Category: Sutra studies

大哉華嚴 不二法門


20170501_203125[1]Excerpt
As God is Alpha and Omega, so is Avatamsaka. The Mahavaipulya Buddhaavatamsaka Sutra is the first Holy Scripture spoken by Buddha to all sentient beings in worlds in the ten directions, leading them eventually to the Pure Buddhaland of Amitabha Buddha by following the footsteps of Mahabodhisattva Samantabhadra (aka the Hindu Godhead Lord Shiva).
In the Avatamsaka world, there is no distinction between energy and matter, light and darkness, Yin and Yang, male and female, black and white, right and wrong, friends and foes.
Your foes are your saviours. They have acted wrongly against you in order that your own karmic debts are cleared.
It is my sincere hope that everyone understands this truth and peace shall be on earth, and Peace Shall Be On Earth.
Merry Christmas
God bless you all.
Amen.
大哉華嚴 不二法門 大而無外 小而無內
大即是小 小即是大 大小無礙 一也
是以佛佛相應 心心感召 悲智雙運 法界無礙
心佛眾生 等無差別 十法界不離一念心
佛言: 凡所有相 皆屬虛妄 如露亦如電 應作如是觀
然則萬法唯心造 世人妄作真 故有自然三塗 無量苦惱 五惡五痛五燒 苦不堪言.
嗟呼!
沙界蒼生猶未醒 鄰虛寶剎萬莊嚴
隆嚴稽首 頂禮佛足 繞佛三匝 而白佛言
惟願世尊慈悲 賜吾等因力緣力意力願力方便之力
常力善力定力慧力多聞之力 施戒忍辱精進禪定智慧之力
正念止觀諸通明力 如法調伏諸眾生力 如是等力 能除一切三毒之苦
三心清淨 淨念相繼
真誠清淨平等正覺慈悲 看破放下隨緣念佛
普願
法界眾生 同登華蔵玄門
八難三塗 共入毘廬性海
一稱念 盡圓融
南無華嚴海會佛菩薩
(三稱)

我此普賢殊勝行 無邊勝福皆迴向
普願沉溺諸眾生 速往無量光佛剎
南無阿彌多婆夜 哆他伽多夜 哆地夜他 阿彌利都婆毗 阿彌利哆 悉耽婆毗 阿彌唎哆 毗迦蘭帝 阿彌唎哆 毗迦蘭多 伽彌膩 伽伽那 枳多伽利娑婆訶
離婆離婆帝 求訶求訶帝 陀羅尼帝 尼訶囉帝 毗黎你帝 摩訶伽帝 真陵乾帝 娑婆訶
南無喝囉怛那哆囉夜耶 佉囉佉囉 俱住俱住 摩囉摩囉 虎囉吽 賀賀 蘇怛拏 吽 潑抹拏 娑婆訶
普光紀元19年10月25日
佛曆2560年10月25日
陰曆歲次丁酉九月初六日
西元2017年10月25日
釋明智隆嚴書於加拿大溫哥華晚香坡塔大華嚴寺分院
釋明智隆嚴書於加拿大溫哥華晚香坡塔大華嚴寺分院
Contact Information:
Email: longyen@avatamsakaworld.co
Phone from within Canada: Canada +1 (778) 325-3296
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Twitter: @akivyra

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Where Light Abide


the-flower-ornament-scriptureWHERE LIGHT ABIDE

THUS I HAVE HEARD. A one time the Buddha was in the land of Magadha, in a state of purity, at the site of enlightenment,  having just realised true awareness. The ground was solid and firm, made of diamond, adorned with exquisite jewel discs and myriad precious flowers, with pure clear crystals. The ocean of characteristics of the various colours appeared over an infinite extent. There were banners of precious stones, constantly emitting shinning light and producing beautiful sounds. Nets of myriad gems and garlands of exquisitely scented flowers hung all around. The finest jewels appeared spontaneously, raining inexhaustible quantities of gems and beautiful flowers all over the earth. There were rows of jewel trees, their branches and foliage lustrous and luxuriant. By the Buddha’s spiritual power, he caused all the adornments of this enlightenment site to be reflected therein. – Excerpt of the Avatamsaka Sutra, a translation by THOMAS CLEARY

Huayen Sutra Study Procedure 华严经教行法


I. Finish each session in 53 days in a two-month period with a 7-day floating period.

II. Every day during this 53-day period, read your sutra of choice in whole or in parts by following these steps.

A. Making offerings to the Buddha including offerings in kinds such as incense, flowers, water, and fruit and by act of prostrating yourself 108 times before the Buddha.

