The Avatamsaka Sutra is the first Buddhist sutra preached after enlightenment under the Bodhi tree to gods and Bodhisattvas.
Therefore, the sutras seem to transcend the universe and the Buddha integrates, at that time Buddha is no longer a mundane human being limited by space and time. This concept has been removed. Past and future refer to the present, past is present and so is the future. That is to say, time is not an idea created by consciously discerning people. That mind is the sense and logic of consciousness. Buddha is the spiritual world. That world is all the present, Buddha is the capital of his non-permanent land. And time becomes a closed circle so there is no beginning or end, no past or future. And it’s interlocking so one is all and all is one truth Hoa Nghiem. Describes the idea of mutuality, so it shines transparently beyond the dark and ugly world that is full. The reciprocity of people is that the Dharma Realm is intertwined with each other. The difference between Bodhisattvas and Arhats, which is clearly seen in the Avatamsaka Sutra, is the difference between Mahayana and Theravada. There the Mahayana expresses the Buddha as a farmer plowing the land to plant rice with Emptiness and Consciousness Only No-self and Tathagata.
The Avatamsaka Sutra: Origin, Meaning and Content
Trust: The Flower Adornment is a sutra on the basis of the Dharma Realm of Dependent Origination with reason and non-obstruction. Because on the basis of dependent origination, they have no self-nature and complement each other. Mutual support means helping each other that exist, so there is a conclusion that all is one. In form they are opposite, but in essence they support each other. For example, a trellis of pearls is brilliantly illuminated by the illumination of many beads, each of which illuminates the other. Each mesh reflects the bead and each bead reflects the other beads and reflects the net. Such projection should be called coincidental dependent origination.
The sutras use the words reciprocity, mutual input, communication, mutual photography, and fearlessness. It is this interdependence that Hoa Nghiem theorizes because it conditioned each other with so many factors that condition the condition to arise, so although it has opposite forms, it is intrinsically reciprocal. , i.e. one is present in the other and vice versa. Only when going to the Tathagata can we realize that all the conditions for each other are the use, the application, the application of the Buddha-nature.
When we study the Lotus Sutra with Buddha nature, we know that there is only one Buddha vehicle. The distinction of the vehicles no longer exists because they are identical to each other and do not interfere with each other, there are differences in names called consciousness but are in fact one vehicle. Standing on only consciousness, they are consciousness, so why do they have birth and death? And if there is no cessation, it is called non-birth, that is, annihilates the duality of discriminating consciousness. When we enter Hoa Nghiem, we realize that there is no birth and death, there is no existence or non-existence, that is, there is no existence or non-existence. If there is no existence and non-existence, then removing the relative duality is indeed the end of ignorance. After the end of ignorance, 12 causes and conditions are broken. Since ignorance has ended, that is, the Bodhisattva of the Ten Grounds is enlightenment.
When it comes to Hoa Nghiem, it is referring to the dependent origination of the Dharma Realm or the coincidental dependent origination. Before going to the Dharma Realm of Dependent Origination, he had already passed the Truth of Dependent Origination in A. Buddha taught the dependent origination of the dharmas that go sequentially about samsara, Karma dependently arising, about suchness, Truthfulness as dependent arising, and summarizing all 3 conditions, then coincidentally dependent arising. To understand this problem, we understand the basic thing is that everything is always changing, always dynamic, not static.
Thus, the two extremes of yes and no, right and left, birth and death… of duality, the dharmas do not stand still at these two ends more than a color na. This is how the Madhyamika was born. Only consciousness that arises after that is because of consciousness that exists. The Shurangama succeeds all phenomena due to the sea of mind, and when it exists, it moves according to the conditions that move incessantly between the two extremes of duality.
I study the Flower Adornment Sutra
Summarizing all the above factors, we realize that everything is like an illusion because the mind changes, so does it arise or die? Consciousness does not create or disappear, but it only moves in a closed circle with no beginning or end. When it is unborn, we realize that mind is Truth as Nirvana is True Mind is Buddha nature. At this moment we lose what is and what is not, what is and what is not, what is born and what passes away, what is form and what is formless. These two exist because of the discriminative consciousness, so this consciousness becomes the wisdom to eliminate ignorance, then we see the appearance and the signless merging into one. Hoa Nghiem said that at that time one is all and all is one, that is, one is nested within the other and their existence is interrelated and does not prevent each other from accepting each other, even though they look at each other and see each other as opposites, but in reality their nature is not. can be one. To make it easier to understand, let’s meditate and then begin to meditate.
