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Awakening to Reality: Huayan

01/09/14 01:04

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Showing posts with label Huayan. Show all posts


Aug

10

The Jeweled Net of Indra


Posted by: Wei Yu

2013

398732
'Must Reads'
1) Thusness/PasserBy's Seven
Stages of Enlightenment

Tu-Shun

2) On Anatta (No-Self),

(Tu-shun (557-640), a specialist in the Hua-yen (Avatamsaka) Austra,


became the first patriarch of the Hua-yen school of Chinese Buddhism. He is
remembered as a monk with exceptional healing abilities who lived close to
the peasants. Translation by Thomas Cleary)

Emptiness, Maha and


Ordinariness, and Spontaneous
Perfection
3) Realization and Experience
and Non-Dual Experience from
Different Perspectives

Question: Things being thus, what about knowledge?


Answer: Knowledge accords with things, being in one and the same realm, made by

4) Experience, Realization, View,


Practice and Fruition

conditions, tacitly conjoining, without rejecting anything, suddenly appearing, yet not
without before and after. Therefore the sutra says, The sphere of the universal eye,
the pure body, I now will expound; let people listen carefully. By way of explanation,
the universal eye is the union of knowledge and reality, all at once revealing many
things. This makes it clear that reality is known to the knowledge of the universal eye
only and is not the sphere of any other knowledge. The sphere means things. This

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illustrates how the many things interpenetrate like the realm of Indras net of jewels
multiplied and remultiplied ad infinitum. The pure body illustrates how all things, as
mentioned before, simultaneously enter each other. Ends and beginnings, being
collectively formed by conditional origination, are impossible to trace to a basis the
seeing mind has nothing to rest on.

Chinese Translation of

Now the celestial jewel net of Kanishka, or Indra, Emperor of Gods, is called the net of
Indra. This imperial net is made all of jewels: because the jewels are clear, they reflect

Ikusi orrialdea hizkuntza honetan: euskara

Itzuli

Thusness/PasserBy's Seven
Stages of Enlightenment

Desaktibatu hizkuntza honetarako:


ingelesa
Marshland
Flowers

each others images, appearing in each others reflections upon reflections, ad

infinitum, all appearing at once in one jewel, and in each one it is so ultimately there
is no going or coming.

'Stickied Posts'

Aukerak

Great Resource of Buddha's


Teachings
The Concept of Sunyata
(Emptiness) in Mahayana Sutras
AEN's Chinese Articles

+4 Recommend this on Google

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Awakening to Reality: Huayan

01/09/14 01:04

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Now for the moment let us turn to the southwest direction and pick a jewel and check
it. This jewel can show the reflections of all the jewels all at once and just as this is
so of this jewel, so it is of every other jewel: the reflection is multiplifed and
remultiplifed over and over endlessly. These infinitely multiplying jewel reflections are
all in one jewel and show clearly the others do not hinder this. If you sit in one

Blog Archive
2014 (65)
2013 (46)

jewel, then you are sitting in all the jewels too. And the reverse applies to the totality

December (4)

if you follow the same reasoning. Since in one jewel you go into all the jewels without

November (3)

leaving this one jewel, so in all jewels you enter one jewel without leaving this one

October (3)

jewel.

September (5)

Question: If you say that one enters all the jewels in one jewel without ever leaving
this one jewel, how is it possible to enter all the jewels?
Answer: It is precisely by not leaving this one jewel that you can enter all the jewels.
If you left this one jewel to enter all the jewels, you couldnt enter all the jewels. Why?
Because outside this jewel there are no separate jewels.
Question: If there are no jewels outside this one jewel, then this net is made of one
jewel. How can you say then that its made of many jewels tied together?
Answer: It is precisely because there is only one jewel that many can be joined to

August (6)
True Mind vs False Mind
The Noble Eightfold Path:
Direct Path for Departin...
The Jeweled Net of Indra
No Self: One of Realitys
Marvelous Truths by One ...
Q&A - Thich Nhat Hanh - Who
am I?
Co-location
July (7)

form a net. Why? Because this one jewel alone forms the net that is, if you take

June (1)

away this jewel there will be no net.

May (6)
April (5)

Question: If there is only one jewel, how can you speak of tying it into a net?

March (2)
January (4)
2012 (19)
2011 (32)
2010 (25)
2009 (53)
2008 (22)
2007 (14)

Themes
Acharya Mahayogi Shridhar
Rana Rinpoche (2)
Action (6)
Actual Freedom (3)
Advaita (8)
Ajahn Amaro (1)
Alex Weith (1)

Answer: Tying many jewels to form a net is itself just one jewel. Why? One is the

All is Mind (21)


Anatta (135)

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aspect of totality, containing the many in its formation. Since all would not exist if

asunthatneversets (5)

there were not one, this net is therefore made by one jewel. The all entering the one

Bashar (1)

can be known by thinking about it in this way.