B. Recite your sutra of choice.

C. After each reading, chant the name of the Buddha 1080 times.

D. Dedication of Merit

I dedicate the merit and virtue from this profound act of Universal Worthy,
With all its boundless superior blessings,
Making the universal vow that all beings sunk in defilement,
Will quickly go to the Land of the Buddha of Limitless Light (Amitabha).
Homage to all Buddhas of the ten directions and the three periods of time,
All Bodhisattvas, Mahasattvas, and
Maha Prajna Paramita!
Homage to the King Bodhisattva Mahasattva of Universal Worthy! (Three invocations, three prostrations)

E. After completing the daily practice, sit in meditative pose for ten to 15 minutes to reflect on your own acts of body, speech, and mind, so as to purify any defilement.

At first, the daily practice may take up to four hours, but with practice, you may be able to reduce it to two. After doing this for six months, you will notice marked reduction in mental defilements, increase in wisdom and quality of life, and winning praises from those around you.
Written by Sakya Longyen
Huayen on Indra’s Net

53-Day Circumscribed Recitation of the Avatamasaka Sutra


Commence a 53-day circumscribed recitation of the Avatamsaka Sutra as your dedicated practice to pray for [SAY YOUR WISH HERE, for example, the success of the 2011 Huayen Sangha-Dana, the 8th WBSY General Conference, and the Second Huayen Global Forum]. Please follow the guidelines below to complete the practice.

I. SOLEMN PLEDGE
Compassionate and Great Buddha, for the purpose of perfecting Buddhahood and delivering all living beings and for [the success of the 2011 Huayen Sangha-Dana, the 8th WBSY General Conference, and the Second Huayen Global Forum], I [YOUR NAME], DO HEREBY SOLEMNLY PLEDGE to engage in a 53-day circumscribed practice from [DATE] to [DATE], during which period I will recite one consecutive chapter of the 80-fascicle Avatamsaka Sutra each day. I earnestly pray to all Buddhas of the ten directions for protection, to the Bodhisattvas of the past, present, and future for acceptance, and to our patriarchs for blessings. (One prostration)

II. REPENTANCE
I [YOUR NAME], from eons without beginning in the past, have created all kinds of measureless and boundless evil karma with my body, speech, and mind because of greed, hatred, and delusion. If that karma had substance and form, all of space could not contain it. I now completely purify these three karmas, and before the assemblies of all Buddhas and Bodhisattvas, throughout the Dharma Realm in lands as many as fine motes of dusts, I sincerely repent and reform my offences and vow never to create them again. I will always dwell in all merits and virtues of the pure precepts until I perfect Buddhahood. My repentance and reform will only end when all living beings are delivered in thought after thought without cease, my three karmas never weary of such deeds. (One prostration)

III. AVATAMSAKA SUTRA RECITATION
Namo Upadhyaya Sakyamuni Buddha (Three invocations, three prostrations.) [Contemplate gradually its meaning as you recite the following stanza.]

The unsurpassed, profound, and wonderful Dharma
Is difficult to encounter in hundreds of millions of eons.
I now see and hear it, receive and uphold it,
And I vow to fathom the Tathagata’s true meaning.

[Contemplation vow: As you open the Avatamsaka Sutra, contemplate the Dharma Wheel always turns, that all living beings who hear the Dharma shall attain Bodhi.]
RECITE ONE CHAPTER OF THE AVATAMSAKA SUTRA AS YOUR DAILY CIRCUMSCRIBE PRACTICE.

