Flower Adornment: Ideal Bodhisattva and Buddha.

  

If we go to Gaṇḍavyūha after the Våñvarchedāra, Vajracchedika, Parinirvāna, Saddharma-pūṇḍarīka and Suññatāvyūha, , this is a comprehensive change on the stage where the great religious drama of Mahayana Buddhism is performed, we do not see anything cold, gray; no color of the earth, no humility of human beings; because, in the corpse, we touch anything, then that glows endlessly. It is still in the limit, dark, bland; we are brought up to the elite galaxy.

The ancient world is bright. The darkness of the Jetanana forest on earth, the mercilessness of the haystacks lion's building must be the virtue of worshiping a sermon, a group of beggars who are listening to the sutra in reality real, not self - all completely dissolved here. When the Buddha enters into a samadhi, his hut is suddenly spreading to the edge of the universe; In other words, the universe itself is dissolved into the nature of the Buddha. The universe is Buddha; Buddha is the universe. And that is not just the spread of the vacuum, or the desiccation of an atom; Because, there are pillars paved, walls, they glitter reflected each other.

Not only the universe of Gaitious (Gaṇḍavyūha) is not on this world, but the audience around the Buddha is not a mortal. Bodhisattva, Śrāvaka, and then to the lords of the world, all gathered here, all are gods. Although the barrings, the lords and their entourage do not quite understand what the miracle is going on in front of them, but no one is not the mind's soul. Under the constraints of ignorance and madness. If they are, they can not be present in this extraordinary scene.

 

All right?

 

Gaṇḍavyūha is perhaps the result of a transformation that has taken shape in the minds of Buddhists about life, the world, and especially the Buddha. Thus, when learning Chinese strict, the most essential to know, then the Buddha is no longer a living in the world can be recognized between the limits of time and space. Mind is not the mind, which is forced by the sense and logic. Nor is it a product of imaginative poetry that creates personal images and methods that refer to particular things. The Buddha lived in a spiritual world with its own rules.

 

In this spiritual world, there are no temporal parts such as past, present and future; They have gathered into a single moment of the present moment in which life shoots in its true direction. The notion of time, as an external space in which individual phenomena are made up of its contents, is completely erased. Buddha in the United States is such that there is no continuous time; the past and the future are all curled up in this moment of enlightenment, and the present moment is not inert with all its contents; Because, it works pretty well. Then, the past is the present, and the future is the same. But the present, the past and the future drowned in it, is never present; In other words, it is the perpetual present.

 

Time like that, and space is like that. Space in Chinese is not a landscape divided by mountains, by forests, by rivers, by the sea, by light and dark, by being shaped and without shape. Here, indeed, there is a scene unfolding, because there is no space conglomerate into a single unit; But what we see here is the equivalent of the greatness of all things; Every being is one for itself and for all in it. The enormous loneliness of acting thus results in the dissolution of the spatial being identified only by transformation, by division, and by transformation. To delineate the realms of existence, the Chinese strictly make what is described is transparent and bright; Because brightness is the only possible presentation in the world, it communicates the idea of ​​interconnectedness, the flow of the Sutra.

 

Space and time spent solving, then set up a realm of non-visual (anābhāsa). The light, the ego still dominates our mortal life. In Gaṇḍavyūha there is no darkness; certainly there are streams, flowers, trees, mesh, flag, etc., as in the Pure Land; During the performance, the author sublimely imagines his people to the same level; But there is no darkness. As bright as the clouds, many can not think and talk, floating in the forest of Gaṇḍavyūha (Jetavana) - the term described as: "clouds emerald sky", "cloud incense" , "Cloud", "cloud instrument", "cloud network", "cloud sky", etc.

 

The universe of that light, the interconnected interrelated scene, is called the Dharmadhatu, which is contrary to the world of lokadhatu, which is the world of difference. In Dharmadhatu, there is space, time, and particular dharmas such as in the world of Lokadhatu, but they do not have the characteristics of separating and staring in the ordinary world. Because Dharmadhatu is not a cosmic, temporal or cosmic structure (lokadhatu), it is not completely or inert to be identical with that. absolute nothingness, nothingness. Dharmadhatu is a real existence, not apart from Lokadhatu; But they are not one, when we have not yet reached the spiritual level where the Bodhisattvas are. It can be expressed when the tight grip of the ego is melted and the sense of fineness is no longer crushed. This is also known under the heading "Enter the dhamma (Dharmādhātupraveśa)". 

 

And then, what are some of the major philosophical transformations that have taken place in Buddhism that allow it to create a universe dubbed Dharmadhatu? Where are the emotions and ideas that have come into the minds of the Dharmadhatu? In other words, what are the qualities of the Tathagata, the Bodhisattva and the Prometheus?

 

Putting these issues alone, we will know how Mahayana has become different. What is Hinayana, that is, why some Buddhists are not satisfied with the way Buddhism has gone so far after the Buddha's birth? . This advance has been continually directed towards extreme asceticism, and on the other hand towards the elaboration of philosophical philosophies. So, Buddhism, instead of being an up-to-date, social, practical religion, has turned into a mystery that keeps its followers at the height of ecstasy of abstract abstractions that make them Do not step down between the boundaries of the ground.

Such a religion would be perfect for the "elite", for the Arahants and the Pratyekabuddha, but lacking in vitality and lack of public interest when it was outside. Contact with specific events of life. The Mahayana uprising against the distant and apathetic attitude of the Saravana ideal. Thus, because they are irrevocably recovering and nourishing the ideal of the Bodhisattva, which marked the deeds of the Buddha before he attains the Supreme Enlightenment; Therefore, they should do the same with all that must be in this ideal. Therefore, I chose Gaṇḍavaūha's opening chapter, in which the bodhisattva ideal contrasts perfectly with the Purism ideal, showing what is in the minds of the Mahāyāna disciples as they develop ideas. and their own aspirations.

