Space that contains a thing and the thing that occupies its volume in the space are packed-tight or coinciding with themselves; they are one. When we see an object, our eyes receive light from the surruonding object and translate it into nerve impulses that travel to the brain. Light arriving at the retina must pass through various other cells before striking the rods and cones, which cover it into nervous impulses. The impulses then pass through these other cells to be coded and organized before traveling over the optic nerve to the brain. I see the the object; in the true way, I see its light or image. The image is an emptiness on the retina and the character of the mind is the emptiness; they too are the emptiness, so we can see that object.
Time. When we see the object, after a shortest period of time (ksana) that object becomes immediately inreal or It is not yet Itself; It has a ksana old (Time).
When we see a first point of an object and we perceive it, we have a pure perception because three lifetimes are not capable to be gotten to the time being of the objcect because time always lasts in the infinite line of beginning and exinction and so on without ending. We can get the real (or first) point of the time being with a ksana [a shortest period of time] to the object. When I cognize the pure perception, I have a pure cognition (without space-time). So, the true Mind is no time and the pure cognition is no space-time. That is how to transfer the consciousness or perception to the cognition. The conception about these kinds of cognition and mind are used to distinguish between the Dhyana-Contemplation and Sudden Enlightend Zen.
II Maha Prajna Paramita Hridaya
When Avalokitesvara Bodhisattva (Subject examiner) is practising profoundly Prajna-paramita (Wisdom), He sees and illuminates to the emptiness of the five skandhas (aggregates), and thus attains deliverance from all suffering. (Sarvaloka-dhatu-padravodvega-pratyuttirna) .
The Prajna-paramita-sutra describes "prajna" as supreme, highest, incomparable, unequalled, unsurpassed thought. Prajna is wisdom, knowing or understanding.
When He examines the emptiness of five aggregates, He cognizes that He released and liberated all suffering. The emptiness signifies unreality of the suffering. The five aggregates, in the past, have not still and are passed away; even in the present, the emptiness' s volume of five aggregates becomes unreal, since there is no present suffering.
Sariputra, Matter is not different from Emptiness, and Emptiness is not different from Matter.
Matter is not different from Emptiness because Matter and its Emptiness' s volume are the same. Emptiness' s volume and its Matter are One form. We know that the emptiness' s volume of the matter holds the real matter, or the volume covers its matter or the matter covers its volume, so they become One, or they are packed-tight like One..
Matter is [immediately appears] Emptiness and Emptiness is [immediately appears] Matter. So too are sensation, recognition, volition and consciousness.
Matter immediately appears Emptiness because when "Matter I have just seen" lasts a knasa (a shortest period of time), It becomes ureal. Lasting one ksana, the Matter is not yet Itself (unreal Matter). Of course, The emptiness immediately becomes the matter, because The Emptiness is that unreal Matter. Altghough It is unreal Matter, It is sill the Matter (real) now. For example, Mr. A who is over a ksana has one ksana plus, that is (t2-t1) old (with time, every thing is non-existent). In t1 we see Mr. A is real (like Matter) and at t2, Mr. A is unreal (like Emptiness) toward t1, but in t2, Mr. A is real (Matter). Time makes every thing change. So too are sensation recognition, volition and consciousness.
C. Characteristic of all dhamma (Things)
Sariputra, the emptiness character of all things with neither beginning nor ending, is neither pure nor impure, neither clear nor dirty, and neither increases nor decreases. Therefore, in emptiness: there is no matter, no sensation, recognition, volition or consciusness, no eye, ear, nose, tongue, body, or mind, no sight, sound, scent, taste, tangibles, or dharma, no field of the eye up to no field of mental consciousness no ignorance, no ending of ignorance up to no ageing and death, no ending of ageing and death, no suffering, no cause of suffering, no ending of suffering, and no path, no knowlege and also no attainment.
a) Absolute Entity.
The empty form of all things neither arises nor ends because all things are themselves. The things and their form "Emptiness" are empty. Since their emptiness (Emptiness is nothing) is neither pure nor impure, (Form Emptiness is paked-tight with all things, so It does not change) neither increases nor decreases, and ( Quality Emptiness is naturally neither clear nor dirty) neither good nor bad. The absolute entity called the Ideal Body (Dharmakaya) is pure, independent and unchanged without the space-time.
b) False-building Entity
A false entity is the chracter of their naturally building. When we see a thing through our eyes, we only see its converged image on the retina.The image increases or decreases according to the far or near area..It aways changes. So thing is empty and unreal. The false entity called the Reward Body (Sambhoyakaya) changes, increases and decreases according to the space-time.
c) Factitious Entity
The factitious entity formed by a causes of feeling, cognition, volition and consciousness, since it has the dependent character. The thing's image in the mind is changed according to one's conception and one perceives its form that has colorable, far or near, good or bad, dirty or clear state. This entity called Tranformation body (Nirmanakaya) is unreal and changeable with the space-time.
