Month: October 2010

Meshing it vs Indra’s Netting it


Today, people live by social networking and computers by cross OS and platform networking. The average person today is likely to work with more than one computers to tackle the pressing demands of an on-the-go lifestyle. Microsoft’s Windows Live Mesh is making life easier for these people. Now you can keep your documents, photos, and other files up to date on all your computers, connect to your computers remotely, and sync your program settings between computers. When you add, edit, or delete files on a synced folder, all your changes will be reflected in the other computers. This shows a strong desire to break through physical barriers by electronic means.

The Huayen Sutra of old teaches a vision of all things as contained in every individual thing that is expressed by the parable of Indra’s net. Every pearl in Indra’s net reflects the images of every other pearl as well as the myriads of reflections bounced back from those pearls. When one pearl is touched, its movement multiplies into the entire net and into the matrices of infinite images reflected on every pearl. This is a powerful Huayen vision of reality of inter-connectedness and inter-penetration among all phenomena.  In this model of reality, there is no obstruction among phenomena so that all things interpenetrate, and the whole time and space continuum is contained within even the tiniest object. To a Huayen Buddhist, the existence of infinite worlds and dimensions in an atom is a reality. Hence every pore of the Enlightening Being Samantabhadra contains myriads of Buddha lands where countless Buddhas and Bodhisattvas live. This is the doctrine of One is in All and All is in One, the realm of no obstruction among phenomena postulated by Ch’eng Kuan (738-839), the fourth patriarch of Huayen School of Buddhism.

Compared to Indra’s net, our idea of Meshing it is far from being non-obstructive, much less all is in one. You can only Mesh it on the latest OS such as Windows 7, Windows Vista, Windows Server 2008, and Mac OS version 10.5 or later. You can’t Mesh it on computers running Windows XP, Windows Server 2003, or Windows Home Server version 1. All synced devices must be password protected. This shows we strongly desire networking but also isolation. We only desire interconnectivity in quarantine. This is the mentality modern people must live with, a reality far removed from the Huayen vision of non-obstruction among phenomena.

Redes frente a la red de Indra
de Akira Tomiyama , El Lunes, 01 de Noviembre de 2010

Hoy, la gente vive en las redes sociales y las computadoras para relacionarse con los sistemas operativos y las plataformas de redes. En la actualidad, una persona promedio es probable que funcione con más de un ordenador para hacer frente a las acuciantes demandas de control sobre el estilo de vida activo. Microsoft Windows Live Mesh, hace la vida más fácil para estas personas. Ahora usted puede guardar sus documentos, fotos y otros archivos al día en todos los equipos, conectarse a sus ordenadores de forma remota, y sincronizar los ajustes del programa entre los equipos. Al agregar, editar o borrar archivos en una carpeta sincronizada, todos los cambios se verán reflejados en los otros equipos. Esto muestra un fuerte deseo de romper las barreras físicas por medios electrónicos.

En el Sutra Huayen, la antigua enseñanza da una visión de que todas las cosas, figuran en cada cosa individual que se expresa en la parábola de la red de Indra. Cada perla en la red de Indra refleja las imágenes de cada una de las otras perlas, así como las miríadas de reflejos se recuperó en las perlas. Cuando se toca una perla, su movimiento se multiplica en la red, en todas las matrices de infinitas imágenes reflejadas en cada perla. Esta es una poderosa visión de la realidad Huayen de interconexión y la interpenetración entre todos los fenómenos. En este modelo de la realidad, no existe una obstrucción entre los fenómenos a fin de que todas las cosas se interpenetran, y todo el tiempo y el continuo espacio está contenido dentro de incluso el más pequeño objeto. Para un budista Huayen, la existencia de infinitos mundos y dimensiones de un átomo es una realidad. Por lo tanto todos los poros de la Ilustración Ser Samantabhadra contiene miríadas de tierras de Buda, donde incontables Budas y Bodhisattvas vivos. Esta es la doctrina del Uno es en todo y todo está en Uno, el reino de la no obstrucción de los fenómenos postulado por Kuan Ch’eng (738-839), el cuarto patriarca de Huayen Escuela de Budismo.