 

In conclusion, I will briefly discuss the progress of the bodhisattva ideal among the Zen disciples in China. They bring the Buddha for practical participation in the community life of the masses. He sat on the jewelery court with seven treasures, lecturing abstract subjects such as not-self, emptiness, or idealism. Instead, he took the plow in hand, plowed it, sowed it, and reaped it. Look at the outside, Buddha is no different than a person like everyone we meet on the farm, on the street or at the desk. He is just like one of us. Buddha, in his Chinese Zen meditation activities, did not exaggerate the Chinese scenery outside, but to lie fully within himself. Only Buddha recognizes the Buddha.

So, here are some noteworthy points when reading Gaṇḍavyūha.

 

An eminent feeling, which we can accept almost completely, is to observe the whole work, is a vibrant style of great mystery beyond the ability to think and express. Every thing seen, heard or observed in the Dharmadhatu is a mystery, because it is not something that the secular world can understand. The Jetavana along these miles suddenly spread to the ends of the universe - are not they transcendent?

 

A bodhisattva from a world beyond the boundaries of the universe, a super universe through the world as much as the satirical Buddha; Is not that a wonderful event? Then, let us remember that the Bodhisattva has a group of entourage, many as the mastermind, and again, these new guests are from all ten directions, not only countless They are surrounded by bright clouds, bright flags, etc. They try to use all of their imaginative powers - indeed, it is not a mysterious vision beyond. to mind the world?

So far, the author of Gaṇḍavyūha can only say that it is "unreasonable" (acintya) and "impossible" (anabhilāpya). These miracles are manifested, they are not local, or one-sided, as we have seen most in religious literature. Miracles of this type are usually on the water, turning the stick into a tree, for the blind to see it, etc. Such miracles, as recorded in the history of religion, are not entirely meaningless and Worthless compared to Gaṇḍavyūha's miracles, which are fundamentally different from Gaṇḍavyūha, because Gaṇḍavyūha miracles are only possible as long as the entire body of the universe we aspire to change from the beginning. communication.

 

1. We are now horrified by the divine powers of the Buddha, which he can transform into all these miracles by just entering into a kind of trinity. What is that god of communication? It is: 

1) Adhiṣṭhāna, the power given to the Bodhisattva to achieve the purpose of life

2) vikurvita, the power of miracles 

3) virtuous power (anubhāva) 

4) purvapraṇidhāna, the power of prayer 

5) virtuous power (pūrvasukṛtakuśalamūla), the power of the good in the past 

6) good knowledge of life force (kalyāṇamitra-parigraha), capacity to welcome all good friends 

7) pure energy of faith (sraddhayayanviuddhi), the power of faith and pure 

8) the power of resolution (udārāddhimuktyavabhasapratilambha), the ability to achieve a very intelligent credit 

9) Bodhisattva purity of mental energy (bodhisattvādhyāśayapariśuddhi), capacity of mental clarity of bodhisattva 

10) the most generous vow (adhyāśayasarvajñātāpraṇidhānaprasthāna), the capacity to make the most enthusiasm for the design and the volunteer. [3]

 

When the whole of the forest of the Shinto is transformed by the divine power of a samadhi which the Buddha attains, one wonders about the nature of this tam-doi. Gaṇḍavyūha says, miraculous miracles are manifested by the power of the great compassion (mahākarūṇā), which is the crystal of the tam-mui; Because, mind compassion is the body (śarira), the source (mukha) gate, its pūrvaṅgama, and the means of self incarnation throughout the universe. Without the great heart of the word and the ball, the trident of the Buddha, no matter how super absorbed, will be of no value in the acting of a great spiritual drama described. miraculously here. This is the typical distinction between the Mahayana and all the earlier doctrines in the history of Buddhism. Thanks to its self-abundance and self-creativity, whose vastly loving heart turns this world into a magnificent and analogical one; and that is the permanent seat of the Buddha.

 

4. Gaṇḍavyūha, in a certain sense, is the history of the pilgrimage of the Samantabhadra, the content of which is jñācakṣu, caryā and vows. (paraṇidhāna) of him. Thus, all the Bodhisattvas who take part in the Dharmadhāttu are derived (abhināyāta) from the life and vows of Samantabhadra. And the purpose of the Sudhana in the journey as described in detail in Gaṇḍavyūha is nothing more than a process of unity with the Bodhisattva Samantabhadra.

After consulting more than 50 masters of all kinds of disciplines, Thien Tai came to Pho Hien, and was fully taught by the Bodhisatta on the human nature, knowledge, prayer, energy communicate, etc.; Then, when Charity realized the meaning of all that Buddhism, then not only found himself one with Samantabhadra, but also one with all the Buddhas. The body of the Tai is full of boundless universe, and the life of the practice (caryā), the enlightenment (sambodhi), the transformation (vikurvita), the transformation of the law, the sound, compassion, liberation, and worldly achievement, all of the good fortune is that of Samantabhadra and all the Buddhas.

 

The most appealing thing for us here is the concept of the paraṇidhāna that a bodhisattva must have at the beginning of his career and throughout his later life. His vows are: towards the enlightenment, liberation or salvation of all beings, including sentient beings and unknowingly. The reason for his absolute rejection, the rejection of all that is often regarded as our own, is not to attain a certain word or phrase about truth; In fact, no truth is received abstractly, nor is there anything accepted as an ordinary self, in the ocean of reality; What he aspires to accomplish with his dedicating life is to lead all beings to the ultimate liberation, to a realm of happiness that does not belong to this earthly world, and to make knowledge enlighten the whole universe, and finally to be praised by the Buddhas and admired by all beings. That is the essence of a life of practice as practiced by the Bodhisattva Samantabhadra.

 

5. When I say that the Mahayana or the Bodhisattva ideal is in contrast to the Hinayana or the Arahant ideal, that Mahayana is practical and closely related to their daily life. on the ground; Some people may suspect this: the miraculous world is the Dharma, so that all seemingly utopian things appear as they are very ordinary things: the burden of water or cutting wood for example. Dhamma, the world of Gaṇḍavyūha, is obviously a transcendental world, beyond the dry conditions of this life. But if there are people in need, remember that our view of the world, according to Gaṇḍavyha, is not the view of a soul immersed in the marsh of the self. 

