Emptiness and the Four Dharma Realms Hua-yen.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. The world of Hoa Nghiem exists on the basis of emptiness As the Vimalakirti Sutra says, "From the root without abiding (emptiness), all dharmas are established". The Middle Commentary (Avalokitesvara) says, “Because means emptiness. All dharmas are accomplished. If no means No. All failed." The Avatamsaka Sutra, like the Mahayana sutras, is based on emptiness. Emptiness in this sutra is the dharmakaya of the primordial Buddha Vairocana, and the entire universe is his embodiment. The dharma body of Vairocana is the dharma body of Buddha Shakyamuni. Those who see the dharmadhatu of the Bhikkhuni dharmadhatu have all attained and abide in emptiness, the dharmakaya, although not yet fully final. The First Noble Phantasm said, "The Heavenly King Thanh Tinh Cong Duc Eye was liberated from the door to know all dharmas without signs, without birth and death, without coming and going, without any use for his conduct", "God bless Kieu Quang Yin was liberated. escape from the Dharma Realm, which is pure, formless, and non-nature." At the end of the chapter Entering the Dharma Realm, Maitreya's pavilion shows most clearly about the dharma world, the fearlessness; this is the abode of one who has fully realized emptiness: “These great halls are the abodes of those who attain Emptiness, Signless, and Wishless. Is the abode of one who does not distinguish all dharmas Is the abode of one who understands the undifferentiated dharmadhatu. Is the abode of the one who knows all sentient beings are unattainable. It is the abode of the one who knows all the unborn dharmas…”. It is the bodhisattvas who have partially attained the Dharma of the Body and Emptiness who uttered verses praising the Buddha in the first chapters. Bodhisattva Nhat Tiet Hue, using the power of the Buddha, looked around in the ten directions and said in verse: … Observe where the dharma All have no self-nature. General they have birth and death. Just a fake name. All dharmas are unborn. All dharmas are imperishable. Understand thus, the Buddhas often appear. The Dharma-nature is not inherently dead. No-hand also does not see emptiness, which is Buddha. Impossible to think. (Tu-di verse 14th) Thien Vuong Thanh Tinh Hue Danh Xun said: Clearly knowing the dharma-nature is unobstructed. Appears in immeasurable and boundless realms in the ten directions, in the Buddha realm without thinking, All of them converge on the sea of ​​liberation, the Tathāgata in the world has no basis, Appears in the realms like a shadow, and the ultimate Dharma-nature does not arise. (The First Master of the Universe) Great Bodhisattva Dharma Joy Hue Quang Minh said: The dharmakaya is inherently unborn But manifests and arises Dharma-nature like space Buddhas abide in it Neither abide nor go Everywhere one can see the Buddha No form has no place of birth There is no birthplace Neither form nor form The present place is like a shadow . (Tathagata's second appearance) This universe is the body of the Buddha Vairocana, which is also the Dharma body: The Dharma body and the same Dharma world All sentient beings are present. (The First Wonderful Throne) This manifestation of the universe is the manifestation of the Dharmakaya Emptiness: Buddha is like space without self-nature Buddha's body appears throughout the ten directions But still does not move. (The First Noble Truth of the Lord) This manifestation that "is not moving, neither coming nor going", according to the Heart Sutra, is Sac means Emptiness, Void means Sac. The main application is ie, time ends here. Appearing means showing money, space becomes impassable. Unscrupulous origination Emptiness has so many definitions, so many ways to approach it. But perhaps the easiest to understand, emptiness is no self-nature, no-self-nature. Things have no self-nature, so they cannot keep their own nature, so they must change, disintegrate, and destroy. Defilements have no intrinsic nature, so they can be purified, transformed, or destroyed. All things have no self-nature, and time and space have no self-nature. That is, they are empty, have no essence, have no core, so there is no nature in them to hinder. Things without self-nature means no obstructions. Selflessness is fearlessness. Dependent origination or dependent origination is “This has caused that to exist. This gives birth to the other. This one doesn't exist, so the other doesn't. This is destroyed, so the other is destroyed." The arising of one affects the arising of the other, but the one interacts with the other only in one direction. The dependent origination of emptiness and in emptiness is more diverse, more dimensional. Rupa means Void means that a form has no self-nature, no essence, so it is not obstructed with all other rupas. Thus, one rupa can enter (combine) all other rupas and at the same time embrace and contain all other rupas. It is through this mutual