Abstract

Kegon philosophy of idealism ideas mainly from "Sutra", "Three Realms idealism" of the proposition, and the "Mahayana Faith," "one two" doctrine. The latter is no life eternal that Tathagatagarbha of harmony with the birth and death, non-a non-different, and there are all the world "Tathagatagarbha," the show. Hua-yen said to people that use this to lay the theoretical foundation, Chi Yan , French possession , Chengguan , Zong Mi have inherited the "Mahayana Faith" point of view to carry out their idealistic doctrine. Chi Yan to the "heart" into false and true heart of hearts , and from the heart to clarify the true law of the universe causes and transformation, so that all phenomena are the heart and turn, the "heart" was is the relief of the main Buddha basis. Tibetan law also emphasis on "heart" that all things and all kinds of differences are the "heart" of the show, centrifugal, more not a thing. And the size of things, the level also depends entirely on the "heart" role, not renunciation "heart" and independent existence. He also suggested that off as long as interest rates were paranoid, you can really deep understanding of the body. Chengguan the "heart" into the corresponding heart and mind are not appropriate, and that "territory taken from the heart," "death to the two", "a sub-idealism" three idealistic meaning; turn them wave as "ten heavy heart" This is adapted from law possession of "ten re-Consciousness" and even more than the legal possession of the tendency of idealism. Chengguan the one hand, advocates the "heart" is the ultimate source of law, the universe, on the one hand and pay attention to the "heart" of gnosis Bumei, with particular emphasis on the heart of the "know lonely fixed", no body of gnosis Bumei living heart, it is Kegon philosophy of idealism thinking features. Zongmi the heart is divided into Routuan heart, taking into account geographical heart, set up the heart, real heart, real heart, also known as the "really feel", its characteristics are: clean, clear spirit, lonely know. He believes that "lonely" and "knowledge" is the relationship of body, which is obviously inherited Chengguan "knowing silence Fuji" argument, but more focused than the Chengguan "know" that "know" the concept of "heart" of the essence. Zongmi sentient beings but also the main initiatives is the ultimate source of genuine feel, is to assert that the purpose of practice is also back to the source, which is bent on further development of the theory. Kegon philosophy of idealism were thinking of the Five Dynasties period Hogan Sun Life Extension the integration Zen teaching, and Lu and Wang Neo-time study has some impact. The mind-only thought of Huayan philosophy originates in the notion of "the three realms are mind only" taught in the Avatamsaka-Sutra, and in the concept of "the two gates of the one mind" expounded in the "Treatise on the Awakening of Faith in the Mahayana ". According to the" Treatise on the Awakening of Faith ", the Tathagatagarbha is the combination of the neither-arising-nor-extinguishing with the arising-and-extinguishing, both are neither one nor different, everything in the universe is the manifestation of the Tathagatagarbha. The Huayan-school chose this concept as the foundation of its teachings. When Zhiyan, Fazang, Chengguan, and Zongmi developed their own versions of mind-only teaching, they all adapted this concept from the " Awakening of Faith "as their basis. Zhiyan distinguished the false mind from the true mind , and explained the origin and transformations of all things in the universe as depending on the true mind , which therefore is the subject of deliverance, the basis of buddhahood. Fazang emphasized the role of the "mind", too. For him, all things as well as their differences are manifested by the "mind", nothing exists independent from it. He taught that one only has to extinguish false thoughts and the discriminating workings of the mind in order to penetrate into the substance of the true mind. Chcngguan distinguished the "corresponding mind" from the "non -corresponding mind ", developed concepts about the mind-only nature of all objects, cessation of the subject-object difference in the one mind, and the Tathagatagarbha nature as intrinsic to all beings. Furthermore, he on the one hand taught that the" mind "is the ultimate origin of all things in the universe, but on the other hand he stressed that the" mind "is free from ignorance and endowed with pure knowing, and that" knowing and stillness are one ". This concept of a non -abiding substance of mind endowed with enlightened knowing became one of the main characteristics of Huayan mind-only thought. Zongmi distinguished several forms of mind, ie the organ , the discriminating mind, the collecting mind, and the true mind, which is also called "true mind of original enlightenment". This mind is characterized by purity, brightness, and unity of knowing and stillness. Zongmi held that "stillness" and "knowing" represent a substance-function relation, a concept obviously influenced by Chcngguan's notion that "knowing and stillness are one". However Zongmi put more emphasis on the aspect of "knowing". He held that "knowing" expressed the essence of the "mind". Furthermore, he taught that the ultimate origin of all sentient beings was the true mind of original enlightenment, and the aim of Buddhist practice was to return to this origin. This represents a further development in the theory of one mind. The mind-only thought of the Huayan-school influenced the 10 century Fayan-school Chan-master Yongming Yanshou, as well as the theory of mind of Lu Jiuyuan and Wang Shouren.