All in One in All

Yidam Wish-Fulfilling Gem

2011-03-10T16:10:00.000-08:00

This is an inspiring English translation of a traditional Tibetan prayer known as Calling the Lama from Afar, composed by Jamgon Kongtrul (1813-1899). The purpose of these words of wisdom is to strengthen the bond of the caller with the spiritual lineage of wisdom teachers, as well as with those positive influences in his or her life who may live at a distance, and with the deceased or those who can only be seen in person occasionally. These words will also intensify devotion of the caller and give voice to the longing for full awakening and the liberation of all beings from suffering, and turning his or her mind towards its transcendent source.

WISH-FULFILLING GEM

Glorious Lama dispelling the darkness of ignorance
Revealing the path of liberation
Wish-fulfilling Gem

Lama, think of me
Lama, think of me
You who know
Lama think of me

Glorious Lama salvation from samsaric ocean
Dispelling the sickness of five poisons
Wish-fulfilling Gem

Palden Lama, please bless me
To recall death and impermanence sincerely
To generate contentment within
To dwell in isolation in samadhi

Palden Lama, please bless me
To practice free of any interruption
To see the path of liberation in obstructions
To instantly achieve my own and others' welfare

Please bless me now
Blessing me this instant
Blessing here upon this very (cushion)
Please bless me now
Blessing me this instant
Blessing this entire (situation)!

The original song can be download free from the Turtlehill website.

Yoga and Zen

2011-02-27T16:32:00.001-08:00

According Patanjali, "Yoga is freedom from mental disturbances." (The yoga sutras of Patanjali 1.2) Yoga is defined as union of the self with the super-self. When in union, the self is one with the universal consciousness. Hence, Yoga is a process by which a practitioner purifies the self physically, mentally and spiritually until such union is attained. In such a state of union, the consciousness is no longer fragmented, but is pure, devoid of subject and object. It is devoid of differentiation and the oneness is experienced as pure bliss.

In Zen, this state of freedom from mental disturbances is known as "the original look before father and mother were born." Other descriptions include original nature, ultimate reality, suchness, essence of reality, emptiness, and Sarvajnata. The Zen Buddhist eliminates his mental attachments, detaches the self until the "I", the meditator, and the object of meditation disappear. The most common methods of meditation are anapanasati, vipassana, and Zen, all of which pay particular attention to the control of breathing in their practice.

In the Heart Sutra, the Bodhisattva Avalokitesvara in deep prajna meditation saw that his five skandhas were all empty and so he was freed from all suffering. This state of emptiness pervades the whole universe and is the universal consciousness, the origin of all life forms and phenomena, the Creator, or God. Avalokitesvara was thus liberated from Samsara and became super-ordinary, i.e. a saint. Such realization and union with the universal consciousness has led Saint Avalokitesvara into Moksha.

In Christianity, this universal consciousness or being is called God and the hope of all Christians is to return to Heaven to be with God through the sacrifice and deliverance of Jesus Christ the Savior. When God created Adam and Eve, He breathed into his mouth and gave him life. This is the source of life and in Yoga it is known as prana. The life span of a human being is determined by the number of breaths he has in his life time. Therefore in yoga, the yogi trains his prana and harnesses the spiritual energy he can get from each prana, which technique is known as pranayama, the fourth limb of ashtanga yoga.

In Taoism, the origin of all life forms and phenomena is nothingness. From nothingness came Taichi or One, from Taichi came Yin and Yang, the female and male principles, from Yin and Yang came the four cardinal divisions of the Blue Dragon Qinglong in the east, the White Tiger Baihu in the west, the Red Phoenix Zhuque in the south, and the Grand Turtle Yuanwu in the north, and finally from the four divisions came the eight divinatory trigrams of the Book of Changes, and thus the whole universe was formed. The Taoist practitioner practices Taichi or Qigong in order to harness his Chi or breath. He knows that as the Chi pervades the whole universe it also runs in his nadis. He has to run it through each and every energy nodes in his body. This Chi or breath in Yoga is known as prana, the source and sustenance of life. Because the number of breaths a human being has is determined, whether in Qigong, Taichi, or Yoga, the practitioner never wastes each breath.

From the above, I can safely conclude that Yoga is Zen without its Koans and Huatous, and Zen is Yoga without its asanas, pranayamas and dhautis because both share the same goal and should share the same practical methods. In China, Japan and Korea where Zen is practiced, the methods of training have been reshaped by culture such that each country has its own forms. The original need for purification of the body through Yoga is neglected and their methods tend to be metaphysical. Over time, the historical methods of Yoga have been lost and only doctrinal Yogacara remains. The Yogacara doctrines have become too difficult for modern Buddhists to understand much less to practice. Therefore, Chinese, Japanese, and Korean Zen or Ch'an Buddhists must now look to India, and find a guru who can illumine them on the practical methods of Yoga, and that Great Guru, the last real Great Guru of our time, is Swami Rajarshi Muni.

In 629 defying imperial proscription by Emperor Tai-Chung 唐太宗 of the T'ang Dynasty, the famous Chinese Buddhist monk Hsuan Tsang 玄奘 secretly set out on foot on his epochal journey to the land of the Buddha from Chang'an 長安 (then capital of China) to learn Yoga and brought back to China many Yoga and other scriptures.

1381 years thereafter in 2010, once again an accomplished Chinese Buddhist monk, Master Sea Cloud 海雲繼夢法師 of the Da Huayen Monastery 大華嚴寺 (Great Floral Garland Monastery) Taiwan, came to India to learn Yoga from Sri Swami Rajarshi Muni 惹查西牟尼, Founder of the Lakulish International Fellowship's Enlightenment Mission 拉克魯希神國際覺明傳道會(LIFE Mission 生命傳道會). Like Master Hsuan Tsang the first Chinese Buddhist Yogi, he is the second Chinese Buddhist Yogi in Chinese history to humbly learn from an Indian Guru. People like Master Hsuan Tsang and Master Sea Cloud only come once in a millennium. In this age, these people are few and far between. Why Yoga?

Photo of Master Sea Cloud with Sri Swami Satyanand of LIFE Mission
Sakya M. Longyen
Huayen on Indra's Net
http://newhuayen.com

Anapanna-sati and Vipassana

2011-02-21T05:58:00.000-08:00

It should be noted that in any form of meditation, the body should be fully relaxed and not hindered. Whether full lotus, half lotus, or just crossed-legged is a matter of personal preference. A picture of Pa Auk Bhikkhu in meditative sitting posture is given here: http://www.paauk.org/images/PaAukPhotoAlbum/slides/Pa-Auk%20Sayadaw%20when%20young.html.

For example, in Myanmar sarong-clad practitioners would sit with their legs folded to their side because the sarong would hinder sitting in any lotus postures.

A picture of me training in anapanna is given here: http://www.facebook.com/photo.php?fbid=101913446508183&set=t.100000685852482&theater.

In Padmasan on solar eclipse 2010 over the Holy Narnada River, Asha Yogashram:
http://www.facebook.com/photo.php?fbid=101914353174759&set=a.101455126554015.3318.100000685852482&theater.

Further reading: A Revision of Meditation Methods by Bhante Seng is given here: http://fccheonghome.com/center/Q%20&%20A.htm.

Sakya Longyen
Huayen on Indra's Net
http://newhuayen.com

Realizing Huayen Buddhism

2011-02-20T13:25:00.001-08:00

Your original nature, the nature of the Buddha, of Tathagata, the nature of all existence, of emptiness, and of totality are just the same. When you can appreciate the beauty of a single flower, your whole life would change. At that moment, look into your own nature to see who is appreciating the wondrous beauty. Then, even the sound of a thunderclap, the flash of a lightning, the sight of a distant star, the full moon, a cup of tea, a mud puddle, the wind of a hurricane, or even landslide are no more beautiful or ugly, because they are what they are. They are both many and one, and this is holistic harmony. This is the realization of Huayen Buddhism in the Dharma Realm and in real life.

