In the Tang dynasty, Fazang 法蔵 (643–712) advocated his system of doctrine to enhance the “special teaching of the unique vehicle” (biejiao yisheng 別教一乗) of Huayan based on the teachings centered on the Buddha-avataṃsaka-sūtra (Chi. Huayan jing 華厳経). His system of thought is organized by a classification of doctrines called the Five Doctrines and Ten Schools (五教十宗判), which was mentioned in the Huayan wujiao zhang 華厳五教章.
Fazang classifies all the discourses of Buddhism by the following five teachings: the “Lesser Vehicle” (Xiaosheng 小乗), the “initial teaching” (shijiao 始教) of the Great Vehicle, the “final teaching” (zhongjiao 終教) of the Great Vehicle, the “sudden teaching” (dunjiao 頓教) of the Great Vehicle and the “complete teaching” (yuanjiao 円教) of the unique vehicle.
This paper analyzes the theory of kleśa in the Huayan wujiao zhang. The conclusions are as follows. In this study the main stress falls on the opposition of thought between the initial teaching and the final teaching. On the one hand, the initial teaching emphasizes the emptiness of kleśa, On the other hand, the final teaching emphasizes the existence of kleśa. Ultimately the special teaching overcomes both of them.