To see life and the world in its honest aspect, Mahayana hopes that we must first clear up all the obstacles that arise from our mortal persistence, as the ultimate limit of reality. When the curtain is lifted up, the obstacles are swept away, and the true nature of things is present in the true aspect; Thus, Mahayana is ready to cope with the real problems of life, and to deal with it in accordance with the true doctrine (yathābhūtam). Conflict so deep in life that we can not lift it up, if life is not experienced from a point above it. To do so, Gaṇḍavyūha's world is a mystery, a landscape without form, because it now covers the whole world of this world; no, have to say, 

 

The dharmadhatu is the world of lokadhatu and its inhabitants - that is, all the Bodhisattvas, including the Buddha, are ours, and their acts are ours. They are mysterious, they are miracles, as long as we look at them from the bottom of this world and think that there is indeed something at the end; But as soon as the wall divided by our imagination was removed, the arms of Samantabhadra stretched out to save the beings that became our arms; Now they are used to convert salt grains to a friend at the dinner table, and when Dioline opens the Vairocana floor for the Good Fortune, it is when we bring a new visitor to the hall. for a friend meeting. 

 

Not just sitting at the summit of reality (bhūtakoṭi), in the silence of the One Absolute, to look back at a world of turmoil; In fact, we see the Bodhisattvas and Buddhas who are suffering from sweat and tears, like a mother who has lost her child, with all the sensations of her outburst burning all the various forms of injustice. . In short, in their non-stop fighting against all that happens in the name of evil. This reminds us of the famous verse of Bàng Uẩn:

 

神通 並 妙用.

運 水 及 搬 柴.

 

Divine pure utterance

Water supply

Hey!

This is magic!

I bear the burden,

I cut wood.

 

Here too, the teachings of Rinpoche, Mañjuśrī, Samantabha and Avalokiteśvara are mentioned. [4] He said: "There are a number of search enhancers on Wutai, but they have gone wrong. There is no Won on Wu Shan Son [5]. You want to know where He is? Right now, something that is acting in you, standing firmly, confidently without doubt, is the living creature. The light of non-distinction flashes in your mind, that is, the Universal Noble Truth of you often stands true. Every single thought of you, knowing how to break the chains, is liberated in all times, that is, penetrating into the Quan Yin. Each of you is also present at the same time and in the same country, but three. Once you understand this, you can recite the sutras. "

 

Commenting on the artillery of Lin Xiang, "Van is not on Wutai Mountain," a Zen master chanting the following:

 

何處 青山 不 道場

何須 策杖 禮 清涼

雲 中 縱 有 金毛 現

正 眼觀 時 非 吉祥

 

Ha thanh duong immortal

Ha Thanh tuong Thanh tuong

The middle of the ax

It's the nostalgic sand wall

Blue Mountains is not the Way

What's the need for stick rods?

There is a lion in the sky

The eye does not look like Cat Tuong [6] 

 

One finds the mysterious flavor that covers a whole Gaṇḍavyūha, as one of its charismatic shades. Here I would like to delve into that and point out the origin of this mystery - that is, what one might call the basic view of spirituality. Because Gaṇḍavyūha has its own intuitive approach to the world and to the spirituality, from which countless miracles and mysteries, or incapacitated ones, come together in wonder, in a manner that for Many of them are very outlandish, beyond the limits of the doctrine. But once we grasp the pivotal event of the spiritual experience that the Bodhisattvas have experienced as described in the Sutra, all that remains in the depicted scenes here will conjure up very natural and there will be no paradox in those scenes.

 

This basic vision, of Gaṇḍavyūha, is called interconnectedness. In a philosophical sense, this is a somewhat similar thought to Hegel's conception of universal universes. [7] Each individual reality apart from that it is, it reflects in it another form of the universal; And at the same time it is because of other individuals. A system of comprehensive correlation, at the same time, exists between individual existences as well as between individual and universal, between individual things and general concepts. This comprehensive network of mutual relations has put forward the term "interpenetration" in the hands of the Mahayana philosopher.

 

When Tang Qin Dynasty Emperor Tang felt embarrassed by the intrinsic meaning of intercourse, Dharma Master, a great-great-grandson of Hoa, explained in this way. First, he burned a candle, and then, put the glass into a circle around the candle. The light from the focal point is reflected in all the glass surfaces and each of these light reflections is reflected in each of the glasses, which turns out to be a full-fledged communication of light, ie, specific. Legend has it that the queen's mind clarifies. One needs this kind of philosophy to understand the Sutra. The following quotes from the Sutra in our eyes, will give us a place to enter into its own intuition.

 

After describing the changes as the Buddha enters into the samadhi called the samhavijṛṃbhita, [8] Gaṇḍavyū goes on to say: "All of these are due to the impropriety of good kamma. As Lai, because of the immoral nature of the Tathagata, because of the incurable power of the Tathagata, because Tathagata has the power of a god full of all his nowhere; Because Tathagata has the power to make all the Buddhas, all the splendid nationality into the body of the Tathagata, because the Tathagata has the power to show all the form of the Dharma world in a mote The Because the Tathagata has the power to display all the Buddhas in the past in turn show the inconvenience in a pores, because the Tathagata has the power to light the universe with each light from the light. His body, Because the Tathagata has the power to turn the cloud of gods from a pores he emitted all over the country of the Buddhas, because the Tathagata has a force manifest in a whole calendar pores The history of all the ten worlds from birth to life. For these reasons, the forest of the Tha-manifested the Buddhist realm and solemn purity. " [9]

 

When all the Bodhisattvas, with innumerable relatives, from the ten directions of the world appear and start disturbing the Tathagata, Gaṇḍavyūha explain to readers that the Bodhisatta practicing impossible here, usually There are bright clouds to follow, who are they, and what is the specialty of them?

