and two
gathas, by Master Hongyi Master Hongyi's Buddhist legacy is characterized by his deep engagement with three major schools of Chinese Buddhism: Vinaya, Pure Land, and Huayan. While he is most associated with the revival of the Vinaya school, his integration and advocacy of Pure Land and Huayan practices were also central to his teachings. Master Hongyi's approach to Buddhist thought and practice is often summarized by the principle: "to uphold Huayan for the state of mind, to uphold the Four-Division Vinaya for practice, and to see Pure Land as the result".
Vinaya Master Hongyi devoted the most time and effort to the study and promotion of the Nanshan Vinaya school. He viewed the revival of Nanshan Vinaya as his primary mission. His efforts included the collation, editing, annotation, and revision of key Vinaya scriptures and commentaries, providing essential textual resources for future generations of practitioners and scholars. Initially, Master Hongyi had an interest in the Sarvāstivādin Vinaya, even quoting its explanations to correct Nanshan viewpoints in early drafts of his work. However, influenced partly by the lay Buddhist Xu Weiru and recognizing the historical foundation and suitability of the Four-Division Vinaya within Chinese Mahayana Buddhism, he made a vow in 1931 to specialize solely in the Nanshan Vinaya and promote it. He saw the Four-Division Vinaya as well-suited to the capabilities of Chinese monastics and capable of being explained based on Mahayana teachings. He tirelessly lectured on Vinaya doctrines across various monasteries and educational institutions throughout China, from Qingdao in the north to Xiamen in the south. He also played a crucial role in establishing Vinaya-focused educational centers, such as the Nanshan Vinaya Academy and the Buddhist Yangzheng Institute, to cultivate future monastics in Vinaya studies. Master Hongyi strongly insisted that keeping
precepts was the correct path for Buddhists. He not only taught Vinaya but also embodied its principles through his strict and exemplary personal practice, earning deep respect from his contemporaries and later generations. He believed that practitioners should focus on disciplining themselves, not others. His contributions extended to the promotion of precepts for lay Buddhists through works like
Nanshan Vinaya for the Laity. His significant efforts and scholarly achievements in the Vinaya tradition led to his recognition as the eleventh patriarch of the Nanshan Vinaya sect, a title that solidified his prominent status despite some initial controversies regarding the lineage transmission.
Pure Land Master Hongyi viewed the
Pure Land practice of reciting the Buddha's name as the "result" or "fruit" of one's spiritual cultivation. He strongly advocated for the Pure Land method, considering it the most suitable and accessible path for sentient beings in the Degenerate Age of Dharma and for the needs of the time. He gave Pure Land teachings a high doctrinal standing, classifying them as a "One Vehicle Perfect Teaching" (the highest class of teaching in
Huayan and
Tiantai hermeneutics). Master Hongyi's promotion of Pure Land was extensive, including writing prefaces and postscripts for Pure Land texts, giving lectures, and using calligraphy to propagate the name of Amitabha Buddha. His teachings emphasized the importance of deep belief in the law of cause and effect, generating Bodhicitta (the aspiration for enlightenment for the benefit of all beings), and concentrating on Buddha recitation. He also recommended supplementing Pure Land practice with texts such as the ''
Sutra of Kṣitigarbha's Fundamental Vows and the Chapter on Practices and Vows of the Bodhisattva Samantabhadra''. He held Master
Yinguang, a prominent Pure Land master, in high esteem. A notable contribution to Pure Land practice was his focus on hospice care centered around Buddha recitation, aiming to provide support and alleviate fear for those nearing the end of life. Although predominantly recognized as a Vinaya master and the eleventh patriarch of the Nanshan school, Master Hongyi held significant importance for Pure Land Buddhism in modern China. His advocacy lent considerable weight and popularity to the practice, especially among the educated class, due to his own esteemed background. His approach of integrating Pure Land practice with the theoretical framework of
Huayan and supplementary readings like the
Kṣitigarbha Sutra broadened the scope and understanding of Pure Land cultivation. Furthermore, his practical emphasis on Buddha recitation during hospice care provided a concrete application of Pure Land principles to address the fears surrounding death. His personal example of diligent practice and widespread promotion contributed significantly to the enduring prevalence and influence of Pure Land Buddhism in contemporary China.
Huayan Master Hongyi considered
Huayan as the theoretical foundation or "realm" for his Buddhist thought and practice. He studied the
Huayan Sutra extensively and viewed it highly, classifying it as a "Perfect Teaching" within Mahayana Buddhism and referring to it as the "Ocean of Doctrines". He was familiar with the works of previous Huayan patriarchs and recommended them to others. However, his approach to promoting Huayan differed from traditional Huayan masters. Instead of focusing heavily on its complex philosophical doctrines, he emphasized its integration with Pure Land practice, particularly through the recitation of the
Chapter on Practices and Vows of the Bodhisattva Samantabhadra (
Puxian Xingyuan Pin). He saw this chapter, included in the broader
Huayan Sutra, as a means to accumulate merit and facilitate rebirth in the Pure Land. He promoted Huayan through compilation, transcription, lectures, and gifting copies of related texts. ==Commemorations and exhibitions==