Thursday, October 23, 2008
Monday, October 20, 2008
amitabha meaning
amitofo meaning 阿彌陀佛 意思 amitabha meaning
阿彌陀佛是印度梵語，翻成中文是“無量覺”，是光壽無量的意思。我們見面的第一句話：阿彌陀佛，是祝你長壽、 光明、智慧，也是提醒你要警覺，放下自己自私自利的念頭，大公無私的對待一切人、事、物。因此，阿彌陀佛這句話含義深刻圓滿，包含正義光明的心地，健康長 壽和幸福美滿。
Amitābha (Sanskrit: अमिताभ, Amitābha (wordstem); pronunciation: [ə.mɪ.t̪aː.bʰə]; Chinese: 阿彌陀佛, Ēmítuó Fó; Tibetan: འོད་དཔག་མེད་, Ö-pa-me) is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. More directly; the term "Buddha Amitabha" is simply translatable as "Fully Conscious Infinite Light".
阿彌陀佛是印度梵語，翻成中文是“無量覺”，是光壽無量的意思。我們見面的第一句話：阿彌陀佛，是祝你長壽、 光明、智慧，也是提醒你要警覺，放下自己自私自利的念頭，大公無私的對待一切人、事、物。因此，阿彌陀佛這句話含義深刻圓滿，包含正義光明的心地，健康長 壽和幸福美滿。
Amitābha (Sanskrit: अमिताभ, Amitābha (wordstem); pronunciation: [ə.mɪ.t̪aː.bʰə]; Chinese: 阿彌陀佛, Ēmítuó Fó; Tibetan: འོད་དཔག་མེད་, Ö-pa-me) is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. More directly; the term "Buddha Amitabha" is simply translatable as "Fully Conscious Infinite Light".
Four Noble Truths
The Four Noble Truths
1. Life means suffering.
2. The origin of suffering is attachment.
3. The cessation of suffering is attainable.
4. The path to the cessation of suffering.
1. Life means suffering.
To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.
2. The origin of suffering is attachment.
The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.
3. The cessation of suffering is attainable.
The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.
4. The path to the cessation of suffering.
There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.
1. Life means suffering.
2. The origin of suffering is attachment.
3. The cessation of suffering is attainable.
4. The path to the cessation of suffering.
1. Life means suffering.
To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.
2. The origin of suffering is attachment.
The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.
3. The cessation of suffering is attainable.
The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.
4. The path to the cessation of suffering.
There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.
The Six Paramitas and the Three Trainings
The talk below was given on 20 February 1995 at the regular Monday night Dzogchen sitting group in Cambridge, MA.
Dharma Talk: Six Principles of Enlightened Living: The Six Paramitas and the Three Trainings
What I'd like to talk about tonight is the six principles of enlightened living. Over the past six months or so on many Monday nights we have been going through some of the basic teachings that help support our journey of awakening. We have explored together how to relate to the fact of impermanence and death, our own mortality; relate to finding a reliable refuge or sanctuary in this fleeting world, traditionally known as taking refuge; relate to generating the altruistic, selfless, loving Bodhicitta, the innate, pure heart of enlightenment and compassion; relate to self-inquiry and to who and what we really are; relate to the essential awareness practice of sustaining present wakefulness, of Dzogchen (the Innate Great Perfection): the meditation practice renowned as Cutting Through, Seeing Through, in the form of sky-gazing. Various other Dharma subjects have also come along the way. Tonight I'd like to talk about the six Mahayana principles of enlightened living: How to integrate the outer, inner, and innate levels of enlightened living and carry all circumstances into the path, integrate everything as our path, assimilate everything into the path of awakening.
I'm sure you have all heard of what is traditionally known as the Noble Eight-faceted Path taught by Buddha. These eight steps to enlightenment are usually divided into three main principles or trainings: sila (morality), samadhi (meditation), and prajna (wisdom).
The three trainings
Sila means virtue, ethics, morality, self-discipline, impeccability. Sila is a beautiful Sanskrit and Pali word. It means that which cools the intense broiling, roiling stew of passions and conflicting emotions. It's like a shade tree in the desert of blazing, conflicting emotions, a shelter where we can find relief. Nonattachment, integrity, and a righteous, honest, impeccable life provides a shelter, a true refuge in our confusing times.
Samadhi means collectedness, concentration, reflectiveness, inquiry, mindfulness, meditation, focus.
Prajna means wisdom, gnosis, enlightened awareness, transcendental wisdom, true self-knowledge.
Sila, samadhi, and prajna -- virtue, meditation or awareness practice, and wisdom -- make up three enlightened principles that are like a tripod that our enlightenment can rest on. Actually the three are inseparable, like the three facets of a single, luminous jewel. Each supports and promotes the other. For example, if we lie, steal, and have weak moral fiber, how can we think to know truth?
Externally, virtue means not harming. Internally, it means having integrity and honesty. And innately we all have that capacity, don't we? Who doesn't have purity of heart, beneath it all? Is there anyone here who doesn't have that innate capacity, even if they don't reveal it very often? Innately we all have that capacity to be impeccable, honest, virtuous. Not self-righteous, but to live what is known as the righteous life. That's enlightened living.
We can train from the outside in, by restraining or vowing not to harm, not to be naughty, not to kill, lie, steal, intoxicate ourselves, and so on. At the same time, we can work from the inside out, from our innate goodness and integrity, by resting in the natural state without clinging, free from concepts and attachment. Then natural morality, natural integrity, and natural impeccability will flow forth without vows, without having outer strictures. Actually the best way to train is from outside in and inside out at the same time. Then wherever we are, that kind of impeccability can flower, our highest character will develop. So that's enlightened living: impeccability. Not just rules or vows, not just square morality, but impeccability, character, integrity. And when we change for the better, our children and grandchildren and the world change, too.
The second main principle or training of enlightened living is meditation, samadhi. Outwardly that can look like meditation, or mindfulness practice, or other explicit forms of religious or philosophical self-inquiry. And yet without the inward component, it is not so deep; we could just be going through the motions, performing empty rituals and giving mere lip service to high ideals. Inwardly, are we really interested in this work? Are we really inquiring? Are we really applying ourselves and investigating? What is our motivation? Are we just sitting down and trying to stop ourselves from thinking? There are plenty of pills in bottles that will do that. But that's not the point of meditation, of reflectiveness, of contemplation. So inwardly, it is the quality of investigating or inquiring, of being more aware and conscious, which makes a difference. Meanwhile, innately that awareness is part of all of us. We are all lit up by pure, authentic, spiritual presence as if by an inner light. This is what Tibetans refer to as the clear light. We are illumined by consciousness, aren't we? It is innately present; no matter how scattered we feel, it is here. We are totally here, even if we feel scattered -- innately lit up by presence, by innate awareness, the light within us all.
And the third main principle or training of enlightened living is prajna, wisdom. Hard to describe, isn't it? And yet it is so palpable. We can feel it externally functioning in life, very practically, as wisdom or common sense, genuine selfless helpfulness. Usually the wise people are wise about many things, not just about one narrow, specialized field, like meditation or religion. Rather, they are wise in the ways of the world, and, perhaps, the so-called other world too. Wise in life and death. Wise. So outwardly prajna shows up as sageness, being wise, being an elder and mentor and model. We can cultivate that. Inwardly, it is a little more subtle, but it shows up; also, we can cultivate it as sanity, centeredness, inner peace -- at one and at home with both ourselves and with others. We can plumb the deep inner well, and heal ourselves.
Meanwhile, innately: gnosis, transcendence, unselfishness is within us all. The ultimate form of wisdom is not a doing; it is our true nature, our being. It is not just information or intellectual knowledge. Wisdom sounds like knowledge, but it is more like our luminous, pure being. Can we tune into that? Not just doing something externally. Not just knowing something internally. But can we be that? And trust that? Being is complete in itself. That is transcendental wisdom. We may or may not belong to a church, but churches have not been around very long. I mean any kind of church. They have been around for only a few thousand years. But our being -- that mystical sacrament, that mysterious and sacred space -- has been around a lot longer. Not exactly our being, but being itself. Primordial being, as we call it in the Dzogchen tradition. Authentic primordial being, or Rigpa, Buddha-mind.
Thus, there are outer, inner, and innate aspects to all these things -- to virtue, to contemplation or awareness meditation, and to wisdom. So these are three salient principles or trainings of enlightened living that I would you to reflect on. I'd ask you to do a little homework. I'd like you to do some reading or thinking about this. What is the relation between virtue -- outer, inner, and innate -- meditation or inquiry -- outer, inner, and innate -- and wisdom -- outer, inner and innate? You can find many discussions of this in Buddhist books. They talk about the three trainings. Buddha discussed it in the original sutras. It is part of the Fourth Noble Truth, the Truth of the Path.
This is just an outline for reflecting on principles of enlightened living. Of course, we can apply this outer, inner, and innate scheme to almost anything, but it is particularly useful for unpacking and understanding some of the Buddhist teachings about how things are. For, after all, Buddhism is descriptive, not proscriptive. It describes how things are, not what you should do. You get to decide that. We decide. We choose. And we experience accordingly.
The Six Principles of Enlightened Living, the Six Paramitas (Perfections)
Now I would like to look further into the six principles of enlightened living, which I have started to think of as principles of enlightened leadership, to talk about them more in a Western way. But in the old-fashioned way, they are called the six paramitas, the six perfections. I would like to look into this in the outer, inner, and innate fashion since nobody has discussed this to my knowledge and I have become interested in thinking about it this way.
The first paramita -- the first principle of enlightened living -- is dana paramita: the perfection of generosity. This is what is called charity (caritas) in the Christian sense, which means love; it doesn't just mean giving pennies to the poor. Caritas means unattached generosity, boundless openness, unconditional love. Open heart, open mind, open hand. That's why it comes first among the six. It is extraordinarily pertinent to our lives and our path.
The second is sila paramita -- virtue, morality -- which we have already described.
Third is shanti paramita: patience, tolerance, forbearance, acceptance, endurance.
This ties into the fourth one, virya paramita: energy, diligence, courage, enthusiasm, effort.
The fifth is dhyana paramita: meditation, absorption, concentration, contemplation.
The sixth enlightened principle is prajna: transcendental wisdom.
Since each of these is an enlightened principle, a paramita, wisdom is in each and all of these. For example, the first one is dana paramita, generosity: It is wise, isn't it, to let go? Why is that? Because resistance is suffering (this is explicit in the Second Noble Truth). Craving, attachment and resistance is suffering. So it is wise to let go. Externally, dana paramita implies being more generous, open, giving, serving, and donating our time and energy. Internally, it is being more generous with our emotions and generous with others, open-hearted. Not suppressing our emotions, not being miserly with our emotions; rather, allowing them and appreciating them. And innately, being generous, spontaneous, total unbounded energy. Why squelch that limitless, innate energy like a miser, as if saving your energy for "the real thing"? Here is the problem of commitment, which many people suffer from: holding back and fearing intimate engagement or total involvement. You miss your whole life that way.
Dana is the wisdom of openness, internally, externally, and innately. Just being is innate generosity. Everything is available within the natural state. Don't be a miser regarding being and always be lost in doing and squandering your energies in frivolous, scattered activities. Everything is available in the natural state of pure being. Don't take my word for it. Master of old Padampa Sangyay said so, the Buddha of Tingri, Tibet.
We can go through this outer, inner, and innate scheme and find that it is all within us; we can cultivate it externally and internally, and discover that we are actually involved in it already. That's the good news. The bad news is our own way of seeing it, of feeling far from it and inadequate. Even though we are all supposed to be perfect in the Great Perfection, somehow we don't feel perfect enough. Never quite perfect enough. Never truly satisfied. But this is just a habit, a distorted way of perceiving, which enlightened vision can rectify.
Secondly, we talk about morality: it is wise to not harm. That is the essence of virtue. Externally, taking the five basic lay vows or precepts: "I shall refrain from killing and stealing and lying and sexual misconduct (exploiting others) and intoxicating myself." Internally, isn't it just as wise not to deceive ourselves and to have integrity and develop our own character? Innately, of course, we all have that purity of heart and basic goodness, and feel love naturally. Let's not lose touch with that. Let's exploit that innate, natural resource, rather than exploiting others for what we think we need and want. Let's exploit our own natural resource within, our own true spiritual inheritance. That is something we can never really lose; no one and nothing can take it away from us.
The third paramita is patience, shanti paramita. Sometimes it is mistranslated as peace. but it really means patience, forbearance, tolerance. So externally, it means, say, counting to at least ten before we kick back. Having some balance and sense of restraint. Being patient instead of being totally irritable and reactive. It means persevering through whatever twists and turns the path requires, to the goal of our aspirations. Internally, it means being patient with ourselves and having some acceptance and tolerance for ourselves, with all of theirs as well as our foibles, hang-ups, and neuroses. It is good to be cracked. It lets the light through! Recently, I read a poem that I really liked by Wendell Berry: "It is the impeded stream that sings." So let's not try to be too perfect and dull. It will just frustrate us anyway. Having a few rocks in the stream makes it sing. Even stumbling blocks can become steppingstones.
Innately, we are all here for the whole show, so we must be interested in seeing this through. We are not going anywhere else; this is it! That's why as people get older, they get wiser, because they realize that no matter what they do, they are going to keep on keeping on. That's the most secret, mystical meaning of the shanti paramita. And even if you think, but what about so and so who committed suicide, even then there is ongoingness. We are all in it for the whole journey. Don't be deceived by mere appearances.
Fourth is virya paramita: energy, diligence. It is often translated as effort. But that sounds so one-sided. What about effortless effort? What about the great passion of our true vocation, which we do day and night out of love? Not just the effort to get through our forty-hour week and forget about it at Friday at 5:00. How about effortless effort? Externally, it seems like effort, but internally it can be effortless effort and passion for our true spiritual life. Aren't we all interested in well-being? Does that take an effort to pursue? Are we not pursuing it? That's virya paramita: courage, fearlessness to pursue continuously our highest good.
Innately, of course, there is boundless energy and interest and curiosity and wonder and beauty and awe in everything, every moment, if we open to it, if we don't close ourselves off from it, if we don't dull ourselves. Inexhaustible resources and the potential is always available to find everything we seek just in pure being. Endless being, inexhaustible field of being, primordial being.
We can make great efforts to improve ourselves, to learn, to grow, and to develop -- to relinquish what is negative and adopt what is wholesome and positive -- but in the end I think it is the updraft of our joy in just being alive that carries us aloft and puts wind in our sails.
Fifth is dhyana paramita: meditation or absorption, presence. Externally, it shows up as presence of mind or collectedness, meditation, contemplation. Internally isn't it wise to be focused and centered and aware and see what is going on, rather than being heedless, mindless, absent-minded and distracted? Not just be lost in fabrication, but to really see what is going on, right here and now. We can do that, with a little attention and focus.
Innately, we are all totally absorbed. We can never be anything else. So don't feel like you are lost and just looking at everybody feeling lost. You're found. Innately, there is total presence, although we waste it, we overlook it, we defract it with many cracked mirrors and distracted, pointless activities. We feel like we are only operating on one or two cylinders. But we are just using the other cylinders to hold ourselves in. All the cylinders are going all the time. We ourselves are actually the long-sought-after perpetual motion machine. How can we not meditate on, contemplate upon, and reflect upon our lives?
Whether doing sitting meditation, walking meditation, chanting, visualization, yoga, martial arts, breathing exercises, prayers, or whatever, the joy of meditation rewards us deeply.
And sixth, prajna paramita: the highly touted transcendental wisdom, said to be indescribable. I talked about it earlier. I won't go into it again, except by telling a brief story about Vimalakirti, the enlightened layman of Visali in India. He lived in the time of the Buddha. The Mahayana sutra called Vimalakirti Nirdesa Sutra tells his story. He was a layman with a family. He was an impeccable member of the community, an enlightened businessman. He was the sagest person in the city of Visali. All the Bodhisattvas and enlightened monks and nuns came to him and had a discussion. They all came to his bedroom, which was very small, about 6 feet by 6 feet, and somehow all the enlightened ones fit in there through the magic of interpenetration and emptiness. This august sangha gathering also included all the Bodhisattvas, including Manjusri, Avalokiteshvara, Vajrapani, and Tara. Maybe they all made themselves as small as those angels that reportedly dance on the head of a pin. The sutra says they were all there, arhats and Bodhisattvas alike, with their seats, thrones, and mounts, all in Vimalakirti's tiny chamber.
Each member of this Dharma assembly gave their views on what is transcendental wisdom. That was the subject of the discussion that day. Each one gave a description of the indescribable; this is why we love the Vimalakirti Nirdesa Sutra. It is marvelous. With each progressive description, you think, "Ah, now we have really got it." Yet, the truth expounded seems to get better each time. Each expounder outdoes the previous, not in the sense of competitiveness, but the Dharma teaching just goes deeper and deeper. They finally get to Manjusri, the God of Wisdom. He gives his spiel. It is so marvelous. It is the ultimate spiel on nondual truth, transcendental wisdom. Then everybody bows to reverently to him -- including us the reader. What else can be said? we wonder.
Finally they all turn to Vimalakirti, and ask him to pronounce the final word on transcendental wisdom. (All this is part of the Prajna Paramita Sutra, which has dozens of thousands of Sanskrit verses.) So Vimalakirti answers. And the sutra says -- I am always overcome with emotion here, at this point -- that "his silence resounded like thunder." That was the last word on what is wisdom, what is enlightenment. It is truly ineffable, inconceivable, beyond the mind; and yet, it is so palpable, experienceable, demonstrable. Vimalakirti lived it; he embodied it. That's the principle of enlightened living: embodiment, enactment, not just merely knowing about something. That's self-realization: enacting it; embodying truth; wisdom in action as love, compassion, and impeccability.
These are the six principles of enlightened living, the Six Perfections, and the three trainings. Please look into Buddhist books that talk about the six perfections. There is a new one by Robert Aitken Roshi that is good. See what you find for yourself in your own life, that is a way to train in them, that is a way to embody and live them, and that you are already participating in. It might be very growthful, also very empowering and gratifying to see that we are already participating in this. This is not something far away that only old man Vimalakirti embodies or knows about. I love the stories of Vimalakirti, of father Marpa, and of layman Pang and others. These are the enlightened yogis and laypeople who showed enlightened living is an enactment of truth, not just withdrawal. It is about integration, not restriction. It's about freedom; everything is part of the way. It is about enhancing your meditative awareness by taking it out into life. It is about walking our talk. If it moves and inspires you, you can find teaching tales and books about all of them. There is a wonderful book about the Chinese Zen layman Pang and his daughter, two basket-weavers who became enlightened in ancient China.