IV. DEDICATION OF MERIT

May the merit and virtue accrued from this act help all gods, devas, dragons and Dharma protectors attain Buddhahood expediently.
May all great good and wise advisors who preach the Huayen tradition and spread its teachings long remain in the world to turn the Great Dharma Wheel.
May all beings in the Dharma Realm generate supreme Bodhi-mind and attain the Essence of Reality.
May the Huayen Dharma prosper and flourish, and may the Right Buddha-dharma long remain in the world.
May peace be on earth, may there be social harmony, may the winds be gentle and the rain be mild, and may all countries prosper and their people peaceful.
May there be success in [SAY YOUR WISH HERE: For example, the 2011 Huayen Sangha-Dana, the 8th WBSY General Conference, and the Second Huayen Global Forum].

I dedicate the merit and virtue from this profound act of Universal Worthy,
With all its boundless superior blessings,
Making the universal vow that all beings sunk in defilement,
Will quickly go to the Land of the Buddha of Limitless Light (Amitabha).
Homage to all Buddhas of the ten directions and the three periods of time,
All Bodhisattvas, Mahasattvas, and
Maha Prajna Paramita!
Homage to the King Bodhisattva Mahasattva of Universal Worthy! (Three invocations, three prostrations)

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

海雲比丘 Sagaramegha


Haiyun, the Bhikkhu who initiated me into the Huayen Buddhist Sangha,  in Mandarin is 海雲 hǎi yún. He chooses his Dharma name from the 40-Fascicles Avatamsaka Sutra (四十卷華嚴經) Ch. 5, “On Entering Into The Inconceivable State Of Emancipation By The Practice And Vows Of The Bodhisattva Samantabhadra Of The Mahavaipulya Buddha Avatamsaka Sutra,” opening paragraph, which Sakyamuni Buddha described the story of Kumara Sudhana’s (善財童子) long spiritual path toward attainment Absolute Truth and liberation to become a Buddha.

In this story, Kumara Sudhana, already a Bodhisattva (菩薩) learned from 53 different benevolent spiritual advisors before he finally attained Ultimate Enlightenment (阿耨多羅三藐三菩提 ANUTTARA SAMYAK SAMBODHI) and became a Buddha. First, he sought the spiritual guidance of Manjusri Bodhisattva (文殊師利菩薩, who was Himself a Buddha, but He manifests Himself as a Bodhisattva to be the teacher of seven subsequent Buddhas). Manjusri Bodhisattva, having answered all of Kumara Sudhana’s questions, instructed Kumara Sudhana to go south to the Kingdom of Sea Door (海門國) to seek the advice of 海雲比丘 Sagaramegha, where Kumara Sudhana asked 海雲比丘 Sagaramegha how to renounce his worldly life (捨凡夫家) to be born in the Family of Tathagata (生於如來家), how to cross the river of births and deaths (斷生死流) over to the river of Buddha’s purified acts (入佛淨行流), how to destroy the Sansara wheel (壞生死輪) to achieve the Wheel of Great Vows (成就大願輪), how to control his sea of passions and desires (竭愛欲海) to add to the Sea of Great Compassion (增長大悲海), how to shut the doors of the three forms of existence (kama-loka, rupa-loka, and arupa-loka) and of the eight forms of suffering (閉三塗八難門 ) to open the doors to Nirvana for man and gods (開人天涅槃門), how to exit the city in which all beings are bound in the three realms of existence (出三有 [kama-loka, rupa-loka, and arupa-loka] 繫縛城), to enter the city of liberation by acquiring Buddha’s wisdom (入種智解脫城), and finally how to relinquish all worldly gems, toys, possessions, and means (棄捨一切珍玩資具) to do good for the benefit of all beings (饒益攝受一切眾生).

Excerpt from 40-Fascicles Avatamsaka Sutra (四十卷華嚴經) Ch. 5 “On Entering Into The Inconceivable State Of Emancipation By The Practice And Vows Of The Bodhisattva Samantabhadra Of The Mahavaipulya Buddha Avatamsaka Sutra,” opening paragraph – English translation by Master Longyen (釋隆嚴).

