourth patriarch, who composed the most voluminous commentaries (i.e., a Buddhist encyclopaedia that includes references to more than 300 Buddhist works) on the Avataṃsaka-sūtra, did not write his own commentary on the Awakening of Faith, but while explaining the text of the Avataṃsaka-sūtra, he often refers to the Awakening of Faith and provides his own understanding”

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Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Huiyuan's understanding of the mind as tainted is very close to the original meaning of the sūtra.

“This understanding is very close to the original meaning of the sūtra.”

Classified as probably not a substantial claim.

Acquired enlightenment is identical to original enlightenment, given that the four characteristics of the mind are simultaneous.

“Immediately after introducing the two aspects of the one mind, the Awakening of Faith defines original enlightenment (benjue 本覺; the natural state of mind without disturbance caused by thinking that in turn can be traced back to ignorance) and the acquired enlightenment (shijue 始覺; which is identical to original enlightenment, given that the four characteristics [si xiang 四相] of the mind, that is”

Classified as probably not a substantial claim. May combine two claims.

As Fazang admonishes, one must rely on principle in discernment of all phenomena, and can realize actuality or tathatā by coalescence with the mind.

“One must, as Fazang admonishes, rely on principle in his discernment of all phenomena (yi li guan 依理觀), and can realize actuality or tathatā by coalescence with the mind (hui xin ru shi 會心入實).”

Probably not a substantial claim: may not pass S3 (load-bearing).

Chengguan's scholastic mind seems to have been charmed by the sophisticated elaboration of mental activity and religious practice by the Cheng weishi lun, which excellently supplements the terse and profound statement of the Awakening of Faith.

“Chengguan's scholastic mind, to a certain extent, seems to have been charmed by the very sophisticated elaboration of mental activity and religious practice by the Cheng weishi lun, which excellently supplements the rather terse and profound statement of the Awakening of Faith.”

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Classified as probably not a substantial claim.

Chengguan attempts to show two different kinds of philosophical views that are finally transcended by the perfect teaching, the Huayan doctrine.

“Chengguan attempts to show two different kinds of philosophical views that are finally transcended by the perfect teaching, the Huayan doctrine.”

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May combine two claims.

The Awakening of Faith was at the core of the tradition that the Huayan masters attempted to uphold and served as a foundation upon which they built their own legacy.

“Indisputably, the Awakening of Faith in Mahāyāna (Dasheng Qixin lun 大 乘起信論, hereafter: Awakening of Faith), a short but very influential treatise not only in Huayan Buddhism but also in the East Asian Buddhist tradition, was at the core of the tradition that the Huayan masters attempted to uphold and served as a foundation upon which they built their own legacy.”

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• AssumptionRests on an assumption: The Awakening of Faith is an apocryphal Chinese text.

May combine two claims.

To balance previous biased views on the new school, Chengguan created two new categories for classifying teachings: the Dharma-characteristics principle and the Dharma-nature principle, the latter of which includes Madhyamaka teachings, not only Tathāgatagarbha teachings.

“To balance the previous, biased views on the new school, Chengguan created two new categories for classifying teachings: the Dharma-characteristics principle (faxiang zong 法相宗) and the Dharma-nature principle (faxing zong 法性宗), the latter of which includes Madhyamaka teachings, not only Tathāgatagarbha teachings.”

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Classified as probably not a substantial claim.

The distinctive Chinese viewpoint of an actual or pure reality behind the phenomenal world finds explicit expression in the Awakening of Faith.

“This distinctive Chinese viewpoint finds explicit expression in the apocryphal Chinese text the Awakening of Faith Mahāyāna (Dasheng Qixin lun 大乘起信論)”

• AssumptionRests on an assumption: The Awakening of Faith is an apocryphal Chinese text.

May combine two claims.

One-mind also includes these two kinds of discernment, and these two discernment are interpenetrated, unobstructed, and one flavoured.

“One-mind not only includes all dharmas, as the Awakening of Faith says, but also these two kinds of discernment, or meditation practices, and these two discernment are interpenetrated, unobstructed, and one flavoured, which is the final Huayan vision of reality leading to the most marvellous (miaoji 妙極) insight realised by Buddha under the bodhi tree.”

May combine two claims.

In his system of five teachings, Fazang denoted the Faxiang school as the beginning of the Mahāyāna teachings and Tathāgatagarbha as the final level.

“To show the superiority of the old school, in his system of five teachings, Fazang denoted the Faxiang school as the beginning of the Mahāyāna teachings and Tathāgatagarbha as the final level.”

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May combine two claims.

Zhiyan proposed several innovative teachings of the Huayan school, laying the ground for later elaborations, and started to write his main Huayan works as a response to the challenge of the new transmission of Yogācāra teachings by Xuanzang.

“The second patriarch of the school, Zhiyan 智儼 (602-668), who actually proposed several of the innovative teachings of the Huayan school, laying the ground for further elaborations of the following generations, started to write his main Huayan works as a response to the challenge of the new transmission of Yogācāra teachings by the traveller-monk Xuanzang 玄奘 (602-664)”

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May combine two claims.