The emptiness of five aggregates: matter (Rupa), feeling (Vedanta), recognition (Samjna), Volition (Samskara), consciousness (Vijnana) are non-existent with the space-time. Usually, five aggregates are perceived as an ego; really they are an egolessness.
e) Space Character.
The emptiness of eyes,ear,nose, tongue, body and mind is the empty form. Six senses, six roots of sensation that make contact with six objects produce a sensation. The emptiness of six senses (Cause) dependent to the objects can produce a perception; since they are unreal and with space-time.
The emptiness of material shapes,sounds,smells, tastes, tangibles and objects is unreal. The six senses are cooperative with with six objects producing the sensation and perception, or consciousnesses. The objects are non-existent because their factitious entity is only the factors from their combined form.
The emptiness from the sense of vision to the consciousness' sense: Six consciousnesses, conceptional thoughts, are the effects created by the cooperation of the six senses (Cause) and six objects (Object). The six consciousness that are an ephemeral phenomena are misunsdertood as a true mind. According the emptiness character of all things, the usual mind or thing, subject or object are unreal. The mind is impermanent, the thing is egoless.
f. Time Character.
The emptiness of twelve conditions of cause-and- effect (Nidanas or Pratitya-samutpada). When we have ignorance, we also have no ignorance. So we can explain these sentences as follows: no ignorance, no ending of ignorance up to no ageing and death, no ending of ageing and death. Ignorance - no ignorance - no ending ignorance: We see first affirmation, second negation, and third double negation or affirmation. And so too are " ageing and death, no ending of ageing and death". Affirmation, negation, and affirmation always last according to the changeable, illusive, inreal, and continuous time.
g. Interpretation: Emptiness of four Noble Truths
A fundamental doctrine of Buddhism which clarifies the cause of suffering and the way to emancipation. Sakyamuni Buddha is said to have expounded the Four Noble Truths in the Deer Park in Sarnath during his first sermon after attaining Buddhahood. The Buddha organized these ideas into the Fourfold Truth as follows: "Life consists entirely of suffering; suffering has causes; the causes of suffering can be extinguished; and there exists a way to extinguish the cause." (BDVEDP) The emptiness of four noble truths is interpreted by feeling, cognition, volition and consciousness.
"no suffering, no cause of suffering, no ending of suffering, and no path"
The Truth of Suffering (Dhukha-satya) is the effect of the Truth of Accumulation (Samudhaya-satya). The Truth of Right Way (Marga-satya) is the cause of the Extinction of Suffering (Nirodha-satya). The emptiness of four Noble Truths is relative and unreal according to the False-building Entity or the Factitious Entity.The emptiness of feeling, cognition, volition, consciousness is absolute and real with the Absolute Entity.
h) Interpretation: Emptiness of Knowlege and Attainment.
True Knowlege or True Attainment are the reality of Knowing and Executing. Correct Cognition (Absolute Entity) is the Clarity of Awareness or Enlightenment, and the Enlightenment that can be practiced correctly is the Attainment. The True Awareness (Knowlege) and Attainment (Execution) are themserlves enough, real, absolute without imposing on them or using languge, convention. Therefore,"No knowlege and also no attainment" are interpreted by their Emptiness (Absulute). Because they are the false or factitious entity (Because there is nothing obtainable,) the true knowledge of the Enlightenment is to grasp their absolute entity.
D. Attained Effect
(1). Effect: When we practice Pranjna-paramita, we attain two following effects:
Bodhisattvas through the reliance on Prajna-paramita have no attachment and hindrance in their minds. Because there is no more attachment and hindrance, there is no more fear, and Far away from erroneous views and wishful-thinking, Ultimately : The Final Nirvana
a). Releasing all suffering (Time makes all thing illusive). When we examine now the five aggregates, we cognize their emptiness, or their unreality, that is, the suffreing is not still present (here and now). The five aggregates are unreal, so with feeling (Fear), volition (Inversion), cognition (dream and thinking), their obstacles are overcome. Cognizing correctly their false entity is to release all suffering.
b). Attaining Enlightening to Nirvana (Without space-time). When Avalokitesvara Bodhisattva (Subject examiner) is practising profoundly the Prajna-paramita (Wisdom), He looks at the emptiness of the five aggregates (skandhas), and thus gets rid of all suffering. (Sarvaloka-dhatu-padravodvega-pratyuttirna) (skt}. Through the view of absolute entity, five aggregates are not different from emptiness and their emptiness is absolutely nothing, so practicing the profound Prajna-paramita is to cognize the true form of all thing (Absolute Emptiness), also is a road to attain Enlightenment or Nirvana.