Bernadette Roberts (1)


Bodhicitta (1)

Question: Although the jewel in the southwest contains all the jewels in the ten
directions completely, without remainder, there are jewels in every direction. How can
you say then that the net is made of just one jewel?

Books and Websites


Recommendations (11)
Buddha (18)

Answer: All the jewels in the ten directions are in totality the one jewel of the
southwest. Why? The jewel in the southwest is all the jewels of the ten directions. If
you dont believe that one jewel in the southwest is all the jewels in the ten directions,
just put a dot on the jewel in the south-west. When one jewel is dotted, there are dots
on all the jewels in all directions. Since there are dots on all the jewels in the ten
directions, we know that all the jewels are one jewel. If anyone says that all the jewels
in the ten directions are not one jewel in the southwest, could it be that one person
simultaneously put dots on all the jewels in the ten directions? Even allowing the
universal dotting of all the jewels in the ten directions, they are just one jewel. Since it

Buddhaghosa (1)
Charles Genoud (1)
Charlie Singer (1)
Chogyal Namkhai Norbu
Rinpoche (2)
Chogyam Trungpa Rinpoche (1)
Chris Kang (1)
Compassion (1)
Dakpo Tashi Namgyal (1)

is thus, using this one as beginning, the same is so when taking others first

Dan Berkow (2)

multiplied over and over boundlessly, each dot is the same. It is obscure and hard to

Daniel Ingram (6)

fathom: when one is complete, all is done. Such a subtle metaphor is applied to things

Death (1)

to help us think about them, but things are not so; a simile is the same as not a simile

Dependent Origination (55)

they resemble each other in a way, so we use it to speak of. What does this mean?

Direct Path (1)

These jewels only have their reflected images containing and entering each other

Dispassion (1)

their substances are separate. Things are not like this, because their whole substance

Dogen (2)

merges completely. The book on natural origination in the Hua-yen Sutra says, In

Douglas Harding (1)

order to benefit sentient beings and make them all understand, nonsimiles are used to

DreamDatum (4)

illustrate real truth. Such a subtle teaching as this is hard to hear even in

Dropping (5)

immeasurable eons; only those with perseverance and wisdom can hear of the matrix

Dzogchen (21)

of the issue of thusness. The sutra says, Nonsimiles are used as similes. Those who

Emptiness (110)

practice should think of this in accord with the similes.

Energy (1)
Fetters (1)

Vairocana Buddhas past practices

Garchen Rinpoche (1)

Made oceans of Buddha-fields all pure.

Greg Goode (6)

Immeasurable, innumerable, boundless,

Gran Backlund (1)

He freely permeates all places.

His Holiness the Dalai Lama (2)

The reality-body of the Buddha is inconceivable;

Huayan (3)

Formless, signless, without comparison,


It manifests material forms for the sake of beings.

I AMness (34)

In the ten directions they receive its teaching,

I-Ching (1)

Nowhere not manifest.

Jackson Peterson (3)

In the atoms of all Buddha-fields

Jay L. Garfield (1)

Vairocana manifests self-subsistent power,

Jeff Foster (1)

Promising the thundering sound of the ocean of Buddhahood

Joan Tollifson (4)

To tame all the species of sentient beings.

Joel Agee (1)


John Welwood (1)

Labels: Dependent Origination, Huayan, Maha, Master Tu Shun

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John Wheeler (1)


Judith Ragir (1)
Julian Baggini (1)
Kalaka Sutta (1)

May

21

The Buddhist Teaching of Totality


Posted by: Wei Yu

2013

Karmapa Rangjung Dorje (1)


Karmic Tendencies (11)
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Stages of Enlightenment (33)
Steve Hagen (1)
Stian (1)

Robert Dominik posted something interesting on Hua Yen teachings in my


Facebook group "Dharma Connection".

Ted Biringer (7)


Teleportation (1)
Thanissaro Bhikkhu (1)

From Garma C.C. Chang's "The Buddhist Teaching of Totality. The


Philosophy of Hwa Yen Buddhism.":

Theravada (18)
Thought (5)
Thrangu Rinpoche (3)

One day Empress Wu asked Fa Tsang the following question: Reverend


Master, I understand that man's knowledge is acquired through two
approaches: one is by experience, the direct approach, and the other by
inference, the indirect approach. I also understand that the first five
consciousnesses and the Alaya only take the direct approach; whereas,
the mind, or the sixth consciousness, can take both. Therefore, the
findings of the conscious mind are not always trustworthy. The superiority
and reliability of direct experience over indirect inference is taught in
many scriptures. You have explained the Hwa Yen Doctrine to me with
great clarity and ingenuity; sometimes I can almost 'See the vast
Dharmadhatu in my mind's eye, and touch a few spots here and there in
the great Totality. But all this, I realize, is merely indirect conjecture or
guesswork. One cannot really understand Totality in an immediate sense
before reaching Enlightenment. With your genius, however, I wonder
whether you can give me a demonstration that will reveal the mystery of
the Dharmadhatu including such wonders as the "all in one" and the "one
in all," the simultaneous arising of all realms, the interpenetration and
containment of all dharmas, the Non-Obstruction of space and time, and
the like? After taking thought for a while, Fa Tsang said, "I shall try, your
Majesty. The demonstration will be prepared very soon."