One real question is: what is our enlightened life going to look like? Not just what color clothes we should wear, or what meditation position to sit in. Enlightened life doesn't imply the need for Asian furniture, much as we might occasionally enjoy it. Actually, enlightened life doesn't imply the need for anything in particular, but that's a little steep. Probably, there are no enlightened people; there is only enlightened activity. Let's manifest it, for the benefit of one and all.
The word Paramita means gone beyond-ness; each of these six principles of enlightened living is a transcendental virtue. We don't have to make it very airy-fairy either. It doesn't just have to be to find "the truth." It could be just as simple as being honest and straightforward. Wouldn't that be pretty intense? To be straightforward and genuine. That's extremely profound. That is truth. To be our self, as New Agers often say. It's not trite. Just to be one's self, wholly, through and through, and be genuine and allow others to be themselves as they are. That is love, acceptance, ahimsa (non-harming). That would really be wonderful. Let's try for that, and forget high-faluting notions of perfect enlightenment for now. I think a little goodness and warmth will go a long way today.
I was thinking that these principles of enlightened living are really also, in Western terms, principles of enlightened leadership, impeccable leadership -- ways we can really be leaders and bring out the best in others, empower others and engender leadership, rather than followership. Let's give birth to leaders, rather than just create more followers. Be beacons in the world, be models to the young ones and illumine the way.
Are there any questions tonight?
Raymond recently committed suicide. Does praying for him help?
Of course, prayer and such helps. We are all interconnected. Dedicating positive acts to Raymond will help his karma.
Let's remember that we all have to die sometime. It's hard to believe that oneself is going to die, isn't it? Even though we might know it, do we really believe it, or does it seem impossible? It is worth reflecting on this. In the light of our own mortality, we can reprioritize, perhaps, how we spend our days so that we are not procrastinating and putting off our true work until later -- that famous "later," which might never come. On the other hand, we can all take it easy. We don't have to do it all in this life. There's a fine balance there between both spiritual urgency -- spiritual emergency, like trying to put out the flames when your own hair is on fire (as it says in the sutras) -- and not driving ourselves crazy with countless self-help and self-improvement programs. Let's proceed along the great Middle Way, the great highway of awakening, in a balanced manner, appropriate to our own present life and circumstances, trusting the teachings and practice to unfold as they should
Reference from HERE
Dharma Talk: Six Principles of Enlightened Living: The Six Paramitas and the Three Trainings
What I'd like to talk about tonight is the six principles of enlightened living. Over the past six months or so on many Monday nights we have been going through some of the basic teachings that help support our journey of awakening. We have explored together how to relate to the fact of impermanence and death, our own mortality; relate to finding a reliable refuge or sanctuary in this fleeting world, traditionally known as taking refuge; relate to generating the altruistic, selfless, loving Bodhicitta, the innate, pure heart of enlightenment and compassion; relate to self-inquiry and to who and what we really are; relate to the essential awareness practice of sustaining present wakefulness, of Dzogchen (the Innate Great Perfection): the meditation practice renowned as Cutting Through, Seeing Through, in the form of sky-gazing. Various other Dharma subjects have also come along the way. Tonight I'd like to talk about the six Mahayana principles of enlightened living: How to integrate the outer, inner, and innate levels of enlightened living and carry all circumstances into the path, integrate everything as our path, assimilate everything into the path of awakening.
I'm sure you have all heard of what is traditionally known as the Noble Eight-faceted Path taught by Buddha. These eight steps to enlightenment are usually divided into three main principles or trainings: sila (morality), samadhi (meditation), and prajna (wisdom).
The three trainings
Sila means virtue, ethics, morality, self-discipline, impeccability. Sila is a beautiful Sanskrit and Pali word. It means that which cools the intense broiling, roiling stew of passions and conflicting emotions. It's like a shade tree in the desert of blazing, conflicting emotions, a shelter where we can find relief. Nonattachment, integrity, and a righteous, honest, impeccable life provides a shelter, a true refuge in our confusing times.
Samadhi means collectedness, concentration, reflectiveness, inquiry, mindfulness, meditation, focus.
Prajna means wisdom, gnosis, enlightened awareness, transcendental wisdom, true self-knowledge.
Sila, samadhi, and prajna -- virtue, meditation or awareness practice, and wisdom -- make up three enlightened principles that are like a tripod that our enlightenment can rest on. Actually the three are inseparable, like the three facets of a single, luminous jewel. Each supports and promotes the other. For example, if we lie, steal, and have weak moral fiber, how can we think to know truth?
Externally, virtue means not harming. Internally, it means having integrity and honesty. And innately we all have that capacity, don't we? Who doesn't have purity of heart, beneath it all? Is there anyone here who doesn't have that innate capacity, even if they don't reveal it very often? Innately we all have that capacity to be impeccable, honest, virtuous. Not self-righteous, but to live what is known as the righteous life. That's enlightened living.
We can train from the outside in, by restraining or vowing not to harm, not to be naughty, not to kill, lie, steal, intoxicate ourselves, and so on. At the same time, we can work from the inside out, from our innate goodness and integrity, by resting in the natural state without clinging, free from concepts and attachment. Then natural morality, natural integrity, and natural impeccability will flow forth without vows, without having outer strictures. Actually the best way to train is from outside in and inside out at the same time. Then wherever we are, that kind of impeccability can flower, our highest character will develop. So that's enlightened living: impeccability. Not just rules or vows, not just square morality, but impeccability, character, integrity. And when we change for the better, our children and grandchildren and the world change, too.
The second main principle or training of enlightened living is meditation, samadhi. Outwardly that can look like meditation, or mindfulness practice, or other explicit forms of religious or philosophical self-inquiry. And yet without the inward component, it is not so deep; we could just be going through the motions, performing empty rituals and giving mere lip service to high ideals. Inwardly, are we really interested in this work? Are we really inquiring? Are we really applying ourselves and investigating? What is our motivation? Are we just sitting down and trying to stop ourselves from thinking? There are plenty of pills in bottles that will do that. But that's not the point of meditation, of reflectiveness, of contemplation. So inwardly, it is the quality of investigating or inquiring, of being more aware and conscious, which makes a difference. Meanwhile, innately that awareness is part of all of us. We are all lit up by pure, authentic, spiritual presence as if by an inner light. This is what Tibetans refer to as the clear light. We are illumined by consciousness, aren't we? It is innately present; no matter how scattered we feel, it is here. We are totally here, even if we feel scattered -- innately lit up by presence, by innate awareness, the light within us all.
And the third main principle or training of enlightened living is prajna, wisdom. Hard to describe, isn't it? And yet it is so palpable. We can feel it externally functioning in life, very practically, as wisdom or common sense, genuine selfless helpfulness. Usually the wise people are wise about many things, not just about one narrow, specialized field, like meditation or religion. Rather, they are wise in the ways of the world, and, perhaps, the so-called other world too. Wise in life and death. Wise. So outwardly prajna shows up as sageness, being wise, being an elder and mentor and model. We can cultivate that. Inwardly, it is a little more subtle, but it shows up; also, we can cultivate it as sanity, centeredness, inner peace -- at one and at home with both ourselves and with others. We can plumb the deep inner well, and heal ourselves.
Meanwhile, innately: gnosis, transcendence, unselfishness is within us all. The ultimate form of wisdom is not a doing; it is our true nature, our being. It is not just information or intellectual knowledge. Wisdom sounds like knowledge, but it is more like our luminous, pure being. Can we tune into that? Not just doing something externally. Not just knowing something internally. But can we be that? And trust that? Being is complete in itself. That is transcendental wisdom. We may or may not belong to a church, but churches have not been around very long. I mean any kind of church. They have been around for only a few thousand years. But our being -- that mystical sacrament, that mysterious and sacred space -- has been around a lot longer. Not exactly our being, but being itself. Primordial being, as we call it in the Dzogchen tradition. Authentic primordial being, or Rigpa, Buddha-mind.
Thus, there are outer, inner, and innate aspects to all these things -- to virtue, to contemplation or awareness meditation, and to wisdom. So these are three salient principles or trainings of enlightened living that I would you to reflect on. I'd ask you to do a little homework. I'd like you to do some reading or thinking about this. What is the relation between virtue -- outer, inner, and innate -- meditation or inquiry -- outer, inner, and innate -- and wisdom -- outer, inner and innate? You can find many discussions of this in Buddhist books. They talk about the three trainings. Buddha discussed it in the original sutras. It is part of the Fourth Noble Truth, the Truth of the Path.
This is just an outline for reflecting on principles of enlightened living. Of course, we can apply this outer, inner, and innate scheme to almost anything, but it is particularly useful for unpacking and understanding some of the Buddhist teachings about how things are. For, after all, Buddhism is descriptive, not proscriptive. It describes how things are, not what you should do. You get to decide that. We decide. We choose. And we experience accordingly.
The Six Principles of Enlightened Living, the Six Paramitas (Perfections)
Now I would like to look further into the six principles of enlightened living, which I have started to think of as principles of enlightened leadership, to talk about them more in a Western way. But in the old-fashioned way, they are called the six paramitas, the six perfections. I would like to look into this in the outer, inner, and innate fashion since nobody has discussed this to my knowledge and I have become interested in thinking about it this way.
The first paramita -- the first principle of enlightened living -- is dana paramita: the perfection of generosity. This is what is called charity (caritas) in the Christian sense, which means love; it doesn't just mean giving pennies to the poor. Caritas means unattached generosity, boundless openness, unconditional love. Open heart, open mind, open hand. That's why it comes first among the six. It is extraordinarily pertinent to our lives and our path.
The second is sila paramita -- virtue, morality -- which we have already described.
Third is shanti paramita: patience, tolerance, forbearance, acceptance, endurance.
This ties into the fourth one, virya paramita: energy, diligence, courage, enthusiasm, effort.
The fifth is dhyana paramita: meditation, absorption, concentration, contemplation.
The sixth enlightened principle is prajna: transcendental wisdom.
Since each of these is an enlightened principle, a paramita, wisdom is in each and all of these. For example, the first one is dana paramita, generosity: It is wise, isn't it, to let go? Why is that? Because resistance is suffering (this is explicit in the Second Noble Truth). Craving, attachment and resistance is suffering. So it is wise to let go. Externally, dana paramita implies being more generous, open, giving, serving, and donating our time and energy. Internally, it is being more generous with our emotions and generous with others, open-hearted. Not suppressing our emotions, not being miserly with our emotions; rather, allowing them and appreciating them. And innately, being generous, spontaneous, total unbounded energy. Why squelch that limitless, innate energy like a miser, as if saving your energy for "the real thing"? Here is the problem of commitment, which many people suffer from: holding back and fearing intimate engagement or total involvement. You miss your whole life that way.
Dana is the wisdom of openness, internally, externally, and innately. Just being is innate generosity. Everything is available within the natural state. Don't be a miser regarding being and always be lost in doing and squandering your energies in frivolous, scattered activities. Everything is available in the natural state of pure being. Don't take my word for it. Master of old Padampa Sangyay said so, the Buddha of Tingri, Tibet.
We can go through this outer, inner, and innate scheme and find that it is all within us; we can cultivate it externally and internally, and discover that we are actually involved in it already. That's the good news. The bad news is our own way of seeing it, of feeling far from it and inadequate. Even though we are all supposed to be perfect in the Great Perfection, somehow we don't feel perfect enough. Never quite perfect enough. Never truly satisfied. But this is just a habit, a distorted way of perceiving, which enlightened vision can rectify.
Secondly, we talk about morality: it is wise to not harm. That is the essence of virtue. Externally, taking the five basic lay vows or precepts: "I shall refrain from killing and stealing and lying and sexual misconduct (exploiting others) and intoxicating myself." Internally, isn't it just as wise not to deceive ourselves and to have integrity and develop our own character? Innately, of course, we all have that purity of heart and basic goodness, and feel love naturally. Let's not lose touch with that. Let's exploit that innate, natural resource, rather than exploiting others for what we think we need and want. Let's exploit our own natural resource within, our own true spiritual inheritance. That is something we can never really lose; no one and nothing can take it away from us.
The third paramita is patience, shanti paramita. Sometimes it is mistranslated as peace. but it really means patience, forbearance, tolerance. So externally, it means, say, counting to at least ten before we kick back. Having some balance and sense of restraint. Being patient instead of being totally irritable and reactive. It means persevering through whatever twists and turns the path requires, to the goal of our aspirations. Internally, it means being patient with ourselves and having some acceptance and tolerance for ourselves, with all of theirs as well as our foibles, hang-ups, and neuroses. It is good to be cracked. It lets the light through! Recently, I read a poem that I really liked by Wendell Berry: "It is the impeded stream that sings." So let's not try to be too perfect and dull. It will just frustrate us anyway. Having a few rocks in the stream makes it sing. Even stumbling blocks can become steppingstones.
Innately, we are all here for the whole show, so we must be interested in seeing this through. We are not going anywhere else; this is it! That's why as people get older, they get wiser, because they realize that no matter what they do, they are going to keep on keeping on. That's the most secret, mystical meaning of the shanti paramita. And even if you think, but what about so and so who committed suicide, even then there is ongoingness. We are all in it for the whole journey. Don't be deceived by mere appearances.
Fourth is virya paramita: energy, diligence. It is often translated as effort. But that sounds so one-sided. What about effortless effort? What about the great passion of our true vocation, which we do day and night out of love? Not just the effort to get through our forty-hour week and forget about it at Friday at 5:00. How about effortless effort? Externally, it seems like effort, but internally it can be effortless effort and passion for our true spiritual life. Aren't we all interested in well-being? Does that take an effort to pursue? Are we not pursuing it? That's virya paramita: courage, fearlessness to pursue continuously our highest good.
Innately, of course, there is boundless energy and interest and curiosity and wonder and beauty and awe in everything, every moment, if we open to it, if we don't close ourselves off from it, if we don't dull ourselves. Inexhaustible resources and the potential is always available to find everything we seek just in pure being. Endless being, inexhaustible field of being, primordial being.
We can make great efforts to improve ourselves, to learn, to grow, and to develop -- to relinquish what is negative and adopt what is wholesome and positive -- but in the end I think it is the updraft of our joy in just being alive that carries us aloft and puts wind in our sails.
Fifth is dhyana paramita: meditation or absorption, presence. Externally, it shows up as presence of mind or collectedness, meditation, contemplation. Internally isn't it wise to be focused and centered and aware and see what is going on, rather than being heedless, mindless, absent-minded and distracted? Not just be lost in fabrication, but to really see what is going on, right here and now. We can do that, with a little attention and focus.
Innately, we are all totally absorbed. We can never be anything else. So don't feel like you are lost and just looking at everybody feeling lost. You're found. Innately, there is total presence, although we waste it, we overlook it, we defract it with many cracked mirrors and distracted, pointless activities. We feel like we are only operating on one or two cylinders. But we are just using the other cylinders to hold ourselves in. All the cylinders are going all the time. We ourselves are actually the long-sought-after perpetual motion machine. How can we not meditate on, contemplate upon, and reflect upon our lives?
Whether doing sitting meditation, walking meditation, chanting, visualization, yoga, martial arts, breathing exercises, prayers, or whatever, the joy of meditation rewards us deeply.
And sixth, prajna paramita: the highly touted transcendental wisdom, said to be indescribable. I talked about it earlier. I won't go into it again, except by telling a brief story about Vimalakirti, the enlightened layman of Visali in India. He lived in the time of the Buddha. The Mahayana sutra called Vimalakirti Nirdesa Sutra tells his story. He was a layman with a family. He was an impeccable member of the community, an enlightened businessman. He was the sagest person in the city of Visali. All the Bodhisattvas and enlightened monks and nuns came to him and had a discussion. They all came to his bedroom, which was very small, about 6 feet by 6 feet, and somehow all the enlightened ones fit in there through the magic of interpenetration and emptiness. This august sangha gathering also included all the Bodhisattvas, including Manjusri, Avalokiteshvara, Vajrapani, and Tara. Maybe they all made themselves as small as those angels that reportedly dance on the head of a pin. The sutra says they were all there, arhats and Bodhisattvas alike, with their seats, thrones, and mounts, all in Vimalakirti's tiny chamber.
Each member of this Dharma assembly gave their views on what is transcendental wisdom. That was the subject of the discussion that day. Each one gave a description of the indescribable; this is why we love the Vimalakirti Nirdesa Sutra. It is marvelous. With each progressive description, you think, "Ah, now we have really got it." Yet, the truth expounded seems to get better each time. Each expounder outdoes the previous, not in the sense of competitiveness, but the Dharma teaching just goes deeper and deeper. They finally get to Manjusri, the God of Wisdom. He gives his spiel. It is so marvelous. It is the ultimate spiel on nondual truth, transcendental wisdom. Then everybody bows to reverently to him -- including us the reader. What else can be said? we wonder.
Finally they all turn to Vimalakirti, and ask him to pronounce the final word on transcendental wisdom. (All this is part of the Prajna Paramita Sutra, which has dozens of thousands of Sanskrit verses.) So Vimalakirti answers. And the sutra says -- I am always overcome with emotion here, at this point -- that "his silence resounded like thunder." That was the last word on what is wisdom, what is enlightenment. It is truly ineffable, inconceivable, beyond the mind; and yet, it is so palpable, experienceable, demonstrable. Vimalakirti lived it; he embodied it. That's the principle of enlightened living: embodiment, enactment, not just merely knowing about something. That's self-realization: enacting it; embodying truth; wisdom in action as love, compassion, and impeccability.
These are the six principles of enlightened living, the Six Perfections, and the three trainings. Please look into Buddhist books that talk about the six perfections. There is a new one by Robert Aitken Roshi that is good. See what you find for yourself in your own life, that is a way to train in them, that is a way to embody and live them, and that you are already participating in. It might be very growthful, also very empowering and gratifying to see that we are already participating in this. This is not something far away that only old man Vimalakirti embodies or knows about. I love the stories of Vimalakirti, of father Marpa, and of layman Pang and others. These are the enlightened yogis and laypeople who showed enlightened living is an enactment of truth, not just withdrawal. It is about integration, not restriction. It's about freedom; everything is part of the way. It is about enhancing your meditative awareness by taking it out into life. It is about walking our talk. If it moves and inspires you, you can find teaching tales and books about all of them. There is a wonderful book about the Chinese Zen layman Pang and his daughter, two basket-weavers who became enlightened in ancient China.
