rebutted those attacks in his Kanjin Kakumusho(Pré-
cis on Contemplating the Mind and Awakening from the
Dream), but Hosso, though surviving, declined
nonetheless.
Most East Asian Buddhist schools, along with
Faxiang, accepted many standard Yogacara doctrines,
such as the eight consciousnesses, three natures, and
mind-only, though each school quibbled about
specifics. The two doctrines that drew the most attacks
were the Faxiang rejection of tathagatagarbha ideology
for being too metaphysically substantialistic and the
Faxiang doctrine of five seed-families (Sanskrit,
pañcagotras; Chinese, wu xing), which held that one’s
potential for awakening was determined by the good
seeds already in one’s consciousness stream. Practi-
tioners of the HINAYANA, PRATYEKABUDDHA, and MA-
HAYANApaths, as well as those who were undecided
about practice, could fulfill these paths only by bring-
ing the respective seeds of whichever path they con-
tained to fruition. A fifth seed-family, ICCHANTIKA,
being devoid of the requisite seeds, can never and
would never desire to achieve awakening. Since the
other East Asian Buddhist schools held that all beings
possess buddha-nature incipiently as tathagatagarbha,
and thus all have the potential for awakening, they
found the icchantikadoctrine unacceptable. However,
Faxiang did not treat the icchantikaas an ontological
category or predestination theory; it referred only to
someone incorrigible, someone who, in recent lives,
remains impervious to the teachings of Buddhism.
Anyone desiring enlightenment, by definition, cannot
be an icchantika.
Bibliography
Lusthaus, Dan. Buddhist Phenomenology: A Philosophical Inves-
tigation of Yogacara Buddhism and the Ch’eng Wei-shih lun.
London and New York: RoutledgeCurzon, 2002.
Sponberg, Alan. “The VijñaptimatrataBuddhism of the Chi-
nese Monk K’uei-chi (A.D. 632–682).” Ph.D. diss. University
of British Columbia, Vancouver, 1979.
Weinstein, Stanley. “The Kanjin Kakumusho.” Ph.D. diss. Har-
vard University, 1965.
DANLUSTHAUSFAZANG
Fazang (also known as Xianshou, 643–712) was born
into a family of Sogdian origin in the Chinese capital
of Chang’an. He was a consummate Buddhist exegete
in the Indian mold and at one point worked with the
Khotanese translator S ́IKSANANDA (652–710) on a
translation of the HUAYAN JING(Avatamsaka-sutra,
Flower Garland Sutra). Fazang’s works in the standard
edition of the Chinese Buddhist canon are: five com-
mentaries on MAHAYANAsutras, including two on the
Huayan jing; two commentaries on treatises of NAGAR-
JUNAand Saramati; two commentaries on the Chi-
nese apocryphon AWAKENING OFFAITH(DASHENG
QIXIN LUN); and thirteen treatises on the Huayan jing
and related matters. Fazang was a disciple of Zhiyan
(602–668), and eventually these two were enshrined
as the second and third patriarchs of the HUAYAN
SCHOOL.
Fazang’s Huayen wujiao zhang(Treatise on the Five
Teachings of Huayan) presents a very technical Huayan
system, which he refers to as the “perfect teaching of
the one vehicle” (yicheng yuanjiao) or “dharmadhatu
dependent origination” (fajie yuanqi). The system is
based on the six characteristics: the universal, the sep-
arate, the same, the different, the coming-into-being,
and the disintegrating. These six reveal an inex-
haustible and perfect fusion, a fusion without ob-
struction. By means of this teaching, when one
defilement, say greed, is cut off, all are cut off, and
when one merit is perfected, all are perfected. When
the practitioner first produces the thought of awak-
ening (bodhicitta), he has simultaneously completed
perfect awakening (samyaksambodhi). Cause (prac-
tice) and effect (awakening) are at the same time. If,
as some have suggested, the Huayan jingis associated
with the Central Asian Buddhist center of Khotan,
then this Huayan system is truly a Central Asian/
Chinese development. Later, ZONGMI(780–841) de-
clared Huayan identical to the highest of the three the-
ses (zong) of Chan.Bibliography
Cook, Francis H. Hua-yen Buddhism: The Jewel Net of Indra.
University Park: Pennsylvania State University Press, 1977.
Fontain, Jan. The Pilgrimage of Sudhana: A Study of Gandavyuha
Illustrations in China, Japan, and Java.The Hague, Nether-
lands: Mouton, 1967.
JEFFREYBROUGHTONFESTIVALS AND CALENDRICAL RITUALSBuddhists have divided up time according to various
calendrical systems. In Sri Lanka and Southeast Asia,FAZANG