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Zen Master Dae Kwang (1)

A few days later Fa Tsang came to the Empress and said, "Your Majesty, I
am now ready. Please come with me to a place where the demonstration
will be given." He then led the Empress into a room lined with mirrors. On
the ceiling and floor, on all four walls, and even in the four corners of the
room were fixed huge mirrors-all facing one another. Then Fa Tsang
produced an image of Buddha and placed it in the center of the room
with a burning torch beside it. "Oh, how fantastic! How marvelous!" cried
the Empress as she gazed at this awe-inspiring panorama of infinite
interreflections. Slowly and calmly Fa Tsang addressed her: Your Majesty,
this is a demonstration of Totality in the Dharmadhatu. In each and every
mirror within this room you will find the reflections of all the other mirrors
with the Buddha's image in them. And in each and every reflection of any
mirror you will find all the reflections of all the other mirrors, together
with the specific Buddha image in each, without omission or
misplacement. The principle of interpenetration and containment is clearly
shown by this demonstration. Right here we see an example of one in all
and all in one-the mystery of realm embracing realm ad infinitum is thus
revealed. The principle of the simultaneous arising -of different realms is
so obvious here that no explanation is necessary. These infinite reflections
of different realms now simultaneously arise without the slightest effort;
they just naturally do so in a perfectly harmonious way. . . . As for the
principle of the non-obstruction of space, it can be demonstrated in this
manner . . . (saying which, he took a crystal ball from his sleeve and
placed it in the palm of his hand) . Your Majesty, now we see all the
mirrors and their reflections within this small crystal ball. Here we have an
example of the small containing the large as well as of the large
containing the small. This is a demonstration of the non-obstruction of
"sizes," or space. As for the non-obstruction of times, the past entering
the future and the future entering the past cannot be shown in this
demonstration, because this is, after all, a static one, lacking the dynamic
quality of the temporal elements. A demonstration of the non-obstruction
of times, and of time and space, is indeed difficult to arrange by ordinary
means. One must reach a different level to be capable of witnessing a
"demonstration" such as that. But in any case, your Majesty, I hope this
simple demonstration has served its purpose to your satisfaction.

Zen Master Dogen (9)


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(1)
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Recommended Links

Garma C.C. Chang's "The Buddhist Teaching of Totality. The Philosophy of


Hwa Yen Buddhism.":

Integrated Daniel
My Facebook Group: Dharma

"(...)we have found that the Totality and Non-Obstruction of Buddhahood


are expressed in these terms:

Connection

1. That a universe can be infinitely vast or small depending on the scale of


measurement, or the position from which a measurement is made.

Sangha

Measureless Mind
Byoma Kusuma Buddhadharma
Empy Sky Vipassana Sangha
Vimalakirti Buddhist Center

2. That the "larger" universes include the "smaller" ones as a solar system
contains its planets, or a planet contains its atoms. This system of higher
realms embracing the lower ones is pictured in a structure extending ad
infinitum in both directions to the infinitely large or the infinitely small.
This is called in the Hwa Yen vocabulary the view of realms-embracingrealms.

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3. That a "small" universe, (such as an atom) not only contains the


infinite "lesser" universes within itself, but also contains the infinite
"larger" universes (such as the solar system), thus establishing the
genuine Totality of Non-Obstruction.
4. That "time" has lost its meaning as merely a concept for measuring the
flow of events in the past, present, and future. It has now become an
element of Totality which actualizes the total interpenetration and
containment of all the events of past, present, and future in the eternal
present.
5. Upon the grand stage of the infinite Dharmadhatu, countless various