One real question is: what is our enlightened life going to look like? Not just what color clothes we should wear, or what meditation position to sit in. Enlightened life doesn't imply the need for Asian furniture, much as we might occasionally enjoy it. Actually, enlightened life doesn't imply the need for anything in particular, but that's a little steep. Probably, there are no enlightened people; there is only enlightened activity. Let's manifest it, for the benefit of one and all.
The word Paramita means gone beyond-ness; each of these six principles of enlightened living is a transcendental virtue. We don't have to make it very airy-fairy either. It doesn't just have to be to find "the truth." It could be just as simple as being honest and straightforward. Wouldn't that be pretty intense? To be straightforward and genuine. That's extremely profound. That is truth. To be our self, as New Agers often say. It's not trite. Just to be one's self, wholly, through and through, and be genuine and allow others to be themselves as they are. That is love, acceptance, ahimsa (non-harming). That would really be wonderful. Let's try for that, and forget high-faluting notions of perfect enlightenment for now. I think a little goodness and warmth will go a long way today.
I was thinking that these principles of enlightened living are really also, in Western terms, principles of enlightened leadership, impeccable leadership -- ways we can really be leaders and bring out the best in others, empower others and engender leadership, rather than followership. Let's give birth to leaders, rather than just create more followers. Be beacons in the world, be models to the young ones and illumine the way.
Are there any questions tonight?
Raymond recently committed suicide. Does praying for him help?
Of course, prayer and such helps. We are all interconnected. Dedicating positive acts to Raymond will help his karma.
Let's remember that we all have to die sometime. It's hard to believe that oneself is going to die, isn't it? Even though we might know it, do we really believe it, or does it seem impossible? It is worth reflecting on this. In the light of our own mortality, we can reprioritize, perhaps, how we spend our days so that we are not procrastinating and putting off our true work until later -- that famous "later," which might never come. On the other hand, we can all take it easy. We don't have to do it all in this life. There's a fine balance there between both spiritual urgency -- spiritual emergency, like trying to put out the flames when your own hair is on fire (as it says in the sutras) -- and not driving ourselves crazy with countless self-help and self-improvement programs. Let's proceed along the great Middle Way, the great highway of awakening, in a balanced manner, appropriate to our own present life and circumstances, trusting the teachings and practice to unfold as they should
Reference from HERE
Thursday, September 11, 2008
佛教不是宗教, 而是對世人的教育 阿彌陀佛 意思
amitofo meaning 阿彌陀佛 意思 amitabha meaning
阿彌陀佛是印度梵語，翻成中文是“無量覺”，是光壽無量的意思。我們見面的第一句話：阿彌陀佛，是祝你長壽、 光明、智慧，也是提醒你要警覺，放下自己自私自利的念頭，大公無私的對待一切人、事、物。因此，阿彌陀佛這句話含義深刻圓滿，包含正義光明的心地，健康長 壽和幸福美滿。
Amitābha (Sanskrit: अमिताभ, Amitābha (wordstem); pronunciation: [ə.mɪ.t̪aː.bʰə]; Chinese: 阿彌陀佛, Ēmítuó Fó; Tibetan: འོད་དཔག་མེད་, Ö-pa-me) is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. More directly; the term "Buddha Amitabha" is simply translatable as "Fully Conscious Infinite Light".
阿彌陀佛是印度梵語，翻成中文是“無量覺”，是光壽無量的意思。我們見面的第一句話：阿彌陀佛，是祝你長壽、 光明、智慧，也是提醒你要警覺，放下自己自私自利的念頭，大公無私的對待一切人、事、物。因此，阿彌陀佛這句話含義深刻圓滿，包含正義光明的心地，健康長 壽和幸福美滿。
Amitābha (Sanskrit: अमिताभ, Amitābha (wordstem); pronunciation: [ə.mɪ.t̪aː.bʰə]; Chinese: 阿彌陀佛, Ēmítuó Fó; Tibetan: འོད་དཔག་མེད་, Ö-pa-me) is a celestial buddha described in the scriptures of the Mahāyāna school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. More directly; the term "Buddha Amitabha" is simply translatable as "Fully Conscious Infinite Light".
Saturday, August 30, 2008
Practising Meditation
QUOTE FROM HERE
Practice should not be separated from living, and living at all times should be one's practice.
Proper practice includes cultivating mindfulness, compassion, intuition, and wisdom. Think less about oneself and more about others. Be aware of your changing mental and physical conditions.
See how they affect your thoughts, words and actions. In all our actions, we should reflect on whether our intentions are beneficial to others. In this way, we will check ourselves before we act. If we put other sentient beings before ourselves, those selfish feelings will not arise as much.
Being considerate of others is as much a form of practice as meditation is.
However, sentient beings have their own karmic causes and conditions, their own merits and virtues, their own karma.
You cannot change them, nor can you take on other people's karma. Of key importance is one's intention. You should sincerely try to help others, whether or not you succeed. Do not do anything that will make you feel tense, tired, or miserable.
If you whip yourself all the time, you will be of no use to others or to yourself. Use meditation as a supporting discipline and the Buddhadharma as your guideline. Do the best you can, but don't push too hard.
In all situations, you must practice.
During your busy day, try to find little bits of time to sit, relax, and clear your mind. It is not always necessary to sit on a cushion to practice for thirty minutes. You can do your practice anywhere, at anytime, at your desk, in a car, bus, or train.
Relax your body and mind; breathe; settle your mind; let your mind and body refresh itself.
Practice should not be separated from living, and living at all times should be one's practice.
Proper practice includes cultivating mindfulness, compassion, intuition, and wisdom. Think less about oneself and more about others. Be aware of your changing mental and physical conditions.
See how they affect your thoughts, words and actions. In all our actions, we should reflect on whether our intentions are beneficial to others. In this way, we will check ourselves before we act. If we put other sentient beings before ourselves, those selfish feelings will not arise as much.
Being considerate of others is as much a form of practice as meditation is.
However, sentient beings have their own karmic causes and conditions, their own merits and virtues, their own karma.
You cannot change them, nor can you take on other people's karma. Of key importance is one's intention. You should sincerely try to help others, whether or not you succeed. Do not do anything that will make you feel tense, tired, or miserable.
If you whip yourself all the time, you will be of no use to others or to yourself. Use meditation as a supporting discipline and the Buddhadharma as your guideline. Do the best you can, but don't push too hard.
In all situations, you must practice.
During your busy day, try to find little bits of time to sit, relax, and clear your mind. It is not always necessary to sit on a cushion to practice for thirty minutes. You can do your practice anywhere, at anytime, at your desk, in a car, bus, or train.
Relax your body and mind; breathe; settle your mind; let your mind and body refresh itself.
Zen Buddhism
What is Chan?
"Chan is the practise of liviing wisely and experiencing a blissful life."
"Chan is not the same as knowledge, yet knowledge is not completely apart from Chan. Chan is not just religion, yet the achievements of religion can be reached through Chan. Chan is not philosophy, yet philosophy can in no way exceed the scope of Chan. Chan is not science, yet spirit of emphasising reality and experience is also required in Chan."
- Ven Sheng Yen
Chan is everywhere, in space without limit and time without end.
Chan exists universally and eternally. There is no need for any teacher to transmit it; what is transmitted is just the method by which one can personally experience Chan. In China, the Chan school developed from Indian Dhyana Buddhism, which taught methods of meditative concentration aimed at the attainment of an absorbed, concentrated state of mind. This school later spread to other countries from China, and is called Zen in Japan, Son in Korea, and Thien in Vietnam.
Chan starts with gaining through knowledge of one's own self. Through letting go of all attachments and giving rise to wisdom, our mind can regain its luminosity. We call this knowledge of the notion of self "enlightenment" or "seeing one's self-nature." This is the beginning of helping yourself to thoroughly solve real problems. In the end, you will discover that you as an individual, together with whole of existence, are but one indivisible totality.
Chan encompasses four key elements: faith, understanding, practise, and realisation. Faith belongs to the realm of religion, understanding is philosophical, practise is belief put into action, and realisation is enlightenment. Without faith, we cannot understand; without understanding, we cannot practise; and without practise, we cannot realise enlightenment. Together, these four concepts create a doorway we enter to attain wisdom.
People interested in Chan practice often find it difficult to have religious faith. As faith is intrinsically emotional, and Chan practitioners emphasize personal cultivation to gain physical and mental benefits or the experience of Chan, they find it hard to accept religious faith. This is actually a great mistake.
Many people think that Chan practice depends solely on their own efforts, requiring self-reliance, while those who practice by reciting the Buddha’s name depend solely on external help. Both of these views are incorrect. In reality, Chan practice also requires external help, and the practice of reciting the Buddha’s name also requires one’s own effort. One can hardly become an accomplished Chan practitioner through one’s own efforts. In India, China and Tibet, all mediators need the support and the assistance of teachers, Dharma-protecting deities, and the Buddhas and bodhisattvas. That is why Chan monasteries in China erect and worship the status of Dharma-protecting deities such as the eight divisions of divinities and the four deva kings.
In the past, eminent masters often encouraged Chan practitioners to “entrust their bodies to the monastery and their lives to the Dharma-protecting deities” during Chan meditation. You do not need to be concerned about your body since it will be taken care of by the masters on duty. You simply follow the monastery’s routines. However, to achieve good results in your practice, you need the support of Dharma-protecting deities. Without such assistance, one may turn into demonic hindrances. Practicing Chan depending solely on one’s own efforts without believing in the power of the Buddhas, bodhisattvas, and Dharma-protecting deities can not be considered practicing Buddhism at all.
Chan practitioners should believe in that in addition to meditating diligently and working on Chan, they need to accumulate merit and cultivate virtue. The idea that one can attain enlightenment or liberation by meditating on one’s own is itself an obstacle that precludes real liberation. How can a self-seeking person become enlightened? Therefore, the Chan school also emphasizes practices such as giving and repentance. If one does not show concern for the benefit of all sentient beings, sincerely give of oneself for others, and devotedly practice giving and make offering, it will be quite difficult to succeed in spiritual practice.
In the past, many as-yet-unenlightened Chan masters at large monasteries engaged in “work cultivation”, performing all linds of manual labor for their masters and monasteries. Such work included carrying water, chopping wood, cooking and other kitchen chores, growing vegetables, as well as cleaning up and maintaining the monastery and grounds.
At traditional Buddhist monasteries, forty-eight types of work were performed by monastic practitioners. Even today, they are relieved of complex tasks only during seven-day Chan retreats to avoid distractions. Otherwise, every monastic is assigned long-term tasks. Therefore, during our seven-day Chan retreats, we make it a rule to ask every participant to do some simple chores.
Chan monasteries encourage monastics to give their spare cloths, money or other possessions to the needy, keeping only the most basic necessities. In the past, a typical monastic Chan practitioner’s belongings weighed just a little over one kilo, because they gave away whatever came into their possession.
From these examples, we can see that a Chan practitioner must be ready to make offerings and practice giving, as well as give away unnecessary personal belongings to those who need them. Unfortunately, many Chan practitioners today are presumptuous, arrogant, selfish and petty, and lack faith. This is pity and dangerous. How did this happen? It is because people who take up Chan practice hope to have physical and mental experiences such as stability, joy and health. However, once these objectives are achieved, they see those achievements as the product of their own efforts, rather than the result of a spiritual response from the Buddhas and bodhisattvas, or the support of Dharma-protecting deities in the monastery. Nor do they believe these effects are due to the skilful guidance of a venerable master or certain teacher. As a result, they become arrogant, conceited and complacent, lacking both belief and a sense of respect.
“Faith” means that, in spite of our own limited capacities and knowledge, we believe in the existence of certain realities. This can best be illustrated by the Chinese expression: “We look up to a sage’s noble behavior like looking up to a lofty mountain. Unattainable though it may seem, we yearn for it in our hearts.” When we see a lofty mountain, even though we are as yet unable to reach its peak, we still believe that there must be great masters residing yonder, and the scenery must be fantastic. The higher we climb, the more we discover things we have never seen before. This is belief based on admiration. Standing far below, we revere what is high above us, generating a belief that there must be some unknown power above that can help us. But if our faith is insufficient, we will not be able to believe in things that Buddhism talks about that are beyond our ken, and our spiritual practice will not be effective.
Chan Buddhism advocates belief in our own nature, that is, the belief that we ourselves can attain Buddhahood, and that we are originally the same as all Buddhas, not lacking in any single attribute of a Buddha. Chan Buddhism asserts that if only we let go of our self-centeredness, we will instantly see our “original face,” so we can all attain Buddhahood. Our original face is the Buddha in our own nature. The Buddha-nature is inherent in us, not acquired after cultivation. For this reason, many people misunderstand Chan Buddhism and neglect the importance of faith.
The basic theory that we are all intrinsically Buddhas is correct. But in practice, it does not quite work that way. As an illustration, everyone may become a parent, but does that mean a newborn baby is a parent? He has yet to grow up and reach adulthood. He is not a parent yet, and is still a baby. Will a baby become a parent in the future? Not necessarily. Those who take monastic vows at an early age and practice celibacy will not become parents, nor will those who are married but infertile. In theory, everyone can be a parent. But in actuality, it is not necessarily so.
Similarly, in a democratic society every citizen has the right to vote, and be elected to office. However, while the majority has the right to vote, few have the opportunity to be elected. Due to a lack of ability or causes and conditions, we can only vote, but can never be elected. There are, however, those who, upon hearing that in Chan teaching “everyone has the Buddha-nature,” fancy themselves as equivalent to Buddhas with perfect wisdom, though they are nothing but ignorant, mediocre people. Seeing Buddha images, they not only refuse to prostrate, but scoff, saying that as present Buddhas themselves, they do not prostrate to past Buddhas. They think, “I have a Buddha within. Why bother to worship clay or wooden statues of Buddhas, or their painted images!”
Such people believe that only their own mind is the Buddha and that there is no Buddha outside their mind. When they see other people making prostrations, they call it attachment. When people prostrate to a venerable master, these self-proclaimed Chan practitioners shake their heads and sign, “There is no need to prostrate to the Buddha, let alone a monastic.”
One time, while someone was prostrating to me, they were pulled up by a lay practitioner who said to them, “Do not prostrate! Do not harm the master!” I, to whom the followers made prostrations, was being harmed? I was puzzled, so I asked, “What do you mean? How is he harming me? He said, “If you are really an eminent monk of great attainment, do you still need to have people prostrate to you? If you do, that means there is attachment in your mind. The more people prostrate, the more you feel like an eminent monk. You will not attain liberation and enlightenment your whole life.”
I though to myself, “Well! He has a point.”
The lay practitioner continued, “If you really attained liberation, then when he prostrate to you, you should reproach him saying, ‘Don’t be attached to anything. Since one should have no notion of self, person sentient beings, or beings with a lifespan, naturally there should be no notion of master and disciple. Why bother to make prostrations!”
Oh! This layman has a really sharp tongue. I asked him, “Do you prostrate to the Buddha?” He said, “I prostrate to the Buddha within.” I asked, “How do you do that?” He replied, “I do not do it with my body, but with my mind.” I asked, “How do you do it with your mind?”
He said, “Achieving a free and easy state of mind is prostration. Having no obstructions in the mind is prostration.” What he meant is that there was no need to prostrate to Buddhas or bodhisattvas, and he believed in nothing but himself. Actually, this is neither Buddhism nor Chan, but a type of arrogant, demonic view that lacks faith. This kind of person may have had some minor experiences in meditation and developed a kind of overconfidence, which we call “pride of superior attainment.” After having read some specious Chan texts, they are caught up in erroneous views. While in this life, they think they have already attained liberation. Once they die, they may be reborn in the heavenly realm if they have great merit. However, because they do not have the right view and understanding or believe in the Three Jewels, they will fall into a miserable plane of existence once they have exhausted their karmic rewards in heaven. If they have an improper attitude, do not keep the precepts, and always do evil, they will fall into hell as fast as an arrow.
Therefore, Chan master believe in the existence of heaven, hell, Buddha land, and worlds of troubles. Only to highly advanced Chan practitioners who are practicing vigorously but still harbor some attachment in their minds would a Chan master say, “There is no Buddha, no Dharma, and no Sangha, There is no heaven and hell.” Chan masters say this because liberation can never be attained if one’s mind is attached to the Three Jewels, heaven, or hell. On the other hand, beginning Chan practitioners must be remained to make a clear distinction between cause and effect, and between ordinary people and sages. Otherwise, in speaking against attachment, they become trapped in inverted views, reversing cause and effect, and, as ordinary people, passing themselves off as sages. Ordinary people are just ordinary people. We should not facy ourselves as ancient Buddhas who reappear in this world, equal in all respects to the Buddhas of the past, present and future.
Chan practice is not just sitting meditation. Chan practice is not about just talking big, or solely seeking enlightenment and wanting to be equal to all past, present and future Buddhas. While promoting Chan teachings, we should also emphasize the importance of faith. By so doing, we can make it easier for people to practice successfully and help uplift their character.
Chan methods also require that we let go of our attachment to the self. This must start with having faith, practicing giving, and keeping the precepts. Eliminating this attachment requires a sense of shame, humility, gratitude, and repentance. We should also have faith in the Three Jewels, Buddhas and bodhisattvas, the various Dharma-protecting deities, and Chan patriarchs, as well as the teachers who guide us in our practice.
Contrarily, if you are so arrogant that, having barely embarked on the Chan path, you refuse to prostrate to the Buddhas, respect the Dharma and Sangha, or believe in the various Dharma-protecting deities, then do not even think about the possibility of attaining enlightenment or seeing your true nature.
QUOTE FROM HERE
"Chan is the practise of liviing wisely and experiencing a blissful life."
"Chan is not the same as knowledge, yet knowledge is not completely apart from Chan. Chan is not just religion, yet the achievements of religion can be reached through Chan. Chan is not philosophy, yet philosophy can in no way exceed the scope of Chan. Chan is not science, yet spirit of emphasising reality and experience is also required in Chan."
- Ven Sheng Yen
Chan is everywhere, in space without limit and time without end.
Chan exists universally and eternally. There is no need for any teacher to transmit it; what is transmitted is just the method by which one can personally experience Chan. In China, the Chan school developed from Indian Dhyana Buddhism, which taught methods of meditative concentration aimed at the attainment of an absorbed, concentrated state of mind. This school later spread to other countries from China, and is called Zen in Japan, Son in Korea, and Thien in Vietnam.
Chan starts with gaining through knowledge of one's own self. Through letting go of all attachments and giving rise to wisdom, our mind can regain its luminosity. We call this knowledge of the notion of self "enlightenment" or "seeing one's self-nature." This is the beginning of helping yourself to thoroughly solve real problems. In the end, you will discover that you as an individual, together with whole of existence, are but one indivisible totality.
