Avatamsaka-Sutra
The Avatamsaka Sutra ( Skt. Avatamsaka - sūtra; Chinese华严 经/华严 经, Pinyin Huayanjing, W.-G. Hua -yen ching, Flower Garland Sutra '; hgl 화엄경, Hwaeom gyeong; .华 厳 経Japanese, Kegon - kyō; viet Hoa Nghiem kinh; Tib. Mdo phal po che ), in German also known as Hua -yen Sutra or Kegon Sutra, is one of the largest Buddhist Mahayana Sutras.
It was originally written in Sanskrit. In East Asian Buddhism had particular the three Chinese translations influence.
The Avatamsaka Sutra is the basis for the Chinese Huayan, had great influence in China and came to Japan ( Kegon shū ) and Korea ( Hwaeom jong ) later.
Formation
Today, only two parts of the Avatamsaka Sutra in the original Sanskrit have been preserved. The lyrics to " 10 steps " and the "Book of the occurrence in the cosmos of truth ", which was also known as an independent sutra under the name Gandavyuha Sutra.
The part of " 10 steps " ( Dasabhumika ) has previously existed as a Sutra in India. It is believed that it comes from the Lokattaravadin school. The text already contains key statements of the Avatamsaka Sutra on the Way of the Bodhisattva and the view that the world is only mind. There is therefore reason to believe that this text was an important inspiration for the other parts and the complete works of the Avatamsaka Sutra. The Dasabhumika is a font that is also recognized by the Theravada tradition.
The other part, which is available in Sanskrit, is the last book of the Avatamsaka Sutra, the "Book of the occurrence in the cosmos of truth." This very extensive Sutra was probably written in the 2nd century AD and describes the journey of the boy Sudhana on the way to enlightenment. He met 53 different teachers before he finally completed his path to Bodhisattva.
All other parts - with the exception of a passage in Siksasamuccaya - are not mentioned in Indian literature. This situation can, and the use of some Central Asian and Chinese place names in Chinese translation suggests that large parts of the sutra outside India have emerged.
Of one or more authors may be in the region of Khotan been written - probably is the full form of the Avatamsaka Sutra in Central Asia. It probably different existing sutras were combined and rewritten to fill some gaps around.
This body of work was first translated between 418-420 of Buddhabhadra in 60 books into Chinese. Another translation was made by Siksananda between 695-699. The search of Sudhana, the last book - the Gandavyuha - was again separately translated into 40 volumes ( 795-798 ). All three versions have been preserved and were subsequently further translated into Korean and Japanese. The Chinese translation is known as Hua -yen Sutra, as the Korean Hwa Om and the Japanese edition as Kegon Sutra. The last chapter of the translation in 80 volumes also corresponds to the fourth sutra of the Pure Land school. The Tibetan Avatamsaka Sutra consists of 45 chapters and has been translated from Sanskrit into Tibetan.
Content
Due to the large scope of the Avatamsaka Sutra can here singled out only individual subject areas and are briefly outlined.
General
The Avatamsaka Sutra describes eight different assemblies of Bodhisattvas. The first meeting takes place shortly after the enlightenment of the Buddha sitting under the wisdom tree instead. However, the speakers at this meeting is not the Buddha himself, but the Bodhisattva Samantabhadra ( the Bodhisattva of perfect action). Even with the remaining meetings of the Buddha himself does not speak, but remains in the silence.
All in One - One in all
In the Avatamsaka Sutra says: The Buddhas recognize with their wisdom, that the whole cosmos of beings, without exception, as well as large " network in Indra 's palace ", so that all beings as the gems at each node of " Indra - network " with each other infinite and inexhaustible so on their images and the images in the image reflected in it. (Book 28, The Book of the wonderfulness of the Buddha)
This principle expresses the views of the Buddhist holism. Every object and every living thing does not exist isolated in itself, but is connected to all others and is itself contained in any other part. Everything is permeated each other. The short form of this principle is: All in One - One in All.
A native of Vietnam Buddhist monk Thich Nhat Hanh coined for this interpenetration the term " Interbeing " (English interbeing ).
Vairocana
The Buddha Vairocana is the central symbolism of the Avatamsaka Sutra. It symbolizes the Dharmakaya. The Vairocana no longer has any attributes, he is the embodiment of the universal law of nature. Thus, it radiates through the entire universe in all times and everything is permeated by it. After he has no body in the proper sense, it is not directly mapped by Vairocana Buddha statues but only symbolizes.
The primordial Buddha Vairocana is also depicted with a mudra, the " All in One - One in all, " the principle expresses. The two index fingers are straight out stiffly from his folded hands. In another form of the forefinger of one hand is surrounded by all the fingers of the other hand. Another interpretation of this mudra is that of the Bodhisattva ( lower hand ) carries the sentient beings (upper hand).