photography, the unobstructed interaction that the Flower Adornment Sutra says, "All is one, one is all". In emptiness, this is unobstructed and is all others (for being the same voidness without intrinsic nature), all others are unobstructed and one with this. One unafraid to all, all unafraid to one. From here, dependent arising is not only between this and that, but between this and all, and between all and this. It is an endless coincidence. Dependent origination no longer goes in one direction, one affects the other, giving rise to the other. A thing that has no intrinsic nature should have all dimensions, interact in all dimensions. That is, a thing that arises simultaneously with all in all dimensions. And because a thing has no self-nature it is all, so all is simultaneously dependent on all in all dimensions. Therefore, in the Avatamsaka Sutra, dependent origination is simultaneous, coincidental, endless coincidence. Here is no longer a simple, one-way dependent origination. But here the whole universe is dependent on each other, the dharma world coincides with each other. The entire universe, every smallest part of space (micro-elements) and of time (moments, thoughts) are mutually dependent arising, reflecting each other, merging and capturing each other simultaneously and simultaneously. One thing reflects all things, all things included in that thing reflect all other things. There are no boundaries between inside and out, between subject and object, between one and all. This unobstructed reflection is therefore said to be coincident horizontally, and said vertically to be endless. For example, an object is a mirror. The mirror is unobstructed, can reflect everything is other mirrors. One mirror captures and merges with other mirrors. Each mirror reflected in a mirror this thing reflects all the other mirrors of the universe. This interdependence, mutual interaction, is the endless co-arising. Back to Vairocana Buddha. One is all, all is one means that only one Vairocana Buddha (which the sutras call One Mind in the Ten Grounds chapter) is all the Vairocana Buddhas present in the multiverse universe. . And all the Vairocanas in every particle in every thought is a Vairocana Buddha. Four Dharma Realms The four dharma realms in the Avatamsaka Sutra are based on emptiness. Because emptiness is unobstructed, the dharma realms do not interfere with each other. In particular, the Flower Adornment Sutra talks a lot about the fourth dharmadhatu, which is the unobstructed dharma realm. Other sutras also speak, but only described in a few paragraphs, not concentrated as much as the Avatamsaka Sutra. The legal world: is the world of things and events, the world of phenomena, the world of time and space, normal as we still experience. The phenomenal world includes things and events that are separate, separate, and obstruct each other. In short, this is the world of form, feeling, perception, mental formations, and consciousness. This is the world of inseparable space and irreversible time, which we often call the world of birth and death. Legal world: is the world of being (reason). Here, the essence is emptiness. This world is called Emptiness or Nirvana. If the world of Things is different in appearance and fragment, so it is birth and death and birth and death, then the world of Reason is not different, does not arise and dies, and the whole is not divided. This is an indivisible perfect emptiness, the world of Nirvana. Li Su is not afraid of the legal world: Reason or not, of course, is not afraid, because there is no self-nature, like space. But Matter or Form is also unobstructed, because there is no self-nature, there is no nature to prevent anything, let alone prevent emptiness. Li Su is not afraid of each other because both are without self-nature. Looking deeper, Formality is non-self-nature, so it is emptiness. Here we recall the Heart Sutra, “Form is not different from emptiness, emptiness is not different from form. Form is emptiness, emptiness is form.” According to the language of the Hoa Nghiem sect, "Things are not different from Ly, and Ly are not different from Su. Truth is Li, Li is Truth". Apart from the Reason there is no reason, outside the Reason there is no Truth. Reason and Truth are identical; Therefore, Ly and Non-scarring with each other. Reason and Interdependence are compatible with each other. An example: a wave (the) and the sea (Ly). The waves arise from the sea, appear, and then dissolve into the sea. Foam waves and the sea are water, so they are not afraid of each other. The sea contains all the waves and conversely a wave contains the whole ocean because of the same taste of water. The principle of One means All, All means One applied to the world of Reason without hindrance is: One Reason is All Things, All Things are One Reason. One Thing is All Reason, All Reason is One Thing. In a mote many marine realm Place other individual are strictly net Countless