 

"Ten directions all the Bodhisattvas and relatives are born from the blessings of the Bodhisattva Samantabhadra. Thanks to the pure mind, they see all the Buddhas in the past, present and future, hearing also a great sea of ​​scriptures and Buddhas turn the wheel. All of them have mastered the skillful ballet; close and offer all Tathagata is manifesting the god in every moment; can be full of all the infinite; by the body of light, they bring forth all of them, the Tathagata of the Tathagata, showing all the worlds in a mote, one and all, with their multitude of images; and in these different worlds they choose the most appropriate time to educate and attain all sentient beings; The sound of circular, full of magic, emitted from each pores, resounded throughout the universe,

 

All these expressions, for rational, rational minds, can be severely criticized as too pictorial, too imaginative. From the point of view of truth or rationality, with the intention of objective effect and sensory inquiry as the sole criterion of truth, Gaṇḍavyūha plays no good. But we should remember that there is another point of view, especially in spiritual matters, that we do not pay attention to rational explanations of our inner experiences.

 

The human body, in terms of custom or from a sensory perspective, occupies a measurable space of space and existence continues through a period of time. In contrast to this body, the whole universe is vast, including all the mountains, the sea on the earth, and the whole moon sky. How can we bring all the other worlds into this body of ours? How in our individual "pore" (romakupa), trivial and meaningless, can become a supernatural place where all the Tathagata in the past, present and future can Is it possible to publish spiritual teachings? Obviously this is a completely impossible thing, or irrational to altitude. 

 

But the strange thing is that when a door opens and a light flashes from a hidden source of light into the darkened sense room, all the limits of space and time are dissipated and we Raise the lion's voice (Siṃhanāda): "Before Abraham, I am me." "In heaven alone, I am precious." Gaṇḍavyūha is always written under this superstition. If science is aimed at the objective world, and philosophy is littered with jumbles of logic, Buddhism jumps into the depths of the nature and tells us, in the most direct way possible, Everything is visible below the surface.

 

According to our habit, when we talk about Gaṇḍavaūha's philosophical context or Hegel's conception of concrete universal, readers may think that Buddhism is a philosophical and scholarly system. Introduce that system in its own way. If we make this reader have that attitude toward Mahayana, we must retract all that is said here and start from the beginning of the study of the sutras. Regardless of how distorted or misinterpreted Zen is by marginalized people who criticize it, its true value is that it cleanses up all the trash in our consciousness, accumulates By the interpretation of the meaning exists philosophical stained. 

By way of non-writing, because the script or stop the progress of spiritual path. Meditation did not let its key thoughts get damaged. It means that it has succeeded in grasping the value of experience and intuition to acquire reality. The method of Zen is different from Gaṇḍavaūha, but the two are spiritual in harmony, which will be the explanation for the other as we devote ourselves to studying Buddhism in a broad way in its development in the Far East. Classics and Zen are neither antagonistic nor contradictory. The sutras presented through the psychology and traditions of their composers, the Zen monastery treats them according to its own style, depending on the temperament and the xinxing of its masters. Please read the following meditation [11] and compare it with Gaṇḍavyūha:

 

"There is one person, from the ancient past, has no place to stand, nothing to lean on, no hat on the head, no foot in the ground. Tell us where you are and where you are, 12 days in a day? Once you understand, you will know that in the morning he went to Tây Trúc and he returned here in the afternoon. " [twelfth]

 

After learning about Gaṇḍavyūha's great field of work, we now look at the audiences' compositions - that is, the individual characteristics that Bodhisattvas have in common with the Sarvastivas. In other words, the issue is about the unique character of Mahayana Buddhism. If we know, in Gaṇḍavyūha, what a Bodhisattva has in his characteristics, he will know how the Bodhisattva is different from the Mahāyāna, and what are the Mahāyāna ideas that contrast with the Mahāyāna , according to the presentation of this sutra. The beginning, Gaṇḍavyūha, highlights the contrast between the Bodhisattvas and the Sutras, and gives reasons why the bar is not capable of taking part in the development of the great spiritual life of the Bodhisattvas. slapped

 

There are five hundred Bodhisattvas attending the congress under the proof of the Buddha in the forest of Tha-multi. In the audience, there is also the Saravana, the title of the sutras mentioned here are: Maudgalyayana, Mahākāśyapa, Li Revata, Subhūti, Aniruddha, Nandika, Kapphiṇa, Kātyāyana), Pūrṇa-Maitrayaṇīputra, [13] etc., while Samantabhadra and Mañjuśrī are the chief conductors. The first five hundred Bodhisattvas. 

 

These bodhisattvas are all "born of the Samantabhadra," and have the following characteristics: 

1) their deeds are no longer entangled (fearless world), because they can manifest in all the Buddha's realm 

2) manifold countless bodies, as can go to any place where the Buddha 

3) There is a pure and unobstructed view (pure net), because can see the god of the Buddha 

4) Can travel anywhere is not restricted to a country, because they are constantly all over the place where the buddhas are attaining enlightenment. 

5) They have unlimited light (infinite amount of light), because they can see the sea of ​​Buddhism with their light of wisdom. 

6) The ability to speak never ends, because their language is not polluted

7) an insight on the knowledge of the unbounded knowledge of the same end as nothing (because the world of the mind is not pure) 

8) is not fixed in a place (nonsense only) because they manifest themselves according to the thoughts and aspirations of all sentient beings. 

9) not to be obscured (except for extermination) because they know that there is no dhamma and no fall in the world of sentient beings 

10) They have vast omnipotence as nowhere, because all enlightenment is revealed by the light of his luminous. [14]

 

On the other hand, when the Bodhisattvas of the ten directions of the world came to visit the forest of the Shinto to participate in the miraculous transformation of the spiritual powers of the Buddha, the Sutras raised their personalities, with such things as "All of these Bodhisattvas know that all beings are like māyā, all the Buddhas such as pictures, all exist as ups and downs, all the karmas as shadows in the mirror all the things that arise as the sun go down, and the whole world is as it is (nirmita); Again, these Bodhisattvas have achieved ten powers, intellectual achievement, accomplishment of victory and determination of the Tathagata, [15] they can raise the lion's roar; They have gone deep in the sea of ​​endless counsel, they have attained knowledge of the Dharma preaching to all sentient beings; They are free to travel around the world without obstacles such as going in the middle of nowhere; They have attained the miraculous powers of the Bodhisattva (Bodhisattva divine wisdom). 

