Qingliang Chengguan
Qingliang Chengguan (Chinese: 澄觀; pinyin: Chéngguān; Korean: Jinggwan; Japanese: Chōgan, 738–839 or 737-838 CE),[1] was an important scholar-monk and patriarch of the Huayan school of Chinese Buddhism also known as Huayan pusa (bodhisattva Avatamsaka) and Qingliang Guoshi (Imperial Preceptor "Clear and Cool", Clear and Cool is a name for Mount Wutai).
[2][3] Chengguan is most widely known for his extensive commentaries and sub-commentaries to the Avataṃsaka Sūtra (Huayan jing), as well as for his translation of a new Gandhavyuha sutra version, together with the Indian monk Prajña.
[5] He also traveled to Qiantang (current area around Hangzhou, Zhejiang Province), staying at Tianzhu Monastery (天竺寺), and dedicating himself to the practice and study of Huayan, the Avatamsaka Sutra and Fazang's commentaries.
[3] He was also learned in non-Buddhist subjects such as various Chinese philosophical classics, history, philology, the siddham script, Indian philosophy, the four Vedas, the five sciences, mantras, and rituals.
[7] In 776 CE Chengguan returned to the sacred mountain of Wutaishan (believed to be the abode of Manjusri), where he stayed for the next 15 years.
In the same year, Emperor Dezong granted Chengguan the title of Calm and Cool Imperial Teacher (Qingliang Guoshi).
In 796 CE, he was invited by Emperor Dezong to Chang'an to participate in the translation of the Gandhavyuha sutra with the Indian master Prajña (般若; 734–c.
[3] Emperor Dezong was so pleased with Chengguan that he awarded him a purple robe and the title of "Master of Buddhist Teachings" (jiaoshou heshang).
"[9] The Song Biographies of Preeminent Monks and A Brief Account of the Five Patriarchs of Huayan School offer two specific sets of his ten vows that are equal in rigor but with slight variations.
[11][3][12] Sources on Chengguan's life, like Peixiu's epitaph, mention his prolific studies of various Chinese Buddhist traditions and texts, including numerous Mahayana sutras, Huayan, the works of the Yogacara school (Yogacarabhumi and Chengweishilun), the Sanlun school, various Chan masters, and the works of Zhiyi (such as the Mohezhiguan), Daosheng and Sengzhao.
[3] Furthermore, in his sub-commentaries, Chengguan says that his work relies on "integrating the Chan practices of both the Southern and Northern schools" and "folding-in the mystical intents of Tientai and the Three Contemplations of Nanyue.
[3] Chengguan also draws on Confucian and Daoist sources in his work, though he is clear that this is merely a skillful means and that he sees these teachings as inferior to Buddhism.
"[14] Chengguan's main unique contribution to Huayan thought is the theory of the fourfold Dharmadhatu or four Dharmadhatus (四法界; sifajie).
[4] The most important of his writings are A Commentary on the *Mahāvaipulya Buddhāvataṃsaka-sūtra (Da Fangguang Fo Huayanjing Shu 大方廣佛華嚴經疏 T. 1735) and A Record of the Explanation on the Meaning of the Commentary on the Mahāvaipulya Buddhāvataṃsaka-sūtra (Da Fangguang Fo Huayanjing Shu Yanyi Chao 大方廣佛華嚴經隨疏演義鈔 T.
[3] His initial commentary was seen as difficult and so his further comments and elaborations were collected by his disciples Sengrui (僧睿), Zhikai (智愷), and others as a sub-commentary.
[3] After Chengguan completed the new translation of the Gaṇḍavyūha-sūtra in 798 along with the Indian Prajña, he also composed a commentary to this, titled Zhenyuan xinyi Huayan jing shu (貞元新譯華嚴經疏, X.
[3] Chengguan also wrote various other shorter texts, some of the most important being:[4][3] In the eleventh century, Jinshui Jingyuan 淨源 (1011-1088 CE) became known as the first editor to merge Chengguan’s Commentaries into each line of the 80 fascicle Chinese Avatamsaka Sutra, resulting in the publication that is the Exegesis on the Commentaries to the Avataṃsaka Sūtra (Huayanjing Shu Zhu, 華嚴經疏注).
