Avatamsaka Sutra - 大方廣佛華嚴經 - Flower Adornment Sutra - Buddhâvataṃsaka-mahāvaipulya-sūtra

Also called Flower Adornment Sutra

Avatamsaka Sutra (Skt. Avataṃsakasūtra; Tib. ཕལ་པོ་ཆེ་, Wyl. mdo phal po che) — one of the most important (and largest) of all Mahayana sutras. It includes the Sutra of the Ten Bhumis and the Gandavyuha Sutra, which in turn includes Samantabhadra's Aspiration to Good Actions. The Tibetan version in 45 chapters was translated in the 9th century by Surendra and Vairocana Rakṣita. It's a voluminous Sutra comprising four volumes in the Kangyur (Derge edition).



  • The Flower Ornament Scripture, translated (from Chinese) by Thomas Cleary (Boston & London: Shambhala, 1987, 1993)

Flower Adornment Sutra Table of Contents

The complete title of the Sutra is the Great means Expansive Buddha Flower adornment Sutra. known as the 'King of Kings' of all Buddhist scriptures because of its profundity and Great length (eighty-one rolls containing more than 200,000 characters), this Sutra contains the most complete explanation of the Buddha's state and the Bodhisattva's quest for Awakening.

“The Flower Adornment Sutra is the Sutra of the Dharma Realm and the Sutra of empty space. To the exhaustion of the Dharma Realm and empty space there is no place where the Flower Adornment Sutra is not present. Wherever the Flower Adornment Sutra is found, the Buddha is to be found, and also the Dharma and the Sangha of Worthy Sages. That is why when the Buddha realized Proper enlightenment, he wished to speak the Great Flower Adornment Sutra, to teach and transform the Great Masters of the Dharma Body. Since this Sutra was a Sutra of inconceivable wonder, it was then concealed within the Dragon's Palace for the Dragon King to protect. Afterwards Nagarjuna ('Dragon-tree') Bodhisattva went to the Dragon's Palace, memorized it, and brought it back.

“The Flower Adornment Sutra is like an Auspicious Cloud in empty space, which extends throughout the Three thousand Great thousand world system, raining down the sweet dew of Dharma rain to moisten all living beings. The Flower Adornment Sutra is also like the sun, which everywhere illumines the Three thousand world-realm, bringing warmth to every single living being. The Flower Adornment Sutra is also like the Great earth, which can produce and grow the myriad existing things. Therefore, it can be said that any period in which the Flower Adornment Sutra exists is a period in which the Proper Dharma long remains.

“Consequently, in our daily investigation and lecturing of the Flower adornment Sutra, the essential is to rely upon the Sutra's principles to cultivate to use the Sutra as a cure for our own personal faults. Those who are greedy, after hearing the Flower Adornment Sutra, should rid themselves of greed. people who have hatred, upon hearing the Sutra, should give up their hatred; and those who are stupid should stop being stupid. The principles discussed in the Sutra are designed to correct our faults and bad habits. It is absolutely not the case that the Sutra was Dharma spoken for Bodhisattvas with no relation to us, or that it was Dharma spoken for Arhats with no relevance for us. Don't think, 'All I, as an ordinary person, can do is listen to the Sutra. I could never aspire to the states of a Sage.' To think that way is to throw yourself away, to separate yourself from the Sages.

“From the beginning to the end of the Flower Adornment Sutra, every phrase of the Sutra is an Unsurpassed Dharma Jewel. If we are able actually to apply the principles and cultivate according to the principles of the Sutra, then we are certain to become Buddhas. For that reason the Flower Adornment Sutra can be called the mother of all Buddhas. The Flower Adornment Sutra is the Dharma Body of all Buddhas. The Buddha praised the Vajra Sutra saying:

In any place where the Sutra text is found, there is the Buddha.

Wherever the Flower Adornment Sutra is, there is the Buddha. The Buddha is right there. It is just that your karmic obstacles are so deep and heavy, so although you are face to face, you do not see the Buddha. . . .

“We Shramanas should diligently cultivate precepts, Samadhi, and wisdom, and put to rest greed, anger, and stupidity. In every move we make, we should return the light and look within. If you cultivate that way, you will make progress. If we listen to the Flower Adornment Sutra, lecture on the Flower Adornment Sutra, and recite the Flower Adornment Sutra, but fail to practice according to the principles of the Flower Adornment Sutra, the Sutra remains the Sutra, you remain you, I remain myself, and others remain themselves, and we cannot unite as one. If we ourselves can become one with the Sutra by acting according to its principles, that is actual union with the Sutra. If you are unable truly to practice in accord with the Sutra, but instead are deficient in kindness and compassion with a dearth of joy and giving, having ignorance and afflictions as your only comPanions, the you have failed to understand the Sutra and lack the ability too listen to the Sutra.

