Category: 60-chuen Huayen

夜讀妙法蓮華經觀世音菩薩普門品有感


夜讀妙法蓮華經觀世音菩薩普門品有感 南無本師釋迦牟尼佛(三稱) 南摩妙法蓮華經(三稱) 南無無盡意菩薩(三稱) 南無觀世音菩薩(三稱) 心無物 馬識途 運悲智 駕前駒 附彼岸 闖涅槃 復降世 度眾生 登玄門 入性海 南無觀世音菩薩(三稱) 我昔所造諸惡業,皆由無始貪嗔癡 從身語意之所生,一切罪障皆懺悔 自皈依佛當願眾生體解大道發無上心 自皈依法當願眾生深入經藏智慧如海 自皈依僧當願眾生統理大眾一切無礙 我此普賢殊勝行,無邊勝福皆回向 普願沉溺諸眾生,速往無量光佛剎 夜讀妙法蓮畫經觀世音菩薩普門品有感 大華嚴寺明智隆嚴識 普光紀元十九年十二月七日 佛曆2560年12月7日 陰曆丁酉年十月二十日(大雪) 於加拿大溫哥華大華嚴寺   Advertisements

AVATAMSAKA WORLD FOUNDATION


AVATAMSAKA WORLD FOUNDATION

In order to prepare our young generations as future leaders of their respective nations, the Avatamsaka World Foundation exists for the sole purpose of educating all children and youths in secular and Buddha Dharma knowledge, Christianity and other pagan and/or native spiritual traditions and practices.

Ours is an assistive and educational congregation of conscientious and compassionate people around the world in all walks of life with a passion to enlighten, highlight, and discuss matters of urgency related to our generation of young people living in a world of hunger, turmoil, conflicts, and regional displacements.  Scientific advancement in technology has eroded humanity to its very core. Science in and of itself is neither good or bad.  It is a tool which depends on its user to make good of it.  We believe that our only choice is not to further develop the market economy and consumerism but to immediate halt all pilferage, plunders, squanders, exploitation, and wars over all natural resources.  As well, we have no choice but to accept all people, traditions, cultures, languages, race, creeds, religions, and perspectives in order to avoid all conflicts at all costs.  We welcome other world organisations, fund sponsors, benefactors, subscribers, contributors who support our cause to join us either through financial contributions or otherwise volunteering on our virtuous path towards world peace.

The AWF will offer children and youths the opportunity to learn the English, Chinese (both Cantonese and Mandarin), computer and communication skills, arts & crafts, homemaking, cooking and gardening, permaculture design certificate training & practices, photography, philosophy, and other social sciences and humanities, in addition to a core program in the comparative studies of Buddha Dharma, Judaic Christianity (both Catholic and Protestant), Bahia, Islam, and other pagan and/or native spiritual traditions and practices.  Our attitude toward all religions and spiritual practices is all inclusive.  We make no judgment, none at all.

The Avatamsaka World Foundation is unique in their support of persons with disabilities. We encourage children and youths living with physical and/or mental disabilities to join us.

Venerable Master Sakya M. Longyen is a victim of the psychiatry industry and has been living with mental illness since 21. He has overcome all obstacles, he has stumbled and fell, he has picked himself up all by himself, and has now stood up tall, proud, like a man in the face of stigmatization and discrimination surrounding mental health.  He is a standing member of the Canadian Mental Health Association of British Columbia and has been trained and certified by Strength-in-Unity to bring attention to stigma surrounding and resolving issues of mental illness and the malpractices of the psychiatry industry.

Find the truth. Be the change.

From the Founder and Abbot of Avatamsaka Buddhist Monastery of Canada

Ven. Sakya M. Longyen

Have a nice life!

Buddha Be.

Buddha Be


Buddha Be

By Venerable M. Longyen Sakya
Avatamsaka Buddhist Monastery of Canada

LET IT BE KNOWN THAT ON THIS DAY,

The Venerable Longyen Sakya did hereby coin the new form of Buddhist greetings.

The Venerable says, “Just say, “Buddha Be!” to each other. “

SO LET IT BE WRITTEN.

SO LET IT BE DONE.

