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  華嚴宗 - [py] Huāyán zōng [wg] Hua-yen tsung [ko] 화엄종 Hwaŏm jong [ja] ケゴンシュウ Kegon shū ||| The Huayan zong school, one of the major schools of Chinese Buddhism, the doctrines of which ended up having profound impact on the philosophical attitudes of all of East Asian Buddhism. Established during the period of the end of the Sui and beginning of Tang dynasties, this school centered on the philosophy of interpenetration and mutual containment which its founders perceived in the Huayan jing 華嚴經. Yet despite basic reliance on this sutra, much of the technical terminology that the school becomes famous for is not found in the sutra itself, but in the commentarial works of its early founders. The founding of the school is traditionally attributed to a series of five "patriarchs" who were instrumental in developing the schools doctrines. These five are: Dushun 杜順, Zhiyan 智儼, Fazang 法藏, Chengguan 澄觀 and Zongmi 宗密. Another important figure in the development and popularization of Huayan thought was the lay scholar Li Tongxuan 李通玄. Some accounts of the school also like to extend its patriarchship earlier to Aśvaghoṣa 馬鳴 and Nāgārjuna 龍樹. Although there are certain aspects of this patriarchal scheme which are clearly contrived, it is fairly well accepted that these men each played a significant and distinct role in the development of the school: for example, Dushun is known to have been responsible for the establishment of Huayan studies as a distinct field; Zhiyan is considered to have established the basic doctrines of the sect; Fazang is considered to have rationalized the doctrine for greater acceptance by society; Chengguan and Zongmi are understood to have further developed and transformed the teachings. After the time of Zongmi and Li Tongxuan the Chinese school of Huayan generally stagnated in terms of new development, and then eventually began to decline. The school, which had been dependent upon the support it received from the government, suffered severely during the purge of 841-5, never to recover its former strength. Nonetheless, its profound metaphysics, such as that of the four dharmadhātu 四法界 of interpenetration, had a deep impact on surviving East Asian schools, especially the Chan school.
  The greatest lasting impact of the Huayan school was to be seen in Korea, where it was transmitted by Ŭisang 義湘, who had been, along with Fazang, a student of Zhiyan. After Ŭisang returned to Korea in 671, he worked vigorously toward the establishment of the Hwaŏm school on the peninsula. In this effort, he was greatly aided by the powerful influences of his friend Wŏnhyo 元曉, who although not an official representative of the school, relied deeply on Hwaŏm metaphysical principles to establish his concept of "interpenetrated Buddhism 通佛教." After the passing of these two early monks, the Hwaŏm school became strongly established under the influence of a long series of Hwaŏm masters. The Hwaŏm school remained in the position of predominant doctrinal school in Korea up till the end of the Koryŏ period, when it was placed into a forced merger with the Sŏn school 禪宗. Within the Sŏn school, Hwaŏm thought would continue to play a strong role, and continues as such to modern times.
  Huayan studies were founded in Japan when, in 736, the scholar-priest Rōben 良辯 (originally a Hossō 法相 specialist) invited the Korean Simsang 審祥 to give lectures on the Huayan jing at Konshu-ji 金鐘寺. When the construction of Tōdaiji 東大寺 was completed, Rōben entered that temple to formally initiate Kegon as a field of study in Japanese Buddhism, and the Kegon shū would become known as one of the "six Nara 奈良 schools." Kegon thought was later be popularized in Japan by Myōe 明惠, who combined its doctrines with those of the esoteric school 密教, and Gyōnen 凝然, who is most responsible for the establishment of the Tōdaiji lineage of Kegon.
  The most important philosophical contributions of the Huayan school were in the area of its metaphysics, as it taught the doctrine of the mutual containment and interpenetration of all phenomena shishiwuai 事事無礙: that one thing contains all things in existence, and that all things contain one.
  [Dictionary References] Iwa223 [Credit] cmuller(entry)
  (Digital Dictionary of Buddhism - A. Charles Muller)

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