En comparación con la red de Indra, nuestra idea de las redes está lejos de ser no obstructiva, mucho menos todo está en uno. Sólo se puede poner red , en el último sistema operativo como Windows 7, Windows Vista, Windows Server 2008, y Mac OS versión 10.5 o posterior. Usted no puede acoplar los equipos que ejecutan Windows XP, Windows Server 2003 o versión de Windows Home Server 1. Todos los dispositivos sincronizados debe ser protegido por contraseña. Esto demuestra que el gran deseo de creacion de redes es tambien un deseo de aislamiento. Sólo el deseo de interconectividad en cuarentena. Esta es la mentalidad de la gente moderna debe vivir con una realidad muy alejada de la visión Huayen de no-obstrucción entre los fenómenos.

Written by Sakya Longyen
Huayen on Indra’s Net

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Yoga, Zen and the mind 明心见性


Book 1 Sutra 2 of Patanjali’s Yoga Sutra reads, “Yoga is to block the functions of the mind (योगश्चित्तवृत्तिनिरोधः yogashchittavṛittinirodhaH)”, which translates in Chinese as zhixin yichu (置心一處), literally ‘to put the mind at rest’. This is the Huayen meditation practice of the Da Huayen Monastery. Huayen meditation method and Patanjali’s Yoga are essentially the same.

When we lose our true self and get caught up in the changing patterns (modifications) of our mind, we experience various emotions and feel good or bad. This is evident when we sit down to meditate. As soon as we close our eyes, our mind begins to drum up all kinds of mental pictures from nowhere to distract us from concentration. We should remember we are mere spectators to a play, so we will remain detached. Through constant practice of concentration, we will be able to cease the functioning of our mind and eventually see our own form. We will, so to speak, be “in” our own form, our very inner true nature. We will be in Samadhi, where there is no movement because all modification of the mind has ceased when we are in our own internal form. Therefore, the Yoga Sutra 1.3 says, “Then there is abiding in the seer’s own form (तदा द्रष्टुः स्वरूपे अवस्थानम् tadaa draShTuH svaruupe avasthaanam)”, and its equivalent in Chinese is to “illumine one’s mind and see one’s nature (明心见性).”

Written by Sakya Longyen
Huayen on Indra’s Net

Saying Grace 华严道场 二时临斋仪


Saying Grace before a Meal

To the lotus-adorned treasury oceans of worlds, I offer this meal.
To the ocean assemblies of flower-adorned buddhas and bodhisattvas, I offer this meal.
To the Buddha Avatamsaka Mahavaipulya Sutra, I offer this meal.

This food is light, pure and prepared according to the Dharma. It contains all six tastes and I offer it to the Buddha and the Sangha. I hope all sentient beings in the Dharma realm will take this meal with me.

When we eat, I wish that all sentient beings will take meditative joy as nourishment and feel the bliss of the Dharma.

Ending a Meal

namāh saptanām samyāk-sambuddhā-koṭināṃ tadyathā oṃ cale cule cunde svāha

He who truly gives for happiness’s sake will reap peace and happiness.

I have finished my meal. May all sentient beings complete their tasks according to the teachings of Lord Buddha.

Giving money and giving in kind have the same merits. Both are dana-paramita, complete and perfect.

華嚴道場 二時臨齋儀

供養 華藏莊嚴世界海 華嚴海會佛菩薩 大方廣佛華嚴經
三德六味 供佛及僧 法界有情 普同供養
若飯時時 當願眾生 禪悅為食 法喜充滿
結齋儀

薩多喃 三藐三菩陀 俱胝喃 怛姪他
唵 折隸 主隸 準提 娑婆訶
所謂布施者 必獲其利益 若為樂故施 後必得安樂
飯時已訖 當願眾生 所作皆辦 具諸佛法
財法兩施 等無差別 檀波羅蜜 具足圓滿

Written by Ven. Sakya Longyen
Huayen on Indra’s Net

The Buddha within us 心佛众生


“Jay Bhagvan,” “Victory to God,” “Glory to the Highest,” “Hosanna,” “Blessed is He who has come in Thy Name,” are some of the praises we honour the Supreme Spirit. Different religions may have different ways of hailing the Supreme One or some higher deities, but the underlying meaning and purpose are the same. In the Huayen tradition, we honour One Supreme Spirit (paramātmā, God, Over-soul, the Way, Noumenon, bhutatathātā, tathātā, Truth, Reality, hrdāyam, Heart, Essential Nature, the label does not matter). Since the Supreme Spirit is omnipresent, it follows that this highest spiritual potential exists within all beings.