Sakya Longyen
Indra's Net

Floral Garland Meal Time Dharma

2010-03-16T11:13:00.001-07:00

Saying Grace Before a Meal

We offer this meal to the Ocean Assemblies of Enlightening Beings in the Floral Garland Repository Oceans of Worlds.

We offer this meal to the Buddhāvataṃsakamahāvaipulyasūtra.

This food is light, pure and prepared according to the Dharma. It contains all six tastes and we offer it to the Buddhas and the Sangha. We wish all sentient beings in the Dharma realm universally partake of it.

When we eat, we wish that all sentient beings take meditative joy as their food and feel joyful of the Dharma.

Ending a Meal

namaḥ saptānām samyak-saṃbuddha-koṭīnāṃ tadyathā oṃ cale cule cunde svāhā

A truly giving person will always reaps his rewards. If he gives for happiness, he will reap peace and happiness.

Meal time is over. May all sentient beings complete their tasks according to the teachings of Lord Buddha!

Giving in money or in kind is one and the same. It is danparamita, complete and perfect.

華嚴道場　二時臨齋儀

供養　華藏莊嚴世界海　華嚴海會佛菩薩　大方廣佛華嚴經

　三德六味　供佛及僧　法界有情　普同供養

　若飯時時　當願眾生　禪悅為食　法喜充滿

結齋儀

薩多喃　三藐三菩陀　俱胝喃　怛姪他　

唵　折隸　主隸　準提　娑婆訶

所謂布施者　必獲其利益　若為樂故施　後必得安樂

飯時已訖　當願眾生　所作皆辦　具諸佛法

財法兩施　等無差別　檀波羅蜜　具足圓滿

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Our Spiritual Lineage

2010-02-26T22:03:00.000-08:00

Historical Lineage

The Flower Garland School comes from the Avatamsaka Sutra, an Indian work in Sanskrit purporting to give the teaching of Sakyamuni Buddha in the dharmakaya of Vairocana. In Chinese this school is called Huayen. Such a school never existed in India. Its nominal founder was Tu Shun (557-640), but Fa-tsang, our third patriarch, the great master of Hsienshou (643-712), is considered the real founder. Consequently, our school is also known as Hsienshou school.
First Lineage: 47th Patriarch Of The Rinzai Zen School Ven. Meng Ts'an of Wutai
Second Lineage: The 41st Patriarch of the Hsienshou and Ci'\en Schools Ven. Qinyin of Shulin Monastery
Second Lineage: The 41st Patriarch of the Hsienshou and Ci'\en Schools Ven. Qinyin of Shulin Monastery
Passing of the lineage title was done on 23 May 1948 at Guangshan Monastery, Beijing by the then 40th Patriarch Ven. Huisan. The Ci'\en School (慈恩宗) corresponds to the Vijnanavada or Yogacara school of India. Some traditions say that about 1000 years after the Buddha's death, Asanga (無著 c. 300-370) ascended to Tusita Heaven every night from his lecture hall in Ayodhya to receive yoga doctrine from Maitreya-nātha (彌勒 c. 270-350) and preached what he had learnt to his d during the day. This work, later translated by Xuanzang into Chinese at Da Ci'en Monastery, was the famous the 100-fascicle Yogācārabhūmi-śāstra or Discourse on the Stages of Yogic Practice (瑜伽師地論).

During the Sui and Tang periods, the Chinese monk Xuanzang (Hsüan Tsang) (玄奘602-664) was deeply interested in Yoga and became increasingly concerned about the incompleteness and misinterpretations of the translated Yoga texts that were available in China. An imperial decree by the Emperor Taizong (T'ai-tsung) forbade Xuanzang's proposed visit to India on the grounds of preserving national security. In 629, defying imperial proscription, he secretly set out on his epochal journey to the land of the Buddha from Chang'an.

He reached Nalanda Monastery in 636 and spent the next two years studying logic, grammar, Sanskrit and the Yoga school of Buddhism during his time from Silabhadra (戒賢 528-651), the Abbot of Nalanda. Xuanzang became Silabhadra's disciple in 636 and was initiated into the Yogacara lineage of Mahayana learning by the venerable abbot. The primary scriptures of this school are the Saṃdhinirmocana Sūtra or the Sutra of the Explanation of the Profound Secrets (解深密經), the 100-fascicle Yogācārabhūmi-śāstra or Discourse on the Stages of Yogic Practice (瑜伽師地論) and the Mahāyāna-saṃgraha or Mahayana Compendium (攝大乘論), which Xuanzang translated into Chinese between 645 and 660 at Hongfu (弘福寺) and Da Ci'en (大慈恩寺) Monasteries in Chang'an. It is through Xuanzang and his chief disciple Kuiji (K'uei-chi) (窺基632-682) that the Yogacara School (瑜伽宗) was initiated in China.

Since the main corpus of the Yoga scriptures were translated in Da Ci'\en Monastery (大慈恩寺), this school is also known as Ci'\en School (慈恩宗). On account of the school's idealistic accent it is known as Weishi (Wei-shih) (唯識宗) or Ideation Only School; yet because it is concerned with the specific character of all the dharmas, it is often called the Faxiang School (法相宗) as well. Besides, this school argues that not all beings possess pure seeds and, therefore, not all of them are capable of attaining Buddhahood.

Third Lineage: Sri Swami Rajarshi Muni Of The Maha Yoga School of India
Between 27 and 29 December 2008, Master Haiyun Jimeng led a pilgrimage to Lakulish International Fellowship's Enlightenment Mission (拉克魯希國際大覺傳道會) or in short LIFE Mission (生命傳道會) in Rajrajeshwardham, Gujarat, India. Swami Rajarshi Muni, a practising advanced yogi and Founder of LIFE Mission, performed a Diksa granted Ven. Haiyun Jimeng the most secret Shaktipat initiation (literally, transmitting spiritual energy and right initiating him into the order or the right conferring of Dharma name/practice to him). This removed all obstacles from his path and ensure his rapid progress on the spiritual path. Swami Rajarshi Muni opened his inner eye (bestowed on him the Kundalini spiritual, instinctive, or unconscious force/power) and blessed him with the ability to perform, teach, and pass down the tradition of Divine Yoga.

In 629 defying imperial proscription by Emperor Tai-Chung 唐太宗 of the T'ang Dynasty, the famous Chinese Buddhist monk Hsuan Tsang 玄奘 secretly set out on foot on his epochal journey to the land of the Buddha from Chang'an 長安 (then capital of China) to learn Yoga and brought back to China many Yoga and other scriptures.

1381 years thereafter in 2010, once again an accomplished Chinese Buddhist monk, Ven. Sea Cloud 海雲繼夢法師 of the Da Huayen Monastery 大華嚴寺 (Great Garland Monastery) Taiwan, came to India to learn Yoga from Sri Swami Rajarshi Muni 惹查西牟尼, Founder of the Lakulish International Fellowship's Enlightenment Mission 拉克魯希國際大覺傳道會(LIFE Mission 生命傳道會). Like Master Hsuan Tsang the first Chinese Buddhist Yogi, he is the second Chinese Buddhist Yogi in Chinese history to humbly learn from an Indian Guru. People like Master Hsuan Tsang and Master Sea Cloud only come once in a millennium. In this age, these people are few and far between. Why Yoga?
Photo of Master Sea Cloud with Sri Swami Satyanand of LIFE Mission

48th Generation Rinzai Zen Buddhist Monk of Wutai China
42 Patriarch of the Hsienshou and Ci\en Schools
Yoga Siddhar of the Lakulish International Fellowship's Enlightenment Mission
Maha Yoga School of India
Ven. Haiyun Jimeng

Ven. Longyen Sakya
49th Generation Rinzai Zen Buddhist monk, 43rd Generation Hsienshou and Ci\en Buddhist monk and 2nd Generation Yoga Siddhar Lakulish International Fellowship's Enlightenment Mission Maha Yoga School of India.