The Bodhisattva Way
The last book of the Avatamsaka Sutra describes the basis of the boy Sudhana the Way of the Bodhisattva. Starting point of the journey is the first teacher - the Bodhisattva Manjusri, the Sudhana encouraged to continue along its path and to trust different teachers. In this way, he encounters a total of 53 different teachers. Among them are very different people such as Priests, doctors, women, a boatman, gods and even a heretic. Of all these teachers Sudhana can learn what is necessary for him to achieve the next stage on his way to the Bodhisattva. Every teacher recommends the boy Sudhana the next destination of his journey. His journey leads him deeper and deeper into the South. This can be seen as a metaphor for the turning to the light, so to truth. Another interpretation is that is symbolized by the journey to the south of the development of Buddhism in India (the first great philosopher of the " Great Vehicle " was Nāgārjuna, who was born in South India ).
Seen in the 53 teachers of Sudhana can also be understood as the steps on the path of the Bodhisattva. His last teacher is the Bodhisattva Samantabhadra, in which he finally completed his way. In the Avatamsaka Sutra is this: He looked at the living creatures with the pure eye of wisdom and lived quietly in the silent emptiness. He understood thoroughly all that exists and dived into the deep sea of the great virtues of the Buddha. He completed the way of salvation [ ... ] (Book 34, entrance into the cosmos of truth )
The journey of the boy Sudhana is depicted in Buddhist temple Borobudur in Indonesia in numerous reliefs.
The vehicle
The Avatamsaka Sutra was written at a time when there were already various Buddhist teachings and schools. In the Avatamsaka Sutra, these different perspectives are merged into one work with a higher-level systematics. This emphasizes the aspect of the Sutra of the Dharma Gesamthaftigkeit and understands the various teachings and schools as different paths to the same destination. Hence the term became "the vehicle " was coined ( Ekayana ). Not a particular tradition, a particular school or teacher alone lead to the goal, but they are ultimately part of the Dharma with the same goal - Buddhahood. Thus, these different ways are just part of a single vehicle. The vehicle is in the Hua - yen school as i- ch'eng ( Sanskrit: The One vehicle: eka - yana, German ) refers.
Dharma -dhatu
The theory of universal cause ( Dharma -dhatu - pratitya - samutpada ) is the core of the Avatamsaka Sutra. This theory is based on the perfect harmony and interdependence of the material and the immaterial world. Spirit and matter are one and depend on each other in endless interdependence. The symbol of this universe is the Vairocana Buddha. This reality of the undivided universe is called Bhutatathata and divided into four stages:
- Dharma -dhatu of the phenomenal world, our world, which are emerging phenomena in mutual dependence and decay ( samsara ).
- Dharma -dhatu of the ruling principle: the world in which there are no distinctions, and therefore no longer arises or passes away. This is the world of consciousness which knows no attachments to the material and immaterial world. This is the world of the Madhyama - Shunyata: the world of absolute equality.
- Dharma -dhatu unfettered phenomenal world: worlds of distinction and worlds of non- discrimination still hang on cause and effect. Change and move constantly, but are only phenomena of nature. This is called Tathagata - garba, the world without obstacles.
- Dharma -dhatu of unrestricted ruling principle: the pure body of the universe has no form and no limits and no individual consciousness. It pervades everything, every state and every form. Therefore, every aspect of our universe is nothing more than an undivided entity. Everything is in one, One is in everything. This is the world of the Avatamsaka Sutra, prevails in the perfect equality and lack of differentiation.
Schools and patriarchs
The Avatamsaka Sutra Translations of were studied and interpreted in China from different masters. An independent school formed only with Dushun (Ch杜 顺, 557-640 ). He is considered the first patriarch of the Hua Yen school. His successor was Zhiyan (Ch智 俨, 602-668 ). The third patriarch was Fazang (Chinese:法 藏, 643-712 ). He was a disciple of Xuanzang and is the preeminent scholar of the Hua Yen philosophy. After his death, the monk Huiyuan was regarded as the greatest scholar of the Hua Yen school. However, he was not recognized as a patriarch. This track was only Chengguan (Ch澄观, 737-838 ), who was born 26 years after the death Fazangs. The fifth patriarch was Zongmi (Ch :宗密, 780-841 ), who was also master of Zen or Chan school.
The decline of Buddhism began with the reign of the Chinese emperor Wu Zong (Chinese武宗, reign 841-847 ). It monasteries were destroyed and burned writings. Monks and nuns were forced to disrobe. This also meant the demise of the Hua Yen school. The best known are the Pure Land school and Chan ( Zen ) - Only schools which no written basis could survive this time required. The Avatamsaka Sutra played from that time only a minor role, inspired other schools, but could no longer establish China as a great school.