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01/09/14 01:04

dramas of religion are being enacted in numerous dimensions of


space/time throughout eternity.
........
AEN:
Thusness: Is your experience beingness or maha suchness? (comments:
on the term 'maha suchness' see
http://awakeningtoreality.blogspot.com/2009/03/on-anatta-emptinessand-spontaneous.html) Then in the most ordinary and mundane activities,
every action is fully exerted.
Me: Yes, it is like universe activity... not drop of water dissolved into static
beingness but oceanic activity in which drop and ocean is seamlessly
arising.
Thusness: No sense of beingness anymore... that is good. Rather it is this
maha suchness of total exertion in this immediate moment... yet empty.
Mature this experience. Feel this maha suchness... until it becomes as
natural as breathing.
Now you know the difference? Tell me the difference between anatta and
this experience and what is exactly obscuring the smooth progress to this
insight and experience?
Me: The dualistic agent may be gone but maha requires the replacement
of inherent view with D.O. so that when you see this, you see that... you
see everything as entirely seamless self-arising activity. Not just this but
how this arise without self, this is, that is.
Thusness: Well said. First you must be left with only manifestation. Solely
that. Then into the general [principle of] D.O. Before that, there is this
mini sense of activity but will not be thorough. But you must make this a
continuous practice and keep integrating the view of general D.O. to
replace dualistic and inherent framework. Till even this view is also
forgotten.
p.s. Yesterday a dream of clarity arose in conjunction with Thusness's
visions and meditative experiences (due to karmic links this is not the first
time it happened) regarding a drop of water placed in an ocean, upon
hearing this phrase in the dream there was an immediate shift where
dream dawns as non-dual clear light (without the dream dissolving into
formless clear light) which is free from subject/object duality,
boundless/oceanic, vividly intense, blissful and exhilarating.

Labels: Dependent Origination, Huayan, Maha

Jul

30

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Examination of the Five Aggregates


Posted by: Wei Yu

2011

https://sites.google.com/site/dharmadepository/translations/examinationof-the-five-aggregates

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Awakening to Reality: Huayan

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We respond saying that one should practise the two examinations.

Zen Buddhism Dogen


and the Shobogenzo

Examination of the Five Aggregates


Written by ramaa Chnggun

What are the two examinations? The first is the examination of the emptiness of
persons. The second is the examination of the emptiness of phenomena
(dharma).
The root of birth and death nothing goes beyond the two attachments of
persons and phenomena.
One misunderstands the body and mind's characteristic of totality and thus
grasps the self of the person as an actual existent.
One misunderstands the five aggregates' individual characteristics and thus
conceives the self of a phenomenon as an actual existent.
For the conception of the self of person we utilize the first examination and
investigate it.
We then know the five aggregates come together and are provisionally called a
person.
Each are carefully examined. We only see the five aggregates. We seek out the
self-characteristic of the person and in the end it cannot be found.
What are called the five aggregates? They are form (rpa), sensation (vedan),
perception (saj), volitional formations (saskra) and consciousness
(vijna).
How does one examine them?
The body is the aggregate of form. This is said to be earth, water, fire and wind.
What are their characteristics?
Solidity is earth. Moistness is water. Warmth is fire. Movement is wind.
In examining the mind there are four aggregates. These are said to be
sensation, perception, volitional formations and consciousness. What are their
characteristics?

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Feeling is sensation. Apprehending characteristics is perception. Creating


actions is volitional formations. Cognition is consciousness.
If we rely on these characteristics of body and mind, carefully examine and see
clearly, then in all places we only see the five aggregates. We search out the
self-characteristic of the person and in the end it cannot be found.
We call this the examination of the emptiness of persons. If one utilizes this
examination then one departs birth and death within the six realms and forever
abides in nirva. We call this the liberation of the two vehicles.
For the conception of the self of a phenomenon we utilize the later examination
and investigate it. We then know that each of the aggregates all arise from
conditions and all are without self-essence. We seek out the characteristics of
the aggregates and they cannot be found and so the five aggregates are all
empty.

Zen Philosophy Spirituality


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We call this the examination of the emptiness of phenomena. If we investigate


with both examinations we understand the person's self and the phenomenon's
self are ultimately empty without existence.
Free from all fears, crossing over all pains and emerging into existence as a
Bodhisattva we call this ultimate liberation.
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It is asked, Seeking liberation is only just understanding delusion and realizing


the truth. It is merely being able to realize the principle of tatht in quietude
without thoughts and then binds are removed. How does one provisionally
arouse the mind, examine the aggregates and then seek liberation? Is this not
in opposition to the principle?

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We answer: with what do you stand without aggregates, truth and delusion? For
the moment the five aggregates are a different name for the body and mind.
Supposing the practitioner is not aware of the truth and delusions of body and
mind, how could they completely understand them?
They do not reach the source of truth and delusion and practises are vainly
undertaken.
Thus the scripture states, It is like in emptiness ultimately nothing being able
to be established.
The conception of the self of the person is a delusional attachment of the
ordinary person. The conception of the self of a phenomenon is a hindrance of
the two vehicles.

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Thus we have them practice the two examinations and then they are able to
understand delusion and realize the truth. How could you do without this?

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Labels: Anatta, Dependent Origination, Emptiness, Huayan

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Awakening to Reality: Huayan

01/09/14 01:04

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