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Tisarana and Pañcaśīlā

2010-02-26T18:13:00.000-08:00

BE IT KNOWN TO ALL

THAT

WHEREAS

Upāsaka Néng Guǎng 優婆塞能廣, Upāsaka Néng Chí 優婆塞能持,

Upāsaka Néng Fú 優婆塞能伏, Upāsaka Néng Zhào 優婆塞能照,

Upāsaka Néng Xué 優婆塞能學, Upāsikā Néng Fang 優婆夷能方,

Upāsikā Néng Rù 優婆夷能入, Upāsikā Néng Jìng 優婆夷能淨, and

Upāsikā Néng Xìn 優婆夷能信,

Have successfully completed their training under the guidance of Ven. Sakya Longyen of Da-Huayen Monastery of Canada in
The Huáyén and Xiánshǒu-Cí en Orders

Of the Samantabhadra-yana Buddhist Tradition;

NOW THEREFORE,

In accordance with Dharma of the Huáyén and Xiánshǒu-Cí en Schools,

The Great Preceptor the Most Ven. Hǎiyún Jìmèng
Spiritual Head Of the Dà-Huáyén Monastery Taiwan

Have formally conferred upon each of them

The Tisarana and Pañcaśīlā:

The Five Buddhist Virtues of Abstinence from

Violence,

Stealing,

Sexual Misconduct,

False Speech and,

Intoxication.

Given under the Hand and Seal of

The Head Abbot Da-Huayen Monastery,

The Most Ven. Haiyun Jimeng,

This Vesak Day of Bhaisajyaguru, the Fifteenth day in November,

Two Thousand Five Hundred and Fifty-Three Year of Lord Buddha (2009)

at the Fu Hui Buddhist Temple, Vancouver, British Columbia, Canada.

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WBSY

2010-02-26T16:50:00.000-08:00

The official site of WBSY 2010 Taipei has been moved here: http://www.wbsytaipei.org/e1.html
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2009-01-20T16:42:00.000-08:00

THE ABCBC E-HANDBOOK

I. Preface to the First Edition

II. Huayen Buddhism

III. Haiyun Jimeng

IV. Our Spiritual Lineage

V. Entry Level Avatamsaka Studies

VI. New Avatamsaka Buddhism

VII. Sanatan Dharma

VIII. Zen

IX. Pureland

X. Esotericism

XI. Vinaya

XII. Sutras

XIII. Lotus Gem Workshops

XIV. Applied Huayenism

XV. Rituals and Liturgies

XVI. Buddha Images and Cultural Artefacts

XVII. Publications

XVIII. Membership

XIX. Links

Applied Avatamsaka Buddhism

2009-01-09T19:17:00.000-08:00

The Awakened Heart
Heart Intelligence vs. Mind Intelligence
By Anke Nowicki

Part 1. "The deepest human connection is through the heart. A broad, elevated, deep, driving and full heart depends on the expansion of all its dimensions. In our ordinary life experience, the mind has taken the lead and limited the huge reservoir of the human potential.

The focus of the work with Heart Dimensions is to expand the width, height, depth, forward and inner dimensions of the heart. This allows us to access its natural, radiant architecture of love and wisdom. When the heart begins to open, expand and shine into our life, it initiates the fulfilment of our unique talents and gifts. It creates a Sacred Mandala.

In this approach we recognize the heart as multi-layered. It is a physical structure that circulates the blood, creates hormones, and through its rhythmic beat, informs and regulates every aspect of the body. It is also an energetic-emotional centre. Its magnetism and light is a powerhouse for the body and our emotional life. Its spiritual layer operates as the core connection to source and the essential self.

The first step is to explore the dimensions of the physical, emotional and spiritual heart. The second step introduces the methods of energizing the heart. The training offers a profound opportunity for directly experiencing the great heart of compassion, vision, creative expression, confidence, courage, and cooperation. This is the Awakened Heart.

By using the body as an instrument for the work, directed by heart-centred attention, we enter into a beautiful holistic alliance."

- Anne Nowicki http://ankenowicki.com

Part 2. "Contrary to social opinion, it is the heart, not the mind, that provides us with the avenue to become fully human. It is heart intelligence that produces a sound beyond the objective intellect and entrains the mind. Heart intelligence is a multi-layered composition that reveals itself when we enter more and more fully into its space. This space, or the lack of it, is the foundation that governs our entire relational life. Navigating this heart space is nothing less than a divine science. It is the alchemist that gathers and refines the debris of all our wounding experiences. This heart-alchemist transmutes the pain into expressions of love and wisdom. Within its fires our meticulously fabricated defense strategies give way to our true passion and creativity."

Extract of Anke's blog http://www.aliveawakeandfree.blogspot.com/

Listen to the Unstruct Sound
Listen to your Unstruct Sound that only You will hear. It has always been there for you. Look within yourself (Satyahara), forgive and love others and yourself and ask others to forgive you as well. These are the skills. Then there is the growth process which takes time to fruit. I'm not suggesting you become a monk or nun, but the ability to question one's life purpose only comes 1/1,000,000 lifetimes. Gifted individuals who use their heart intelligence more than their mind intelligence will hear their callings. 2554 years ago, Prince Siddhartha Gautama of the Kapilavastu heard his when he saw his people went through sickness, old age and death and he renounced worldly life to seek truth. What do you want to do for those around you? - ly

Saying Grace Before a Meal

We offer this meal to the Ocean Assemblies of Enlightening Beings in the Floral Garland Repository Oceans of Worlds.

We offer this meal to the Buddhāvataṃsakamahāvaipulyasūtra.

When we eat, we wish that all sentient beings take meditative joy as their food and feel joyful of the Dharma.

Ending a Meal

namaḥ saptānām samyak-saṃbuddha-koṭīnāṃ tadyathā oṃ cale cule cunde svāhā

A truly giving person will always reaps his rewards. If he gives for happiness, he will reap peace and happiness.

Meal time is over. May all sentient beings complete their tasks according to the teachings of Lord Buddha!

Giving in money or in kind is one and the same. It is danparamita, complete and perfect.

華嚴道場　二時臨齋儀

供養　華藏莊嚴世界海　華嚴海會佛菩薩　大方廣佛華嚴經

　三德六味　供佛及僧　法界有情　普同供養

　若飯時時　當願眾生　禪悅為食　法喜充滿

結齋儀

薩多喃　三藐三菩陀　俱胝喃　怛姪他　

唵　折隸　主隸　準提　娑婆訶

所謂布施者　必獲其利益　若為樂故施　後必得安樂

飯時已訖　當願眾生　所作皆辦　具諸佛法

財法兩施　等無差別　檀波羅蜜　具足圓滿

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Lotus Gem Workshops

2009-01-02T11:47:00.000-08:00

Lotus Gem Workshops

The Lotus Gem Workshop (LGW) is a means to building a peaceful and harmonious environment in which people may live in ultimate goodness. If practised earnestly, one may eradicate one’s self-attachment. The workshop comprises three basic operational procedures: 1. three to five persons should form a group; 2. everyone speaks in turn on the deliberation subject for three to five minutes; 3. during the workshop, one’s attitude should be to “listen respectfully, appreciate, and accept.” When applied at home, this is the home lotus gem workshop, which may facilitate full communication among family members, prevent children in revolt and opposition, and promote family harmony. For details, please refer to Ven. Haiyun Jimeng's book The Beckoning Home to Life 4: Living like a spoiled brat. Taipei: K’ung T’ing Publishing, 2004. Chapter 12: Home Lotus Gem Workshop.

The LGW consists of both technical and developmental aspects. The technical aspect refers to the acquisition of skills, knowhow, methods through reading assigned Huayen dharma materials and participating in LGWs during which one learns to listen, appreciate, and accept the views of fellow members in the study group. Members are required to write what they have learned from these three aspects of learning, all of which help the person break the ego. The designated group leader collects all written work and compiles them for distribution and study. The developmental aspect refers to the application of such skills in all aspects of daily life. ABCBC runs periodical LGWs in lively one-hour sessions.

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Vinaya Practice

2009-01-02T11:39:00.000-08:00

Everything about vinaya and disciplines shall go in here.

Membership

2009-01-02T10:14:00.000-08:00

Our Vision

The ABCBC supports, promotes, and celebrates the Vision, Mission, Core Values, and traditions of the Da-Huayen Monastery (DHYM) and the Huayen Buddhist World Community (HYBWC), whose Vision is to realise the main objectives of the Samantabhadra-yana, i.e. to build a world of peace and harmony and to establish a pure land among peoples.