 

Their bravery and sophistication will disrupt Māra's army; Their intellect, from the past, the present to the future; Knowing that all dharmas are nowhere, they practice no dutiful behavior, no attachment to dhammas; Although they are diligently diligent in the interests of everyone, they know that when they use the best to observe, the dharmas come from nothing; Even though there is an objective world, they know that the existence of the world is impossible; By the wisdom of victory, they penetrate all the world; in all the worlds, they manifest themselves immeasurably; they fall into all the worlds, manifesting all kinds of generals; They transformed the subtle scene into a generous scene, transforming the scene into a tiny scene; right in the concept of all the Buddhas; be the god of the household; in a blink of an eye, see all the universe without a bit of confusion; In a moment, they can travel all over the world. "

 

Contrary to this characteristic of the Bodhisattvas, where are the bar characters in our character? Gaṇḍavyūha said: "They have enlightened the self-nature of truth and reason, have revealed the limits of reality, have penetrated the essence of dhammas, have crossed the sea of ​​samsara, of the Buddha, free from the bondage of history and afflictions, reside in the house of fearless, mental calm as nothing, completely eliminate the suspicion of the Buddha, and they gave themselves a way genuine and loyal to the sea of ​​Buddha.

When we compare the bar and the bodhisattva, according to the characteristics described here, we immediately realize that one day too cold, distant and flowing philosophical, contrary to the mental activities and the mysterious movements of the other. Bodhisattva is always busy with alms, sometimes spread throughout the universe, sometimes appear in a certain path of samsara, sometimes kill the army of the army, sometimes worship and Offering the Buddhas in the past, present and future. The Bodhisatta is completely free in these movements, and he goes anywhere very freely and naturally, because there is no obstacle to his earthly saving work. 

 

On the contrary, the bar is a reclusive intellectual; his views are purely philosophical, and the views are not religious; He is satisfied with what he himself has witnessed and has no intention of letting others share in his spiritual realization. To him, the whole unbelievable universe is a closed book, and the inconceivable universe is the arena of all the Bodhisattvas and where they find their reason for existence. . Although the knowledge of the bar is so deep and thorough, there is still a world beyond their reach. 

 

This world, in Gaṇḍavyūha's terms, is where we see the manifestations of vikurvita, the solemn vyūha, the supreme force (vababha), the divine vikrīdita, the pratyhārya, the admiration (adhipateryata), the miraculous acts (caritavikurvita), the supreme virtue (prabhāva), the power of blessing (adhiṣṭhāna), and the purity of the nation ( kṣetrapariśuddhi).

Again, this is where the realms of the Bodhisattva, the Bodhisattvas, where the Bodhisattva Assembly, integration, close; There is a change in the body of the Bodhisattva, the divine, the land, the land, the lions dignified, the palace, the residence of Bodhisattvas; is the place where the Bodhisattva penetration of the tam doi-soi, world observation, condensation of power, brave effort, offerings to the Tathagata, the life, the courage, the legal body pure, the body fullness, vows body manifold countless, round body full of good general; The fullness and purity of all these forms, an infinite series of luminous images, the spread of luminous chains, the appearance of divine clouds, the presence of all the ten directions , the fullness of divine acts, and so on.

 

By the causes and conditions that the difference between the bar and bodhisattva?

 

Gaṇḍavyūha does not forget to mention the reasons for this important difference, to talk about the conditions that make the sarcophagus completely blind to the myriad miraculous miracles that take place in the middle. They meet the Bodhisattva in the forests of Thad. Gaṇḍavyūha gives us the following reasons:

 

1) Because their blessings are not the same

2) because the text did not see, did not practice the merits of the Buddha himself

3) because they do not endorse the notion that the universe is full of the Buddha's states in the ten directions of the world, each of which has a wonderful scene of all the Buddhas 

4) because they do not praise the miraculous manifestations performed by the Buddhas 

5) because they do not aspire to the supreme gaze, can attain right in the midst of samsara 

6) because they do not encourage others to embrace the supreme gaze 

7) because they could not inherit the Tathagata 

8) because they do not protect all sentient beings 

9) because they do not advise others to practice the bodhisattvas 

10) because when they were rolling in the dead they did not encourage others to seek the wisdom eye win.

 

Again: 

11) because the bar items did not practice all blessings to make the most out of design 

12) because they did not accomplish all the blessings to attain Buddhahood 

13) because they did not increase the Buddha's nation by seeking the divine wisdom 

14) because they do not penetrate the realm of contemplation with the bodhisattva eye 

15) because they did not seek the blessing to generate infinite knowledge beyond this world 

16) because they have not vowed to establish the Bodhisattva Path 

17) because they are not conditioned by all that comes from the blessing of the Buddha 

18) because they do not realize that all dhammas are as māyā and bodhisattva as dreams;

19) because they do not achieve the joys of praticgavivardhana of the Bodhisattva 

20) because they do not attain all of the spiritual states mentioned above, in the wisdom of Samantabhadra, which the serpent and the Buddha saw as strange.

 

So Gaṇḍavyūha concludes, all of the Great Sutras such as Sāriputra, etc., have no bliss, no wisdom, no tricks, no liberation; There is no power, no power, no self, no domination, no realm, so they enter the assembly of the Bodhisattva and participate in the performance of great spiritual drama. took place in the forest of Thừa. Because they have personally sought the liberation of the sutras and of the sutras; What they accomplish is not beyond the reach of the bar. 

Indeed, they have attained the wisdom of manifesting the truth, staying in the margins of reality (bhūtakoṭi: reality) enjoying life atyantaśānti, but they have no great compassion for all beings, because they only concentrate on their own actions (ātmakārya), without the mind contains the intellectual group Bodhisattva and gather themselves accordingly. They have their own realization and liberation, but they do not seek, do not make a promise to make others find a place to rest in it. So they do not understand what is the force of the incurable powers of the Tathagata.

 

In short, the bar text is buried beneath heavy duty; They can not aspire to great aspirations like the Bodhisattva, to benefit all sentient beings; Their prejudices are not bright enough and not deep enough to not see all the mysteries of life; They have not uncovered what Gaṇḍavyūha called the eye of wisdom (jñānacakṣu); With this eye, the Bodhisatta throws a glance at all the wonders and inclinations of the spiritual realm, revealing its deepest pit. So, the soothsayed wisdom of the barbarous bar!