Buddhas of the past, present, and future all rely on Prajna-paramitato attain Annutara-samyak-sambodhi. Therefore, realize that Prajna-paramita is the great wondrous mantra, the great radiant mantra, the unsurpassed mantra, and the unequalled mantra. It can eradicate all suffering, and It is genuine and not false. Budha of the past, present, and future practices the Prajna-paramtato and attains Supreme Enlightenment or the supreme right and balanced state of Bodhi (truth) (Anuttara-samyaksambodhi). Buddha of three lifetimes is the emptiness character of the absolute entity.The past is gone, the future has not come, and the present is not grasped because the present is for the time being that is always continuous with the beginning and extinction, and so on. We can not perceive the thing being or time being, because the three lifetimes are incapable to be gotten. So, Buddha of three lifetimes or Buddha' s character executes this Heart Sutra and attains the Buddha' s Enlightenment or Supreme Right and Balanced State of Bodhi (Truth), called Omniscience or Absolute Knowing.
For all that, the Prajna-paramita is the great wondrous mantra,the great radiant mantra, the unsurpassed mantra, and the unequalled mantra. It can eradicate all suffering, and It is genuine and not false.
It is a praise to practicing successfully the Prajna-paramita. Mantra or dharani that is a technique or method (Dharma) going to the reality of all thing. The Great Wondrous Mandra is the Great Magic Spells Dharma that is a great, absolute and infinite action. The Great Radiant Sun mantra annuls the darkness (ignorance) and ends all view-attachment. The Unsurpassed mantra is the Supreme Bodhi Dharma or the Enlightenment of Buddha. The Unequalled mantra, the Supreme Enlightenment is higher than every Mind. Removing all evil mind is called as right or correct mind; cognizing the reality is called as enlightenment;. Buddha' s heart of supreme enlightenment is expected to the Ultimate Truth or Absolute Mind as a Buddha. The mantra or dharani of the Buddha's Enlightenment is learned from three lifetime form of the equality as getting the Supreme Knowledge. Heart of the Supreme Right and Balanced State of Bodhi (The Truth) is higher than all the hearts. Therefore, Maha Prajna Paramita Hridaya is the method or technique (Dharma) to annul all suffering because It is the True Cognition, that is, It is genuine and not false. When we cognize correctly the Maha Prajna-paramita mantra, its True Knowledge is the process of the pure cognition, since that is the meaning to release and liberate every false knowlege or misunderstanding derive from entangled causes to reach to the Nirvana.
Therefore, utter the Prajna-paramita mantra -Chant :
Gate Gate Paragate Parasmagate Bodhisvaha! that immediately stops all false cognition to attain the final end (Nivana). Really, the mantra or dharani, although it is talked about the technique or method (Dharma), is secret words. We do not need to know its meaning. When we recite a phrase of mantra, we ( subject) hear ( know) the mantra (object).We hear is "Subject of hear", and a phrase of mantra is "Object of being heard," since we still have duality, that is, we still have two extremes, or entangled causes, so we still have a creation and destruction. And we cognize correctly that misundertang (Subject: egoless and Object: false) in order to rid of wrong knowledge of the upside-down of the world to achieve the final end. In sum, when we recite or chante a phrase of the mantra, we are aware of reciting its sound in a moment (a shortest period of time). Although the dharani "Gate Gate Paragate Parasmagate Bodhisvaha!" that means as " escape, escape to other border (Bodhi: Enlightenment) quickly," we only cognize the read sound of the dharani because it is a false and factitious language. Immediately we cognize its hearing character. It is to attain the final enlightenment. Keeping in mind: This Enlightenment is the only the Clarity of Awareness of a Direct Mind. Therefore, in the long period of time, we must continue to get Profound Mind until the Bodhi-Mind in order to acheive the Perfect Enlightenment.