Our Avatamsaka Dhyāna View of the Sentient World


Avalokiteshvara yidam

禪觀有情世界
在日常生活中體驗諸行無常
在起心動念中覺證諸法無我
在一息尚存中成就涅槃寂靜
在法界遷流中了悟緣起性空
Our Avatamsaka Dhyāna View of This Sentient World
Experience the Impermanence of all actions in our everyday life.
Wake up to the fact that all thoughts and intentions are void of substance.
Be one with and listen to the harmonious unstruck sound of silence of Om in Nirvana before you breathe out your last and final breath of life.
In the never ending shifts and flows of the Dharma realms wake up and come to the inner-standing and realisation that the original nature of all causes and conditions is substantively void.
From your humble gardener Venerable Sakya M. Longyen

Second Huayen Patriarch Zhiyan 华严二祖智俨和尚


Zhiyan Second Huayen Right Reverend Patriarch

Zhiyan
Second Huayen Right Reverend Patriarch Zhiyan 620-668

Surnamed Zhao, Zhiyan (Chih-yen) aka Yunhua Bhikkhu for residing at Yunhua monastery, was venerated as Venerable Zhixiang because he mainly preached the Dharma at Zhixiang. When he was initiated, he prayed before the Tripitaka and pulled out Chapter 1 of the Huayen Sutra and read it all day long. Later he became a pupil of Dushun and learned all the profound meanings of the dharmadhatu through shamvhavi. Dushun gave him his collections of The Huayen Dharmadhatu Through Shamvhavi and commanded him to lecture on the subject.

Once a strange monk spoke to Zhiyan, “To get the profound metaphysics of the single Huayan vehicle, do not overlook the six aspects mentioned in The Ten Stages of the Huayen Sutra.”

The Six Aspects of Dharmas are the phenomenon’s total and particular aspects, with consideration of its common and distinctive features, and how they are formed and dissolved. The strange monk told Zhiyan to contemplate their meanings quietly and deeply for one to two months. Zhiyan took less than a month to understand their profound meanings. Based on the 60-Chapters Huayen Sutra, he wrote The Records of Search for the Secrets of the Huayen Sutra in which he explained the Six Aspects, the Ten Profound Theories, and the Five Doctrines, which subsequently became the foundation of Huayen metaphysics.

The Ten Profound Theories are: (1) the Theory of Simultaneous Completeness and Mutual Correspondence, (2) the Theory of Mutual Inclusion of the One and the Many in Differences, (3) the Theory of the Total Completion of the Hidden and the Manifested, (4) the Theory of the Realm of Indra’s Net, (5) the Theory of the Storehouses of the Faculties of Purity and Mixture Containing All Virtues, (6) the Theory of the Dharmas Mutually Identified While Self-Existent. (7) the Theory of the Small and Minute Compatible with Peaceful Existence of the Dharmas, (8) the Theory of the Distinct Existence of Separate Dharmas in the Ten Periods,1 (9) the Theory of Skillful Completion Through the Evolution of the Mind-Only, and (10) the Theory of the Manifestation of the Doctrine Through Facts and the Fostering of Understanding Thereby.

The Five Doctrines are (1) the Doctrine of the Sravaka Ignorant of the Dharma, (2) Initial Mahayana, (3) Final Mahayana, (4) the Instant Doctrine of the Great Vehicle, and (5) the Comprehensive Doctrine of the One Vehicle.

In the fourth year of Xianqing (657), Zhiyan lectured on the Huayen Sutra at the Yunhua Monastery and was respected by kings and peasants alike. He later received the profound wonders of the sutra from Xianshou. One night he dreamt of the prajñā stupa collapsing and knew his time was near. So he told his disciples, “I shall go to the west for a while.” In less than a month, he passed away at 72.

Zhiyan wrote the following documents:

  1. Ten Profound Theories of  the Huayan One Vehicle 1 volume (T.45.1868),
  2. Notes on Searching the Secrets of the Huayen Sutra on Distinct and Comprehensive Wisdom 10 volumes with Dharmas,
  3. 50 Key Questions and Answers on the Huayen Sutra 1 volume (T.45.1869),
  4. Essay on the Miscellanies of the Huayen Sutra 2 volumes (T.45.1870), and
  5. Concise Commentaries of the Diamond Prajñāpāramitā Sutra 2 volumes.