Haiyun was inspired by Kumara Sudhana’s great vows and by the spiritual advice 海雲比丘 Sagaramegha gave Kumara Sudhana when he read the Avatamsaka Sutra. Therefore he chose to name himself Haiyun meaning Sea Cloud in English. I have included below the original Chinese scriptural text of the 40-Fascicles Avatamsaka Sutra (四十卷華嚴經) Ch. 5, “On Entering Into The Inconceivable State Of Emancipation By The Practice And Vows Of The Bodhisattva Samantabhadra Of The Mahavaipulya Buddha Avatamsaka Sutra,” for anyone interested in further study.

The Mahavaipulya-buddhāvataṃsaka-sūtra (Sanskrit: “The Great and Vast Buddha Garland Sutra”), also called Garland Sūtra, or Avatamsaka Sutra (preserved in both Tibetan and Chinese versions was the sublime revelation by Sakyamuni Muni Buddha upon his Enlightenment. He assumed the dharma body of the Great Deity Maha Vairocana, (also in Tibetan Buddhism, and as Dainichi Nyorai 大日如來, of Shingon Buddhism of Japan,) and spoke the Dharm simultaneously in nine assemblies of man, devatas, Bodhisattvas, and Buddhas in seven locations. Only the shortest version of the Sutra is comprehensible to man and therefore still remains on earth. It contains 10, 000, 000, 095, 048 words and is the basic Sutra practice cultivated by the Avatamsaka School of Buddhism. This Sutra is most read in the Da Huayen Monastery, founded by Ven. Haiyun.

To put you in the present context from the historical perspective of this Sutra, in a recent conversation between Sri Swami Rajarshi Muni, Founder of the Lakulish International Fellowship’s Enlightenment Mission (LIFE Mission) and Haiyun, Muniji explained that Samantabhadra is Lord Shiva the King of the Universe while Haiyun said that Samantabhadra is the Primeval Buddha. When we are liberated, we become one with Barhma, Lord Shiva, or Samantabhadra the Primeval Buddha in whose body all Buddhas of the past, present and future dwell.

大方廣佛華嚴經卷第五
    罽賓國三藏般若奉 詔譯
    入不思議解脫境界普賢行願品

  
爾時善財童子。聞善知識教。一心正念。隨順思惟所有
智慧光明門。隨順通達所有甚深解脫門。隨順憶持所有自在三昧門。隨順敬奉所有清淨教誨門。隨順觀察所見諸佛威德門。隨順欣樂所見諸佛住處門。隨順解了所見諸佛軌則門。隨順思念所見諸佛出現門。隨順趣入所見諸佛法界門。隨順安住所見諸佛境界門。漸次南行。向海門國。詣海雲比丘所。頂禮雙足。遶無數匝。於前合掌。白言聖者。我已先發阿耨多羅三藐三菩提心。欲入甚深最上智海。而未知菩薩云何能具菩薩行。長養菩提種。云何能捨凡夫家。生於如來家。云何能度生死海。入佛智慧海。云何能離凡愚地。入佛最勝地。云何能斷生死流。入佛淨行流。云何能壞生死輪。成就大願輪。云何能滅魔境界。顯示佛境界。云何能竭愛欲海。增長大悲海。云何能閉三塗八難門。開人天涅槃門。云何能出三有繫縛城。入種智解脫城。云何能棄捨一切珍玩資具。饒益攝受一切眾生。唯願慈哀。為我宣說。時海雲比丘。告善財言。善男子。汝已發阿耨多羅三藐三菩提心耶。善財言唯。我已先發阿耨多羅三藐三菩提心。海雲告言。善哉善哉。善男子。發菩提心者。不可得聞。何況自能深心發趣。善男子。若諸眾生。未曾修種深固善根。則不能發阿耨多羅三藐三菩提心。是故菩薩。要得平等無礙境界普門善根光明照故。要得真實巧方便藏正道三昧光明照故。要得積集功德海藏廣大福聚莊嚴身故。要得增長種種白法。念念出生無休息故。要能供事真善知識。諮問法要。無疲厭故。要捨慳吝。無所藏積。於身命財。無愛著故。要離憍慢。心無高下。安住不動。如大地故。要恒慈愍。隨順眾生。平等饒益。無違逆故。要處生死。於惡趣中。度苦眾生。心不捨故。要恒觀察如來境界。欣求修習。至究竟故。要恒利益安樂一切諸眾生故。如是乃能發菩提心。發菩提心者。所謂拔濟苦惱諸眾生故。發大悲心。平等福祐諸眾生故。發大慈心。除滅眾生諸苦蘊故。發安樂心。為息眾生不善心故。發饒益心。救護怖畏諸眾生故。發哀愍心。捨離執著障礙法故。發無著心。普遍法界諸佛剎故。發廣大心。等虛空界無不往故。發無邊心。見一切佛妙色身故。發無垢心。觀三世法智無盡故。發清淨心。為欲普入一切智智甚深海故。發大智心。發如是等種種心故。是名菩薩發菩提心。