In Buddhism, when one is initiated into Buddhism, one says Namo Buddhāya or Buddhāya Namah, which translates as “To the Buddha I take refuge.” Here Buddha refers to the historical Buddha Sakyamuni. Next, one chants, “To the Buddha within my nature I take refuge.” This second chant is the recognition of the highest spiritual potential within us and expresses our intent to fully develop and realise such inherent qualities. Such is the basis of all religions.

What happens when we honour our Supreme Spirituality? What is the effect of putting our faith in the highest source? Today we seek to relax our body, mind, and spirit through various spiritual practices such as meditation and yoga. To relax is to lay everything down, to let go of oneself, and to give up material comforts and attachments that hinder the realisation of our highest spiritual potential. Spiritual relaxation requires a very deep letting go, relinquishing control of both body and mind, and putting our trust in the highest source. By deeply letting go, we can experience a profound inner peace, equanimity, and silence.

Written by Ven. Sakya Longyen
Huayen on Indra’s Net

Forgiveness adorns Knowledge


FORGIVENESS AND SACRIFICE

narasya aabharaNaM ruupaM
ruupasya aabharaNaM guNaH .
guNasya aabharaNaM jñaanam
jñaanasya aabharaNaM kShamaa .

The physical form adorns the man;
Virtue adorns the physical form;
Knowledge adorns virtue;
Rivers don’t drink their own water;
Trees don’t eat their own fruits;
Clouds truly don’t eat their own crops;
The welfare of others is the mark of excellence of the virtuous.

pibanti nadyaH svayameva na ambha
svayam na khaadanti phalaani vRukShaah .
na adanti sasyaM khalu vaarivaahaaH
paropakaaraya sataaM vibhuutayaH .

Click here to hear me chant the subhashita (good sayings).
Written by Ven. Sakya Longyen
Huayen on Indra’s Net

Sunyata, then what? 悟后起修


The ultimate destination of most Mahayana Buddhist schools including Zen Buddhism is to attain Sunyata, a state of emptiness that is neither existent nor non-existent. The fundamental difference between Huayen and other Buddhist schools is that the attainment of Prajna Sunyata is only the starting point of true practice, not its final destination. Huayen Buddhism is also known as Samantabhadra-yana Buddhism in the sense that its practitioners commit themselves to the vows and conducts of Samantabhadra Bodhisattva.

大乘佛教包括禅宗,皆以证得波若空性为修行终极目标。空性不有,亦复不无。华严则从证得波若空性后起修,波若空性仅是实修起点, 此乃其与他宗异同之处。华严属普贤乘,普贤行者皆以实现普贤行愿为己任也。

Sunyata ¿entonces qué? De Akira Tomiyama
El Lunes, 04 de octubre de 2010.
Traducido por Agustin Elizondo

El destino final de la mayoría de las escuelas budistas Mahayana como el Budismo Zen es alcanzar Sunyata, un estado de vacío que no es ni existe ni no existe. La diferencia fundamental entre Huayen y otras escuelas budistas es que el logro de Prajna Sunyata es sólo el punto de partida de la práctica real, no su destino final. Huayen budismo es también conocido como el budismo Samantabhadra-yana en el sentido de que sus practicantes se comprometan con los votos y conductas de Samantabhadra Bodhisattva. 

Written by Ven. Sakya Longyen
Huayen on Indra’s Net

anutpattika-dharma-ks!a^nti 无生法忍


On the wall of our Huayen meditation hall is hung a scroll Chinese calligraphy: “Focus the mind. Let the mind be still. If the mind is distracted, be focused and pay attention again.” In such process of continued practice, we will reach a state upon which we become “aware of the senses and yet are controlled by them. The senses continue to function in relation to the external environment.”

Ajahn Chan said in his Meditation Practice V. States and Experiences: “All of these are only the effects of our volition which will not become prajna (wisdom). Wisdom grows when we listen and thoroughly know our mind, turn around and see it is impermanent and unstable. This will help us let go of the “causes” of the phenomena and states of affairs we experience, whereupon prajna will arise and it is in such states we will become wise and enlightened.”

