Bodhisattva Hsuan Hua
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Re: Bodhisattva Hsuan Hua
A biographical sketch of Master by a disciple of his:
http://www.dharmasite.net/ContributionsofVM.htm
http://www.dharmasite.net/ContributionsofVM.htm
May all seek, find & follow the Path of Buddhas.
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Re: Bodhisattva Hsuan Hua
The King of All Dharmas is the one word "Amitabha."
The five periods and the eight teachings are all contained within it.
One who single-mindedly remembers and recites his name
In samadhi will enter the Thus Come Ones' place of quiescence.
The King of All Dharmas is the one word "Amitabha."/ The five periods and the eight teachings are all contained within it. The teachings are arranged in eight categories, four according to the nature of the teaching: the storehouse teaching, the connecting teaching, the special teaching, and the perfect teaching; and four according to the methods of teaching: sudden, gradual, secret, and unfixed. The five periods are: The Avatamsaka, Agama, Vaipulya, Prajna, and Lotus-Nirvana. These eight teachings and five periods are all included in the one word "Amitabha."
One who single-mindedly remembers and recites his name / In samadhi will enter the Thus Come One's place of quiescence. Such a one will definitely go to the Pure Land of Eternal Stillness and Light, the Land of Ultimate Bliss. Living beings in the Dharma-ending Age will be saved by reciting the Buddha's name. And so whoever hopes to be saved should be mindful of the Buddha.
Speak one sentence less;
Recite the Buddha's name one time more.
Beat your thoughts to death,
And let your Dharma-body come alive.
Don't look lightly on the Dharma-door of reciting the Buddha's name.
Contemplate at All Times and Reflect Well .
Zen and tripitaka master Hsuan Hua
The five periods and the eight teachings are all contained within it.
One who single-mindedly remembers and recites his name
In samadhi will enter the Thus Come Ones' place of quiescence.
The King of All Dharmas is the one word "Amitabha."/ The five periods and the eight teachings are all contained within it. The teachings are arranged in eight categories, four according to the nature of the teaching: the storehouse teaching, the connecting teaching, the special teaching, and the perfect teaching; and four according to the methods of teaching: sudden, gradual, secret, and unfixed. The five periods are: The Avatamsaka, Agama, Vaipulya, Prajna, and Lotus-Nirvana. These eight teachings and five periods are all included in the one word "Amitabha."
One who single-mindedly remembers and recites his name / In samadhi will enter the Thus Come One's place of quiescence. Such a one will definitely go to the Pure Land of Eternal Stillness and Light, the Land of Ultimate Bliss. Living beings in the Dharma-ending Age will be saved by reciting the Buddha's name. And so whoever hopes to be saved should be mindful of the Buddha.
Speak one sentence less;
Recite the Buddha's name one time more.
Beat your thoughts to death,
And let your Dharma-body come alive.
Don't look lightly on the Dharma-door of reciting the Buddha's name.
Contemplate at All Times and Reflect Well .
Zen and tripitaka master Hsuan Hua
The Buddha taught
So, bhikkhus, you should train in this way: The heart-deliverance of loving-kindness will be maintained in being and made much of by us, used as our vehicle, used as our foundation, established, consolidated, and properly managed. That is how you should train
Samyutta Nikaya 20:3
So, bhikkhus, you should train in this way: The heart-deliverance of loving-kindness will be maintained in being and made much of by us, used as our vehicle, used as our foundation, established, consolidated, and properly managed. That is how you should train
Samyutta Nikaya 20:3
Re: Bodhisattva Hsuan Hua
The makeup of that centre seems to be largely elderly Chinese people so I think it could be a language issue. The City of Ten Thousand Buddhas north of SF is more multilingual and I found the people quite welcomingUnfortunately his centers, at least the one in San Francisco doesn't seem very open to non Asians. I am white, practice pure land at home and have tried to go there but felt not very welcome. Any ideas why?
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Re: Bodhisattva Hsuan Hua
An interesting comment regarding planet earth:
"The world is a huge organism. Most people think the earth itself is insentient. Actually it is the transformation body [nirmanakaya] of a great Bodhisattva."
"The world is a huge organism. Most people think the earth itself is insentient. Actually it is the transformation body [nirmanakaya] of a great Bodhisattva."
May all seek, find & follow the Path of Buddhas.
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Re: Bodhisattva Hsuan Hua
A multi-part (keep clicking on Next) autobiography by Master Hua: http://www.cttbusa.org/master_hsuanhua/life_events.htm
May all seek, find & follow the Path of Buddhas.