 

Gaṇḍavyūha gives us many examples, to give a more symbolic representation of the conditions in which the flowers of the Qing have to be irrigated. Let me quote a few things.

 

Along the Ganges, there are millions of hungry ghosts (preta), naked and hungry; They feel like their bodies are burning; and life is threatened by birds and beasts. The thirst urged him to find the water, but they could not find water anywhere, even standing near the river. Some children see the river but it does not see water, but only a dry land. Why? Because karma is weighing on it. Likewise, the great literary greats, even though they are in the midst of the Bodhisatta, can not recognize the great deities of the Tathagata. Because they have rejected the One (sarvajñatā) because the blindness envelops the eyes; Because they did not cultivate their virtue in the land of the One.

 

In the Himalayas there are many herbs; They are distinguished by a distinguished physician depending on their specific characteristics. But, hunters, shepherds, often cross the border, with no eyes to see them. In the same way, the Bodhisattva has entered the realms of transcendental wisdom and achieved spirituality. He can see the Tathagata and the great deities of the Tathagata. But, Bar, in the midst of these miraculous events, can not be seen; Because they are only satisfied with their own career (svakārya), they are not interested in benefiting others.

 

Another example: As one of the great assemblies, he suddenly fell asleep and in a sudden dream he was brought to the summit of the Sumeru where there was a splendid palace of the god Śakrendra . There are countless temples, shrines, gardens, ponds, etc ... each with its own splendor. There are countless heavenly beings, the earth is covered with heavenly flowers, plants are decorated with beautiful flowers, and the flowers are brilliant. The music enormously rises from the trees, and the branches and leaves emit pleasant sounds, and these sounds form a harmony with the melody of the goddesses. Countless dancers, glamorous with gorgeous ornaments, are enjoying themselves together on high. He is no longer a bladder in this scene, because he is one of the contestants,

 

However, these phenomena have never been witnessed by a naked person, even if they are gathered here, because of what the other person sees, a sight just for him. Likewise, the Bodhisattva can see all the miracles in the world appearing by the divine power of the Buddha. Because they have had the group of blessings go through many lifetimes, make the most out of vows. The setting has no merit in time and space. Again, because they have learned all the virtues of the Buddha, practiced according to the Bodhisattva path, and thus attained fullness. In short, they fulfilled Pharaoh's vows and lived his religious life, while the text did not have any pure knowledge as in the Bodhisattva.

 

From the above quotations and descriptions, I hope that we now have a general background of Gaṇḍavyūha, well articulated; And from here we learn the following ideas, which in fact are the contents of the opening chapter of the Sutra, and they also give us a new perspective on the essence of Mahayana. , in a general way.

 

1. There is a world that does not belong to this world, even if they are not separated.

 

2. The world, where our daily lives are, is characterized by limits in every way. Each individual reality is in opposition to the other, and these realities are their own nature (svabhava). But in the world of Gaṇḍavyūha, called Dharmadhātu, particular realities are contained in a fringe reality, and this frightening reality is attending in each particular reality. Not only that, but each individual existence implies in itself all other existences, and so are the other. Thus, there is a comprehensive mutual communication in the Dharma.

 

3. These supernatural phenomena can not appear in a world that is enveloped in darkness and rigidity, because, if so, there would be no communication. If a relationship occurs in these conditions, that communication means the complete collapse of all individual reality, that is, a mess.

 

4. Dharma is a world of light that does not suffer from any shape of shadow. The essential nature of light is that of intermingling without interference or destruction. Every single light reflects in itself all the other light, both whole and individual.

 

5. This is not a philosophical interpretation of the existence achieved by cold reasoning, nor is it a symbolic manifestation of the imagination. It is a world of real spiritual experience.

 

6. Spiritual experience is like sensory experience. It is direct, and direct to us all that it experienced without the use of symbols or reasoning. Gaṇḍavyūha must be conceived in that way - that is, it is a booklet that records a person's real spiritual life.

 

7. That spiritual area belongs to the Bodhisattva, not in the text. Thanh Van rests in a world of intellectual and monotonous intuition, high in the world of endless correspondence of the individual and multiple enemies. The Bodhisatta has a loving heart, and his life is a devoted and sacrificial life dedicated to the world of the individual.

 

8. There is only the social access of spiritual objects with a large love heart (mahākaruṇā); a great spirit of friendship (mahāmaitrī: pronoun), by virtue (śīla: world), by virtue (pranidhā )a), by the powers of abhijñā (intentionless), not intention (anabhisaṃskāra: , non-profit (anāyūha), ingenious means arising from transcendental wisdom (prajñopāya), and transformations (nirmāṇa). [16]

 

9. Since these qualities are not present in the Thanh Van, the sutras are not allowed to attend the congress of the Buddha and the Bodhisattva. Even though they are in the middle of the conference, they can not evaluate all the events taking place in such an assembly. Mahayana is not just emptiness, but behind it is a great social spirit being transported.

 

10. Finally, we must remember that there is an adhiṣṭhāna power behind all the spiritual phenomena that take place in the forest of the Hereafter, and behind all the bodhisattva incarnations surrounding it. Buddha. This power comes from the Buddha himself. He is a great center and the source of light. He is the sun that illuminates the dark corners of the universe, leaving no ghosts anywhere. The Buddha of Gaṇḍavyūha, therefore, is called the Mahāvairochana-Buddha, the Great Buddha of Light or the Transfiguration of the Buddha.

To conclude, I quote the recitation of a Bodhisattva (2), read to praise the deeds of the Buddha, on which we can see what is the relationship between the Buddha and the map they are. of Him, in Gaṇḍavyūha [17]: 

 

1. Great Morden, the goddess of love,

Full of all the merits;

Whoever sees the mind immediately be pure

And turned to Mahayana.

 

2. As the hybrid appears between the world

Benefiting all kinds of students,

Due to compassionate compassion,

They turned the ultimate Falun Dafa

 

3. Tathagata experienced countless lives

Hard labor for sentient beings;

All this world,

How do you report your gratitude?