Chan encompasses four key elements: faith, understanding, practise, and realisation. Faith belongs to the realm of religion, understanding is philosophical, practise is belief put into action, and realisation is enlightenment. Without faith, we cannot understand; without understanding, we cannot practise; and without practise, we cannot realise enlightenment. Together, these four concepts create a doorway we enter to attain wisdom.
People interested in Chan practice often find it difficult to have religious faith. As faith is intrinsically emotional, and Chan practitioners emphasize personal cultivation to gain physical and mental benefits or the experience of Chan, they find it hard to accept religious faith. This is actually a great mistake.
Many people think that Chan practice depends solely on their own efforts, requiring self-reliance, while those who practice by reciting the Buddha’s name depend solely on external help. Both of these views are incorrect. In reality, Chan practice also requires external help, and the practice of reciting the Buddha’s name also requires one’s own effort. One can hardly become an accomplished Chan practitioner through one’s own efforts. In India, China and Tibet, all mediators need the support and the assistance of teachers, Dharma-protecting deities, and the Buddhas and bodhisattvas. That is why Chan monasteries in China erect and worship the status of Dharma-protecting deities such as the eight divisions of divinities and the four deva kings.
In the past, eminent masters often encouraged Chan practitioners to “entrust their bodies to the monastery and their lives to the Dharma-protecting deities” during Chan meditation. You do not need to be concerned about your body since it will be taken care of by the masters on duty. You simply follow the monastery’s routines. However, to achieve good results in your practice, you need the support of Dharma-protecting deities. Without such assistance, one may turn into demonic hindrances. Practicing Chan depending solely on one’s own efforts without believing in the power of the Buddhas, bodhisattvas, and Dharma-protecting deities can not be considered practicing Buddhism at all.
Chan practitioners should believe in that in addition to meditating diligently and working on Chan, they need to accumulate merit and cultivate virtue. The idea that one can attain enlightenment or liberation by meditating on one’s own is itself an obstacle that precludes real liberation. How can a self-seeking person become enlightened? Therefore, the Chan school also emphasizes practices such as giving and repentance. If one does not show concern for the benefit of all sentient beings, sincerely give of oneself for others, and devotedly practice giving and make offering, it will be quite difficult to succeed in spiritual practice.
In the past, many as-yet-unenlightened Chan masters at large monasteries engaged in “work cultivation”, performing all linds of manual labor for their masters and monasteries. Such work included carrying water, chopping wood, cooking and other kitchen chores, growing vegetables, as well as cleaning up and maintaining the monastery and grounds.
At traditional Buddhist monasteries, forty-eight types of work were performed by monastic practitioners. Even today, they are relieved of complex tasks only during seven-day Chan retreats to avoid distractions. Otherwise, every monastic is assigned long-term tasks. Therefore, during our seven-day Chan retreats, we make it a rule to ask every participant to do some simple chores.
Chan monasteries encourage monastics to give their spare cloths, money or other possessions to the needy, keeping only the most basic necessities. In the past, a typical monastic Chan practitioner’s belongings weighed just a little over one kilo, because they gave away whatever came into their possession.
From these examples, we can see that a Chan practitioner must be ready to make offerings and practice giving, as well as give away unnecessary personal belongings to those who need them. Unfortunately, many Chan practitioners today are presumptuous, arrogant, selfish and petty, and lack faith. This is pity and dangerous. How did this happen? It is because people who take up Chan practice hope to have physical and mental experiences such as stability, joy and health. However, once these objectives are achieved, they see those achievements as the product of their own efforts, rather than the result of a spiritual response from the Buddhas and bodhisattvas, or the support of Dharma-protecting deities in the monastery. Nor do they believe these effects are due to the skilful guidance of a venerable master or certain teacher. As a result, they become arrogant, conceited and complacent, lacking both belief and a sense of respect.
“Faith” means that, in spite of our own limited capacities and knowledge, we believe in the existence of certain realities. This can best be illustrated by the Chinese expression: “We look up to a sage’s noble behavior like looking up to a lofty mountain. Unattainable though it may seem, we yearn for it in our hearts.” When we see a lofty mountain, even though we are as yet unable to reach its peak, we still believe that there must be great masters residing yonder, and the scenery must be fantastic. The higher we climb, the more we discover things we have never seen before. This is belief based on admiration. Standing far below, we revere what is high above us, generating a belief that there must be some unknown power above that can help us. But if our faith is insufficient, we will not be able to believe in things that Buddhism talks about that are beyond our ken, and our spiritual practice will not be effective.
Chan Buddhism advocates belief in our own nature, that is, the belief that we ourselves can attain Buddhahood, and that we are originally the same as all Buddhas, not lacking in any single attribute of a Buddha. Chan Buddhism asserts that if only we let go of our self-centeredness, we will instantly see our “original face,” so we can all attain Buddhahood. Our original face is the Buddha in our own nature. The Buddha-nature is inherent in us, not acquired after cultivation. For this reason, many people misunderstand Chan Buddhism and neglect the importance of faith.
The basic theory that we are all intrinsically Buddhas is correct. But in practice, it does not quite work that way. As an illustration, everyone may become a parent, but does that mean a newborn baby is a parent? He has yet to grow up and reach adulthood. He is not a parent yet, and is still a baby. Will a baby become a parent in the future? Not necessarily. Those who take monastic vows at an early age and practice celibacy will not become parents, nor will those who are married but infertile. In theory, everyone can be a parent. But in actuality, it is not necessarily so.
Similarly, in a democratic society every citizen has the right to vote, and be elected to office. However, while the majority has the right to vote, few have the opportunity to be elected. Due to a lack of ability or causes and conditions, we can only vote, but can never be elected. There are, however, those who, upon hearing that in Chan teaching “everyone has the Buddha-nature,” fancy themselves as equivalent to Buddhas with perfect wisdom, though they are nothing but ignorant, mediocre people. Seeing Buddha images, they not only refuse to prostrate, but scoff, saying that as present Buddhas themselves, they do not prostrate to past Buddhas. They think, “I have a Buddha within. Why bother to worship clay or wooden statues of Buddhas, or their painted images!”
Such people believe that only their own mind is the Buddha and that there is no Buddha outside their mind. When they see other people making prostrations, they call it attachment. When people prostrate to a venerable master, these self-proclaimed Chan practitioners shake their heads and sign, “There is no need to prostrate to the Buddha, let alone a monastic.”
One time, while someone was prostrating to me, they were pulled up by a lay practitioner who said to them, “Do not prostrate! Do not harm the master!” I, to whom the followers made prostrations, was being harmed? I was puzzled, so I asked, “What do you mean? How is he harming me? He said, “If you are really an eminent monk of great attainment, do you still need to have people prostrate to you? If you do, that means there is attachment in your mind. The more people prostrate, the more you feel like an eminent monk. You will not attain liberation and enlightenment your whole life.”
I though to myself, “Well! He has a point.”
The lay practitioner continued, “If you really attained liberation, then when he prostrate to you, you should reproach him saying, ‘Don’t be attached to anything. Since one should have no notion of self, person sentient beings, or beings with a lifespan, naturally there should be no notion of master and disciple. Why bother to make prostrations!”
Oh! This layman has a really sharp tongue. I asked him, “Do you prostrate to the Buddha?” He said, “I prostrate to the Buddha within.” I asked, “How do you do that?” He replied, “I do not do it with my body, but with my mind.” I asked, “How do you do it with your mind?”
He said, “Achieving a free and easy state of mind is prostration. Having no obstructions in the mind is prostration.” What he meant is that there was no need to prostrate to Buddhas or bodhisattvas, and he believed in nothing but himself. Actually, this is neither Buddhism nor Chan, but a type of arrogant, demonic view that lacks faith. This kind of person may have had some minor experiences in meditation and developed a kind of overconfidence, which we call “pride of superior attainment.” After having read some specious Chan texts, they are caught up in erroneous views. While in this life, they think they have already attained liberation. Once they die, they may be reborn in the heavenly realm if they have great merit. However, because they do not have the right view and understanding or believe in the Three Jewels, they will fall into a miserable plane of existence once they have exhausted their karmic rewards in heaven. If they have an improper attitude, do not keep the precepts, and always do evil, they will fall into hell as fast as an arrow.
Therefore, Chan master believe in the existence of heaven, hell, Buddha land, and worlds of troubles. Only to highly advanced Chan practitioners who are practicing vigorously but still harbor some attachment in their minds would a Chan master say, “There is no Buddha, no Dharma, and no Sangha, There is no heaven and hell.” Chan masters say this because liberation can never be attained if one’s mind is attached to the Three Jewels, heaven, or hell. On the other hand, beginning Chan practitioners must be remained to make a clear distinction between cause and effect, and between ordinary people and sages. Otherwise, in speaking against attachment, they become trapped in inverted views, reversing cause and effect, and, as ordinary people, passing themselves off as sages. Ordinary people are just ordinary people. We should not facy ourselves as ancient Buddhas who reappear in this world, equal in all respects to the Buddhas of the past, present and future.
Chan practice is not just sitting meditation. Chan practice is not about just talking big, or solely seeking enlightenment and wanting to be equal to all past, present and future Buddhas. While promoting Chan teachings, we should also emphasize the importance of faith. By so doing, we can make it easier for people to practice successfully and help uplift their character.
Chan methods also require that we let go of our attachment to the self. This must start with having faith, practicing giving, and keeping the precepts. Eliminating this attachment requires a sense of shame, humility, gratitude, and repentance. We should also have faith in the Three Jewels, Buddhas and bodhisattvas, the various Dharma-protecting deities, and Chan patriarchs, as well as the teachers who guide us in our practice.
Contrarily, if you are so arrogant that, having barely embarked on the Chan path, you refuse to prostrate to the Buddhas, respect the Dharma and Sangha, or believe in the various Dharma-protecting deities, then do not even think about the possibility of attaining enlightenment or seeing your true nature.
QUOTE FROM HERE
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地藏菩薩本願經
佛說阿彌陀經要解
佛說大乘無量壽莊嚴清淨平等覺經
佛說觀無量壽佛經疏
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阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛
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地藏菩薩本願經
佛說阿彌陀經要解
佛說大乘無量壽莊嚴清淨平等覺經
佛說觀無量壽佛經疏
往生論講記
阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛 阿彌陀佛
True Wisdom
'I am not, I will not be.
I have not, I will not have.
This frightens all children,
And kills fear in the wise.'
Nagarjuna
CONVENTIONAL AND ULTIMATE WISDOM
Although Albert Einstein was certainly not a Buddhist, these statements sound much like it:
"A human being is part of a whole, called by us the 'universe', a part limited in time and space.
He experiences himself, his thoughts and feelings, as something separate from the rest
- a kind of optical delusion of his consciousness.
This delusion is a kind of prison for us, restricting us to our personal desires and to affectation for a few people near us.
Our task must be to free ourselves from this prison by widening our circles of compassion
to embrace all living creatures and the whole of nature in its beauty."
"Reality is merely an illusion, albeit a very persistent one."
From Living Buddha, Living Christ by Thich Nhat Hanh:
"Enlightenment for a wave in the ocean is the moment the wave realises that it is water."
Wisdom in Buddhism can refer to two types of insight: conventional wisdom and ultimate wisdom:
Conventional wisdom relates to understanding the conventional world, or the world as we know it. Traditionally it refers to understanding the way in which karma functions; to understand which actions bring us happiness and which bring us suffering. Conventional wisdom covers all understanding of the world as it functions, including science, with the exception of ultimate wisdom.
Ultimate wisdom (jñana in Sanskrit) refers to a direct realisation which is non-dualistic, and contradicts the way in which we ordinarily perceive the world. The experience of ultimate truth or emptiness is beyond duality.
It is important to remember that emptiness here does not refer to nothingness or some kind of nihilistic view. Emptiness refers to the fact that ultimately, our day-to-day experience of reality is wrong, and is 'empty' of many qualities that we normally assign to it.
Describing this non-dual experience in words is not really possible, as language is based on duality and contrasts. Trying to explain this experience - which contradicts our normal perception - is a bit like explaining colours to someone who is born blind; difficult to say the least.
WHY TRYING TO UNDERSTAND IT?
"...I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction. Yet true happiness comes from a sense of peace and contentment, which in turn must be achieved through the cultivation of altruism, of love and compassion, and elimination of ignorance, selfishness, and greed..."
His Holiness the Dalai Lama
If it can not really be explained in words, why bother?
According to the Buddha, as long as we do not realise emptiness directly - especially of our idea of how our "I" or 'self' exists - we do not properly understand how the world functions and we will continue to create causes for our own misery.
"How much suffering and fear, and
How many harmful things are in existence?
If all arises from clinging to the "I",
What should I do with this great demon?"
Shantideva
Merely starting to doubt our perception of the world is invaluable if we ever hope to break the bondage to uncontrolled cyclic existence and suffering. In order to familiarise ourselves with this all-important experience, we can try to familiarise ourselves with it on an intellectual level. When we would experience emptiness, we would then be able to recognise it. Instead of believing we have suddenly gone mad, recognition would encourage us to enhance the experience and achieve liberation from suffering.
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INTERDEPENDENCE
The wisdom of emptiness refers to a lack of something: 'inherent existence'. 'Inherent existence' means that things appear to exist independently, in- and out of themselves, from the side of the object, by way of its' own character, self-powered, autonomous. Ultimately however, things exist in dependence upon causes and conditions. For example, a human being ceases to exist in a vacuum, we would instantly die when all conditions for life are suddenly gone. On another level, a human being needs to come into existence by the combination of a sperm from the father joining an egg from the mother and all the right conditions to grow into an embryo. So, considering ourselves as independently existing, fully autonomous is a mere illusion and does not accord with ultimate reality.
Ultimate wisdom can be compared to eco-thinking in biology: a century ago, biology focused mainly on categorising species of animals and plants and describing their specific aspects. Plants and animals were cut to ever smaller pieces to analyse how they function.
However, nature also functions at a completely different level; as relations and processes between living beings. Ecology appeared as a new branch of biology, more dealing with relations, cycles and interdependence of animals, plants and surroundings. This is somewhat similar to the view of emptiness. Instead of focusing on differences and individuality, the realisation of emptiness is about realising that nothing exists by itself alone, but depends on other things. Just as all living beings rely on other living beings - at least their ancestors, so do even inanimate objects depend on other objects, conditions, parts and processes to arise and disappear.
The fact that we normally do not realise emptiness and the relatedness of things is directly related to our perception. As soon as we perceive something in the outside world, it feels different from our own body or mind. We feel as if other things are "out there", separate from "my self", which is "in here".
But are they really separate? To begin with, if the outer object would not somehow "relate" to us in the form of sound, smell, light etc., we would be unable to perceive it. So our perception of objects depends on interaction, rather than the fact that we are separate. To put it simple, our perception of the world is only possible because of interaction, interrelation, dependence and exchange of information.
From the Avatamsaka Sutra:
"Far away, in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each eye of the net, and since the net itself is infinite in dimension, the jewels are infinite in number.
There hang the jewels, glittering like stars of the first magnitude, a wonderful sight to behold. If we now look closely at any one of the jewels for inspection, we will discover that in its polished surface are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is reflecting all the other jewels, so that there is an infinite reflection process occuring.
This symbolises our world where every sentient being (and thing) is inter-related to one another."
His Holiness the Fourteenth Dalai Lama, from The Compassionate Life:
"All events and incidents in life are so intimately linked with the fate of others that a single person on his or her own cannot even begin to act. Many ordinary human activities, both positive and negative, cannot even be conceived of apart from the existence of other people. Even the committing of harmful actions depends on the existence of others. Because of others, we have the opportunity to earn money if that is what we desire in life. Similarly, in reliance upon the existence of others it becomes possible for the media to create fame or disrepute for someone. On your own you cannot create any fame or disrepute no matter how loud you might shout. The closest you can get is to create an echo of your own voice.
Thus interdependence is a fundamental law of nature. Not only higher forms of life but also many of the smallest insects are social beings who, without any religion, law, or education, survive by mutual cooperation based on an innate recognition of their interconnectedness. The most subtle level of material phenomena is also governed by interdependence. All phenomena, from the planet we inhabit to the oceans, clouds, forests, and flowers that surround us, arise in dependence upon subtle patterns of energy. Without their proper interaction, they dissolve and decay."
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PERCEPTION AND OBJECTIVITY
When we perceive an object, we automatically tend to label it (like nice, bad, wet, dry, light, dark, etc.). As soon as our mind puts a label on an object, the label takes the place of the actual object in our mental processes. As our mental image or label can never represent all the different qualities and characteristics of any object, it is always just a simplified, usually exaggerated, subjective snap shot. However, our mind reacts on the basis of our own mental label of an object. No wonder we tend to react simplistic, exaggerated and subjective situations. All perceived objects are conditioned by our senses and our own mind. This leads to the dramatic conclusion that we are not and by definition can never be objective!
Or, as the famous physicist Werner Heisenberg said,
"What we observe is not nature itself, but nature exposed to our method of questioning"....
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SEPARATENESS
Our labelling leads to problems like anger and attachment, but also to the more basic problem that we think we are somehow separate from the outside world. But are we separate from the outside world?
When we see something - for example a table - it appears to be separate from the rest of the world, just standing there by itself, but is that correct? How could the table stand there without the ground supporting it? How could the table exist without a carpenter making it from pieces of wood? The pieces of wood come from a tree, which comes from a seed, water, soil, air, the sun and its nuclear fusion of hydrogen atoms etcetera.... Every object needs causes and conditions to exist, just like we need our parents, food, air, clothes and many more things to exist. Apart from that, our perception of an object is strongly coloured by our own senses, mental state and memories. In this way, it becomes impossible to maintain that 'I' am separate from the outside world, however much it feels that way.
"Monks, we who look at the whole and not just the part, know that we too are systems of interdependence, of feelings, perceptions, thoughts, and consciousness all interconnected. Investigating in this way, we come to realize that there is no me or mine in any one part, just as a sound does not belong to any one part of the lute."
-Samyutta Nikaya, from "Buddha Speaks"
"It is important to remember always that the principle of egolessness does not mean that there was an ego in the first place, and the Buddhists did away with it. On the contrary, it means there was never any ego at all to begin with. To realize that is called 'egolessness'."
Sogyal Rinpoche
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THE PHILOSOPHY OF EMPTINESS
Buddhism teaches that things are:
1. Dependent on their parts
2. Interrelated, not isolated
3. Merely labelled
To prevent misunderstanding, we must avoid the "two extremes", that is, believing that:
1. Things are permanent, independent of their parts, and independent of our labelling
2. Things do not exist at all (nihilism).
HOW DOES THIS RELATE TO ME?
