the subsequent doctrinal evolution of the native tradi-
tion, even after Chan (or So ̆n in Korean) became es-
tablished as the predominant Buddhist school. Another
major figure during the Silla period was U ̆isang’s friend
WO ̆NHYO(617–686), arguably the foremost scholar in
the history of Korean Buddhism. Although not for-
mally affiliated with the Hwao ̆m tradition, Wo ̆nhyo
was deeply influenced by Hwao ̆m ideas and teachings,
which shaped his creation of an integrated system of
Buddhist philosophy that attempted to harmonize the
differences of the various schools. Some of Wo ̆nhyo’s
writings were transmitted to China and his commen-
tary on the Awakening of Faithexerted considerable in-
fluence on Fazang’s thought.
Hwao ̆m continued to be a major tradition of Ko-
rean Buddhism into the early part of the Koryo ̆dy-
nasty (918–1392). Its predominant position was sup-
planted by the resurgent So ̆n school, but Korean
thinkers were able to create an integrated Buddhist tra-
dition that incorporated teachings and practices from
both of these schools. Major contributions in that di-
rection were made by CHINUL(1158–1210), the most
prominent monk of the period, who created a suc-
cessful synthesis that incorporated both Hwao ̆m
scholasticism and So ̆n meditation practice. Chinul was
also fond of Li Tongxuan’s commentary on the
Huayan jing,which became an important text in Ko-
rean Buddhism thanks to his advocacy. Chinul’s vision
of an integrated and ecumenical Buddhist church be-
came normative within Korea and, notwithstanding its
past and present detractors, remains a principal model
for a distinctive native tradition, in which Hwao ̆m
thought plays a more central role than it does in any
other contemporary Buddhist tradition.
Japan.Huayan also entered Japan (where it is known
as Kegon) at an early date. In 740 the Korean monk
Simsang (or Shinjoin Japanese, d. 742), a disciple of
Fazang, was invited by Emperor Shomu (r. 724–749)
to lecture on the Huayan jingat Konshoji (later re-
named Todaiji) in Nara, the Japanese capital. The in-
vitation was extended at the urging of Roben
(689–773), a descendant of Korean immigrants and a
specialist in the doctrine of the Hossoschool (Chinese,
FAXIANG SCHOOL). As a leading Buddhist figure with
good political connections, Roben was instrumental in
the establishment of Kegon as one of the eight schools
of NARABUDDHISM, which functioned as traditions of
Buddhist learning rather than as independent sects.
Roben was also involved in the construction of the
great Buddha at Todaiji, and subsequently he became
the monastery’s chief priest. The great Buddha, repre-
senting Vairocana as the principal Buddha of the
Huayan universe, was consecrated in 752 under the
auspices of Emperor Shomu. Todaiji emerged as a fo-
cal institution for Kegon studies (and the study of other
scholastic traditions) and a prominent center of Bud-
dhist culture. Despite its turbulent history, including
its destruction in 1180, the rebuilt monastery and its
great Buddha statue remain potent symbols of Kegon’s
prominent place in Japanese Buddhism.
While interest in the study of the Nara schools de-
clined during the Heian period (794–1185), there were
prominent scholar-monks during the following Ka-
makura era (1185–1333) who continued the tradition
of Kegon learning. Well-known examples include
Myoe KOBEN(1173–1232) and GYONEN(1240–1321).
Known as a restorer of the Kegon tradition, Myoe was
also well versed in the teachings of esoteric Buddhism
and Chan, and he was known for his strict observance
of the precepts. His supporters included a number of
prominent aristocrats, and he was successful in turn-
ing Kozanji, a monastery located in the vicinity of Ky-
oto, into a center of Kegon studies. Gyonen, a Kegon
monk of extensive learning, was known for his exper-
tise in the vinaya. He moved to Todaiji in 1277 and af-
terwards he lectured on the Huayan jing.He also pre-
sented lectures on Fazang’s Wujiao zhangat the impe-
rial court, which later awarded him the title of national
teacher. Although Gyonen is chiefly associated with the
Kegon school, he was well versed in the teachings of
other schools of Buddhism, as can be seen from one
of his principal works, Hasshu koyo (Outline of the
Eight Schools), which is still read as a popular summary
of the history and doctrines of the major schools of
Japanese Buddhism.
Beyond the narrowly defined Kegon tradition, evi-
dence of Huayan influences can be found in the writ-
ings of other major figures in the history of Japanese
Buddhism. One such example is KUKAI(774–835), the
founder of SHINGONBUDDHISM, who drew on Huayan
doctrine in his systematization of esoteric Buddhism,
and who ranked Huayan just below Shingon in his ten-
fold taxonomy of the Buddhist teachings. Another ex-
ample is SAICHO(767–822), the founder of Tendai, who
studied Huayan texts during his formative years and
whose writings reflect the influence of Huayan ideas.Taxonomies of teachings
Like other taxonomies of teachings (or “classified
teachings”; panjiao) created by medieval Chinese scho-
liasts, Huayan taxonomies involve the ordering of theHUAYANSCHOOL