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

No forms exist in emptiness 空中无色


The Hṛdayam Sutra says, “Forms are no different from emptiness; emptiness is no different from forms. Form are emptiness; emptiness is forms. … Therefore forms do not exist in emptiness”. It is very hard for us today to follow the logic of this ancient scriptural language because if forms are no different from emptiness, then why doesn’t it follow that forms exist in emptiness?
The language of the Sutra can be translated in today’s language as follows: Form is hardware; emptiness is software. Hardware is what you can see and touch. Software is its functions. No hardware will run without software applications, but there is no hardware in any software applications,therefore no forms exist in emptiness.

心经云色不异空、空不异色、色即是空、空即是色 … … 是故空中无色。色既然是空,为何又说空中无色呢?这是我们现代人很难理解的。试把古代的经典语言模式翻成现代语言模式。空是软体,色是硬体。硬体为相,软体为用。无软体则硬体不能运作,但软体中无硬体,是故空中无色。

Perfect Enlightenment 无诤三昧


In the Sutra of the Forty-Two Chapters, in the chapter entitled the Unreality of All Concepts and Ideas, the Buddha said, “My doctrine is to be mindful of no-mind, to act with non-action, to speak the inexpressible, and to cultivate non-cultivation.”

The Diamond Sutra says, “I, Subhuti, do not say to myself that I excel amongst thy disciples in knowing the bliss of Enlightenment, in being perfectly content in seclusion, and in being free from all passions, for if I ever thought of myself as such then it would not be true that I escaped ego delusion.”
“A disciple should develop a mind which is in no way dependent upon sights, sounds, smells, tastes, sensory sensations or any mental conceptions. A disciple should develop a mind which does not rely on anything.”
“Therefore, Subhuti, the minds of all disciples should be purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses.”

The Heart Sutra says, “Therefore, in emptiness there are no sights, sounds, smells, tastes, sensory sensations or any mental conceptions… no consciousness, … no wisdom and no attainment.”

Hence the Buddha taught his disciples to purify their minds. When the mind is purified, it is empty of all conceptions, ideas, or such perception as a self, a being, a soul, or a universal self. This is known as one of ‘no-thought’, ‘no abidance’, ‘no-cultivation’, and ‘no attainment’.

四十二章经云念等本空。佛言:吾法念无念念,行无行行,言无言言,修无修修。
金剛经云:我不作是念,我是離欲阿羅汉。以須菩提实无所行,而名須菩提是樂阿蘭那行。又云是故須菩提,諸菩薩摩訶薩,應如是生清凈心,不應住色生心,不應住声香味觸法生心,應无所住而生其心。
心经云:是故空中无色声香味觸法。无意識界,无智亦无得。
是故佛言自淨其意,意淨則三心空,四相離,此所謂无念无住无修无証之者也。
Written by Ven. Sakya Longyen
Huayen on Indra’s Net