This view has consequences when it is applied to whatever I call "I" and "mine":
* I am not isolated from my surroundings and other living beings.
* I "create" the world with my own concepts and ideas.
* The world is like an illusion: how I see the world depends on my own ideas/projections.
* This world is "my" film, "my" projection, I run the show, so I can change my experience of the world.
* I can change the world, if I start with my own mind.
* I can change, as "I" is only a concept, impermanent and dependent on causes and conditions, just like all phenomena (even emptiness itself).
* Although I can understand this intellectually, I don't perceive the world that way until I directly realise emptiness!
"It is important to remember always that the principle of egolessness does not mean that there was an ego in the first place, and the Buddhists did away with it. On the contrary, it means there was never any ego at all to begin with. To realize that is called 'egolessness'."
Sogyal Rinpoche
"Sometimes, the thought of "I" suddenly arises with great force....The situation is like that of a rock or a tree seen protruding up from the peak of a hill on the horizon: From afar it may be mistaken for a human being. Yet the existence of a human in that rock or tree is only an illusion. On deeper investigation, no human being can be found in any of the individual pieces of the protruding entity, nor in its collection of parts, nor in any other aspect of it. Nothing in the protrusion can be said to be a valid basis for the name "human being."
Likewise, the solid "I" which seems to exist somewhere within the body and mind is merely an imputation. The body and mind are no more represented by the sense of "I" than is the protruding rock represented by the word "human." This "I" cannot be located anywhere within any individual piece of the body and mind, nor is it found within the body and mind as a collection, nor is there a place outside of these that could be considered to be a substantial basis of the object referred to by the name "I"."
The Second Dalai Lama (1475-1542), in Samuel Bercholz's 'Entering the Stream'.
...when we talk about the notion of self in Buddhism, it is important to bear in mind that there are different degrees or types. There are some types of sense of self which are not only to be cultivated but also to be reinforced and enhanced. For instance, in order to have a strong determination to seek Buddhahood for the benefit of all sentient beings, one needs a very strong sense of confidence, which is based upon a sense of commitment and courage. This requires a strong sense of self. Unless one has that identity or sense of self, one will not be able to develop the confidence and courage to strongly seek this aim. In addition, the doctrine of Buddha-nature gives us a lot of encouragement and confidence because we realize that there is this potential within us which will allow us to attain the perfection that we are seeking. However, there are different types of sense of self which are rooted in a belief in a permanent, solid, indivisible entity called "self" or "I." There is the belief that there is something very concrete or objective about this entity. This is a false notion of self which must be overcome.
From Healing Anger by His Holiness the Dalai Lama
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HOW TO INTEGRATE EMPTINESS INTO DAILY LIFE
By Lama Thubten Yeshe
What is emptiness? Emptiness (shunyata) is the reality of the existence of ourselves, and all the phenomena around us. According to the Buddhist point of view, seeking reality and seeking liberation amount to the same thing. The person who doesn't want to seek reality doesn't really want to seek liberation, and is just confused.
If you seek reality and you think that it has to be taught to you by a Tibetan Lama, that you have to look for it outside yourself, in another place - maybe Shangrila! - then you are mistaken. You cannot seek reality outside yourself because you are reality. Perhaps you think that your life, your reality was made by society, by your friends? If you think that way you are far from reality. if you think that your existence, your life was made by somebody else it means that you are not taking the responsibility to understand reality.
You have to see that your attitudes, your view of the world, of your experiences, of your girlfriend or boyfriend, of your own self, are all the interpretation of your own mind, your own imagination. They are your own projection, your mind literally made them up. If you don't understand this then you have very little chance of understanding emptiness.
This is not just the Buddhist view but also the experience of Western physicists and philosophers - they have researched into reality too. Physicists look and look and look and they simply cannot find one entity that exists in a permanent, stable way: this is the Western experience of emptiness.
If you can imagine that then you will not have any concrete concepts; if you understand this experience of physicists then you will let go of your worldly problems - but you don't want to understand.
It seems to me that we twentieth century people are against nature, against reality, the very opposite of reality. Each moment we build up our artificial, polluted ego; we cover ourselves with heavy ego blankets - one, two, ten, one hundred blankets against nature, against reality. Modern life is the product of the intellectual mind, and we create it. The intellectual mind is superstition. We don't understand reality, and the intellectual life that we lead keeps us far from reality.
So we don't accept who we are. We are always looking to cover ourselves with thick blankets and say "this is me". We hide our own reality and run away from natural beauty, completely neglecting it. By not touching our reality, our modern life becomes so complicated and we create problems with our superstition. We are like a spider spinning his web, climbing on his thread then falling down; climbing up again and falling down again. In the same way we build our own intellectual web, a way of life, that is so complicated, that doesn't touch reality, that is so difficult to live in. This construction arises from our own mind and does not arise from anything else.
If I told you that you are nothing, you are zero, that you are nothing that you think you are, then you would be shocked. "What is this monk saying?" But what if I say that it is the truth! In fact you are non duality, non self existence. You do not exist, relatively or absolutely, as you think you do. If you really understood this then you would become more realistic and you would really gain satisfaction and peace. But as long as you hold on to the fantasy, concrete conception of yourself and project this wrong conception onto your environment, then no way will you understand reality.
In Western cities nowadays, you can see, the older you are the more problems you have. When we are young, not so many problems, but then there are drugs and sex, and eventually they become dissatisfying, then more depression, more depression. So, as your body becomes bigger and your brain becomes wider, you have more and more problems and become more and more depressed. The more money you have the more problems come. You can see this.
You only take care of your body, you never take care of your mind, and the result of this imbalance is depression. For most western people this is the case: only the body is reality and they don't care about the existence of the mind, the soul, the consciousness. They don't believe they can change their minds. They can change their nose through an operation but they don't believe they can change thei And when you believe this then no way can you resolve your depression.
Our thoughts, our mind or consciousness are mental energy and cannot be localised in the body. It cannot be touched; it has no form and does not travel in time and space. We cannot touch it or grasp it.
What is important to understand is that the view you have of yourself and the view you have of your environment are based on your own mind; they are the projection of your mind and that is why they are not reality.
I will give you a good example. When a western man or woman looks for a girl or boyfriend, there is this research energy from both sides and when suddenly they see each other they make up an incredible story. "Oh, so beautiful! Nothing wrong inside or outside". They build up a perfect myth. They push and push., the mind makes it all up. If they are Christian they say, "Oh, he looks just like Jesus. She looks just like an angel. So nice, so pure". Actually, they are just projecting their own fantasies onto each other.
If she is Hindu, then he would say, "Oh, she looks like Kali, like Mother Earth, like my universal mother"...and if you are Buddhist you fold your hands and say, "Oh, she is a dakini and she is showing me the true nature of all things". You understand? "When I am near her she gives me energy, energy. Before, I was so lazy, I couldn't move, I was like a dead person. But now whenever I go near her I can't believe my energy!" I tell you all this is superstitious interpretation. You think that she is your spiritual friend and all she does is really perfect, even her kaka and pee pee are so pure! Excuse me, perhaps I shouldn't talk like this - I am a Buddhist monk! But when we speak about Buddhism, about reality then we have to speak practically, from daily life, about what is earthy, what we can touch and see, not just get caught up in concepts.
What I mean is this: you should recognise how every appearance in your daily lift is in fact a false projection of your own mind. Your own mind makes it up and becomes an obstacle to touching reality. This is why, our entire life, no matter what kind of life we have, it is a disaster. If you have a rich life, your life is a disaster. If you have a middle class life, your life is a disaster. If you have a poor life, your life is even more of a disaster! You become a monk and your life is a disaster. If you become a Christian your life is a disaster. A Buddhist, disaster... Be honest. Be honest with yourself.
In fact reality is very simple. The simplicity of the mind can touch reality, and meditation is something that goes beyond the intellect and brings the mind into its natural state. We have the pure nature already, this reality exists in us now, it is born with us... The essence of your consciousness, your truth, your soul is not absolutely negative, it does not have an essentially negative character. Our mind is like the sky and our problems of ego grasping and self pity are like clouds. Eventually they all pass and disappear. You should not believe, "I am my ego, I am my problems, therefore I cannot solve my problems". Wrong. You can see. Sometimes we are so clear in our life we are almost radiating. We can have this experience right now. Now!
So it is wrong to think that we are always a disaster. Sometimes we are clean clear, sometimes we are a disaster. So, stay in meditation, just keep in that clean clear state as much as possible. All of us can have that clean clear state of mind.
Actually, maybe this is the moment to meditate. My feeling is to meditate now. So, close your eyes, don't think, "I am meditating", just close your eyes and whatever view is there, whatever view is there in your mind, just be aware. Don't interpret good, bad. Just be like a light - light doesn't think "I like this, I like that". It is just a light. Whatever is in your consciousness, whatever experience, just be aware. That is all.
Whatever your experience at the moment, whatever your colour, whatever appearance is there, just stay aware. Be aware. If it's black energy, then that black energy is clean clear. If it's white energy, just feel that clean clear state. Be aware of whatever is happening. No interpretation ... Don't try to hold onto something or to reject something.
Excerpt from Lama Yeshe's talk at VajraYogini Institute, France, September 5, 1983.
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HOW TO PRACTISE?
To realise emptiness, externally we need a qualified teacher, and internally we need enough merit (or karma), purification, practice of ethics, keeping our vows and generating single-pointed concentration.
In the Tibetan tradition: first one tries to intellectually understand it, then later the realisation can ripen in the well-prepared field of our mind.
It is advised to analyse the "I" first, and then later one analyses other phenomena in the same way, for example using the "fourfold analysis":
1. Identify object of negation: inherently existent "I"
2. Determine possibilities of how the "I" exists: is it the body, the mind, both or different? (We can say, "I have have a body and a mind", which would indicate that the "I" is something different from the body and the mind, but is that possible?)
3. Is the "I" same as body and/or mind?
4. Is the "I" other than body and mind?
"While you are meditating there is an "I" (representing the Self) which appears to exist from its own side. Right on top of that think, 'the I is merely labelled'. Just meditate on the meaning of the I being merely labelled. I is a name; a name does not exist from its own side, a name is given, imputed by the mind. We can completely agree with that. This I is merely labelled; concentrate on just that. Try to feel that. This automatically eliminates eternalism, the view of a truly existent I."
Lama Zopa Rinpoche
"The real glory of meditation lies not in any method but in its continual living experience of presence, in its bliss, clarity, peace, and most important of all, complete absence of grasping. The diminishing of grasping in yourself is a sign that you are becoming freer of yourself. And the more you experience this freedom, the clearer the sign that the ego and the hopes and fears that keep it alive are dissolving, and the closer you will come to the infinitely generous "wisdom of egolessness." When you live in the wisdom home, you'll no longer find a barrier between "I" and "you," "this" and "that," "inside" and "outside;" you'll have come, finally, to your true home, the state of non-duality."
Sogyal Rinpoche
"Intelligent Practice always deals with just one thing: the fear at the base of human existence, the fear that I am not. And of course I am not, but the last thing I want to know is that. I am impermanence itself in a rapidly changing human form that appears solid. I fear to see what I am: an ever-changing energy field. I don't want to be that. So good practice is about fear. Fear takes the form of constantly thinking, speculating, analyzing, fantasizing. With all that activity we create a cloud to keep ourselves safe in make-believe practice. True practice is not safe; it's anything but safe. But we don't like that, so we obsess with our feverish efforts to achieve our version of the personal dream. Such obsessive practice is itself just another cloud between ourselves and reality. The only thing that matters is seeing with an impersonal spotlight: seeing things as they really are. When the personal barrier drops away, why do we have to call it anything? We just live our lives. And when we die, we just die. No problem anywhere."
Charlotte Joko Beck, in 'Everyday Zen'
"Our exaggerated sense of self and our compulsion to find happiness for this larger-than-life self we have fabricated cause us to ignore, neglect and harm others. Of course, it is our right to love and take care of ourselves, but not at the expense of others. While "As long as I'm alright" is our motto, we have no hesitation in acting with total disregard for others."
From: The Three Principal Aspects of the Path: An Oral Teaching by Geshe Sonam Rinchen
For a funny practical teaching; click on the Snowman to download this self-extracting Flash file (it is 256kB, so may take a couple of minutes to download).
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TO THINK OR NOT TO THINK?
One issue which can create much confusion is about our dualistic mind. Normally, our mind functions on a very dualistic level, which means that we continuously make distinctions, like black and white, good and bad, hard and soft. This level of mind reasons and is the basis for our ability to think logical using concepts. However, the goal of the teachings on emptiness is to lead to a non-dualistic experience (realisation) of emptiness. Different schools may approach this problem differently; for example, the Zen schools tend to emphasise first achieving a non-dualistic state of mind in meditation, the Tibetan schools first emphasise proper dualistic, inferential, logical understanding of the subject, and then meditating on it to achieve the direct realisation.
A question was put to to His Holiness Dalai Lama:
"How does one go from inferential knowledge to nonconceptual knowledge? Since analysis is used to arrive at total inferential knowledge any more analysis would still be inferential."
His Holiness' answer:
"Among meditations there are many different types and in special situations such as certain levels of Highest Yoga Tantra for example, analysis is discouraged. The general mode of procedure on the Buddhist path is that through constant reflection on the knowledge which is initially inferential, through various stages of familiarisation, reflection and contemplation, that knowledge which is initially inferential could eventually become nonconceptual. The engagement of that knowledge in relation to the object becomes subtler and subtler, eventually the knowledge becomes direct and unveiled.
Generally speaking it is very true that there must be a correlation between cause and its effects. Any cause can not give rise to any effect. There must be some causal relationship and connection but that does not mean that every effect must have completely similar causes. Take for instance the omnisicent mind of the Buddha; if we insist that its cause must be completely similar in characteristics with its effect which is omniscient mind, then we will have to maintain that within us we possess the seed for attaining Buddha's omniscient mind and wisdom. Then we must possess within us, even to a slight degree some form of Buddha's omniscient mind which cannot be maintained. As far as non-conceptual awareness or wisdom of Arya beings is concerned, the causes need not be such high states of realisation. Therefore regarding the non-dualistic awareness or wisdom of Arya beings, their causes can be said to exist even within ordinary beings.
If we examine our mind, as long as we remain in an ordinary state of existence, our mind is characterized by dualistic perceptions, dualistic experiences. Within this dualistic experience and perception we must be able to seek some kind of seed which would give rise to non-dual wisdom and awareness. Therefore in the initial stage of knowledge, it is inferential, dualistic and characterized by duality between subject and object. As you train your mind and constantly reflect and cultivate your familiarity with that object, then that subject and object duality will gradually diminish in its intensity. Gradually it will lead you to realization. Your knowledge of the object becomes direct, intuitive and non-conceptual.
When we talk of non-dual awareness in the context of dualistic appearances or dualism, one must bear in mind that there are many different meanings of the term. Dualistic experience could be understood in terms of a multitude of ways: conventional appearance as dualistic appearance, subject and object duality or separateness as being dualistic appearance; or as a generated image through which we can conceive as object, that image can be seen as dualistic appearance. Similarly when we come across the term non-conceptuality we do not have the notion that there is only a single meaning which is universal in every single context. Non-conceptuality will have different meanings in different contexts."
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WISDOM AND COMPASSION
With this explanation, you may be tempted to think that emptiness is all about playing with words and doing complicated mind games. However, it is said that realising emptiness directly can solve all our problems, as all our problems are caused by our misunderstanding of the world. As all our communication is based on words which cannot express the ultimate truth, please try to discover the real meaning behind the words for yourself!
Another thing that should be kept in mind is that when one directly experiences emptiness, the mind cannot perceive anything dualistic, meaning it cannot perceive anything of the "normal" world. This is why discussions on emptiness often tend to go astray and may have an "otherworldly" feel to them. It is said that only a fully realised Buddha can experience emptiness and ordinary existence simultaneously.
Now a few words on the combination of wisdom and compassion. In Tibetan Buddhism, these are considered the two most important aspects of practice. Just like a bird needs two wings to fly; a very compassionate person without wisdom is only a likeable fool, and a person with wisdom and no compassion is like a lonely hermit in an ivory tower... Both will reinforce each other: once we realise how interrelated we all are, it is hard not to feel some level of compassion, and once we feel compassionate to others we realise our interrelatedness.
"Recently I am emphasizing that due to the modern economy, and also due to information and education, the world is now heavily interdependent, interconnected. Under such circumstances, the concept of 'we' and 'they' is gone: harming your neighbor is actually harming yourself. If you do negative things towards your neighbor, that is actually creating your own suffering. And helping them, showing concern about others' welfare -- actually these are the major factors of your own happiness. If you want a community full of joy, full of friendship, you should create that possibility. If you remain negative, and meantime want more smiles and friendship from your neighbors, that's illogical. If you want a more friendly neighbor, you must create the atmosphere. They they will respond."
His Holiness the Dalai Lama (from an interview in the November issue of the Shambala Sun)
"The one thing to be attained is essentially void and compassionate. Let me explain.
The realisation of voidness is the absolute spirit of enlightenment; it is seeing that all things are unborn.
Compassion is the relative spirit of enlightenment; it is reaching out in love to all beings who have yet to realise that they are unborn.
Those who follow the Mahayana path should develop these two forms of the spirit of enlightenment."
Drom Tonpa
"The supreme goal of the teachings is the emptiness whose nature is compassion."
Atisha
"Know emptiness, be compassionate."
Milarepa
Samadhi Raja Sutra
Know all things to be like this:
A mirage, a cloud castle,
A dream, an apparition,
Without essence, but with qualities that can be seen.
Know all things to be like this:
As the moon in a bright sky
In some clear lake reflected,
Though to that lake the moon has never moved.
Know all things to be like this:
As an echo that derives
From music, sounds, and weeping,
Yet in that echo is no melody.
Know all things to be like this:
As a magician makes illusions
Of horses, oxen, carts and other things,
Nothing is as it appears.
The Buddha
QUOTED FROM HERE
I have not, I will not have.
This frightens all children,
And kills fear in the wise.'
Nagarjuna
CONVENTIONAL AND ULTIMATE WISDOM
Although Albert Einstein was certainly not a Buddhist, these statements sound much like it:
"A human being is part of a whole, called by us the 'universe', a part limited in time and space.
He experiences himself, his thoughts and feelings, as something separate from the rest
- a kind of optical delusion of his consciousness.