Our Mission

ABCBC is to attain the Three Perfections of awakening our inner spiritual nature, promoting peace and harmony among peoples and maintaining eco-balance on earth by:

1. Promoting right understanding in the Dharma, which is the doctrine of the Buddha
2. Training persons to teach and practise the Avatamsaka Dharma ("Huayen Dharma")
3. Training persons to teach and practise Eternal Dharma and Maha Yoga Sadhana ("Sanatan Dharma")
5. Training persons to teach and practise the Vajra Ucchusma Mantra ("Ci'\en Order")
6. Training persons through the Flowering Repository Processes ("FRP")
7. Advancing educational, cultural, and spiritual exchanges among Buddhist and other organisations to promote harmony and peace among peoples by hosting and participating in the World Buddhist Sangha Youth (WBSY) Annual Conferences, and
8. Undertaking community services that benefit people regardless of age, gender, caste, race, creed, nationality, and religion.

Application for ABCBC registered membership
Any person or body corporate who agrees to our objectives or participates in any lectures or forums we host may apply for membership.
1. An individual applying for membership must be at least 18 years of age, and any body corporate applying for membership must elect at least one representative as its corporate member, in order to exercise membership rights.
2. The applicant shall complete an application for membership for approval by the ABCBC Board of Directors to become a formal member.
3. Matters relating to payment of membership fees shall be decided by the Board as and when applicable.

Application Fee:
A one-time application fee of twenty dollars shall be payable upon submission of the application form and shall be used for allotting a unique membership number and processing the application.

Monthly Membership Fee:
Monthly membership fee shall be ten dollars payable upon approval of membership and subsequently on the first of each month, or at any time convenient to the member.

Annual Membership Fee:
A member may elect to pay membership fees annually. Annual membership shall be one hundred and twenty dollars payable upon approval of membership and every year thereafter.

Donations
Anybody may donate to the ABCBC as he or she pleases. Donations may be made in monetary form or in kind.

Payment Methods
Payments may be made in cash or through PayPal. Instructions on payment by PayPal can be obtained by contacting us at Mahavaipulya@live.com
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Publications

2009-01-02T09:56:00.000-08:00

Throughout his 20 years of speaking the dharma, Haiyun has numerous publications in book and audio-video forms, including but not limited to the following:

Enlightened Wisdom, All is Done!
Brahma Practice in Quintessence
The Conduct and Vows of Samantabhadra
Inconceivable Liberation
Mahavaipulya State
Setting Sail With Thusness
Sailing Towards Sarvajnata
The Tathagata Manifests
Bodhicitta, Ability to Feel!
Open Wide Your Eyes And See The World
Habits, Intrinsic Conduct, Gate of Liberation!
Traversing the Sea of Thusness
Buddha’s Garden
Ten Great Vows of Samantabhadra
Extraordinary Platform Sutra
Extraordinary Diamond Sutra
Extraordinary Heart Sutra
Essential Teachings of the Avatamsaka Buddhist Sect
Record of his Talk on the Five Teachings and Etiquettes of the Xianshou Buddhist Sect

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Preface to the First Edition

2009-01-02T08:59:00.000-08:00

Acknowledgment to all readers
Thank you for taking the time to browse this book. I sincerely hope it helps you spiritually to eradicate all hindrances and start living a little. For those who seek, let them receive. I gratefully dedicate this Huayen Buddhist e-Dharma handbook to you.

All in One in All
With the exception perhaps of abstract mathematicians, the differentiating ordinary human intellect is accustomed to defining things or beings as units and individuals; such being the case, it is hard for man to see there is no contradiction in the book title, and so I am I, you are you and there is no way to comprehend a circle with no center. The Avatamsaka Buddhist totally reject this individualized cosmic view. To them One includes All and All include One. Hence the title of this book All in One in All.

For example, we are accustomed to counting from 1 to 10; then in the late 60's and early 70's when computers first hit the consumer market, we were taught different counting methods, i.e., from 0 to 9 in decimal, from 0 to F in hexadecimal, and from 0 to 1 in the binary system of computing. Human intelligence is not unlike computer intelligence, thinking in either 0 or 1; hence the identity of the self. The computer never asks you why and how you get from 0 to 1 and programmers don't, or don't bother to know.

This is why with over 2500 years of western civilisation since Socrates, philosophers, theologians, psychologists, and scientists still cannot explain two fundamental questions in life: 1) Why is every individual selfish? and 2) Why should every individual be good? Answers like God tells me so, or my parents tell me so will not satisfy the fundamental agnostic. The point is they don't know why and how to get from 0 to 1 and back from 1 to 0 and that 1 and 0 are not mutually exclusive but mutually inclusive. From 0 come 1 and 0 but 0 and 1 must come from 1.

Only an enlightened being or a Buddha knows this truth and the first Sutra that Buddha Shakyamuni spoke to the bodhisattvas and devas of all universes at all times and in all places was the Mahavaipulya Buddha Avatamsaka Sutra in which the very truth that all is in one and one is in all is thoroughly expounded. As long as every man is an island and every circle has its own center, conflicts and wars will continue to plague us.

Some may preach the Armageddon and salvation through Jesus, but Islam or other religions may preach otherwise. The Avatamsaka Buddhist will not argue with anyone for they know the answers to both the aforesaid questions and have been applying them to actualizing their own spiritual growth. May all readers of this book benefit from the insight of the post modern Avatamsaka Buddhist and may there be peace on Earth.

Purpose of this book
The purpose of writing the book is to help people in the western world understand the sublime principles, teachings and insights of the Buddha contained in the Avatamsaka Sutra (rendered in English as the Flower Ornament Scripture by Thomas Cleary) and other related sutras.

How to use this Huayen Buddhist e-Handbook
The Title of this volume is called All in One in All - The Huayen Buddhist e-Handbook. The acronym ABCBC stands for Avatamsaka Buddhist Community of British Columbia Canada. The web address of the book is http://allisoneisall.blogspot.com/2009/01/table-of-contents.html, if you want to always return to the Table of Contents page.

The Table of Contents page shows the links to each chapter in this e-Handbook in the order of importance. You may always browse the chapters at random by clicking the chapter of interest to you. To return to the Table of Contents no matter where you are, just click the title of the chapter you are reading. You may not jump from one chapter to another without first returning to the Table of Contents.

Adding Contents to Each Chapter
If this is meant to be an e-handbook, new information will be appended to the end of each chapter. Whether there are word limit to each chapter is yet to be determined. This way may not be agreeable to some readers who are always too busy and do not have the patience to read the whole chapter, much less the book. But the author has given much consideration to this and has chosen to write this e-Handbook in order to organise the information as it accumulates. If the reader prefers to quickly browse what is new, then just go read the new posts in the various blogs.

Language and Source of Information
The default language for this e-handbook shall be English in order to facilitate the propagation of the Avatamsaka teachings and insights to the English speaking public. If the information is in e-form and has an external link, such source will be hyperlinked to the relevant piece of information, as long as the reader understands that such hyperlinks will not be in effect forever and will not be surprised to encounter broken links.

Copyright
The information, ideas, and wisdom contained in this volume is not mine but are the fruits of the collective efforts of many Buddhist devotees and practitioners. With the most sincere and deepest gratitude, we dedicate this work to all sentient beings of the dharma realms in the ten directions. May they all benefit from this volume and know the way to live a happy and rewarding life, and through incessant and relentless practice, manifest and realise true enlightened wisdom. Any part or parcel of this volume may be copied and distributed for personal or public use without the prior permission of the author as long as such usage does not involve monetary gains for the copying party or parties, or requiring the recipient(s) of such information to suffer any financial loss.