All dharmas have two sides: reason and so-called substance and phenomenon. Also known as form and formless. Broadly speaking, the fact is that people treat people in society. And theory is theory and ideal is philosophy. They exist as two faces of one hand. Sutras call it mutual photography without fear of each other. Putting the two together is the Dharma Realm of the Buddha. Cultivating a Bodhisattva is achieving emptiness and only consciousness as well as Tathagatagarbha Buddha nature. At this time, ignorance is gone, so we can achieve emptiness and unborn dharmas, as well as all things due to the mind’s manifestation. Because of the mind, it is like an illusion and there is no birth and death because it is a closed circle of birth and death and birth, because it is consciousness, it is formless even though it is the form of existence given by our consciousness the name of existence. Because it functions according to conditions, it has no self, so it is empty. Because it is consciousness, it is the Buddha-nature, the Tathagata-store.
Thus we receive the truth of dharmas as true as Truth and Nirvana, so we become Bodhisattvas, no longer born, die, live in samsara. We are bodhisattvas, so we are just an energy of the mind, so we do not fixate on one place in this universe, but everywhere, it is called Nirvana without residue. Non-born Dharma forbearance is understood by: In the Shurangama Sutra, the Buddha taught very carefully about the Unborn Dharma Tolerance, since he talked about knotting and opening knots with 6 openings and 1 loss. Those 6 openings are 6, but if you take the Italian to open first, the remaining 5 will open all. The remaining 1 loss is the loss of Tran general because it is birth and death.
Thus, understanding the Law of Non-birth, Forbearance and Forbearance. That is, forbearance is neither, nor is the Dharma, and neither is the five aggregates. Department does not mean 6 bare, energy does not mean 6 also does not, ie extinction. That being is the condition of inseparable phenomena. Phenomena are constantly changing, there is birth and death, but the essence is stationary, neither arising nor passing away. Therefore, the practice is to search for the essence, which is to find the non-birth and death. Because the phenomenon of birth and death changes continuously, so it is called because the mind turns according to the Shurangama, that phenomenon is false. Mahayana has many sutras that explain this phenomenon according to the sutras that exist. If we are Buddha’s children, we should use contemplation to realize what all dharmas really are? But enlightened. Scenes and wisdom are lost, so they can cut off ants or gonorrhea. No birth is no birth and no death. The simple explanation is that the 12 causes and conditions take predestination as the main thing. When you have a predestined relationship, birth will appear, so there is a predestined relationship between old age and death. But Huu is present, whereas Wu is absent. So existence is not real because being is the object of existence, which is present because of consciousness. This ceiling is present, but it is present because of the new conditions, so it has a self that is not fixed where it is supposed to be. It never stays in one position, so it’s not called real existence, it’s present because something else is present and it disappears when the other is gone.
So being does not stand still at any time. Being becomes non-existent, so it cannot be a condition for Birth, so there is no birth, then there is no cessation. Everything explained by Consciousness-Only is because the mind manifests, explained by Theravada, it is due to dependent origination, so there is existence. Either way, it’s not fixed, it’s not natural, so it’s only for a moment, it’s really not permanent. So it’s not born, so it’s not dead. Explaining according to emptiness is not self-ie, no-self, then the Heart Sutra says the five aggregates of emptiness are here. If the aggregate is empty, then there is no self, then there is no existence, that is, the 5 aggregates are not permanent existence but are empty and then come to be. In short, enlightenment is the enlightenment of no-birth, no birth, and no death, which is enlightenment without being, but also without impermanence. It is always existent and also non-existent. Applying psychoanalysis today, the phenomenon always has its essence behind because it is formless and the phenomenon is visible.
The meaning of enlightenment according to the Hoa Nghiem Sutra
According to the Flower Enlightenment Sutra, from the faith and achievement of the mind to the perfection of the Bodhi mind, the Bodhisattva must undergo 52 cultivation positions, including: Ten Faiths, Ten Pillars, Ten Actions, Ten Dedication, Ten Grounds, Level Enlightenment, and so on. Magical sense. Because the Dharma Realm is free from obstacles, the 52 acts of mutual receptivity do not interfere, and each status retains its individuality. Because the Dung Dung means that the cause includes the sea of results and the results penetrate the source, so the first stage of faith accomplishes the initial mind and at the same time is the 52nd stage of realization, Wonderful Enlightenment. However, practitioners still have to practice fully the four parts, faith, explanation, practice, and witness, of the Buddha’s path, which includes 52 such conduct.
To explain the process of the Bodhisattva’s 52 stages, Tong Mi and Pho Chieu develop the theory of gradual enlightenment in the order of three stages, enlightenment, gradual cultivation, and realization. Enlightenment is enlightenment as soon as the Ancestral Faith arises, “I am the Buddha”. This theory is evidenced by Thien Tai Dong’s learning journey presented in the entry into the Dharma Realm, the last chapter of the sutra.
In the Lotus Sutra, almost every page is related to faith, but there are six Articles that are clearly mentioned as belonging to the Ten Faith Assembly, the second of the nine assemblies, which are taught at Pho Quang Minh Palace. The host is Manjushri Bodhisattva, the Bodhisattva of Great Wisdom, symbolizing benevolence, which is true loyalty, and the fruit of cultivation, which is the wisdom of Prajna. These six products are: Chapter 7: Tathagata Name; Chapter 8: Four…