 

4. It is better to suffer in the religious dress

Throughout countless lives,

Do not leave Tathagata

Which sought the exit (liberation).

 

5. To suffer all kinds of suffering

Instead of sentient beings,

I do not leave the Buddha

Looking for peace and joy.

 

Better to stay in the paths

Which heard the title of Buddha;

Do not expect life in the wrong path

Which did not hear the Buddha.

 

7. It is better to be born in the hell,

Every prisoner of countless lives,

Not far from the Buddha

Looking forward to out of suffering.

 

8. Why do you want to stay forever?

In all data lines?

Because I see Tathagata

And intellectual growth

 

9. If you see the Buddha,

Exterminate all suffering;

Can enter the realm

The wisdom of the Lai

 

10. If you see the Buddha, the Infinite,

Leave the obstacles, 

Grow great endless blessings,                

Achievements Bodhi.

 

11. If you see the Buddha,

Discard everything suspected;

The wish of the mind,

All are full.

 

The outline of attitude towards the Buddha is believed to be from the Bodhisattva from the ten Assembly Assembly here. To show how the concept of the Buddha has changed in Zen Buddhism, I quote some of the Zen Masters' answers to the question: "Who is Buddha?" Or "What is Buddha?" The Buddha - Then we will see right here the Buddha is no longer a transcendent entity is enveloped between the glory of the heavens; He is an old man in our midst, talking to us. He is a human being who can be familiar with himself. 

 

If He sends forth light, we must discover, because it is not available for us to receive. The imagination of the Chinese do not fly too high, too splendid, too flexible. All the splendid scenes described in the first part of this talk are folded, leaving us, once again, standing on the gray ground. At first glance, there is a serious pit between Zen and Gaṇḍavyūha if we consider the Buddha, and the supernatural and the entourage surrounded. But as we go deeper into the essence of the problem, we will realize that there is indeed "interdependence" in Zen that can only be understood in the light of Gaṇḍava. 

 

Huai Hai (720-814), in Bach Truong Son [18]; a teacher asked. "Who is the Buddha?"

 

Hai: "Who are you?"

 

Rising: "I'm a little girl"

 

Hai: "You know what?"

 

Increase: "Touch here".

 

Hai asked, "Do you see?"

 

Boost: "See"

 

Hai silent, did not say a word. But, where is the question raised by the teacher? Did he see the Buddha?

 

*

 

Linh Huan, Furong Son [19], a pupil of Tri Thuong, one day asked him: "Who is the Buddha?"

 

"I will tell you, but do you believe me?"

 

Huan: "If you say good deed, I dare not believe."

 

Often: "It is him."

 

Huan: "How do I protect (this opinion)?"

 

Often: "A grain of dust in the eyes, the spotted flowers fall off".

 

Later, French label says: If Rules (Tri news) without saying the latter, is not the Rules.

 

*

 

A monk asked Dai Long Tri Hong [20]: "Who is the Buddha?"

 

Hong: "Buddha is he"

 

Rising: "How to understand?"

 

Pink: "Would you like to add a bottle to the bowl?"

 

*

 

Hui Yao asked the French label [21]: "Who is the Buddha?"

 

Label: "He is Hui Sieu"

 

*

 

Tuyet Dau, author of Bich nham, do chant about this place:

 

江國春 風吹 不起

鷓鴣 啼 在 深 花 裏

三級 浪高 魚 化 龍

癡人 猶 戽 夜 塘水

 

Jiang xuan xuan no monkey

You are in the dark

High level of romanticism

Si by the waterway. 

Wind spring may cheer in Jiangxi;

Birds sing lounging among the flowers.

Tam high wave of fish has turned dragon,

Night sleepers slap water in the ditch. 

 

Mme. (President) [22] answered the abstraction and philosophy, when Dai Mai asked: "What is Buddha?" The Patriarch said: "Mind is Buddha 即 心是佛." This is known as: "No Mind, no Buddha 非 心 非 佛." Hearing this, Dai Mai asserted: "Although this professor has said, I still decided that News Center Buddha."

 

*

 

When Venerable [23] asked a monk to raise this question, the monk said, "I do not understand. How can you help? "He said," To help him, I call him Buddha. If you reflect, you see what this body is, what is this mind. "

 

*

 

The teacher always advises his disciples not to cling to the script. Text is considered as a means (upāya) to help us meditate. Therefore, there is the following question and answer session between Truthfulness of Tran Quoc Van [24] and a monk. "Who is the Buddha?" He asked with a great laugh.

 

Rising: "Where do I ask something that is laughable?"

 

Monk: "I laughed and he tried to reach for the script."

 

Rising: "Unbelievably bad luck this year."

 

He said, "From the ceremony!"

 

Then he went back to them. Then he said again:

 

"His comment is still in writing."

 

For that reason, when asked, "Who is the Buddha?" A Zen master replied: "The mouth is the door." (Enlightened One).

 

*

 

If you continue to quote the Zen language, the problem will never end, so here will only give a few cases and show how many aspects are pointed out for the recognition of the Buddha. what. All the answers are not necessarily pointing to a certain aspect of the Buddha, as all are dependent upon them while asking.

 

Do Son Son Headache [25]: Three bales

 

Van Nien Van [26]: dried cucumbers

 

Europe of ignorance [27]: Do not think wrong

 

The Son of Mindfulness [28]: Daughter on the cheek, her music guide.

 

Three words [29]: "Non blue water"

 

Buddhist monk: "Snow melted spring naturally."

 

[30] "Beauty is not the same."

 

Confucianism [31]: "Muddy in gold, gold."

 

Corn Power: [32] "Swearing is not angry either."

 

[33: "A bare chested barefoot."

 

Zhao Wei, 34, asked: "What is the Buddha?" He replied: "Sit in that electricity."

 

"In that electricity is clay" - "That's it." - "Who is the Buddha?" - "In electricity."