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Buddha Images and Cultural Artifacts

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Vairocana Buddha the primeval Buddha of the Avatamsaka School of Buddhism Back up Table of Contents

Rituals and Liturgies

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PRAISE THE WILLOW TWIG AND PURIFICATION WATER

A ceremonial purification by water is performed before every seven-days retreat in the mahayana Chinese Buddhist tradition. The bodhisattva Avalokitesvara who is also the avatar of Vishnu and Shiva holds the willow twig with his right hand and a bottle of purification water in his left. Each drop of potion from this magic bottle will cleanse the sins of living beings in as many worlds as the atoms of the world. He sprinkles the potion to purify the hearts and minds of the faithful as well as the holy temple grounds where they practise the Dharma.

OTHER LITURGIES
Bhaisajyaguru Liturgical Book
Samantabhadra Liturgical Book
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Huayenism

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Everything about neoclassic Avatamsaka, Avatamsaka lineage, post modern Avatamsaka Buddhism ("Huayenism") and the five faculties, sutra teaching, and applied Avatamsaka Buddhism explained in contemporary language shall go in here.

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Haiyun Jimeng

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Master Sea Cloud 海雲比丘 Sagaramegha

海雲 in Mandarin is hǎi yún. He chooses his Dharma name from the 40-Fascicles Avatamsaka Sutra (四十卷華嚴經) Ch. 5, “On Entering Into The Inconceivable State Of Emancipation By The Practice And Vows Of The Bodhisattva Samantabhadra Of The Buddhāvataṃsakamahāvaipulyasūtra,” opening paragraph, which Sakyamuni Buddha described the story of Kumara Sudhana's (善財童子) long spiritual path toward attainment Absolute Truth and liberation to become a Buddha.

In this story, Kumara Sudhana, already a Bodhisattva (菩薩) learned from 53 different benevolent spiritual advisors before he finally attained Ultimate Enlightenment (阿耨多羅三藐三菩提 ANUTTARA SAMYAK SAMBODHI) and became a Buddha. First, he sought the spiritual guidance of Manjusri Bodhisattva (文殊師利菩薩, who was Himself a Buddha, but He manifests Himself as a Bodhisattva to be the teacher of seven subsequent Buddhas). Manjusri Bodhisattva, having answered all of Kumara Sudhana’s questions, instructed Kumara Sudhana to go south to the country of Sea Door (海門國) to seek the advice of Sagaramegha (海雲比丘 Hǎi Yún Bhikkhu), where Kumara Sudhana asked Sagaramegha (海雲比丘 Hǎi Yún Bhikkhu) how to renounce his worldly life (捨凡夫家) to be born in the Family of Tathagata (生於如來家), how to cross the river of births and deaths (斷生死流) over to the river of Buddha's purified acts (入佛淨行流), how to destroy the Sansara wheel (壞生死輪) to achieve the Wheel of Great Vows (成就大願輪), how to control his sea of passions and desires (竭愛欲海) to add to the Sea of Great Compassion (增長大悲海), how to shut the doors of the three forms of existence (kama-loka, rupa-loka, and arupa-loka) and of the eight forms of suffering (閉三塗八難門 ) to open the doors to Nirvana for man and gods (開人天涅槃門), how to exit the city in which all beings are bound in the three forms of existence (出三有繫縛城, again kama-loka, rupa-loka, and arupa-loka) to enter the city of liberation by acquiring Buddha’s wisdom (入種智解脫城), and finally how to relinquish all worldly gems, toys, possessions, and means (棄捨一切珍玩資具) to do good for the benefit of all beings (饒益攝受一切眾生).

Excerpt from 40-Fascicles Avatamsaka Sutra (四十卷華嚴經) Ch. 5 “On Entering Into The Inconceivable State Of Emancipation By The Practice And Vows Of The Bodhisattva Samantabhadra Of The Mahavaipulya Buddha Avatamsaka Sutra,” opening paragraph - English translation by Master Longyen (釋隆嚴).

Master Sea Cloud was inspired by Kumara Sudhana’s great vows and by the spiritual advice 海雲比丘 Hǎi Yún Bhikkhu gave Kumara Sudhana when he read the Avatamsaka Sutra. Therefore he chose to name himself Haiyun or Sea Cloud in English. I have included below the original Chinese scriptural text of the 40-Fascicles Avatamsaka Sutra (四十卷華嚴經) Ch. 5, “On Entering Into The Inconceivable State Of Emancipation By The Practice And Vows Of The Bodhisattva Samantabhadra Of The Buddhāvataṃsakamahāvaipulyasūtra,” for anyone interested in further study.

The Mahavaipulya-buddhāvataṃsaka-sūtra (Sanskrit: “The Great and Vast Buddha Garland Sutra”), also called Garland Sūtra, or Avatamsaka Sutra (preserved in both Tibetan and Chinese versions was the sublime revelation by Sakyamuni Muni Buddha upon his Enlightenment. He assumed the dharma body of the Great Deity Maha Vairocana, (also in Tibetan Buddhism, and as Dainichi Nyorai 大日如來, of Shingon Buddhism of Japan,) and spoke the Dharm simultaneously in nine assemblies of man, devatas, Bodhisattvas, and Buddhas in seven locations. Only the shortest version of the Sutra is comprehensible to man and therefore still remains on earth. It contains 10, 000, 000, 095, 048 words and is the basic Sutra practised by the Floral Garland School of Buddhism. This is the Sutra most read in the Da Huayen Monastery, founded by Master Sea Cloud.

To put you in the present context from the historical perspective of this Sutra, in a recent conversation between Sri Swami Rajarshi Muni, Founder of the Lakulish International Fellowship's Enlightenment Mission (LIFE Mission) and Master Sea Cloud, Founder of the Da Huayen Monastery, Muniji explained that Samantabhadra is Lord Shiva the King of the Universe while Master Sea Cloud said that Samantabhadra is the Primeval Buddha. When we are liberated, we become one with Bharm, Lord Shiva, or Samantabhadra the Primeval Buddha in whose body all Buddhas of the past, present and future dwell.

大方廣佛華嚴經卷第五
　　　　罽賓國三藏般若奉　詔譯
　　　　入不思議解脫境界普賢行願品
　　爾時善財童子。聞善知識教。一心正念。隨順思惟所有

智慧光明門。隨順通達所有甚深解脫門。隨順憶持所有自在三昧門。隨順敬奉所有清淨教誨門。隨順觀察所見諸佛威德門。隨順欣樂所見諸佛住處門。隨順解了所見諸佛軌則門。隨順思念所見諸佛出現門。隨順趣入所見諸佛法界門。隨順安住所見諸佛境界門。漸次南行。向海門國。詣海雲比丘所。頂禮雙足。遶無數匝。於前合掌。白言聖者。我已先發阿耨多羅三藐三菩提心。欲入甚深最上智海。而未知菩薩云何能具菩薩行。長養菩提種。云何能捨凡夫家。生於如來家。云何能度生死海。入佛智慧海。云何能離凡愚地。入佛最勝地。云何能斷生死流。入佛淨行流。云何能壞生死輪。成就大願輪。云何能滅魔境界。顯示佛境界。云何能竭愛欲海。增長大悲海。云何能閉三塗八難門。開人天涅槃門。云何能出三有繫縛城。入種智解脫城。云何能棄捨一切珍玩資具。饒益攝受一切眾生。唯願慈哀。為我宣說。時海雲比丘。告善財言。善男子。汝已發阿耨多羅三藐三菩提心耶。善財言唯。我已先發阿耨多羅三藐三菩提心。海雲告言。善哉善哉。善男子。發菩提心者。不可得聞。何況自能深心發趣。善男子。若諸眾生。未曾修種深固善根。則不能發阿耨多羅三藐三菩提心。是故菩薩。要得平等無礙境界普門善根光明照故。要得真實巧方便藏正道三昧光明照故。要得積集功德海藏廣大福聚莊嚴身故。要得增長種種白法。念念出生無休息故。要能供事真善知識。諮問法要。無疲厭故。要捨慳吝。無所藏積。於身命財。無愛著故。要離憍慢。心無高下。安住不動。如大地故。要恒慈愍。隨順眾生。平等饒益。無違逆故。要處生死。於惡趣中。度苦眾生。心不捨故。要恒觀察如來境界。欣求修習。至究竟故。要恒利益安樂一切諸眾生故。如是乃能發菩提心。發菩提心者。所謂拔濟苦惱諸眾生故。發大悲心。平等福祐諸眾生故。發大慈心。除滅眾生諸苦蘊故。發安樂心。為息眾生不善心故。發饒益心。救護怖畏諸眾生故。發哀愍心。捨離執著障礙法故。發無著心。普遍法界諸佛剎故。發廣大心。等虛空界無不往故。發無邊心。見一切佛妙色身故。發無垢心。觀三世法智無盡故。發清淨心。為欲普入一切智智甚深海故。發大智心。發如是等種種心故。是名菩薩發菩提心。

Haiyun Jimeng was born in 1950 in Taiwan. Venerable Elder Bhikshu Meng Can ordained Haiyun Jimeng into the Buddhist monk hood in 1990 and gave him the Dharma name Chang Yi. In 1991, he took all 250 precepts and formally became a Bhikshu.