such a realm Every each distribution clearly not mix impurities in each mote trees Giac Pendulous enough things dignified realm water ten share the current All all the same, indistinguishable In each ceiling there are countless of them Together surround the Blessed One, transcending all, all over the world Without being cramped, not chaotic. (World of 4th Achievements) Time is also fearless: Countless, innumerable kalpas, Understanding is only a single thought. Knowing and thinking is also non-conceptual. Thus seeing the world. (The 36th Pho Hien) One and all dependent arising are not afraid of each other. In everyday language, time and eternity are unobstructed, an atom and all the universe are unobstructed: In one, understanding the immeasurable In the immeasurable, understanding one's dependent origination without hindrance Will become fearless. (The 9th Light Enlightenment) The unobstructed legal world: The pinnacle of philosophy, science, literature, and human thought can only think to the extent that Ly Su is not afraid. That is only in the realm of thinking, but in the field of actual experience it is even more difficult. Coming to the Unobstructed, it is completely free from all human thinking that can reach, this is the experience of the highest saints. One thing is without self-nature like the others are without self-nature. Since a thing is non-self-nature, that is, unobstructed, it contains and embraces all other non-self-nature and unobstructed things without damaging or mixing. The Principle of One is All, All is One is now seen in the world of things together. One embrace contains all. All entry in one thing. According to the Heart Sutra, because Form is emptiness, one form covers and merges with all forms. All rupa merges into one rupa without any being damaged or mixed up. Take the example of foam waves and the sea above. A wave bubble not only includes all the great ocean, but a wave bubble includes all the other waves and drops of the sea without interfering, not mixing, without losing its own space and time. other sea foam. The entire Avatamsaka Sutra, almost every chapter, displays this Unobstructed Dharma Realm. Especially the last paragraph of the chapter Entering the Dharma Realm, when the Good Child enters the "floor of Maitreya." That floor is the world of Fearlessness: In the place of one hair, immeasurable Buddha lands , sentient beings, and indescribable kalpas. Such clarity is seen throughout this floor of the Unobstructed One- eyed One, who pervades the boundless kalpas of the Land, the Buddhas, and the sentient beings. … Buddhists on this floor . See in a micro-ceiling Immeasurable realms, sentient beings and kalpas. As in a microcement See all the same. Each is complete. The place is unobstructed. Buddhists dwell here Contemplating all dharmas. Beings, realms, and times are not born, without possession. (Entering the 39th Dharma Precept) The four dharmadhatu manifests through deep and deeper meditation. This process occurs as meditation and contemplation deepens into emptiness or Dharma realm or Buddha nature until the very end. If the Lotus Sutra talks about the process of Revelation and Enlightenment, so does the Flower Adornment Sutra, so the last chapter of the sutra is titled Entering the Dharma Realm. Like other Mahayana sutras, this penetration is not only through contemplative meditation, but with all the Mahayana dharmas applied to the entire body, speech, and mind; so the sutras say seas of great vows, seas of great compassion, seas of great wisdom, seas of merit, oceans of great conduct, etc. Because through these seas the practitioner can correspond with the sea of ​​Pistilakas. na. A harmonious world is the greatest and only wish of human existence. With Western theology, that world of harmony (the garden of Eden) occurred only at the beginning of human history, and with only two people (Adam and Eve). That harmony, that garden of paradise was lost when human history began. So, for the West, history is a curse. Only when history ends will man see "new heavens and new earth". With Buddhism it is different. That harmonious world still exists here and now. Although human time and space are still torn because of war, because of violence, because of greed, etc. But man's "salvation" still exists here and now. Because the interdependence of all worlds, including the world of human karma, is still happening and will happen forever. The world of harmony is still present here and now, regardless of the karmic world of man and it does not spoil the time and space of this karmic world. Because the world of harmony this is not the harmony of appearances but the harmony of unobstructed emptiness. If we use the word "miracle" of Western culture, the miracle of the Flower Adornment Sutra is still happening in every moment, in every particle. It is the ultimate liberation and ultimate longevity for each of us.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/5/2021.