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By Robert Gimello

The quantity approximately Avatamsaka Buddhism in East Asia is the results of a symposium geared up in France in 2008. 15 contributions replicate the methods of manifestation and of expression of Huayan doctrines in different realms and at various classes. in comparison with past invaluable experiences, the current quantity intends to open broader views, to offer the chance to strengthen opened problematics, according to basic resources, textual and iconological. The Avatamsaka doctrines have built specific methods of expression and paradigms at the chinese language soil, as a sinized Buddhism, they're acknowledged to have completed a philosophical revolution within the heritage of Mahayana: absolutely the isn't the target of the philosophical and soteriological inquiry, yet its element of departure. the area is not just an phantasm to be transcended yet a manifestation of this very Absolute. The Avatamsaka will be obvious because the spine of influencial currents, the Chan or Zen, the Tiantai or Tendai, the Ritualistic Buddhism, the natural Land teachings, in addition to the track reviews. The renewal of problematics on historical past of faith within the a long way East quarter, because the so-called mixed scheme concurrently philosophical (exoteric) and ritualist (esoteric), offers a aspiring to the technique of Avatamsaka present as universal denominator associated from China until the Qitan area to Korea and Japan.

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14 KIMURA KIYOTAKA in the Huayan doctrinal system, is not a generally valid theory of the Reality. The Huayan doctrinal system grounds its ontology and worldview, which include such ideas as "mutual identity and mutual interpenetration" as well as the "non-obstruction of particular-phenomenon and particular-phenomeon", on the premise of postulating certain limitations . Such remarkably deep philosophical views, developed by a Buddhist tradition dating back to about 1 3 00 years ago, deserve all our praise and recognition.

1 7 There are two possible ways of dating Li Tongxuan' s life: 635-730 or 646-740. WHAT IS THE MEANING OF STUDYING HUAYAN PHILOSOPHY TODAY 13 the Kamakura period, practised this contemplation and adopted it as part of his ef­ forts to restore the system of the Huayan school. What Can We Learn from Huayan Philosophy? 1Saka-sutra reveals an amazing worldview of gigantic propor­ tions . Ironically, it seems that in this age of scientific and technological progress, we have lost the rich power to dream and imagine in the same brilliant way people of yore could do, and all we have been left with is thinking within the narrow frame­ work provided by science (or rather pseudo-science, I should say) .

U] + 52 III dharma [a]ja[n] i[tu]l115 3 i[me] III l}e . sarvbajfiataya 54 [0] III yatha [bh] oti 55 tatha en] . + III dharmacaldao aci . [i] + 56 + III sadise 58 . a[n] . 2. Folio No. 2 7: Chapters 2-3 The two fragments in the Hoemle Collection, no . 1 42 . S . B . 49 and no. 147. S . c . 276 (Or 1 5 0 1 011 97), belong to folio no . 27. The fonner fragment includes the left-hand margin of the folio and the upper margin on the recto, while the latter includes the lower margin on the recto. On the left-hand margin, the folio number 27 is pre­ served.

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