Haiyun has a close affinity with the bodhisattva Samantabhadra and special insights into the Avatamsaka Sutra. Actualising the Conduct and Great Vows of Samantabhadra, he has founded the Huayen Temple in Taipei, and its branches in various regions in Taiwan. In spreading the dharma, he adheres steadfastly to the principles of magnanimity, non-racial and non-regional differentiation, and equality. He values both scriptural studies and Huayen Zen (meditation) methods and practices, and has founded an Huayen Zen Retreat Centre in San Hsia, T'aipei, Taiwan, where students may study the scriptures as well as practise Huayen meditation.

The Chinese Buddhist community in the mainland has invited Haiyun to teach the Avatamsaka Sutra in Beijing, Xi'an, and Datong. As well, he has co-founded the Institute for Advanced Huayen Studies with the Shaanxi Normal University. He has lectured in monasteries and universities in many countries in South East Asia, and has helped the North American Avatamsaka faithful found the Huayen Buddhist Community of North America, and its branches in Detroit, Chicago, Boston, and San Jose in the United States, and Toronto and Vancouver in Canada. Here in North America, he has lectured at the Universities of Toronto, Indiana, Michigan, Illinois and Wisconsin and temples in Toronto and Vancouver before founding the Avatamsaka Buddhist Community of British Columbia in Vancouver, British Columbia, Canada.

Historically speaking, the Floral Garland School is based on the Avatamsaka Sutra, and counts as one of the eight major Mahayana schools of Chinese Buddhism. From its beginnings in the seventh century, the Avatamsaka lineage has continued down to the present day. Master Haiyun has revitalised the modern Floral Garland School. On 21 September 2008, the 41st Patriarch of the Floral Garland (Hsienshou Huayen) School and Yogacara (Ci'\en) School granted the patriarchal lineage to Ven. Haiyun (Sea Cloud), making him the current 42nd Patriarch of both schools. The former embodies the teachings of the Madhyamaka thoughts of Nagarjuna and the latter, the Yogacara teachings of Asanga and Vasubandu.

Between 27 and 29 December 2008, Master Haiyun Jimeng led a pilgrimage to Lakulish International Fellowship's Enlightenment Mission (拉克魯希神國際覺明傳道會) or in short LIFE Mission (生命傳道會) in Rajarajeshwardham, Gujarat, India. Swami Rajarshi Muni, a practicing advanced yogi and Founder of LIFE Mission, performed a Diksa granted Ven. Haiyun Jimeng the most secret Shaktipat initiation (literally, transmitting spiritual energy and right initiating him into the order or the right conferring of Dharma name/practice to him) removed all obstacles from his path and ensure his rapid progress on the spiritual path. Swami Rajarshi Muni opened his inner eye (awaken his dormant Kundalini spiritual, instinctive, or unconscious force/power) and blessed him with the ability to perform, teach, and pass down the tradition of Divine Yoga.

The Madhyamaka and the Divine Maha Yoga schools differ fundamentally. Ven. Haiyun Jimeng shoulders and has urged his disciples and devotees to bear the mission of resurging both heritages over the next 500 years. Ven. Haiyun Jimeng has revitalised Huayen teachings to include five faculties: Divine Yoga (Zen), Pureland, Esoteric (Vajrayana), Vinaya and Scriptural Practice. The Floral Garland teachings emphasise the integration of Buddhist practice with all aspects of life, and Ven. Haiyun Jimeng believes that they are particularly suitable for the modern age.

In tandem with modern times, Master Haiyun Jimeng has revolutionised traditional Buddhist thoughts by ushering in the "Fourth Buddhist Period," which he envisages, will succeed the contemporary Theravada, Mahayana, and Vajrayana periods. Dr Albert Einstein succinctly put it, "I don't have any religion, but if I had to choose one, I would choose Buddhism." For in the Fourth Buddhist Period more technically known as Samantabhadrayana, the Universal King Vehicle, multitudes of people will practise the spirituality that ultimately liberates them from the sea of birth, aging, sickness and death. Like a fish swimming in the ocean looking here and there for the ocean itself, you do not have to look anything more in this new age. All knowledge is available to us within each breath if we are but aware enough to recognise it.

In his 1970 bestseller Future Shock, Alvin Toffler already argued that people in the modern age would suffer from information overload that would cause all sorts of dysfunctions at the personal, family, and social levels. The more science and technology become advanced, the more scientists begin to see that their proven axioms or facts that serve to form our cosmic view and the bases of all branches of sciences are limited, but nevertheless accord with what the Buddha had revealed over 25 centuries ago.

In this age of future shock, in order to resolve all such dysfunctions, one must each gain insight of the way of life worth living for oneself and for others. According to Master Haiyun Jimeng, the time is at hand whereupon the teachings of classic Avatamsaka Buddhism will merge with western sciences and technologies, ushering in the dawn of "Neo-Classic Avatamsaka Buddhism." Master Haiyun envisages that in the next 500 years, such teachings will grow, blossom and fruit in the west and eventually western Avatamsaka Buddhists will return the perfected teachings to the orient in a totally different form. Are you not fortunate that you are about to witness and experience the Dawn of the Age of Avatamsaka?

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Huayen Buddhism

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Anyone with a healthy character can practice Buddhism. In general, Buddhism postulates a universe in which all phenomena, beings, and things arise interdependently and interactively from Dependent Origination based on the core principle of Emptiness (Śūnyatā), a state that is neither existent nor non-existent. The ultimate goal of most Mahayana Buddhist schools including Dhayna Buddhism is to attain Śūnyatā, a state of Emptiness that is neither existent nor non-existent. The fundamental difference between Huayen and other Buddhist schools is that the attainment of Prajñā Śūnyatā is only the starting point of 41 levels of true practice, not its final goal. Huayen Buddhism is often known as Samantabhadra-yana, the Vehicle of the Wholly Virtuous, because its practitioners cultivate the vows and conducts of Samantabhadra Bodhisattva.

The ABCBC comprises a core group Huayen Buddhists, practitioners and followers in British Columbia Canada, who practice and live the dharma according to the instructions, principles, guidelines and sublime insights of the Buddha contained in the Avatamsaka Sutra (Flower Adornment Scripture) and other related sutras.

ABCBC Vision Statement

The ABCBC supports, promotes, and celebrates the Vision, Mission, Core Values, and traditions of the Great Floral Garland Monastery or Da-Huayen Monastery (DHYM) and the Huayen Buddhist World Community (HYBWC), whose Vision is to realize the main objectives of the Samantabhadra-yana, i.e. to build a world of peace and harmony and to establish a pure land among peoples.

Our Mission

ABCBC is to attain the Three Perfections of awakening our inner spiritual nature, promoting peace and harmony among peoples and maintaining eco-balance on earth by:

1. Promoting right understanding in the Dharma, which is the doctrine of the Buddha
2. Training persons to practice meditation in the Huayen Lin Ji Ch'an Order ("Huayen Meditation")
3. Training persons to propagate the Avatamsaka Dharma ("Huayen Dharma")
4. Training persons in the practice of the Divine Maha Yoga Sadhana ("Divine Yoga practice")
5. Training persons in the practice of the Vajra Ucchusma Mantra ("Ci'\en Order")
6. Offering programs of studies in Huayen Dharma such as the Flowering Repository Process ("FRP")
7. Advancing educational and cultural exchanges in Buddhism and promoting harmony among peoples by hosting and participating in the World Buddhist Sangha Youth (WBSY) General Conferences, and
8. Undertaking community services that benefit all people regardless of age, gender, caste, race, creed, nationality, and religion.