Zongmi did not write a commentary on the Avataṃsaka-sūtra; he further elaborated Fazang's commentary on the Awakening of Faith, which played an important role in his understanding of the Scripture of Perfect Enlightenment.

“he further elaborated Fazang's commentary on the Awakening of Faith, and his doing so also played an important role in his understanding of the Scripture of Perfect Enlightenment.”

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May combine two claims.

Phenomena and actual mind cannot be separated, as actuality can appear only if the real nature of phenomena (their emptiness) is perceived.

“On the one hand, phenomena are different from actual mind, given that they are empty, while actual mind is real; on the other hand, phenomena and actual mind cannot be separated, as actuality can appear only if the real nature of phenomena (i.e., their emptiness) is perceived.”

Classified as probably not a substantial claim.

The Awakening of Faith defines original enlightenment and acquired enlightenment.

“Immediately after introducing the two aspects of the one mind, the Awakening of Faith defines original enlightenment (benjue 本覺; the natural state of mind without disturbance caused by thinking that in turn can be traced back to ignorance) and the acquired enlightenment (shijue 始覺; which is identical to original enlightenment, given that the four characteristics [si xiang 四相] of the mind, that is”

Classified as probably not a substantial claim.

This can lead to the correct discernment of the dharma-dhātu.

“This can lead to the correct discernment of the dharma-dhātu.”

Classified as probably not a substantial claim.

The Awakening of Faith proposes the concept of one-mind, which has the tathatā aspect and the saṃsāra aspect.

“This text proposes the concept of one-mind, which has the tathatā aspect (zhenru men 真如門) and the saṃsāra aspect (shengmie men 生滅門).”

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

The Awakening of Faith has become one of the most important philosophical treatises in the history of Chinese Buddhism.

“which has become one of the most important philosophical treatises in the history of Chinese Buddhism.”

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Probably not a substantial claim: may not pass S3 (load-bearing).

The bodhisattva claims that the mind creating the external world is just like a painter who applies various colours to make a picture on a canvas.

“The bodhisattva claims that the mind creating the external world is just like a painter who applies various colours to make a picture on a canvas.”

May combine two claims.

Zhiyan's scheme preserves the meaning of the original teaching of pratītyasamutpāda and the passage of the sūtra, and incorporates the teachings of Yogācāra and Tathāgatagarbha.

“On the one hand, this scheme preserves the meaning of the original teaching of pratītyasamutpāda formulated by Buddha and the passage of the sūtra concerned here.On the other hand, as we will see, it incorporates the teachings of Yogācāra and Tathāgatagarbha.”

Classified as probably not a substantial claim.

The last four stanzas show how Buddhist practice can lead to the realisation of the actual aspect of mind.

“In other words, the first part reveals the defiled dependent arising discussed above, which is none other than the origination of phenomenal world from onemind as described in the Awakening of Faith, while the last four stanzas show how Buddhist practice can lead to the realisation of the actual aspect of mind.”

Classified as probably not a substantial claim. May combine two claims.

Mind includes both root and branches, as it relies on actuality and is able to evolve to bring about phenomena.

“Mind includes both root and branches, as on the one hand it relies on actuality; on the other hand, it is able to evolve to bring about phenomena.”

Classified as probably not a substantial claim. May combine two claims.

The stanza suggests the identity of Buddha, mind, and living beings, underlying the inexhaustible nature of Buddha and mind.

“The stanza seems to suggest the identity of Buddha, mind, and living beings, underlying the inexhaustible nature of Buddha and mind.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The Mind-only Poem appears in the chapter titled 'Hymns recited in the palace of Yama' of the Buddhāvataṃsaka-sūtra.

“the so-called Mind-only Poem (Weixin jie 唯心 偈) that appears in the chapter titled 'Hymns recited in the palace of Yama'.”

Classified as probably not a substantial claim. May combine two claims.

This poem reveals both the origination of defiled phenomenal world and the realisation of Buddha-mind.

“On the other hand, in this poem Chengguan underlines the unity of actuality and falsity (zhenwang hecheng 真妄合成), which is called the 'complete consciousness-only' (jufen weishi 具分唯識), because this poem reveals both the origination of defiled phenomenal world and the realisation of Buddha-mind.”

Classified as probably not a substantial claim. May combine two claims.

As Chengguan states, a practitioner should understand that mind is the source of all phenomena to proceed in the line of pure dependent arising, which eventually leads to enlightenment.

“In terms of Buddhist practice, as Chengguan states, a practitioner should understand that mind is the source of all phenomena to proceed in the line of pure dependent arising (jing yuanqi 淨緣起), which eventually leads to enlightenment.”

Classified as probably not a substantial claim.

This is the final Huayan vision of reality leading to the most marvellous insight realised by Buddha under the bodhi tree.

“One-mind not only includes all dharmas, as the Awakening of Faith says, but also these two kinds of discernment, or meditation practices, and these two discernment are interpenetrated, unobstructed, and one flavoured, which is the final Huayan vision of reality leading to the most marvellous (miaoji 妙極) insight realised by Buddha under the bodhi tree.”