Because the mind is impermanent and unstable, our Buddha nature becomes entangled. During meditation, if the impermanence and instability of the mind is being examined, then who is doing the examination? What is the substantial nature of the mind of the examiner? And how is he going to do it? When a being enlightens from his/her unstable and impermanent mind, his Buddha nature is free from any entanglements. An enlightening being comes apart from all causes. Because he has not caused, he is not affected by conditions. Because he is not affected by conditions, whatever he does, he does so for nothing and he is therefore not bound by karma. All his acts, speech, and thoughts are pure and he has attained anutpattika-dharma-ks!a^nti, the state of no birth (and no death). Therefore Chapter 25 “Ten Stages” of the 60-Chüen Huayen Sutra states that an Enlightening Being who has reached the seventh stage is pure in acts, speech, and thoughts, and he practises formless practice and attains anutpattika-dharma-ks!a^nti whereupon he illumines all dharmas.”

華嚴禪堂壁上寫著這樣的四句偈: 置心一處、 使心不亂、若心他緣、 攝心令還。 如此不斷實踐的過程中,我們會達到這樣的境界: ”知根在, 根隨緣“。

阿姜 查在他的禅修世界之(五)”境界与体验“里说: “这一切都只是「行(行蕴)」,不会成为般若。智慧增长的方式是,当我们倾听和了知心的时候,反观它的无常性和不稳定性。其无常性的觉悟将会促成我们在那点上放下事物的「因」。如此一来,智慧就在那里升起。在那儿,我们将获得智慧和领悟。”

这个妄心具有无常性和不稳定性,是缠如来藏,不是吗?那么反观妄心具有无常性和不稳定性的那个是什么?那个本体(心)是什么?如何起?从具有无常性和不稳定性的妄心觉悟出来,即是出如来藏, 那是悟后离因,因既不生,遇缘不起,故无作业,不受果报,无作业故,三业清净,得无生法忍。是故六十华严经卷二十五‘十地品’谓,第七地之菩萨,三业清净,修无相行,得无生法忍,照明诸法。

无生法忍 anutpattika-dharma-ks!a^nti
De Akira Tomiyama, El Jueves, 23 de septiembre de 2010 0:00 .
Traducido cerca Agustin Elizondo

En la pared de nuestra sala de meditación Huayen, se cuelga un lienzo de caligrafía china: “Enfocar la mente. Deja que la mente se fije. Si la mente se distrae , centrala y prestar atención de nuevo. ” En este proceso de …la práctica continuada, vamos a llegar a un estado en el que llegamos a ser “consciente de los sentidos y, sin embargo no son controladas por ellos. Los sentidos siguen funcionando en relación con el ambiente externo.”

Ajahn Chan dijo en su Práctica de la Meditación Estados y experiencias: “Todos estos son sólo los efectos de nuestra voluntad que no se convertirá en prajna (sabiduría). La sabiduría crece cuando escuchamos y bien sabemos que nuestra mente, dar la vuelta y ver que es impermanentes e inestables. Esto nos ayudará a dejar de lado las “causas” de los fenómenos y estados de cosas que experimentamos, prajna con lo cual se levantará y es en esos estados que se hará sabio e iluminado “.

Porque la mente es impermanente e inestable, nuestra naturaleza de Buda se enreda. Durante la meditación, si la temporalidad y la inestabilidad de la mente está siendo examinada, entonces ¿quién está haciendo el examen? ¿Cuál es el carácter sustancial de la mente del examinador? Y ¿cómo va a hacerlo? Cuando uno se ilumina desde su mente inestable y provisional, su naturaleza de Buda está libre de cualquier enredo. Un esclarecedor que viene, aparte de todas las causas. Porque no ha causado, no se ve afectada por las condiciones. Debido a que no se ve afectada por las condiciones, todo lo que hace, lo hace para nada y que no está vinculado por el karma. Todos sus actos, palabras y pensamientos son puros y que ha alcanzado anutpattika-dharma-ks! A ^ NTI, el estado de ausencia de luz (y no la muerte). Por lo tanto el capítulo 25 “Diez Etapas” de los estados Sutra 60-Chuen Huayen que Iluminando un Ser que ha alcanzado la séptima etapa es puro en los actos, palabras y pensamientos, y las prácticas de la práctica sin forma y alcanza anutpattika-dharma-ks! A ^ con lo cual nti él ilumina todos los dharmas.”