Membership

The ABCBC is incorporated in accordance with the Society Act of British Columbia. Any person or corporate body who agrees to our objectives or participates in any lectures or forums we host may apply for membership. 1. An individual applying for membership must be at least 18 years of age, and any corporate body applying for membership must elect at least one person as its corporate representative, in order to exercise membership rights. 2. The applicant shall complete an application for membership for approval by the ABCBC Board of Directors to become a formal member. 3. Matters relating to payment of membership fees shall be decided by the Board as and when applicable and appropriate.

Sign Up Online

No membership fee shall apply to anyone who signs up online as virtue member only and who does not participate in person in the activities we organise. Residents of Vancouver may make gratuitous contribution of CAD$120/yr to support the activities of the ABCBC. The ABCBC Board of Directors shall have the discretion to organize other fundraising programs to support its activities. Whether you're a member in fact or a virtual member using the services at our website, we welcom you to participate in all the activities listed on the forum calendar. We encourage you to sign up for membership solely for your own benefit because it's one of our goals to dissiminate the right dharma about Huayen at our site.

Address:
Da Huayen Monastery
4th Floor, 1180 Chung Cheng Road
Chungho, Taipei 23586 Taiwan

Telephone and fax:
Telephone: +886 2-3234-5945
Fax: +886 2-3234-6951

Email: Mahavaipulya@live.com

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Esoteric practice

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Vajrayana and the Avatamsaka Sutra

The Avatamsaka Sutra was spoken by Vairocana Buddha in his dharma body and not by Sakyamuni Buddha in his transformation body. The sutra therefore form the basis of the Vajrayana, Tantrayana, or Esoteric School of Buddhism because it is the only school that recognise Vairocana Buddha as their primeval Buddha whereas both Theravada and Mahayana recognise Sakyamuni Buddha as their primordial Buddha. It is not surprising that the Avatamsaka Sutra contains a lot of Tantric practices, which hitherto are not understood by the western Buddhist scholars.

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Entry Level Avatamsaka studies

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Q: What Is Buddhism?
A: Buddhism is not a religion in the traditional sense of the word in that one has to believe in God or gods. It is a doctrine taught by Siddhartha Gautama, the historical Buddha in the 6th century BCE. It is neither a dogma nor a revelation by a supernatural agency. Buddhism is a spiritual path based on personal inquiry an experience, self-knowledge based on the understanding of the human condition and suffering, and how to overcome it through wholesome living, spiritual cultivation and wisdom. The Buddha was, in effect, a great Siddha, an accomplished knower of truth, a healer of the spirit.
To a seeker of truth it is not important where an idea comes from. To understand truth, it is not necessary to know whether the teaching comes from the Buddha or anyone else. What is essential is seeing and understanding it. Most traditional Buddhists do not see Buddhism as a form of spirituality but understand it as a religion. There are also scholars who study Buddhism as a philosophy. Buddhism should not be treated as a religion or a philosophy. Our modern society needs a spiritual training process to bring about peace and harmony to all beings and Buddhism is exactly this. Buddhism as religion tends towards dogmatism, supernaturalism and the occult. Buddhism as a mere philosophy limits its benefits to man. We should live the truth to realise it. Thus, Buddhism is the raft that ferries us from the bondage of delusion to liberation.
Buddhism is neither an abstract philosophy based mere intellectual activity. Philosophy means the love of truth. It is the path of awakening to the truths of existence and laws of nature. The Buddha's method of teaching was unique; he encouraged people to observe for themselves. He criticised the enslaving ways of the traditional religious authority and emphasised the importance of observation and analysis.

“Do not believe in anything simply because you’ve heard it. Do not believe in anything simply because it is spoken or rumoured by many. Do not believe in anything because it is written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. After observation and analysis, if you find anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”

“If we could see the beauty of a single flower clearly our whole life would change.”

- Siddhartha Gautama (The Buddha)

Q: Can there be Buddhism suited for atheists?
A: Buddha did not deny the existence of gods or goddesses. Whether you call them God or gods is not important. In Buddhist scriptures, there are numerous references to gods. Buddhists are neither atheists nor non-atheists. They can be either. Dr. Albert Einstein put it succinctly, "As a scientist, I don't have any religion, but if I had to choose one, I would choose Buddhism."
Buddhism is a body or system of teachings known as the Dharma taught by the Buddha. You do not have to become a Buddhist to understand the Dharma. The Buddha was not a 'Buddhist' just as Jesus Christ was not a 'Christian.' All you need is a sensitive, inquiring mind and a deep wish to understand yourself and the nature of existence better. Consider yourself not a 'Buddhist' but a student of the Dharma. Siddhartha Gautama did not become a Buddha through Buddhism; he was awakened to the Dharma that is the truth of existence, the universal laws, the intrinsic justice, the performance of obligatory duties, the ultimate goal of life, the observance of various rules of disciplining oneself in practical life, the ideal, moral, and ethical way of life, and the realisation of the Self by means of Yoga. You can say that the Dharma produced a Buddha, and the Buddha proclaimed the Dharma so that you, too, can become awakened to the Dharma and attain freedom from suffering, ignorance and delusion.

Q: Can there be Buddhism suited for agnostics?
A: An 'agnostic' is by definition a person who holds that the existence of the ultimate cause as God and the essential nature of things unknown and unknowable, or that human knowledge is limited to experience.
Buddhists do not concern themselves with the knowledge of God. Buddhists study the self and devote themselves to the Dharma and spirituality. If there is a timeless spiritual path and some qualities of nobility needed for agnostics to begin on a spiritual journey of experience, it is through the Dharma. For the Buddha taught Satipatthana, the doctrine of mindfulness and calm attention in the Dharma - to be mindful of life; to pay attention, to be alert and awake; to examine and reflect sensibly and without preset views and opinions the physical and mental states of phenomena; and to be aware of 'what is' from moment to moment.
Each of us whether agnostic or not, must therefore be mindful as we tread the ancient way of the Wise Ones. Each of us must see the path through our own eyes. Each must know the Dharma through one's own experience. Just reading books is not enough; the value of the Dharma isn't to be found in books or in rites, rituals and ceremonies. These are external appearances of Dharma, just fingers pointing to the moon and not the moon itself; they're not the realisation of Dharma as a personal experience. If we realise the Dharma we see the truth there. When the truth becomes apparent it cuts off the stream of delusion. We must be mindful of our methods and conditioned habits of reacting, of forming opinions and prejudices. Through mindfulness, we may strip life of its illusions and complexities, its pretences and hallucinations, its fears, anxieties, tensions and so on. We are able to experience the wordless truth of seeing things as they are in the flame of attention, in the clarity of perception, free from the conditioning and programming of the mind - labels, judgments, comparisons, criticisms, likes and dislikes, desires and aversions. The Buddha taught the way of Satipatthana through which the Dharma may be clearly realised. Mindfulness and reflection in daily life lead to insight, self-knowledge, wisdom, compassion, freedom, and harmony.