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Re: Bodhisattva Hsuan Hua
CTTB in Ukiah has a protecting lives program on the big holidays where you can donate money to buy turtles and set them free
Namo Amitabha, Pureland123
Namo Amitabha, Pureland123
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Re: Bodhisattva Hsuan Hua
Master Hua on True Reality, from his commentary on the Surangama Sutra pp 76-7:
The Buddha tells the Arhats
that at present their minds are too strongly attached, the distinctions
they make are too numerous, for them to understand the teachings of the
Mahāyāna, the Greater Vehicle, concerning the purity of true reality. . . .
True reality has no attributes. That is the first explanation.
Yet nothing is apart from true reality: that is the second explanation.
All attributes are produced from within it. . . .
The third explanation is that true reality has no attributes, and yet
there is nothing which is not an attribute. All phenomena are born from true
reality, and so true reality is the essential nature of all phenomena. . . .
What then is true reality ultimately like? You cannot see it. It has merely been given
a name, “true reality.” The idea is similar to the idea expressed in Laozi’s saying,
“The Way that can be spoken of is not the eternal Way.” . . .
True reality is true emptiness, and it is also wondrous existence. Do you
say that true emptiness is empty? It is not, because within it, all that exists
comes into being. True emptiness is said to be true because it is not in fact
empty, and all that exists is wondrous because it does not in fact exist.
What exists within emptiness is wondrous existence. Emptiness therefore
is not empty, and that lack of emptiness within emptiness is true emptiness.
Since true emptiness is not empty, it is called “wondrous existence.” Since
wondrous existence does not exist, it is called “true emptiness.” These two
names are one. If you investigate this in detail, you will find, however, that
even that “one” does not exist. . . .
Fundamentally, there isn’t anything at all.
May all seek, find & follow the Path of Buddhas.
- dzogchungpa
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Re: Bodhisattva Hsuan Hua
Mind is blown.Nicholas Weeks wrote:Master Hua on True Reality, from his commentary on the Surangama Sutra pp 76-7:
The Buddha tells the Arhats
that at present their minds are too strongly attached, the distinctions
they make are too numerous, for them to understand the teachings of the
Mahāyāna, the Greater Vehicle, concerning the purity of true reality. . . .
True reality has no attributes. That is the first explanation.
Yet nothing is apart from true reality: that is the second explanation.
All attributes are produced from within it. . . .
The third explanation is that true reality has no attributes, and yet
there is nothing which is not an attribute. All phenomena are born from true
reality, and so true reality is the essential nature of all phenomena. . . .
What then is true reality ultimately like? You cannot see it. It has merely been given
a name, “true reality.” The idea is similar to the idea expressed in Laozi’s saying,
“The Way that can be spoken of is not the eternal Way.” . . .
True reality is true emptiness, and it is also wondrous existence. Do you
say that true emptiness is empty? It is not, because within it, all that exists
comes into being. True emptiness is said to be true because it is not in fact
empty, and all that exists is wondrous because it does not in fact exist.
What exists within emptiness is wondrous existence. Emptiness therefore
is not empty, and that lack of emptiness within emptiness is true emptiness.
Since true emptiness is not empty, it is called “wondrous existence.” Since
wondrous existence does not exist, it is called “true emptiness.” These two
names are one. If you investigate this in detail, you will find, however, that
even that “one” does not exist. . . .
Fundamentally, there isn’t anything at all.
There is not only nothingness because there is always, and always can manifest. - Thinley Norbu Rinpoche
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Re: Bodhisattva Hsuan Hua
The states of the Avatamsaka Sutra are mostly perceived while in samadhi -- deep concentration. The states experienced while in samadhi are very different from states that most common people perceive when they are not in profound concentration. Therefore when we listen to the Avatamsaka Sutra, we should understand that these wondrous Dharmas are all proclaimed by Buddhas and Bodhisattvas while they are immersed in deep concentration.
I am sure this applies to all Mahayana sutras.
Master is commenting on the Lady Gopa section of chapter 39.
May all seek, find & follow the Path of Buddhas.
Re: Bodhisattva Hsuan Hua
Well, without wanting to detract from anything said above, what we're reading is the consequence of not only meditative wisdom but also doctrinal development over many centuries of debate and exchange. The 'three explanations' are like that: the views being put are distinguished from the views of other schools which claim (for example) that 'substance' and 'attribute' are separate things. That is an idea found in many non-Buddhist schools, which Buddhists don't concur with. So really almost every statement in such a passage could be made subject to volumes of explanation - even if 'from the viewpoint of the enlightened' it is both simple and self-evident! And that, in turn, is because our understanding of what is real is always a function of our level of adaption: we can't see the forest for the trees, because we're still still too attached to the trees, so to speak.