1 The nine periods separately, plus all of them as one period.

ZHIYAN

Segundo patriarca Hua-yen 620 – 668

Nacido de la familia Zhao, Zhiyan (Chih-yen) se llamaba Upadhyaya Yunhua por haber residido en el monasterio de Yunhua. Fue venerado también como el Venerable Zhixiang por predicar el Dharma en Zhixiang. Cuando se inició, oró ante el Tripitaka y sacó un capítulo del Sutra Hua-yen y para leerlo todo el día. Más tarde se convirtió en alumno de Dushun y aprendió todos los significados profundos de la dharmadhatu a través del shamvhavi. Dushun le dio sus colecciones de El Dharmadhatu Huayen a través del Shamvhavi y le ordenó dar una conferencia sobre el tema.

Una vez un monje extraño le habló a Zhiyan, “Para obtener la metafísica profunda del único vehículo Hua-yen, no hay que ignorar los seis aspectos mencionados en las Diez Etapas del Sutra Hua-yen.” Los seis aspectos de los Dharmas son el fenómeno total y los aspectos particulares, con el examen de sus características comunes y distintivas, y cómo se forman y se disuelven. El extraño monje dijo a Zhiyan que contemplara sus significados en silencio y profundamente durante uno o dos meses. A Zhiyan le costo menos de un mes para comprender su significado profundo. Basado en el Sutra de 60 capítulos Hua-yen, escribió Las Actas de búsqueda de los secretos del Sutra Hua-yen en la que explicó los seis aspectos , las Diez teorías profundas, y las cinco doctrinas, con las que posteriormente formó la base de la teórica filosofíca de Hua-yen

Las Diez teorías profundas son: (1) la teoría de la Integridad simultánea y correspondencia mutua, (2) la teoría de la mutua inclusión del Uno y los Muchos en las diferencias, (3) la Teoría de la oculta y la manifiesta terminación total , (4) la Teoría del Reino de la Red de Indra, (5) la teoría de los Almacenes de las Facultades de la pureza y la mezcla que contienen todas las virtudes, (6), la Teoría de los Dharmas mutuamente identificados, mientras son Auto-Existentes. (7), la Teoría de la Pequeña y los Fines Pacíficos compatible con el Minuto de Existencia de los Dharmas, (8) la teoría de la existencia distinta de Dharmas separado en los diez períodos, 1 (9), la Teoría de la finalización hábil través de la evolución de la Solo-mente, y (10), la Teoría de la manifestación de la doctrina a través de hechos y el fomento de la comprensión de tal modo.

Las cinco doctrinas son: (1) la Doctrina de la ignorante Sravaka del Dharma, (2) Mahayana inicial, (3) Mahayana final, (4) la Doctrina instantánea del Gran Vehículo, y (5) la doctrina integral de Un vehículo.

En el cuarto año de Xianqing (657), Zhiyan disertó sobre el Sutra Hua-yen en el Monasterio Yunhua y fue respetado por los reyes y los campesinos por igual. Más tarde recibió las maravillas profundas del sutra de Xianshou. Una noche soñó con que la estupa prajñā colapsaba y supo que su hora estaba cerca. Así que le dijo a sus discípulos: “Voy a ir hacia el oeste por un tiempo.” En menos de un mes, falleció a los 72.

Zhiyan escribió los siguientes documentos:

1- Diez teorías en profundidad de la Hua-yen un vehículo, un volumen (T.45.1868),
2- Notas sobre la búsqueda de los secretos del Sutra Hua-yen en distintas y completa Sabiduría de 10 volúmenes con Dharmas,
3- 50 preguntas y respuestas clave en el Sutra Hua-yen, un volumen (T.45.1869),
4- Ensayo sobre la Misceláneas del Hua-yen Sutra, dos volúmenes (T.45.1870) y
5- Comentarios concisos del Sutra del Diamante Prajñaparamita, 2 volúmenes.

1 Los nueve períodos por separado, más período de todos ellos como uno solo.



Written by 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.”