The Flower Adornment is a sutra that should be studied after going through the Mahayana because it is a symbol of the Mahayana Bodhisattvas and Buddhas. Sutras are abstract metaphysical miracles and philosophies. The sutras tell us to distinguish between the shravakas and bodhisattvas who are different in many respects.
River of Mind: Hoa Nghiem (I)
Realizations: The Flower Adornment Sutra narrates enlightenment in three different stories: the enlightenment of Vairocana, the enlightenment of Bodhisattva Manjushri, and the enlightenment of the Good Child. In other words, the sutra describes the enlightenment of a Buddha, a Bodhisattva, and an ordinary person. The enlightenment of Venerable Vairocana is reported to be in the Bodhgaya sitting under the Bodhi tree near the city of Gaya, where Gautama Buddha attained enlightenment; The enlightenment of Bodhisattva Manjushri was at the Pho Quang Minh Palace; and the enlightenment of Thien Tai Dong Tu while staying at Jetavana.
In each case Gautama Buddha was present but silently entered samadhi. He radiates aura that shines everywhere throughout the universe. Bodhisattvas who are illuminated by the Buddha’s bright samadhi will immediately enter that samadhi. Why didn’t he open his mouth to preach? This is because the Buddha in the sutras is not the historical or philosophical Buddha but the experience Buddha. The realm of experience here includes the Buddha’s light and the bodhisattva’s samadhi, a realm in which the outer radiance of the Buddha and the pure aura of the True Mind radiate and merge into one.
The link between the Buddha’s light and the bodhisattva’s samadhi is faith. Therefore, in the sutras, each discussion of enlightenment is immediately followed by a lecture on faith. Thus each of the three stories of enlightenment is a story of faith. In the first story of enlightenment by Venerable Vairocana, it is symbolized by the sea of vows of Bodhisattva Samantabhadra, in the second by the wisdom of Bodhisattva Manjushri, and in the third by the arising of the mind. The unsurpassed Bodhi of Good-Tails is due to the teachings of the Bodhisattva Manjushri. In each case, faith is identical with witness, i.e. the belief that goes hand in hand with realization.
Doctrine of enlightenment shop of Hoa Nghiem based on the Ancestral Faith expressed through the image of Thien Tai Dong’s journey to seek the way presented in Chapter 39: Entering the Dharma Realm. In the initial stage, Thien Tai met Manjushri, heard the sermon, generated bodhicitta, single-mindedly sought the Bodhisattva path, and spoke in verse to ask for teachings. Bodhisattva Manjushri only taught him to study with good intellectuals. Thien Tai’s pupil went to the South to release 53 good intellectuals, from Bhikkhu Duc Van to Bodhisattva Maitreya, and heard and received countless vast nectar dharma doors.
The majority of scholars believe that the good intellectuals Thien Tai worship correspond to the stages in the Bodhisattva’s process of cultivation. Finally, Maitreya Bodhisattva told Thien Tai to find and meet Manjushri Bodhisattva again. This is to express the meaning that Manjushri is not only the cause of Thien Tai’s journey to learn, but also the fruit of that journey. In other words, Manjushri is not only the starting point but also the final destination of Thien Tai. Therefore Manjushri represents both stages, the stage of achieving the first stage of faith and the stage of perfecting the bodhichitta mind of being able to enter the ultimate reality of the Dharma Realm. Thus, faith and witness are not two in Hoa Nghiem, Manjushri represents the wisdom of Prajna.
River of Consciousness: Surangama (I)
Although entering samadhi is at an early stage, Thien Tai really begins the journey. The process of spiritual attainment still has to go through 52 stages, at each stage, the level of samadhi deepens, the spiritual evolution deepens and changes. And so on until Thien Tai reaches the stage of Wonderful Enlightenment, the 52nd stage, which is also the first stage, that is, Manjushri, the Buddha of faith and wisdom.
If you want to explain the doctrine of enlightenment and enlightenment, which manifests itself through the image of Thien Tai’s path to enlightenment, he must rely on the ten faiths of Hoa Nghiem. This Dharma-door is the foundation of the Bodhisattva path, the dharma that generates the Bodhi mind, which is divided into ten degrees of faith according to the depth of the Dharma Store according to the Mahayana Samgraha. The following is a brief outline of the Ten Faiths Hoa Nghiem method.
1.- Tin. At the first stage of the solution arises conviction (sraddhā). The determined mind generates and sustains conviction.
2.- Mindfulness. Practice the six remembrances: Nembutsu, Dharma, Sangha, Precepts, Generosity, and Heaven.
3.- Diligence. As soon as he hears the Mahayana Dharma, he establishes a strong will, specializes in the practice of good dharmas, and his mind is not intimidated.
4.- Determination. When he realizes the truth, he leaves all illusions and wrong views, and stops all delusions and discriminations.
5.- Hue. As soon as you listen to the Mahayana dharma, practice it, and make it a habit to see the emptiness of dharmas.