“Upon hearing one phrase of the Sutra, we should ask ourselves, 'How should I act? Should I run after my faults and bad habits, or should I rely upon the principles of the Sutra and cultivate?' If you can constantly ask yourself that question, you will certainly obtain Great benefit. The reason you have not obtained Great benefit is simply that you look upon the Sutra as the Sutra, having no connection with yourself. actually, when the Buddha spoke the Flower Adornment Sutra, it was spoken for all living beings including you, me, and everyone else present. The Buddha is speaking it for us in person from his golden mouth. When we listen to the Sutra, it is the same as having the Buddha take us by the ear and speak the principles right to our faces, telling us to use the Sutra's Dharma Doors to cultivate.

“When the Sutra discusses the ten kinds of Dharma Doors or ten Samadhis, none of the Dharma Doors or Samadhis goes beyond the self-nature of each one of us. Our self-nature, too, exhausts empty space and the Dharma Realm. Therefore, it you can expand and enlarge the measure of your mind, you will unite with the Flower Adornment Sutra, being two and yet not two. If all people can make the states of the Flower Adornment Sutra their own states, and receive the Flower Adornment Sutra's limitless principles and Infinite wisdom as their own, how vast and Great that will be! As it is said:

Roll it up, it Secretly hides away.

Let it go, it fills the whole universe.

That is ineffably wonderful!” (FAS-VP xv-xvii)

1) Chinese: hwa yan jing , ta fang gwang fwo hwa yan jing , 2) Sanskrit: Avatamsaka Sutra, Maha Vaipulya Buddha Avatamsaka Sutra, Gandhavyuha Sutra, 3) Pali—–, 4) Alternate Transaltions: Flower ornament, Flower Garland Sutra Flowering-adornment.

See Also: *Hwa-yan school, Ching-Lyang (National Master).*

BTTS References: The BTTS has published the FAS in four different series: 1) VP and FAS-VP, 2) FAS, 3) EDR, 4) UW. For general comments, see EDR VII 13-14, FAS-VP xv-xvi.

大方廣佛華嚴經 Pronunciations [py] Dàfāngguǎng fó huáyán jīng or Dà fāng guǎng fó huá yán jīng, Dafangguang fo huayan jing, Da Fang Guang Fo Hua Yan Jing [wg] Ta-fang-kuang fo-hua Huayan ching [hg] 대방광불화엄경 [mc] Daebanggwang bul hwaeom gyeong [mr] Taebanggwang pul hwaŏm kyŏng [kk] ダイホウコウブツケゴンキョウ [hb] Daihōkō butsu kegon kyō [qn] Đại phương quảng phật hoa nghiêm kinh

Basic Meaning: Dafangguangfo huayan jing


  1. The full title of the Huayan jing 華嚴經 (http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?83.xml+id(%27b83ef-56b4-7d93%27)). Buddhâvataṃsaka-mahāvaipulya-sūtra; translated by Buddhabhadra and others CE 418-420 in sixty fascicles. The other translations are in eighty and forty fascicles. See 華嚴經 (http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?83.xml+id(%27b83ef-56b4-7d93%27)). (Skt. Avataṃsaka-sūtra, Buddhâvataṃsaka, Gaṇḍa-vyūha, Gaṇḍa-vyūha-sūtra) cmuller

Search SAT - http://21dzk.l.u-tokyo.ac.jp/SAT/key:%E5%A4%A7%E6%96%B9%E5%BB%A3%E4%BD%9B%E8%8F%AF%E5%9A%B4%E7%B6%93

[Dictionary References]

Bukkyō jiten (Ui) 708

Bulgyo sajeon 149a

The Korean Buddhist Canon: A Descriptive Catalogue {digital}

Iwanami bukkyō jiten 546

Japanese-English Zen Buddhist Dictionary (Yokoi) 74

Zen Dust (Sasaki) 338, 340

Fo Guang Dictionary 758

Ding Fubao

Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0319

Bussho kaisetsu daijiten (Ono) ⑦466c/⑦466d/⑦467a

Bukkyō daijiten (Oda) 1154-2

Copyright provisions

The rights to textual segments (nodes) of the DDB are owned by the author indicated in the brackets next to each segment. For rights regarding the compilation as a whole, please contact Charles Muller. Please do not reproduce without permission. And please do not copy into Wikipedia without proper citation!