'Only practice with no gaining idea' ~ Suzuki Roshi
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Re: Bodhisattva Hsuan Hua
Which 'above' are you talking about?
May all seek, find & follow the Path of Buddhas.
Re: Bodhisattva Hsuan Hua
well, anything in this thread, in general, and the passage you quoted, in particular.
'Only practice with no gaining idea' ~ Suzuki Roshi
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Re: Bodhisattva Hsuan Hua
Like pulling teeth...Wayfarer wrote:well, anything in this thread, in general, and the passage you quoted, in particular.
Do you mean the one about samadhis and the Avatamsaka, or the one immediately above that or any of the several others in the thread? If you meant the sutras & samadhis quote, your comment makes no sense to me.
May all seek, find & follow the Path of Buddhas.
Re: Bodhisattva Hsuan Hua
I meant that in the passage quoted about two posts above my comment, is the consequence of not only meditative wisdom but also of doctrinal development over many centuries of debate and exchange. Sorry if that is confusing, I will refrain from further comment if it is.
'Only practice with no gaining idea' ~ Suzuki Roshi
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Re: Bodhisattva Hsuan Hua
Thanks for clarifying.Wayfarer wrote:I meant that in the passage quoted about two posts above my comment, is the consequence of not only meditative wisdom but also of doctrinal development over many centuries of debate and exchange. Sorry if that is confusing, I will refrain from further comment if it is.
May all seek, find & follow the Path of Buddhas.
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Re: Bodhisattva Hsuan Hua
May all seek, find & follow the Path of Buddhas.
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Re: Bodhisattva Hsuan Hua
From Lotuses in the Spring Sun (Chwun-er Lyan-hwa), p.100In cultivating one must be "free of any particular motives in one's actions." Don't have thoughts of greed. Don't be thinking, "I'd like to have it be this way or that way. I'd like to become enlightened. I'd like to get spiritual powers." How could it be so rapid as this? Take the seeds and plant them down in the soil. Then it's necessary to wait for them to slowly grow forth. When the time arrives, then they will naturally ripen.
May all seek, find & follow the Path of Buddhas.
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Re: Bodhisattva Hsuan Hua
May all seek, find & follow the Path of Buddhas.
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Re: Bodhisattva Hsuan Hua
From Master Hua's comments on the beginning of the Ten Grounds Sutraall that they did to teach, transform, tame, and subdue living beings was done at the right time.
The vocation of a Bodhisattva is to teach and transform living beings, tame and subdue living beings, and cause all living beings quickly to accomplish Buddhahood, all at the right time. Sometimes if one speaks inappropriately, and teaches living beings before their roots have ripened or the time is right by blasting Dharma at them, they cannot receive it.
They get scared, have doubts, and they never want to listen to the Buddhadharma again. Bodhisattvas teach and transform living beings at the most appropriate moment. It is just like planting seeds: if planted at the wrong time, they will not come up, and the planting will have been done in vain. If one plants the seeds at the exact time they should be planted, they will grow. Right at the time the seeds of Bodhi should be planted, Bodhisattvas break open the mind-ground of living beings, teach them to bring forth the thought for Bodhi, and plant the seeds which gradually grow, ripen, and yield a harvest of liberation. That is the meaning of at the right time...
They acquired all Bodhisattvas’ comfortable spiritual powers. They could manifest birth and death, Nirvana, and the cultivation of the Bodhisattva Way in all places. At all times they were at ease with the power of wonderful functioning of their spiritual penetrations, just as all Bodhisattvas are; and in an instant, without movement or exertion, they could go to the assemblies of all Thus Come Ones’ Bodhimandas.
You see the Bodhisattva as just walking along, but he can go anywhere in the ten directions within the space of a single instant, with no need to move or act. You see him eating, but his spiritual powers have already taken him in the assemblies of the Bodhimandas of all Thus Come Ones. You see the Bodhisattva as asleep, but he has already transformed Bodies and gone to other Buddhalands. You see the Bodhisattva as doing something, or as doing nothing, but he can be transforming bodies and going to limitless and boundlessly many other worlds to teach and transform living beings. He has that kind of wonderful ability.
May all seek, find & follow the Path of Buddhas.