In the mid- Nara period ( 710-781 ), the Hua -yen school came to Japan where she took the name of Kegon. Their second patriarch was robes It is closely related to the ritsuryō Buddhism and the centralization and organization of Buddhism in Japan. The main temple of the Kegon school in Japan is Todai -ji, the Emperor Shomu was built as a central instance of the provincial temples and the six schools of Nara. There is also the world's largest bronze statue of Buddha (Buddha Vairocana ) Kegon could after the end of the Nara period to fail to enforce the Tendai and Shingon school. Nevertheless, the Kegon school is still alive today.
After Korea, the Avatamsaka Sutra was of Uisang ( Chinese:义 湘, 625-702 ) brought, who was a student of Zhiyan together with Fazang. In Korea, it has established the Hwa Om - school, which became the most important Buddhist school in Korea. From the 8th century Zen gradually became better known and more important. The Hwa Om school was integrated by Zen ( Seon Kor. ). Within Seon the Avatamsaka Sutra plays a major role today.
Translations and commentaries
The full title of the Avatamsaka Sutra in the Chinese translations reads: Chinese大方 广佛 华严 经, Pinyin Dàfāngguǎngfó Huayan jīng, W.-G. Ta -fang- kuang fo -hua -yen ching; Japanese: Daihōkō butsukegon - kyō.
For the first time it has been translated from the Indian monk Buddhabhadra ( 359-429 in China from 406; W.-G.: Fo - t'o -pa - t'o -lo, jp: Butsudabatsudara. ) And others in Ch'ang-an between 418-20, 34 chapters in 60 chüan (ie, fascicles, or books). Known as " the old translation " (旧 经) or " 60 chüan Hua -yen " or晋 经, Jiujing jp: . Jin- Sūtra [ Taishō ( Sino Japanese Taishō Shinshu daizōkyō ) IX, 278 ]. This is the version that has been studied by the first three patriarchs of the Huayan.
The Empress Wu Zetian, a follower and patron of the 3rd Patriarch Fazang, prompted that a complete text of the Buddhāvataṃsaka - mahāvaipulya Sutra was procured from Khotan. The "new " translation (also唐 经) got the thence derived monk Śikṣānanda ( 652-710 ;实 叉 难陀, Shih- ch'a -nan -to, jp. Jisshananda ) 695-699 in Ch'ang - in 80 fascicles [ NJ (No. Sino Japanese Nanjio canon catalog) 88; Taishō X, No. 279 ]. The Empress wrote a preface, contents, it is no different from the "old translation ", but some chapters are significantly expanded. Jap. Nara -time copies of the long text: Tempyo 10 years, 70 Fasz. [ NJ 88 ], as " Kegon " Sutra 60 Fasz. from the same year. Partly also referred to as Hoko - kyō.
Extensive comments exist inter alia, of Fazang (Fa - tsang ), who wrote four of those (NJ 1591-93, and 1595 ). From the fourth patriarch (澄 観, Chengguan, Japanese: Chokan; † around 800 or 839 ) originate NJ 1589 and 1590 in 60 or 90 Fasz., continue to NJ in 1598 and 1639, his successor Tsung- mih ( 779-840 ;淸 凉. 澄观), the " great teacher from Kwei ," NJ was in 1596 found that the sect founder Fa -shun ( = Dushun ) had been written. Under the Mongol Yuan dynasty (1280-1368) was created by P'u -shui still a 40 - Fasz. comment ( NJ 1622).
Ta -fang- kuang fo -hua -yen ching: Ju -pu -ssu -i chieh - t'o ching- chieh; P'u -hsien hsing -yuan p'in大方 广佛 华严 经:入 不 思议 解脱 境界; 普贤 行 愿 品, in 40 Fasz. [ Taishō No.. 293 ( Vol.X, 661 - 851c ) ], the full Chinese title of the Sanskrit text Gandavyuha - sūtra is in older literature because of its similarity in name ( " Hua -yen 40 chüan " etc.) make use of a third complete translation of the Avatamsaka - text, based on the above two held. In fact - and that comes from the full title is also clear - is it an extension of the chapter on the pilgrimage of the youth Sudhana and two chapters on the Bodhisattva Samantabhadra ( jp.: joints). The translation got the Kashmiri monk Prajna ( ch. pore般若; jp: Hannya. ) 796-8 in Ch'ang-an. Parts Suzuki has Daisetz transferred in his Essays in Zen Buddhism, into English.