Entry created: 1993-09-01

Updated: 2008-05-23

Fair Use Source: http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=%E5%A4%A7%E6%96%B9%E5%BB%A3%E4%BD%9B%E8%8F%AF%E5%9A%B4%E7%B6%93

Fair Use: Vaidya Vasant Lad, Textbook of Ayurveda, Ayurvedic Press, 2002; Vasant Lad, BAMS, MAsc, Ayurvedic Institute Gurukula Notes, Ayurvedic Institute, 1994-2006; and Ron Epstein, Buddhism A to Z, Burlingame, California, Buddhist Text Translation Society, 2003, p. and many other sources (see Bibliography). Adapted from Fair Use Source: Upasaka Ron Epstein, Buddhism A to Z, 1999: p. Primary Original Source: The Tripitaka of Sutra, Shastra and Vinaya Dharma teachings (as found in the scripture storehouse of the Indian Sanskrit- Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.

These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Om Tare Tuttare Ture Om Ah Hum and Namo to Jivaka, Charaka, Lao Zi - Mahakashapa, Ashwagosha, Shantideva - Hui Neng - Shen Kai Sheng Ren Shr, Bodhidharma, the 16 Nalanda Acharyas 1. Nagarjuna-Manjushri, 2. Arydeva, 3. Buddhapalita, 4. Bhavaviveka, 5. Chandrakirti and Chandragomin, 6. Shantideva, 7. Shantarakshita, 8. Kamalashila, 9. Asanga-Maitreya, 10. Vasubhandu, 11. Dignaga, 12. Dharmakirti, 13. Vimuktisena, 14. Haribhadra, 15. Gunaprabha, 16. Shakyaprabha; Dharmarakshita, Atisha, Tsong Khapa, Thogme Zangpo, Nyingma Padmasambhava, Yeshe Tsogyel, Machig Lapdron, Tilopa, Naropa, Milarepa, Sakya Pandita, Fazang, Yunmen, Nichiren, Honen, Shinran, Kukai, Dogen, Hakuin, Jamgon Kongtrul, Nyingma Penor Rinpoche, Bakula Rinpoche, Dagri Rinpoche, Kirti Tsenshab Rinpoche, Geshe Lama Kongchog, Longchen Rapjampa - Gosok Rinpoche, Phabongkha Rinpoche, Patrul Rinpoche, Mingyur Rinpoche, Geshe Ngwang Dakpa, Geshe Sopa Rinpoche, Garchen Rinpoche, Karmapa, Sakya Trizin, Tenzin Gyatso the Dalai Lama, Hsu Yun, Hsuan Hua, Lama Zopa Rinpoche, Choden Rinpoche, Ajahn Chah, Seung Sahn, Thich Nhat Hanh, Ajahn Sumedho, S. N. Goenka Mama Ayur Punya Jyana Pushtim Kuriye Svaha, bowing at your feet I make requests. Please bestow on me the two attainments of Maha Punya and Maha Prajna Paramita. And thanks to other modern day masters. We consider them to be in accord with Tripitaka Master Hsuan Hua’s ”Seven Guidelines for Recognizing Genuine Teachers

Nalanda Online University's teachings are based especially on the Lam Rim, the Dharma Flower Lotus Sutra, the Avatamsaka Sutra, the Shurangama Sutra, the Ksitigarbha Sutra, the Bhaisajya Guru Sutra, the Dharani Sutra, the Vajra Sutra, the Prajna Paramita Hridayam Heart Sutra, and the Tantras and Mantras of the Vajrayana Guhyasamaja, the Kalachakra, the Vajrayogini, the Heruka, the Chakrasamvara, the Chod, the Hayagriva, the Hevajra, the Yamantaka, the Kalarupa, the Vajrapani, the Vajra Claws, the Mahakala, the Tara, the White Umbrella Goddess (She Dan Do Bo Da La and their commentaries (shastras) by the above Arya Tripitakacharya Dharma Masters.

NOTE: Numerous corrections and enhancements have been made under Shastra tradition and ”Fair Use” by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)

Avatamsaka Sutra Texts Sutras 84000 Translations

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