This delusion is a kind of prison for us, restricting us to our personal desires and to affectation for a few people near us.
Our task must be to free ourselves from this prison by widening our circles of compassion
to embrace all living creatures and the whole of nature in its beauty."
"Reality is merely an illusion, albeit a very persistent one."
From Living Buddha, Living Christ by Thich Nhat Hanh:
"Enlightenment for a wave in the ocean is the moment the wave realises that it is water."
Wisdom in Buddhism can refer to two types of insight: conventional wisdom and ultimate wisdom:
Conventional wisdom relates to understanding the conventional world, or the world as we know it. Traditionally it refers to understanding the way in which karma functions; to understand which actions bring us happiness and which bring us suffering. Conventional wisdom covers all understanding of the world as it functions, including science, with the exception of ultimate wisdom.
Ultimate wisdom (jñana in Sanskrit) refers to a direct realisation which is non-dualistic, and contradicts the way in which we ordinarily perceive the world. The experience of ultimate truth or emptiness is beyond duality.
It is important to remember that emptiness here does not refer to nothingness or some kind of nihilistic view. Emptiness refers to the fact that ultimately, our day-to-day experience of reality is wrong, and is 'empty' of many qualities that we normally assign to it.
Describing this non-dual experience in words is not really possible, as language is based on duality and contrasts. Trying to explain this experience - which contradicts our normal perception - is a bit like explaining colours to someone who is born blind; difficult to say the least.
WHY TRYING TO UNDERSTAND IT?
"...I believe all suffering is caused by ignorance. People inflict pain on others in the selfish pursuit of their happiness or satisfaction. Yet true happiness comes from a sense of peace and contentment, which in turn must be achieved through the cultivation of altruism, of love and compassion, and elimination of ignorance, selfishness, and greed..."
His Holiness the Dalai Lama
If it can not really be explained in words, why bother?
According to the Buddha, as long as we do not realise emptiness directly - especially of our idea of how our "I" or 'self' exists - we do not properly understand how the world functions and we will continue to create causes for our own misery.
"How much suffering and fear, and
How many harmful things are in existence?
If all arises from clinging to the "I",
What should I do with this great demon?"
Shantideva
Merely starting to doubt our perception of the world is invaluable if we ever hope to break the bondage to uncontrolled cyclic existence and suffering. In order to familiarise ourselves with this all-important experience, we can try to familiarise ourselves with it on an intellectual level. When we would experience emptiness, we would then be able to recognise it. Instead of believing we have suddenly gone mad, recognition would encourage us to enhance the experience and achieve liberation from suffering.
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INTERDEPENDENCE
The wisdom of emptiness refers to a lack of something: 'inherent existence'. 'Inherent existence' means that things appear to exist independently, in- and out of themselves, from the side of the object, by way of its' own character, self-powered, autonomous. Ultimately however, things exist in dependence upon causes and conditions. For example, a human being ceases to exist in a vacuum, we would instantly die when all conditions for life are suddenly gone. On another level, a human being needs to come into existence by the combination of a sperm from the father joining an egg from the mother and all the right conditions to grow into an embryo. So, considering ourselves as independently existing, fully autonomous is a mere illusion and does not accord with ultimate reality.
Ultimate wisdom can be compared to eco-thinking in biology: a century ago, biology focused mainly on categorising species of animals and plants and describing their specific aspects. Plants and animals were cut to ever smaller pieces to analyse how they function.
However, nature also functions at a completely different level; as relations and processes between living beings. Ecology appeared as a new branch of biology, more dealing with relations, cycles and interdependence of animals, plants and surroundings. This is somewhat similar to the view of emptiness. Instead of focusing on differences and individuality, the realisation of emptiness is about realising that nothing exists by itself alone, but depends on other things. Just as all living beings rely on other living beings - at least their ancestors, so do even inanimate objects depend on other objects, conditions, parts and processes to arise and disappear.
The fact that we normally do not realise emptiness and the relatedness of things is directly related to our perception. As soon as we perceive something in the outside world, it feels different from our own body or mind. We feel as if other things are "out there", separate from "my self", which is "in here".
But are they really separate? To begin with, if the outer object would not somehow "relate" to us in the form of sound, smell, light etc., we would be unable to perceive it. So our perception of objects depends on interaction, rather than the fact that we are separate. To put it simple, our perception of the world is only possible because of interaction, interrelation, dependence and exchange of information.
From the Avatamsaka Sutra:
"Far away, in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each eye of the net, and since the net itself is infinite in dimension, the jewels are infinite in number.
There hang the jewels, glittering like stars of the first magnitude, a wonderful sight to behold. If we now look closely at any one of the jewels for inspection, we will discover that in its polished surface are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is reflecting all the other jewels, so that there is an infinite reflection process occuring.
This symbolises our world where every sentient being (and thing) is inter-related to one another."
His Holiness the Fourteenth Dalai Lama, from The Compassionate Life:
"All events and incidents in life are so intimately linked with the fate of others that a single person on his or her own cannot even begin to act. Many ordinary human activities, both positive and negative, cannot even be conceived of apart from the existence of other people. Even the committing of harmful actions depends on the existence of others. Because of others, we have the opportunity to earn money if that is what we desire in life. Similarly, in reliance upon the existence of others it becomes possible for the media to create fame or disrepute for someone. On your own you cannot create any fame or disrepute no matter how loud you might shout. The closest you can get is to create an echo of your own voice.
Thus interdependence is a fundamental law of nature. Not only higher forms of life but also many of the smallest insects are social beings who, without any religion, law, or education, survive by mutual cooperation based on an innate recognition of their interconnectedness. The most subtle level of material phenomena is also governed by interdependence. All phenomena, from the planet we inhabit to the oceans, clouds, forests, and flowers that surround us, arise in dependence upon subtle patterns of energy. Without their proper interaction, they dissolve and decay."
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PERCEPTION AND OBJECTIVITY
When we perceive an object, we automatically tend to label it (like nice, bad, wet, dry, light, dark, etc.). As soon as our mind puts a label on an object, the label takes the place of the actual object in our mental processes. As our mental image or label can never represent all the different qualities and characteristics of any object, it is always just a simplified, usually exaggerated, subjective snap shot. However, our mind reacts on the basis of our own mental label of an object. No wonder we tend to react simplistic, exaggerated and subjective situations. All perceived objects are conditioned by our senses and our own mind. This leads to the dramatic conclusion that we are not and by definition can never be objective!
Or, as the famous physicist Werner Heisenberg said,
"What we observe is not nature itself, but nature exposed to our method of questioning"....
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SEPARATENESS
Our labelling leads to problems like anger and attachment, but also to the more basic problem that we think we are somehow separate from the outside world. But are we separate from the outside world?
When we see something - for example a table - it appears to be separate from the rest of the world, just standing there by itself, but is that correct? How could the table stand there without the ground supporting it? How could the table exist without a carpenter making it from pieces of wood? The pieces of wood come from a tree, which comes from a seed, water, soil, air, the sun and its nuclear fusion of hydrogen atoms etcetera.... Every object needs causes and conditions to exist, just like we need our parents, food, air, clothes and many more things to exist. Apart from that, our perception of an object is strongly coloured by our own senses, mental state and memories. In this way, it becomes impossible to maintain that 'I' am separate from the outside world, however much it feels that way.
"Monks, we who look at the whole and not just the part, know that we too are systems of interdependence, of feelings, perceptions, thoughts, and consciousness all interconnected. Investigating in this way, we come to realize that there is no me or mine in any one part, just as a sound does not belong to any one part of the lute."
-Samyutta Nikaya, from "Buddha Speaks"
"It is important to remember always that the principle of egolessness does not mean that there was an ego in the first place, and the Buddhists did away with it. On the contrary, it means there was never any ego at all to begin with. To realize that is called 'egolessness'."
Sogyal Rinpoche
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THE PHILOSOPHY OF EMPTINESS
Buddhism teaches that things are:
1. Dependent on their parts
2. Interrelated, not isolated
3. Merely labelled
To prevent misunderstanding, we must avoid the "two extremes", that is, believing that:
1. Things are permanent, independent of their parts, and independent of our labelling
2. Things do not exist at all (nihilism).
HOW DOES THIS RELATE TO ME?
This view has consequences when it is applied to whatever I call "I" and "mine":
* I am not isolated from my surroundings and other living beings.
* I "create" the world with my own concepts and ideas.
* The world is like an illusion: how I see the world depends on my own ideas/projections.
* This world is "my" film, "my" projection, I run the show, so I can change my experience of the world.
* I can change the world, if I start with my own mind.
* I can change, as "I" is only a concept, impermanent and dependent on causes and conditions, just like all phenomena (even emptiness itself).
* Although I can understand this intellectually, I don't perceive the world that way until I directly realise emptiness!
"It is important to remember always that the principle of egolessness does not mean that there was an ego in the first place, and the Buddhists did away with it. On the contrary, it means there was never any ego at all to begin with. To realize that is called 'egolessness'."
Sogyal Rinpoche
"Sometimes, the thought of "I" suddenly arises with great force....The situation is like that of a rock or a tree seen protruding up from the peak of a hill on the horizon: From afar it may be mistaken for a human being. Yet the existence of a human in that rock or tree is only an illusion. On deeper investigation, no human being can be found in any of the individual pieces of the protruding entity, nor in its collection of parts, nor in any other aspect of it. Nothing in the protrusion can be said to be a valid basis for the name "human being."
Likewise, the solid "I" which seems to exist somewhere within the body and mind is merely an imputation. The body and mind are no more represented by the sense of "I" than is the protruding rock represented by the word "human." This "I" cannot be located anywhere within any individual piece of the body and mind, nor is it found within the body and mind as a collection, nor is there a place outside of these that could be considered to be a substantial basis of the object referred to by the name "I"."
The Second Dalai Lama (1475-1542), in Samuel Bercholz's 'Entering the Stream'.
...when we talk about the notion of self in Buddhism, it is important to bear in mind that there are different degrees or types. There are some types of sense of self which are not only to be cultivated but also to be reinforced and enhanced. For instance, in order to have a strong determination to seek Buddhahood for the benefit of all sentient beings, one needs a very strong sense of confidence, which is based upon a sense of commitment and courage. This requires a strong sense of self. Unless one has that identity or sense of self, one will not be able to develop the confidence and courage to strongly seek this aim. In addition, the doctrine of Buddha-nature gives us a lot of encouragement and confidence because we realize that there is this potential within us which will allow us to attain the perfection that we are seeking. However, there are different types of sense of self which are rooted in a belief in a permanent, solid, indivisible entity called "self" or "I." There is the belief that there is something very concrete or objective about this entity. This is a false notion of self which must be overcome.
From Healing Anger by His Holiness the Dalai Lama
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HOW TO INTEGRATE EMPTINESS INTO DAILY LIFE
By Lama Thubten Yeshe
What is emptiness? Emptiness (shunyata) is the reality of the existence of ourselves, and all the phenomena around us. According to the Buddhist point of view, seeking reality and seeking liberation amount to the same thing. The person who doesn't want to seek reality doesn't really want to seek liberation, and is just confused.
If you seek reality and you think that it has to be taught to you by a Tibetan Lama, that you have to look for it outside yourself, in another place - maybe Shangrila! - then you are mistaken. You cannot seek reality outside yourself because you are reality. Perhaps you think that your life, your reality was made by society, by your friends? If you think that way you are far from reality. if you think that your existence, your life was made by somebody else it means that you are not taking the responsibility to understand reality.
You have to see that your attitudes, your view of the world, of your experiences, of your girlfriend or boyfriend, of your own self, are all the interpretation of your own mind, your own imagination. They are your own projection, your mind literally made them up. If you don't understand this then you have very little chance of understanding emptiness.
This is not just the Buddhist view but also the experience of Western physicists and philosophers - they have researched into reality too. Physicists look and look and look and they simply cannot find one entity that exists in a permanent, stable way: this is the Western experience of emptiness.
If you can imagine that then you will not have any concrete concepts; if you understand this experience of physicists then you will let go of your worldly problems - but you don't want to understand.
It seems to me that we twentieth century people are against nature, against reality, the very opposite of reality. Each moment we build up our artificial, polluted ego; we cover ourselves with heavy ego blankets - one, two, ten, one hundred blankets against nature, against reality. Modern life is the product of the intellectual mind, and we create it. The intellectual mind is superstition. We don't understand reality, and the intellectual life that we lead keeps us far from reality.
So we don't accept who we are. We are always looking to cover ourselves with thick blankets and say "this is me". We hide our own reality and run away from natural beauty, completely neglecting it. By not touching our reality, our modern life becomes so complicated and we create problems with our superstition. We are like a spider spinning his web, climbing on his thread then falling down; climbing up again and falling down again. In the same way we build our own intellectual web, a way of life, that is so complicated, that doesn't touch reality, that is so difficult to live in. This construction arises from our own mind and does not arise from anything else.
If I told you that you are nothing, you are zero, that you are nothing that you think you are, then you would be shocked. "What is this monk saying?" But what if I say that it is the truth! In fact you are non duality, non self existence. You do not exist, relatively or absolutely, as you think you do. If you really understood this then you would become more realistic and you would really gain satisfaction and peace. But as long as you hold on to the fantasy, concrete conception of yourself and project this wrong conception onto your environment, then no way will you understand reality.
In Western cities nowadays, you can see, the older you are the more problems you have. When we are young, not so many problems, but then there are drugs and sex, and eventually they become dissatisfying, then more depression, more depression. So, as your body becomes bigger and your brain becomes wider, you have more and more problems and become more and more depressed. The more money you have the more problems come. You can see this.
You only take care of your body, you never take care of your mind, and the result of this imbalance is depression. For most western people this is the case: only the body is reality and they don't care about the existence of the mind, the soul, the consciousness. They don't believe they can change their minds. They can change their nose through an operation but they don't believe they can change thei And when you believe this then no way can you resolve your depression.
Our thoughts, our mind or consciousness are mental energy and cannot be localised in the body. It cannot be touched; it has no form and does not travel in time and space. We cannot touch it or grasp it.
What is important to understand is that the view you have of yourself and the view you have of your environment are based on your own mind; they are the projection of your mind and that is why they are not reality.
I will give you a good example. When a western man or woman looks for a girl or boyfriend, there is this research energy from both sides and when suddenly they see each other they make up an incredible story. "Oh, so beautiful! Nothing wrong inside or outside". They build up a perfect myth. They push and push., the mind makes it all up. If they are Christian they say, "Oh, he looks just like Jesus. She looks just like an angel. So nice, so pure". Actually, they are just projecting their own fantasies onto each other.
If she is Hindu, then he would say, "Oh, she looks like Kali, like Mother Earth, like my universal mother"...and if you are Buddhist you fold your hands and say, "Oh, she is a dakini and she is showing me the true nature of all things". You understand? "When I am near her she gives me energy, energy. Before, I was so lazy, I couldn't move, I was like a dead person. But now whenever I go near her I can't believe my energy!" I tell you all this is superstitious interpretation. You think that she is your spiritual friend and all she does is really perfect, even her kaka and pee pee are so pure! Excuse me, perhaps I shouldn't talk like this - I am a Buddhist monk! But when we speak about Buddhism, about reality then we have to speak practically, from daily life, about what is earthy, what we can touch and see, not just get caught up in concepts.
What I mean is this: you should recognise how every appearance in your daily lift is in fact a false projection of your own mind. Your own mind makes it up and becomes an obstacle to touching reality. This is why, our entire life, no matter what kind of life we have, it is a disaster. If you have a rich life, your life is a disaster. If you have a middle class life, your life is a disaster. If you have a poor life, your life is even more of a disaster! You become a monk and your life is a disaster. If you become a Christian your life is a disaster. A Buddhist, disaster... Be honest. Be honest with yourself.
In fact reality is very simple. The simplicity of the mind can touch reality, and meditation is something that goes beyond the intellect and brings the mind into its natural state. We have the pure nature already, this reality exists in us now, it is born with us... The essence of your consciousness, your truth, your soul is not absolutely negative, it does not have an essentially negative character. Our mind is like the sky and our problems of ego grasping and self pity are like clouds. Eventually they all pass and disappear. You should not believe, "I am my ego, I am my problems, therefore I cannot solve my problems". Wrong. You can see. Sometimes we are so clear in our life we are almost radiating. We can have this experience right now. Now!
So it is wrong to think that we are always a disaster. Sometimes we are clean clear, sometimes we are a disaster. So, stay in meditation, just keep in that clean clear state as much as possible. All of us can have that clean clear state of mind.
Actually, maybe this is the moment to meditate. My feeling is to meditate now. So, close your eyes, don't think, "I am meditating", just close your eyes and whatever view is there, whatever view is there in your mind, just be aware. Don't interpret good, bad. Just be like a light - light doesn't think "I like this, I like that". It is just a light. Whatever is in your consciousness, whatever experience, just be aware. That is all.
Whatever your experience at the moment, whatever your colour, whatever appearance is there, just stay aware. Be aware. If it's black energy, then that black energy is clean clear. If it's white energy, just feel that clean clear state. Be aware of whatever is happening. No interpretation ... Don't try to hold onto something or to reject something.
Excerpt from Lama Yeshe's talk at VajraYogini Institute, France, September 5, 1983.
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HOW TO PRACTISE?
To realise emptiness, externally we need a qualified teacher, and internally we need enough merit (or karma), purification, practice of ethics, keeping our vows and generating single-pointed concentration.
In the Tibetan tradition: first one tries to intellectually understand it, then later the realisation can ripen in the well-prepared field of our mind.
It is advised to analyse the "I" first, and then later one analyses other phenomena in the same way, for example using the "fourfold analysis":
1. Identify object of negation: inherently existent "I"
2. Determine possibilities of how the "I" exists: is it the body, the mind, both or different? (We can say, "I have have a body and a mind", which would indicate that the "I" is something different from the body and the mind, but is that possible?)
3. Is the "I" same as body and/or mind?
4. Is the "I" other than body and mind?
"While you are meditating there is an "I" (representing the Self) which appears to exist from its own side. Right on top of that think, 'the I is merely labelled'. Just meditate on the meaning of the I being merely labelled. I is a name; a name does not exist from its own side, a name is given, imputed by the mind. We can completely agree with that. This I is merely labelled; concentrate on just that. Try to feel that. This automatically eliminates eternalism, the view of a truly existent I."