6.- Gender. When he has received and well kept the bodhisattva precepts, his body, speech, and mind become pure, and he rarely makes mistakes. If you break the time, decide to repent and save your money.
7.- Reversal. Bring the merit of your practice to all sentient beings.
8.- Legal protection. Keep the mind free of afflictions and keep without loss of silence, wisdom, awareness, and stillness.
9. Discharge. Don’t care about body and wealth. Therefore, get rid of all attachments.
10. Pray. Try to practice without interruption according to your vows.
According to the Huayen Ten Faiths, in the state of experience of faith, the mind does not cease to be static, but changes through many profound levels. At the initial stage of practicing the Ten Faith Dharma, illuminated by the light of the Buddha, faith merged with Buddha nature, Thien Tai entered the samadhi Ly Thong Huyen described above. In samadhi, the mind evolves through the profound tenas. According to Ly Thong Huyen, Pho Chieu, and many commentators on The Flower Adornment Sutra, the ten syllables represent the entire 52 stages of the bodhisattva path.
Happy Bodhisattva: A bodhisattva is one who exists with many miracles. These manifest miracles, they are not local, or one-sided, as we encounter most in religious literature. Miracles of this kind are usually walking on water, turning sticks into trees, showing blind people… Miracles of that kind, as recorded in religious history, are not only completely meaningless and worthless compared to the miracles of Gaṇḍavyūha, which are fundamentally different from Gaṇḍavyūha, because Gaṇḍavyūha miracles are possible only so long as the whole scheme of the universe we aspire to be. change from the ground up.
Now, we are amazed by the miraculous powers of the Buddha that he was able to transform into all these miracles just by entering some kind of samadhi. What are those psychic powers? That is:
1) Blessing of power (adhiṣṭhāna), the power bestowed upon bodhisattvas to achieve the purpose of life
2) Miracles (vikurvita), the power to create miracles
3) Virtue virtue (anubhāva)
4) The power of vows (purvapraṇidhāna), the capacity of the original vows
5) Cultivation of wholesome roots (pūrvasukṛtakuśalamūla), the power of wholesome roots in previous lives
6) Good knowledge and life force (kalyāṇamitra-parigraha), the ability to welcome all good friends
7) Pure faith power (śraddhāyajñāviśuddhi), power of faith and pure wisdom
8) Great clarity of power (udārāddhimuktyavabhāsapratilambha), the ability to achieve a very clear credit
9) Bodhi direction to purify the mind (bodhisattvādhyāśayapariśuddhi), the bodhisattva’s ability to purify the mind
10) Seek the omniscience of generous vow force (adhyāśayasarvajñātāpraṇidhānaprasthāna), the power to make fervor towards omniscience and great vows.
Flower Adornment (Gaṇḍavyūha) is the history of the spiritual practice of Bodhisattva Samantabhadra, whose content is his wisdom eye (jñācakṣu), practice (caryā) and his original vow (paraṇidhāna) . Thus, all the bodhisattvas participating in the construction of the Dharma Realm (Dharmadhàttu) derive (abhiniyāta) from the life and vows of Samantabhadra (Samatabhadra). And Sudhana’s purpose in the journey as detailed in Gaṇḍavyūha is nothing more than a process of union with Bodhisattva Samantabhadra.
After consulting more than 50 masters of all kinds of dharmas, Thien Tai came to Universal Hien, and was fully taught by this Bodhisattva about human cultivation, about knowledge, about original vows, and about divine power. information…; and then when Thien Tai realizes the meaning of all those Buddha-dharmas, then he not only finds himself one with Samantabhadra, but also one with all the Buddhas. The body of Goodwill pervades the boundless universe, and the life of practice (caryā), enlightenment (sambodhi), transformations (vikurvita), turning the wheel of wisdom, sound, faith, abiding, compassion, liberation and worldly achievement, all of Good Fortune is also that of Samantabhadra and of all Buddhas.
What is most appealing to us here is the conception of the original vow (paraṇidhāna) that a bodhisattva must have at the beginning of his career and which governs all his later life. His vows are: towards enlightenment, liberation or salvation of all sentient beings including sentient and inanimate beings. The reason for His absolute refusal, to reject all that is usually considered to be our own, is not to indulge in a single word or a certain sentence of truth; in fact, there is no such thing as abstractly accepted truth, nor anything to be accepted as a permanent self, in the ocean of reality; what he hopes to accomplish with his consecrated life is to lead all beings to ultimate liberation, to a realm of happiness that is not of this worldly world, and to make knowledge to illuminate the entire universe, and finally to be praised by the Buddhas and admired by all sentient beings. This is the essential point of forming a monastic life as practiced by Bodhisattva Samantabhadra.
In order to see life and the world in its true light, Mahayana expects us to first clear away all the obstacles that arise from our stubbornness, which stubbornly sees the world. ..