 

Another time there is an increase in asking Triệu Châu: "Who is the Buddha before?" He replied, "Sitting in the electricity" - "That is the Buddha image. Who is the Buddha? "-" Mind is Buddha "-" Mind can be measured. Who is the Buddha? "-" Mindlessness is the Buddha. "-" Can distinguish between mind and heartless? "- He said:" He has differentiated and want to change anything? "

 

Quotes are many. Because, now it is enough for us to see what happens in the minds of the masters when they answer each one according to their predicament. We can say that the practical genius of China has brought the Buddha back to earth, it turns out that He can work back with us and his forehead is also foul, and also muddy. Compared to the splendid face of the Thidian Forest, there are ten Bodhisattvas surrounded by the contemplation, a sketch of the Mindfulness with the Buddha, the old woman with a donkey, or a footman who runs, Tri's Monster [35], strange! But it is here that Huayen's spirit is completely water-resistant in the Far East.

 

 

Gaṇḍavyūha and Avataṃsaka are commonly understood in a jaw-jingling manner; It represents a great school of Mahayana. According to legend, it is believed that the Buddha was exposed to the Buddha while he was entering right after he became the Chief Enlightenment. In this Sutra, the Buddha does not proclaim a doctrine except the praises of "sādhu! sādhu! "for the dharma talk given by the Bodhisattvas to participate as Mañjuśrī or Samantabhadra; Or the Buddha radiates from the different parts of the body according to the appropriate time. Sanskrit Gaṇḍavyūha fully reports the devotional adventures of Sudhana under the guidance of the Bodhisattva Bodhisattva. The young elite Supreme Patriarchal chenes in turn attend many masters, there are more than 50. The goal is to learn Bodhisattva behavior. This Sutra accounts for over a quarter of the entire Avatamsaka, and is itself a complete work, undoubtedly independent. For more details, see previous discussion.

[2] Acintya (invulnerable) and anabhilapya (impossible) are the highest numbers.

[3] Chinese painting (real-xoa-nan-da), vol. 60; T10n279, p. 319c16. - ng.d.

[4] Cf. Lin Lingzhi, T47n1985. - ng.d.

[5] In China, the legend speaks of the Enlightenment on the Pharaohs in Phnom Penh, and Quan Yin in the mountain of Bodh Gaya.

[6] Cf. Transcript 10, p. 277a: This verse is recorded in the story of Triệu Châu Tùng Thẩm. When the monk went up to the Great Mountain, a monk read it up. Likewise, the ancient language 46, the Federation of the weak 6. In Lam Phuong language, led on, do not copy this chant. - The bar of rice in the Pentagon, where the legend says that the Bodhisattva often appear, when the incarnation as a cowherd. Lion mare, expression for wisdom, Van often host on it. Cat Tuong or Dieu Cat Tuong, is the Chinese translation of the word Mañjuśrī (sound-Van-re-master). - ng.d.

[7] concrete universal, in the concept of British intellectualists, or the hegelian neo-heights of the universal and individual. Accordingly, the whole or the universal versus the individual or the particular. According to the British thinker Bradley, universal is the unification of individual, concrete things. Concrete universal is what exists as an individual. According to Huat, one can view individual existence as the world of things; universally existed as Li's world. Because of the mutual relationship, which does not exist in a particular way, there is no universality, and vice versa, so the universal notion can be identified with the world of irrationality. for - ng.d.

[8] Buddha-momentum-canvas-la-la: three lions of thirst 師 子 奮 迅 三昧. So-nan-nan-momentum: the lion's body frequency 師 子 頻 (明) 三昧. - ng.d.

[9] Cf. (Buddhist-momentum-canvas-la-dai-la), volume 44; (True-xoa-nan-da), volume 60. - ng.d.

[10] Cf. Serious, leading.

[11] The teachings of Zen Master Xiao Shun, Spirit Hospital 靈泉 院 曉 純 禪師; Transmission record 22 (Suzuki recorded is vol. 20), p. 614c06. - ng.d.

[12] Originally Han: 若 也 知 得. 朝 到 西天 暮 歸 東 土. The document does not identify the subject. Suzuki understands it in the third letter to the narrator. But it can also be understood as one of those who are hearing, "Who (among you) may know, that person is coming to the West in the morning, and the afternoon to the East." .d.

[13] Or translation means that Man From Death 滿 慈 子. English prints are split into two characters: Pūrṇa and Maitrayaṇīputra; is probably a typo. - ng.d.

[14] serious business, product Legal world; Book 60: Volume 34; Book 80: Product 39. - ng.d.

[15] Only four detachments of the Buddha (catvāri vaiśradiāni). - ng.d.

[16] Excerpts from Maitreya's teachings to Sudhana, MMG. pp. 1414-5.- Cf. 60 copies, book 60 & 80 books, book 79: 10 births of Bodhisattvas - ng.d.

[17] It is the Bodhisattva Dhaimadhatu-tala-bheda-jñāna-abhijñā-rāja from the upper quarters of the world. MMG; p.86. Cf. Chinese painting, version 60, vol. 45 (T9n278, pp. 683ª13): Bodhisattva Diarrhea of ​​the world information 分別 法界 智通 王 菩薩; 80, vol. 60 (T10n279, pp. 326b19): Bodhisattva Dharma About the Confession of Influence.

[18] 百丈 山 懷 海 禪師 Transcript, vol. 6; T51n2076, p. 249b26. - ng.d.

[19] 芙蓉 山 靈 訓 禪師 Transcripts, vol. 11; T51n2076, p. 280c23. - ng.d.

[20] 大 龍 洪 Zen meditation, vol. 2.

[21] 慧 超 法眼 Flaming sphere 1, the 7th switch.

[22] 馬祖 馬祖 馬祖 馬祖 馬祖 馬祖 馬祖 馬祖 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂 寂. 254c02. - ng.d.

[23] Housing Yun 雲 居 能, meditation forest type, vol. 1.

[24] 真 克 淨 文, Zen style clusters 1.

[25] 洞山 守 初

[26] 雲 門文偃

[27] 汾州 無業

[28] 首 山 省 念

[29] 芭蕉 義

[30] 保 福 殊

[31] 澄 慧 端

[32] 道 吾 能

[33] 五祖 演

[34] 趙州 諗

[35] Tri Mon Mon Tue, when asked: "Who is the Buddha?" Then replied: "After pulling out thick, he ran barefoot." END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.16/2/2018.