Lama Zopa Rinpoche
"The real glory of meditation lies not in any method but in its continual living experience of presence, in its bliss, clarity, peace, and most important of all, complete absence of grasping. The diminishing of grasping in yourself is a sign that you are becoming freer of yourself. And the more you experience this freedom, the clearer the sign that the ego and the hopes and fears that keep it alive are dissolving, and the closer you will come to the infinitely generous "wisdom of egolessness." When you live in the wisdom home, you'll no longer find a barrier between "I" and "you," "this" and "that," "inside" and "outside;" you'll have come, finally, to your true home, the state of non-duality."
Sogyal Rinpoche
"Intelligent Practice always deals with just one thing: the fear at the base of human existence, the fear that I am not. And of course I am not, but the last thing I want to know is that. I am impermanence itself in a rapidly changing human form that appears solid. I fear to see what I am: an ever-changing energy field. I don't want to be that. So good practice is about fear. Fear takes the form of constantly thinking, speculating, analyzing, fantasizing. With all that activity we create a cloud to keep ourselves safe in make-believe practice. True practice is not safe; it's anything but safe. But we don't like that, so we obsess with our feverish efforts to achieve our version of the personal dream. Such obsessive practice is itself just another cloud between ourselves and reality. The only thing that matters is seeing with an impersonal spotlight: seeing things as they really are. When the personal barrier drops away, why do we have to call it anything? We just live our lives. And when we die, we just die. No problem anywhere."
Charlotte Joko Beck, in 'Everyday Zen'
"Our exaggerated sense of self and our compulsion to find happiness for this larger-than-life self we have fabricated cause us to ignore, neglect and harm others. Of course, it is our right to love and take care of ourselves, but not at the expense of others. While "As long as I'm alright" is our motto, we have no hesitation in acting with total disregard for others."
From: The Three Principal Aspects of the Path: An Oral Teaching by Geshe Sonam Rinchen
For a funny practical teaching; click on the Snowman to download this self-extracting Flash file (it is 256kB, so may take a couple of minutes to download).
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TO THINK OR NOT TO THINK?
One issue which can create much confusion is about our dualistic mind. Normally, our mind functions on a very dualistic level, which means that we continuously make distinctions, like black and white, good and bad, hard and soft. This level of mind reasons and is the basis for our ability to think logical using concepts. However, the goal of the teachings on emptiness is to lead to a non-dualistic experience (realisation) of emptiness. Different schools may approach this problem differently; for example, the Zen schools tend to emphasise first achieving a non-dualistic state of mind in meditation, the Tibetan schools first emphasise proper dualistic, inferential, logical understanding of the subject, and then meditating on it to achieve the direct realisation.
A question was put to to His Holiness Dalai Lama:
"How does one go from inferential knowledge to nonconceptual knowledge? Since analysis is used to arrive at total inferential knowledge any more analysis would still be inferential."
His Holiness' answer:
"Among meditations there are many different types and in special situations such as certain levels of Highest Yoga Tantra for example, analysis is discouraged. The general mode of procedure on the Buddhist path is that through constant reflection on the knowledge which is initially inferential, through various stages of familiarisation, reflection and contemplation, that knowledge which is initially inferential could eventually become nonconceptual. The engagement of that knowledge in relation to the object becomes subtler and subtler, eventually the knowledge becomes direct and unveiled.
Generally speaking it is very true that there must be a correlation between cause and its effects. Any cause can not give rise to any effect. There must be some causal relationship and connection but that does not mean that every effect must have completely similar causes. Take for instance the omnisicent mind of the Buddha; if we insist that its cause must be completely similar in characteristics with its effect which is omniscient mind, then we will have to maintain that within us we possess the seed for attaining Buddha's omniscient mind and wisdom. Then we must possess within us, even to a slight degree some form of Buddha's omniscient mind which cannot be maintained. As far as non-conceptual awareness or wisdom of Arya beings is concerned, the causes need not be such high states of realisation. Therefore regarding the non-dualistic awareness or wisdom of Arya beings, their causes can be said to exist even within ordinary beings.
If we examine our mind, as long as we remain in an ordinary state of existence, our mind is characterized by dualistic perceptions, dualistic experiences. Within this dualistic experience and perception we must be able to seek some kind of seed which would give rise to non-dual wisdom and awareness. Therefore in the initial stage of knowledge, it is inferential, dualistic and characterized by duality between subject and object. As you train your mind and constantly reflect and cultivate your familiarity with that object, then that subject and object duality will gradually diminish in its intensity. Gradually it will lead you to realization. Your knowledge of the object becomes direct, intuitive and non-conceptual.
When we talk of non-dual awareness in the context of dualistic appearances or dualism, one must bear in mind that there are many different meanings of the term. Dualistic experience could be understood in terms of a multitude of ways: conventional appearance as dualistic appearance, subject and object duality or separateness as being dualistic appearance; or as a generated image through which we can conceive as object, that image can be seen as dualistic appearance. Similarly when we come across the term non-conceptuality we do not have the notion that there is only a single meaning which is universal in every single context. Non-conceptuality will have different meanings in different contexts."
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WISDOM AND COMPASSION
With this explanation, you may be tempted to think that emptiness is all about playing with words and doing complicated mind games. However, it is said that realising emptiness directly can solve all our problems, as all our problems are caused by our misunderstanding of the world. As all our communication is based on words which cannot express the ultimate truth, please try to discover the real meaning behind the words for yourself!
Another thing that should be kept in mind is that when one directly experiences emptiness, the mind cannot perceive anything dualistic, meaning it cannot perceive anything of the "normal" world. This is why discussions on emptiness often tend to go astray and may have an "otherworldly" feel to them. It is said that only a fully realised Buddha can experience emptiness and ordinary existence simultaneously.
Now a few words on the combination of wisdom and compassion. In Tibetan Buddhism, these are considered the two most important aspects of practice. Just like a bird needs two wings to fly; a very compassionate person without wisdom is only a likeable fool, and a person with wisdom and no compassion is like a lonely hermit in an ivory tower... Both will reinforce each other: once we realise how interrelated we all are, it is hard not to feel some level of compassion, and once we feel compassionate to others we realise our interrelatedness.
"Recently I am emphasizing that due to the modern economy, and also due to information and education, the world is now heavily interdependent, interconnected. Under such circumstances, the concept of 'we' and 'they' is gone: harming your neighbor is actually harming yourself. If you do negative things towards your neighbor, that is actually creating your own suffering. And helping them, showing concern about others' welfare -- actually these are the major factors of your own happiness. If you want a community full of joy, full of friendship, you should create that possibility. If you remain negative, and meantime want more smiles and friendship from your neighbors, that's illogical. If you want a more friendly neighbor, you must create the atmosphere. They they will respond."
His Holiness the Dalai Lama (from an interview in the November issue of the Shambala Sun)
"The one thing to be attained is essentially void and compassionate. Let me explain.
The realisation of voidness is the absolute spirit of enlightenment; it is seeing that all things are unborn.
Compassion is the relative spirit of enlightenment; it is reaching out in love to all beings who have yet to realise that they are unborn.
Those who follow the Mahayana path should develop these two forms of the spirit of enlightenment."
Drom Tonpa
"The supreme goal of the teachings is the emptiness whose nature is compassion."
Atisha
"Know emptiness, be compassionate."
Milarepa
Samadhi Raja Sutra
Know all things to be like this:
A mirage, a cloud castle,
A dream, an apparition,
Without essence, but with qualities that can be seen.
Know all things to be like this:
As the moon in a bright sky
In some clear lake reflected,
Though to that lake the moon has never moved.
Know all things to be like this:
As an echo that derives
From music, sounds, and weeping,
Yet in that echo is no melody.
Know all things to be like this:
As a magician makes illusions
Of horses, oxen, carts and other things,
Nothing is as it appears.
The Buddha
QUOTED FROM HERE
Heart Sutra
Heart Sutra
Click for heart sutra
The Heart of the Perfection of Wisdom
In Sanskrit: Bhagavati prajnaparamitahrdaya
In Tibetan: Bcom Idan 'das ma shes rab kyi pha rol tu phyin pa'I snying po
In English: The Heart of the Perfection of Wisdom, the Bhagavati
Thus have I once heard:
The Blessed One was staying in Rajagrha at Vulture Peak along with a great community of monks and great community of bodhisattvas, and at that time, the Blessed One fully entered the meditative concentration on the varieties of phenomena called the Appearance of the Profound. At that very time as well, holy Avalokitsevara, the bodhisattva, the great being, beheld the practice itself of the profound perfection of wisdom, and he even saw the five aggregates as empty of inherent nature. Thereupon, through the Buddha's inspiration, the venerable Sariputra spoke to holy Avalokitsevara, the bodhisattva, the great being, and said, "Any noble son who wishes to engage in the practice of the profound perfection of wisdom should train in what way?"
When this had been said, holy Avalokitsevara, the bodhisattva, the great being, spoke to venerable Sariputra and said, "Sariputra, any noble sons or daughters who wish to practice the perfection of wisdom should see this way: they should see insightfully, correctly, and repeatedly that even the five aggregates are empty of inherent nature. Form is empty, emptiness is form, Emptiness is not other than form, form is also not other than emptiness. Likewise, sensation, discrimination, conditioning, and awareness are empty. In this way, Sariputra, all things are emptiness; they are without defining characteristics; they are not born, they do not cease, they are not defiled, they are not undefiled. They have no increase, they have no decrease.
"Therefore, Sariputra, in emptiness there is no form, no sensation, no discrimination, no conditioning, and no awareness. There is no eye, no ear, no nose, no tongue, no body, no mind. There is no form, no sound, no smell, no taste, no texture, no phenomenon. There is no eye-element and so on up to no mind-element and also up to no element of mental awareness. There is no ignorance and no elimination of ignorance and so on up to no aging and death and no elimination of aging and death. Likewise, there is no suffering, origin, cessation, or path; there is no wisdom, no attainment, and even no non-attainment.
"Therefore, Sariputra, since the bodhisattvas have no obtainments, they abide relying on the perfection of wisdom. Having no defilements in their minds, they have no fear, and passing completely beyond error, they reach nirvana. Likewise, all the Buddhas abiding in the three times clearly and completely awaken to unexcelled, authentic, and complete awakening in dependence upon the perfection of wisdom.
"Therefore, one should know that the mantra of the perfection of wisdom - the mantra of great knowledge, the precious mantra, the unexcelled mantra, the mantra equal to the unequalled, the mantra that quells all suffering - is true because it is not deceptive. The mantra of the perfection of wisdom is proclaimed:
tadyatha - gate gate paragate parasamgate bodhi svaha!
Sariputra, a bodhisattva, a great being, should train in the profound perfection of wisdom in that way."
Thereupon, the Blessed One arose for that meditative concentration, and he commended holy Avalokitsevara, the bodhisattva, the great being. "Excellent!" he said. "Excellent! Excellent! Noble child, it is just so. Noble child, it is just so. One should practice the profound perfection of wisdom in the manner that you have revealed - the Tathagatas rejoice!" This is what the Blessed One said.
Thereupon, the venerable Sariputra, the holy Avalokitsevara, the bodhisattva, the great being, and that entire assembly along with the world of gods, humans, asuras, and gandharvas, all rejoiced and highly praised what the Blessed One had said.
Quoted from HERE
觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，渡 一切苦厄。
舍利子，色不異空，空不異色，色即是空， 空即是色; 受、想、行、識，亦復如是。舍利子，是諸法空相 ，不生、不滅，不垢、不淨，不增、不減;是故空中無色，無 受、想、行、識，無眼、耳、鼻、舌、身、意，無色、聲、香、味、觸、法;無眼界，乃至無意識界，無無明，亦無無明盡，乃至無老死，亦無老死盡; 無苦、集、滅、道，無智亦無得。
以無所得故， 菩提薩埵，依般若波羅密多故，心無罣礙，無罣礙故， 無有恐怖，遠離顛倒夢想，究竟涅槃。
三世諸佛，依般 若波羅密多故，得阿耨多羅三藐三菩提，故知般若波羅蜜 多，是大神咒，是大明咒，是無上咒，是無等等咒，能 除一切苦，真實不虛。
故說般若波羅蜜多咒，即說咒曰 ：「揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。」
般若心經全篇的主旨，是描述空。在內容上，可以分為三段；第一段指出，空是在修練中體現在一般經驗中。凡夫只看到種種生命現象，亦即是五蘊。
第二段是破解自原始佛教所成立的代表存在概念。這些概念可分為五蘊、十二處、十八界的解扣。
第三段是通過十二因緣、四諦的解扣，及研究客觀存在的性質問題如色蘊及六境等，解釋五蘊不實的狀況。心經沒有交代生命現象是空的理由，而是破斥它們的存在。先破五蘊中的色蘊及其餘四蘊，再破十二處、十八界、十二因緣、四聖諦的實踐。
個人覺得要了解心經，應從天台宗五時八教之判教開始。根椐天台宗的闡釋，所謂五時是根據所說的經立時間；其一是華嚴時，是指釋迦初成正覺，於最初的二十一日，向大乘菩薩眾及天人等說法。講述自證的境界，即華嚴經。
其二是在釋迦認為自己所說的法，只利利根眾生，便花十二年的時間，於鹿野宛說四含等經。其意在誘導小機鈍根，所說即小乘佛法。
其後八年，釋迦說維摩楞伽等經，即復說大乘佛法。從小乘轉入大乘稱為方等時。
後十二年，釋迦說般若經及諸部般若，乃進大乘佛法的深法。
最後八年，釋迦說法華經，並於圓寂前以一晝夜說涅槃經。
以時代說，心經及諸部般若，應是天台宗五時中之第四時的說法。但在解讀心經時，難免要了解其餘四時的思想。
個人學養不深，當中釋義，當有不善之處，萬望各方大德指正。
般若(音波野)
般若是梵語大智慧的音譯。是通達智慧的意思。
波羅蜜多
華語是“到彼岸”的意思
般若波羅蜜多是說般若如船，能將眾生有情從生死輪迴的此岸，渡到不生不死的酙盤彼岸。
經文句解
觀自在菩薩
觀自在菩薩有兩種意思。
其一是觀世音菩薩的別名。因為觀音菩薩無論是自利或利人，都能得到大自在。而自在即是進退無綛的意思。
其一是觀一切法很自在的意思。菩薩是菩提薩埵的簡稱，華語是覺有情，即是覺悟有情的意思，也就是上求佛果和下化眾生的大聖人。
這裏引用第二雒解釋。
菩薩是以菩提圓滿為目的，非加一番勇猛精勤的修行不為效。從正義言，唐代諸大譯家均將菩提譯為覺，薩埵為有情，有情是總指一切有意志及思想感情的生命。如發撺了上佛覺之志願的有情，方可稱為菩薩。若未能真正發起上求佛果的心願，無論他有多大的福報或神通變化的能力，都不可以稱為菩薩。
坊間有傳，觀自在菩薩即觀世音菩薩。可能是因為兩者梵文讀音差異不大。觀自在菩薩的梵文全名是(Aryavalokitesvara Bodhisattva)，而心經的另一早期版本中，鳩摩羅什便將此段梵文譯為觀世音菩薩(Avalokita svara)。事實上觀世音菩薩與觀自在菩薩，應是有不同的德性。由觀世間之苦而尋聲救度稱為觀世音，從自己修養上得到大自在則稱為觀自在。
觀自在是否即觀音菩薩自古已有爭議。中文譯本的觀自在與梵文譯本出現差異其中一個可能是唐以前，譯經的學者多數將觀世音與觀自在互通。例如，據晉時譯出的大方廣佛雜華嚴飾經中在描述人死前的情況便有；
.....即見阿彌陀佛文殊菩薩，普賢菩薩觀自在菩薩.....
但在玄奘法師譯出的藥師琉璃如來本願功德經中所描述人死前的情況便有；
.....有八大菩薩，其名曰文殊師利菩薩，觀世音菩薩......