Q: What is Nirvana?
A: Nirvana is the sublime state that arises when all five sheaths of food, prana, mind, intellect and bliss of a person total dissolve and the soul attains Supreme Pure Consciousness, Enlightenment or Nirvana. This is achieved through sequential purification of one’s physical, mental and spiritual selves through the practice of various stages of yoga.
To purify the gross body one should practise Karma Yoga or Kriya Yoga or Hatha Yoga. To purify the subtle or astral body, one should practise Gyan Yoga. To purify the causal body, one should practise Bhakti Yoga.
The gross body is composed of 5 gross elements of earth, water, fire, air and ether. It needs food to sustain and we suffer from clinging to this body. We are aware of our gross body when we are in the waking state. By practising asana, pranayam, shat kriyas, sparing diet, yam, niyam and pratyahar, we cleanse our gross body.
The subtle body is made up of 17 tattva constituents in 4 distinct but connecting sheaths. The first layer is made up of networks of channels (nadis) through which prana flows, and it is called pranic sheath (pranamaya kosha). The second layer is the mental sheath (manomaya kosha), which is our subconscious mind; the third is the intellectual sheath (vijnanamaya kosha), which corresponds to both the conscious, controlling mind and the ego. Finally, at the core of the being is the bliss sheath (anandamaya kosha), which contains the seed of the true-self (bindu). The subtle body controls the 5 cognitive senses (hearing, touch, sight, taste, smell), the 5 cognitive sense faculties of action (speech, action, locomotion, excretion, reproduction), and the 5 subtle primary elements (sound, tangibility, form/colour, flavour, odour). Our subtle body suffers afflictions of “I-am-ness,” attraction, and aversion and remains in the dream state. Through dharana (fixation of mind or concentration) and dyana (meditation) we withdraw ourselves from such afflictions. This is the practice of Gyan Yoga.
Our causal body has one tattva constituent of individual consciousness shielded in the shield of bliss and suffers from the affliction of illusion. It lies in the dreamless sleep state. We practise Bhakti Yoga and withdraw into Sabji Samadhi to purify our causal body.

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Sutra Studies

2009-01-02T06:17:00.000-08:00

By far the most important Sutra associated with the studies of Huayen Buddhism is the Avatamsaka Sutra. According to Buddhist mythology, "the Avatamsaka Sutra was expounded by Shakyamuni Buddha 21 days after his Enlightenment. The Sutra was compiled by Bodhisattva Manjushri and his disciple Ananda, and was said to be kept in the dragon palace in the heaven.

"It was said that later on, the Sutra was found and read by Nagarjuna. It was said that there were three volumes, including billions of verses in many, many chapters in the first volume, 498,800 verses in 1,200 chapters in the second, 100,000 verses in 38 chapters in the last. Since the first two volumes were so huge and difficult for ordinary people to study and understand, Nagarjuna brought the last volume and circulated it in this world.

"When this Sutra was propagated to China in three versions, each being translated by one of the three following great masters :

Buddhabhadra in 420 AD - It has 36,000 verses in 60 chapters (fascicles). As it is the first one translated in the Jin Dynasty, it is called the old Sutra, or the Jin Sutra
Siksananda - It has 45,000 verses in 80 chapters. It is also known as the new Sutra, or the Tang Sutra since it was translated in the Tang Dynasty, and
Prajna - It has 40 chapters and was also translated in the Tang Dynasty later on and is thus called the later Sutra.1

1. www.buddhistdoor.com/oldweb/index.htm . Tung Lin Kok Yuen. 28 Feb. 2009

buddhistdoor.com/OldWeb/bdoor/archive/nutshell/teach65.htm#t651.

Below is a complete list of full texts of the Huayen School contained in the Tripitaka,
http://www.baus-ebs.org/sutra/fan-read/005/index.html (Traditional Chinese)
http://www.baus-ebs.org/sutra/jan-read/006/index.html (Simplified Chinese)
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Pureland Practice

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The basic tenet of the Huayen Pureland school is not to be born as a lotuses Amitabha Buddha's Land of Sukhavati. The ultimate goal of the Huayen Pureland is to enter the Dharmadhatu that is the Dharma Body of the Buddha in every moment of one's life. You don't chant the name of a Buddha and wait for your death. You don't wait for Amitabha Buddha to take you to the Pureland.

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Zen

2009-01-02T06:06:00.000-08:00

To be a Buddha, you have to see your nature. Whoever sees his nature is a Buddha. If you don't see your nature, invoking Buddhas, reciting sutras, making offerings, and keeping precepts are all useless. Invoking Buddhas results in good karma, reciting sutras results in a good memory; keeping precepts results in a good rebirth, and making offerings results in future blessings - but no Buddha...

To find a Buddha all you have to do is see your nature. Your nature is the Buddha. And the Buddha is the person who's free: free of plans, free of cares. If you don't see your nature and run around all day looking somewhere else, you'll never find a Buddha.

The Ch'an Teachings of Bodhidharma

The stages of searching

Zen - in Chinese, Ch'an, in Sanskrit Dhyãna, in English meditation, and now the trendy term Yoga - this word has caused a lot of confusion among people. This is a realm of experience that so many people aspire to! But in the whole world there is almost no one who can explain what this ancient practice really is. People are confused about the origin of Zen, its meaning, aim and ultimate attainment. When a person is doing Zen, is he doing Yoga? What is Dhyana and how is it different from Yoga?

The source of all this confusion about Zen lies in facile formulas like "Zen is the original face of life" and "Zen is the direct root to the home of life." Most people are like lost sheep in the wilderness. Under pressure from their awareness of life, how could they not feel an ardent desire and hope to return to this home of life?

Both this definition of Zen come from the special character of Mahayana meditation methods in China, and especially the fundamental spirit of Huayen meditation. Materials related to this ... belong within the scope of the Huayen Sutra and Huayen thought.1

Introduction: Guidelines for Huayen Meditation Methods
In order to introduce the Huayen approach and clarify its principles, here is a brief account of the major stages in traveling the path of Huayen meditation.
The basis of worldy virtue is psychological health and complete character development.
Non-Buddhist meditation takes worldly virtue as its basis. This is called sharing in worldy virtue.*
the practical methods of the Two Vehicles take non-Buddhist meditation as their basis. This is called sharing non-Buddhist meditation methods.†
The practical methods of the Mahayana take the meditation methods of the Two Vehicles as their basis. This is called sharing the meditation methods of the Two Vehicles.‡
The methods of Huayen meditation take the meditation methods of the Mahayana as their basis. This is called sharing the meditation methods of the Mahayana.
The special features of the Huayen meditation methods like in the followings: It includes the virtues of the Mahayana and the Lesser Vehicles, and the virtues of the non-Buddhists, and the worldy virtues.
Huayen meditation has some unique methods which it does not share with any other traditions. These are called the practical methods of the One Vehicle which are specific and complete and not shared with other traditions.
These six great stages give a general blueprint of all forms of practice, and also give an essential summary of guidelines for the practical methods of Huayen meditation.2
___________________
*"Worldly virtue" means what is defined as good according to conventional social morality.
†"Non-Buddhist meditation methods," literally, of the "outside paths," in which meditation and other practices are seen as a means to acquire special powers beyond the range of ordinary people.
‡The term "Two Vehicles" refers to two approaches to Buddhism considered as deficient in Mahayana: the vehicle of the literalist disciples, the sravakas, who seek nirvana outside the world, and the vehicle of those seeking their own solitary illumination, the pratyekas.

1. Excerpt from J. C. Cleary's translation of Haiyun Jimeng's Huayen Meditation Methods, Part II of Jimeng, Haiyun. Huayen World Teachings and Meditation Methods in Mahayana Buddhism. Taipei: Kongting Shuyuan Publishing Co., 2005. p. 72

2. ibid., pp. 63-4

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Links

2009-01-01T16:43:00.000-08:00

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All in One in All

Yidam Wish-Fulfilling Gem

Yoga and Zen

Anapanna-sati and Vipassana

Realizing Huayen Buddhism

Floral Garland Meal Time Dharma

Saying Grace Before a Meal

Ending a Meal

華嚴道場 二時臨齋儀

結齋儀

Our Spiritual Lineage

Tisarana and Pañcaśīlā

WBSY

Table of Contents

Applied Avatamsaka Buddhism

Saying Grace Before a Meal

Ending a Meal

華嚴道場 二時臨齋儀

結齋儀

Lotus Gem Workshops

Vinaya Practice

Membership

Publications

Preface to the First Edition

Buddha Images and Cultural Artifacts

Rituals and Liturgies

Huayenism

Haiyun Jimeng

Huayen Buddhism

Esoteric practice

Entry Level Avatamsaka studies

Sutra Studies

Pureland Practice

Zen

Links

華嚴道場　二時臨齋儀

華嚴道場　二時臨齋儀