Huaigan
"[1] Huaigan's work remained influential on other Chinese figures like Yongming Yanshou and the Tiantai monk Zunshi (964-1032 C.E.).
[8] The earliest source on his life found in A Collection of Auspicious Responses to Birth in the Western Pure Land (Wangsheng xifang jingtu ruiying shan zhuan 往生西方净土瑞应刪傳 T 2070), contains a short account of his training under Shandao.
The text states that early in his monastic career, Huaigan practiced at Qianfu Temple (千福寺) in Chang'an, studying the sutras.
[9] Later, he became a follower of Shandao, who strongly encouraged him to devote himself to the practice of Pure Land meditation and the recitation of Amitābha Buddha's name (nianfo).
[12] According to Mengxian, the author of the preface to this work, Huaigan wrote it in order to defend Pure Land from numerous critics who were slandering and attacking the tradition.
[14] Huaigan passed away before fully completing the work, which was later finished by his friend and fellow Shandao disciple Huaiyun.
[16] Huaigan also may have worked on a collection of rebirth stories, the Wangsheng zhuan, as well as on some lost commentaries to the Pure Land sutras.
[11] Huaigan's thought closely follows that of his teacher Shandao, but he also expands on it, drawing on Chinese Buddhist philosophies to add "significant philosophical depth" to it.
[22] Drawing on the Vimalakīrti Sutra and the Cheng weishi lun, Huaigan also argues that the enjoyment land also depends on the minds of beings who are born there (as well as on the Buddha).
[23] Regarding the nature of Amitabha Buddha's buddhafield of Sukhāvatī, Huaigan explains that it is mind-only, and “only appears different to each person according to their own mind".
[24] Thus, for Huaigan, Amitābha is not limited to any single form or appearance, since it manifests in limitless ways accessible to sentient beings.
Huaigan compares the imperfect perceptions of deluded beings born in the pure land to how an injured eye may perceive the sun incorrectly.
[27] Furthermore, according to Huaigan, deluded beings still experience some level of mental suffering in the pure land due to their own delusions.
The key idea, as summarized in the Qunyi lun, is that “there is not one method.” Huaigan highlights the flexibility and nuanced nature of this concept while underscoring that, despite the variety of methods, they remain harmonious and non-conflicting.
[32] Huaigan writes that to attain birth in the pure land one must also have the right intention and proper faith in the power of the Buddha's vows.
[37]Huaigan's work remained influential well into the Song dynasty, as can be seen by its impact on figures like Yongming Yanshou and the Tiantai monk Zunshi (964-1032 C.E.).
[42] Huaigan also emphasized the adaptability and flexibility of Pure Land Buddhism, explaining multiple views and perspectives to avoid alienating people.