當中可見，唐以前，觀世音菩薩與觀自在菩薩可能是通用。
根據華嚴經說，人地菩薩有＋種自在；
一. 壽命自在
二. 心自在
三. 色自在
四. 業自在
五. 受生自在
六. 勝解自在
七. 願自在
八. 如意自在
九. 法自在
十. 智自在
如果我們再研究般若經，便會發覺觀自在菩薩可能真的不是觀世音菩薩
經云﹕「復次，舍利弗﹗菩薩摩訶薩，行般若波羅蜜(時)，色不與薩婆若合 (藏譯﹕不以薩婆若合色)，色(性)不可見故﹔受、想、行識亦如是。眼不與薩婆若合，眼(性)不可見故﹔耳、鼻、舌、身、意亦如是。色不與薩婆若合，色 (性)不可見故﹔香、味、觸、法亦如是。舍利弗﹗菩薩摩訶薩，如是習相應者，是名與般若波羅蜜相應。」將心經與般若經比較，便可發覺，觀自在菩薩應是指修為極深的菩薩，即菩薩摩訶薩。
而據佛經所示，十地菩薩之狀況：
（一）歡善地：捨異生性（眾生性）得聖種性，證二空之理， 利益自他生大歡喜。
（二）離垢地：成就淨戒，遠離諸犯戒之垢。
（四）發光地：成就勝定大法（三摩缽底等），發生無邊妙慧 （聞思修三慧）。
（四）焰慧地：安住最勝菩提分法，發出智慧燒去一切煩惱。
（五）極難勝地：真智（根本智）與俗智（後得智）二者皆現前互相圓融，且了知二者非一非異。
（六）現前地：觀十二緣起，善能得染淨無分別。現前即此無 分別之最勝般若現前之義。
（七）遠行地：住於無相，遠離世間與二乘之有相行。此地有 「七地沈空難」之危險，易落入「木頭空」，此乃渡生與菩提 均無功用之偏見。
（八）不動地：無漏之無分別智不用加行自行現前，不為一切 煩惱與有相功用所動。
（九）善慧地：成就四無礙解，遊十方說法無礙之義。
（十）法雲地：大法智遮一切惑障，如空中現出大雲作大法雨 之義。
如按十地經的解釋，觀自在菩薩應是指七地以上的修行者。七地以前的菩薩，因為觀智未成熟，未能自然地修習無相觀。而離開第七地後，便能自然任運地修習無相觀。
行深般若波羅蜜多時
行即執行的意思，這裏是在修行到達涅盤超脫生死的智慧的時候。
照見五蘊皆空
觀照是用心光向心中看，向心中照，是一種修慧的方法。蘊是積集的意思。
據大乘五蘊論：
如薄伽梵略說五蘊。一者色蘊。二者受蘊。三者想蘊。四者行蘊。五者識蘊
五蘊是色、受、想、行、識等五種。色是一般說的物質，變礙為義，是地水風火四大種所做。佛典中地水火風等四大種與通俗之地水火風有很大的區別。佛典中此四大種能產生一切事物，能生一切色法之物，乃帶數持業釋也。此四大種眼識弗見，與現時我們的定義大不同
受是感受，領納為義，其中包括苦，樂，捨三受。想就是想像，於善惡憎愛等境界中，取種種相，作種種想。行是行為或做作，由意念而行動去造作種種的善惡業。識是了別的意思，由識去辨別所緣所對的境界。在此五蘊中，前一種是物質，後四種是精神，是構成人身的五種原素。五蘊皆空是色、受、想、行、識，因色是四大假合而有，受想行識是由妄念、而生，故五蘊諸法，如幻如化，從因緣起，本無實性，當體即空。
這句的意思是發現人身一切事物，均是虛幻不實。
渡一切苦厄
是超脫一切苦的意思。依據梵本心經並無此句因此可能是玄奘法師依照般若空觀的精神潤增。
舍利子，色不異空，空不異色，色即是空，空即是色。受、想、行、識，亦復如是。
舍利子有兩個解釋。其一是靈骨，是由修戒定慧之功德結晶而成。其一是釋迦牟尼的弟子，即舍利弗。舍利是鶖鷺，舍利子的母親眼似鶖鷺，固名為舍利弗。為佛的十大弟子之一，以智慧第一著稱，梵文 Sariputra 的音譯。或譯作鶖鷺子、舍利子。初從六師外道的刪闍那毗羅胝子出家，後因聽到馬勝比丘說因緣所生法的偈頌，改學佛法。由於他持戒多聞,敏捷智慧,善講佛法,因此很快成為佛陀的十大弟子之一。
色在這裏，是泛言物質現象。根據原始佛教的解釋，色是指肉身；空是因緣和合而生的一切事物，究竟而無實體，叫做空，也是假和不實的意思。
這裏是告訊舍利弗五蘊皆空，全是不實的道理。全句的意思，應是生命的肉身與空的存在沒有分別；空的存在與生命的肉身也沒有分別；因此，空與其餘四種生命現象也沒有分別。
舍利子，是諸法空相，不生不滅，不垢不淨，不增不減。
諸法是一道理和事物的意思。空相是諸法皆空的相狀。因緣生的事物，均沒有自性，此即空的相狀。不生不滅是不生也猤滅，是常住的別名，也是永生的意思。垢是煩惱，淨是沒有煩惱；也是清潔與污垢的意思。整句的意思是所有事物都是沒有自性，是真空的。因此所以事物都不存在自身的存在與滅亡，亦不會有所增減。以上六(不)，分別組成三對，都是描述空的狀態。由於一切現象都是空的狀態，所以沒有存在主體，沒有主體便沒有生、滅、垢、淨、增、減的活動。
是故空中無色﹐無受、想、行、識。
這裡是說明；處於空的狀態就沒有真實的肉身現象亦沒有其餘四種生命現象。
無眼、耳、鼻、舌、身、意。
此句經文是由前句「是故空中無色，無受想行識」承貫而下的。眼、耳、鼻、舌、身、意六根，能生者謂之「根」，根能生枝葉，眼根能生眼識，耳根能生耳識，乃至意根能生意識。六根中眼、耳、鼻、舌、身五根是身體所具有的生理器官，是由物質組成的，是有相的，故為色根。意根屬於思想、精神作用，是無相的，故為心根。佛教以之代表自我活動能力，但從空的角度，都不能說根有自主性。身體既是四大假合之體，空無所有，因此六根亦無有。身體包括這五根生理器官，是因緣和合而有，緣生性空，無自性、無實體，故云「無眼、耳、鼻、舌、身、意」。
無色、聲、香、味、觸、法
色、聲、香、味、觸、法是對應六根而言﹐又叫六塵。此句是六塵皆空之意。塵又名為「境」，能染汙心性，猶如塵埃一樣，使其本來面目由於六塵所蓋而無法顯現。萬有諸法雖多，均為四大所顯。一切有情，歸納起來不外乎「色聲香味觸法」六塵。所謂色塵者，就是眼根所對、四大所顯的情器世間中，一切以色相為體的境；聲塵者，即是耳根所對、四大所顯的情器世間中，以聲響為體的境；香塵者，則是鼻根所對、四大所顯的情器世間中，以諸氣味為體的境；味塵者，則是舌根所對、四大所顯的情器世間中，以諸味道為體的境；觸塵者，則是身根所對、四大所顯的情器世間中，以接觸感受為體的境；法塵者，乃是眼、耳、鼻、舌、身五根，每一根對境時，意根也隨之而加以分別。每起一根，意根則同時相應分別而起之，由此而生色聲香味觸法。倘若五根對境時，意根不起分別，則會視而不見、聽而不聞、食而不知其味，則無色、聲、香、味、觸、法也。猶如鏡照諸物，物去鏡空，物來鏡映。因此，前五根對境時，意根不隨之分別，那就是現量而不是比量。若不執、不住五根所對的幻化之相，此乃無相之境。由此六根已空，則無六塵。故無色、聲、香、味、觸、法。
無眼界。乃至無意識界。
此句是無眼界，無耳界，無鼻界，無舌界，無身界，無意識界的簡化說法。界﹐解作「識」﹐所以也可以說成是無眼識乃至無意識識。六根、六塵既空，六識也空無所有。因為眼識、耳識、鼻識、舌識、身識、意識（六識）屬於心法，它的產生必須是內依根、外和塵（境），根塵相對，並分別其領受的形象，由此集合而產生了識。單方面孤立地是不會產生識的。比如：單獨一根或一塵，或是前五根對五塵不加分別，則不是識。眼根對色塵則生眼識，故名眼識界。其他亦復如是。六根、六塵、六識合稱「十八界」。六識如同六根、六塵一樣，都屬於眾緣和合而生。緣生性空，皆非實相，均屬夢幻泡影，都是我人真性光中的幻影，心光之影像，均是影子，均生滅無常，當體即空無所有，故稱為「無」。「無」是諸佛妙有真空的體性。這真空妙體，並非佛所獨有，凡夫也同樣俱足。「無眼界，乃至無意識界。」這一句是省略之詞，十八界不一個個地說出來了。「界」乃界限之意。無眼界，則是無眼識界限。內六根、外六塵、根塵相對生起六識，故名十八界。本來沒有界，皆因著相，故而有了界。
無無明，亦無無明盡，乃至無老死，亦無老死盡。
佛在破了五蘊十八界的執見後，便續破十二因緣的執見。十二因緣是佛教的基本道理。根據經典的記載，佛陀在菩提樹下覺悟時，就是觀這十二因緣。十二因緣說明有情流轉生死的前因后果，在此流轉中唯是煩惱、業行及苦果（即惑、業、苦）﹔它們相依，因緣生滅的相續流轉，使到我們感受到有個人生的過程，有一個生命在生死輪回﹔實際上這其中無有主宰者、沒有作者、也沒有受者。＜br>
十二因緣又稱為十二緣起支。此十二支互相為因果，因為一個因緣升起，而造成另一個因緣也生起。
一、十二因緣三世二重因果：
第一重因果：過去因到現在果。
過去因有二：
一. 無明，即過去迷惑。
二. 行，即過去造業。
現在果有五：
一. 識
二.名色
三. 六入
四. 觸
五. 受
現在因有二：
一. 愛
二. 取
未來果有二：
一. 生
二. 老死 十二因緣就是因為有無明，所以有“行”之造作﹔因為造業而入胎，故有入胎之識﹔因為入胎，名色就展開活動，它擴展、擴大，就產生了六入﹔胎兒的六根圓滿后就出世，然后與外面的境界接觸﹔根、塵、識和合產生觸的心理，有了觸就產生受，過去我們貪愛的業習就會引發出來，愛即生﹔愛加深就有取，使我們希求它再來、再有，就形成了有﹔有將來的業，促使我們再來生，再來死。這十二因緣就是有情眾生的流轉生死的前因后果，它的流轉并不是直線式，而是一個輪轉。既是過去的無明，造成現在的受﹔現在的無明，就是愛、取﹔現在的愛、取，就是下一世的無明，它一直循環不息，周而復始。在十二因緣中，我們要知道有迷惑，因迷惑而造業﹔造業后我們就要受業的果報--苦果。在受苦果的當中，我們繼續迷惑，繼續造業，造業后又再受報，這樣的循環作用，稱為十二因緣的流轉。。
無苦、集、滅、道
苦、集、滅、道即四聖諦。巴利文聖典所載四聖諦的最早記錄之一，據說是如下簡單內容﹕「此即是苦聖諦－－生是苦，老是苦，病是苦，死是苦，怨憎會是苦，愛別離是苦，所求不得是苦，約言之，五取蘊是苦。此即是苦集聖諦－－帶來後有，喜貪所伴，而隨處悅喜之愛欲，指謂欲愛、有愛、無有愛。此即是苦滅聖諦－－即謂無有愛欲殘存之滅盡、捨離、解脫、無執著。此即是苦滅道聖諦－－即謂八支聖道，乃指正見、正思惟、正語、正業、正命、正精進、正念、正定而言。」＜br>
如果我們把小乘佛教的三法印包括在苦諦之中，則可以說，由於世間凡夫未能了透「諸行無常」與「諸法無我」的真諦，因此才會產生「一切皆苦」。這裡所說的「苦」，不但指謂八苦 (即生、老、病、死等四苦，另加愛別離苦、怨憎會苦、求不得苦與五陰熾盛苦)。
苦諦不必限於苦的現實，一般指謂事物缺失理想的無自覺狀態的現實(世界)，因此不必限於苦。然從宗教的立場，尤其從佛教的立場去看，世俗世間無有理想的無自覺狀態即是苦。」。集諦則說明「一切皆苦」的原因或理由，苦、集二諦合起來說構成流轉緣起，即以十二因緣 (無明→行→識→名色→六處→觸→受→愛→取→有→生→老死及憂悲苦愁惱)。十二因緣之中，「(貪)愛」是當前容易辨認的生死流轉主因，但最根本的原因是在「無明」，又稱「根本無明」。
滅諦指謂「涅槃寂靜」，最早的原義很可能是「貪欲的壞滅，瞋恚的壞滅，愚痴的壞滅」，亦即貪瞋痴三毒的消除滅盡(nirodha)，此一解脫境界亦稱「不死」(amata)、「彼岸」(para) 或「無為」(asankhata)。涅槃即不外是滅盡(一切有)漏、自知、自證、體得心解脫與慧解脫於現法。滅諦(及與其他三諦所成的四聖諦)並不是所謂「永恒不變的理法」，而不許多元開放的種種可能詮釋。
如說滅諦與道諦構成還滅緣起，則前者所指的涅槃解脫，即是佛教的理想境界或目標，後者則指達到此一境界或目標的修行實踐必需手段或進路，即指八正道、三十七道品而言，八正道又可以分別歸類於戒定慧三學，而整個道諦的根本旨趣，亦可以用釋迦成道之前已體現到的不苦不樂的「中道」。
故然苦集是世間法滅道是出世間法而在世間法中了悟道理不為世間法束縛便是出世間法此四諦法亦是顯出因緣的道理其中無實性故說無苦集滅道
無智亦無得，以無所得故。
此十個字可依識解，亦可依般若解。智是指認知主體；得是指對象。這句是牐上句，意思可為；所有一切把目光放射於外，以一種主客二分的思路，來找尋存在的想法是不相應。因為空根本不是一個對象。所以無智亦無得。而因為空不是一個對象，亦不能有所取的緣故。
另一方面，智(jnana)在梵文可解作知識。得，可解作實踐上的結果。在此情況，此十字的解釋應為；在知識上無所知，在實踐修行上亦無結果。因為空不是一個對象，猤能有所取的緣故。
菩提薩埵，依般若波羅蜜多故，心無罣礙
菩薩，梵語菩提薩埵(bodhi-sattva)的簡稱，意譯為覺眾生、道心眾生，即發願追求無上菩提、利益眾生、修諸波羅蜜行，且相信一定成為「當來佛」的大心眾生。印度‧龍樹菩薩造，姚秦‧鳩摩羅什譯《大智度論》卷四〈大智度初品中菩薩釋論〉﹕
問曰﹕何等名菩提，何等名薩埵。答曰﹕菩提名諸佛道，薩埵名成眾生或大心。是人諸佛道功德盡欲得，其心不可斷不可破，如金剛山，是名大心。如偈說﹕ 一切諸佛法，智慧及戒定，能利益一切，是名為菩提。其心不可動，能忍成道事，不斷亦不破，是心名薩埵。復次稱讚好法名為薩，好法體相名為埵。菩薩心自利利他故，度一切眾生故，知一法實性故，行阿耨多羅三藐三菩提道故，為一切賢聖之所稱讚故，是名菩提薩埵。所以者何﹖一切諸法中，佛法第一。是人欲取是法故，為賢聖所讚嘆。復次，如是人為一切眾生，脫生死者，故索佛道。是名菩提薩埵。……
問曰﹕齊何名為菩提薩埵。答曰﹕有大誓願，心不可動，精進不退，以是三事，名為菩提薩埵。復次有人言，初發心度一切眾生，作願言我當作佛度一切眾生。
這裏的意思應是修行的人，根據這種般若波羅蜜多的作用，內心的活動便再沒有障礙。
無罣礙故﹐無有恐怖
根據十地經中，有煩惱的眾生有五種恐怖；
一. 不活畏，即生活不安的恐懼
二. 惡名畏，即害怕得到壞名聲的恐懼
三. 死畏，即害怕死亡
四. 惡趣畏，即死後墮生惡趣的恐懼
五. 怯眾畏，即自卑
這裏的意思應是由於沒有障礙的緣故，便消除了種種的恐懼。
無有恐怖，遠離顛倒夢想，究竟涅槃
根據大品般若經，顛倒有三種；
一. 想顛倒，即對境象產生錯誤的認知
二. 見顛倒，即對所知產生錯誤的見解
三. 心顛倒，即產生前兩者的心識，即是虛妄
涅槃是梵文nirvana的音譯。本是熄滅的意思，在梵文中，是用來借喻煩惱之火熄滅、生命不再受縛，不再輪迴而得解脫。即是四聖諦中的滅聖諦涅槃應是依是四聖諦教，修行道諦，斷集諦所說的一切煩惱與業，不再有苦諦所說的世間苦果，而證入滅諦所說的諸漏已盡的阿羅漢果的最高存在境界。
這裏的意思應是因為消除了種種恐懼，便可以超出一切不真實的了解，從而進入涅槃的境界。
三世諸佛，依般若波羅蜜多故，得亞耨多羅三藐三菩提
過去，現在，未來，稱為三世。此句意思是過去現在未來三世十方諸佛皆是依般若波羅蜜多之故，得到無上正等正覺。阿耨多羅三藐三菩提為梵語音譯。阿耨多羅意譯是無上，三藐是正等，三菩提是正覺，全稱作「無上正等正覺」。此乃無以上之的大覺情唯佛可得其餘聲聞等聖者皆不能達至。
故知般若波羅蜜多，是大神咒是，大明咒，是無上咒，是無等等咒。
大神咒是偉大的咒語；大明咒是大智慧的咒語；無上咒及無等等咒是超過一切，無與倫比的咒語。用白話文重寫，便是；般若波羅密多是偉大的咒語；大智慧的咒語；超過一切，無與倫比的咒語。
能除一切苦﹐真實不虛 用白話文重寫，便是；它能此息一切苦痛，因為它是真實及不虛妄。
故說般若波羅蜜多咒，即說咒曰：揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。
唐玄奘法師有五不譯；
一. 祕密
二. 多重意義
三. 無意義
四. 古時已有意義
五. 咒語
這句便因為是梵文咒語，他便只用音譯。
用白話文重寫，便是；以下便是通過般若波羅蜜多時所說的咒語。
去罷！去罷！到彼岸去罷！完全的到彼岸去罷！要覺悟！謹願！
我們解讀《般若波羅蜜多心經》時，往往有誤解，可能是我們對淨土行門有誤解，以為經是用來唸，不是用來解。
大乘初期的般若思想，是以《阿含經》為基礎，做進一步的發展。原始佛教是要面對人生問題據雜阿含經的記載；
如是我聞：一時，佛住舍衛國祇樹給孤獨園。爾時、世尊告諸比丘：「於色不知、不明、不斷、不離欲，則不能斷苦。如是受、想、行、識，不知、不明、不斷、不離欲，則不能斷苦。諸比丘！於色若知、若明、若斷、若離欲，則能斷苦。如是受、想、行、識，若知、若明、若斷、若離欲，則能堪任斷苦」。時諸比丘聞佛所說，歡喜奉行。
事實上，空義在《阿含經》中已出現，但多以十二支緣起闡明我空（人空），並以五蘊、十二處、十八界等說明有情個體之中，沒有自我的自性存在，多局限於有情生命流轉的說明。直至《般若經》的出現，空義始擴大到因緣所生的一切法，實無自性的存在，一切法空（人、法二空）的思想，始成大乘佛法的特色。
小乘佛學，已教人認識五蘊皆空的道理。而小乘成實宗亦有人空觀及法空觀兩種觀。前者是觀人我皆為五蘊的假和合，即是此五蘊是由各種因緣組合而成，無一為人我的絕對獨立存在本質，由是不見有其真實。後者是認為五蘊諸法有假命，無實體亦無獨立恒常存在。但要充分了解諸部般若則必須要了解龍樹菩薩所著的中論。
不過，《般若經》的論空，大都是直截了當地說明空義（主要是空義的實踐），少有空義的論證，故哲學思想的成分很淡。及至龍樹菩薩《中論》一出現，始真正有系統地證立空義的理論，以論的形式針對不同主題作不同的論證，充滿了濃厚的哲學色彩。所以，龍樹菩薩的中觀學強調空的立場，確實繼承了般若思想。龍樹菩薩透過《中論》對各種不同論題的嚴謹論證，證立《般若經》中所述的種種義理，奠定了初期大乘佛法空義的思想基礎，也因此空義形成後來大乘佛教各宗派的共通思想，故天台宗說龍樹菩薩一系的中觀與般若為「通教」，其因即在此。
般若波羅蜜多心經可以說是諸部般若的撮要。它最早在中國流傳，應是在公元四世紀前後，姚秦時，鳩摩羅什所譯出的摩訶般若波羅蜜多咒經。鳩摩羅什師傳龍樹菩薩，因此，可以相信，鳩摩羅什編譯諸部般若時，會深受龍樹菩薩的中論思想影響。個人覺得，如果要理解心經的思想，絕不可能不對般若經的源頭，即《阿含經》；及空的釋義，即《中論》等作出研究。
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