BDVEDP. Thien Phuc. Buddhist Dictionary Vietnamese English from the Dieu Phap website: http://www.dieuphap.com The Prajna Paramita Heart Sutra. Buddhist Door at the Lien Hoa website: http://www.lienhoa.net [Heart Sutra:bold phrases]
The Eight Precepts with Right Livelihood as the Eighth (Ājīvatthamaka Sīla) Dhamma Teachers Certificate
EN074 -__ Feb2010 5 8 Precepts Diacritials
Requirements and Ceremonies for the Five Precepts (Panca Sila),
The Eight Precepts with Right Livelihood as the Eighth (Ajivatthamaka Sila),
Dhamma Teachers Certificate, issued by the Buddhist Group of Kendal
(Theravada) and Ketumati Buddhist Vihara at Wesak 2006).
Updated February 2010
The BEP Buddhist Embroidery Project was started by attendees of the London Buddhist Vihara (Monastery) in 1994. The BEP decided to teach embroidery to people who had not learnt it in childhood. The late Venerable Apparakke Jinaratana, a Theravada Buddhist Bhikkhu (monk), who lived in a cave in Sri Lanka, near a very poor village, was using very old newspapers (supplied by villagers) as tablecloths. The BEP decided to embroider tablecloths, wall hangings and sitting cloths for his use. Although items are given to one monk, they actually belong to the whole of the Bhikkhu Sangha [Order of Buddhist Monks] according to the Vinaya (Buddhist Monastic Discipline). In Asian villages, washing is done in streams and waterfalls, and hung to dry in the hot sun, so items do not last as long as they do in the west.
During the Covid-19 pandemic a dharma sister passed from this life. Her name was Robyn. Although she did not call herself a Buddhist, nevertheless, Robyn had a special connection with the deity Medicine Buddha.
Over the six years that I worked with her, in my role as a hospital chaplain, Robyn frequently asked me to chant the mantra of Medicine Buddha and guide her through the visualisation. During her many stays in hospital, this particular practice brought comfort to her while she was experiencing chronic pain, anxiety and fear of the unknown. The medications she took would sometimes cloud her memory, so I would guide her through the details of the visualisation and begin chanting:
Once, as I was about to hold a summer Dharma class on a beach, as the first students began to arrive for the session I picked up two rocks and carefully placed them, one on top of the other, on to a much larger rock base. Observing what I had just done, three students approached: a young married couple and their five year old son.
True Seeing (Ven. Shih Jingang) One day, while Little Pebble and his Master were walking through a garden, the old teacher stopped to look at a white rose in full bloom. He motioned for his young disciple to join him, and they both sat down near where the flower was growing.
‘Little Pebble,’ said the Master, ‘when you look at this object, tell me what you think about it.’
‘The flower is pretty,’ stated the boy. ‘I like it.’
‘’’Flower,” you say. “Pretty, like it,” you say,’ replied the Master, looking to see how his young disciple reacted. Then he added, ‘Mind creates names like flower, and thoughts of like and dislike, pretty and ugly. This mind is small and closed, but if you can see beyond it to the nature of mind, then all is vast like space, completely open to all things. In this state of awareness, there is neither a flower nor a non-flower. Understand?’
But the young disciple did not quite understand, so his Master continued, ‘Little one, come here each day,
One day, Little Pebble went to his teacher, and said, ‘Master, my friend’s dog Tiger died.’
The look on Little Pebble’s face told the old monk that he was troubled. ‘Little one, do you have any questions?’
‘Master, where did Tiger go?’
‘Where did you come from?’ asked the old monk.
‘From my mummy’s tummy.’
‘And where did Mummy come from?’
Little Pebble couldn’t think of an answer.
The Master regarded his young disciple for a moment, then said, ‘Remember, when you made shapes with mud and named them Mummy, Daddy, Master?’
“Calling forth the Great Compassion, we are one with our True Nature; that which is directly Buddha, also indirectly Buddha. Oneness with the Triple Treasure, endless, joyous, perfect being. Morning thought is Kuan-Shih-Yin, evening thought is Kuan-Shih-Yin. All present thoughts arise from Mind, no thought exists apart from Mind.”
These are the words of the Ten Verse Life-Prolonging Kuan-Yin Sutra. Who is reciting them?
A few blocks away, an old man is crying out for help and someone hears. He is a brother, sister, father, mother from a previous life. A phone is picked up and then there are footsteps running towards the sound, “Help me! Help...” Someone sees the old man sitting on the top step, near the front door of his house.
No past, no present, no future. All created things arise and pass away. All names and labels dissolve. You can observe this in meditation practice and, in experiencing impermanence in life and so-called death.
At the conclusion of the Diamond Sutra, it is said that, this is how we should view our conditioned existence: as a star at dawn, a bubble in a stream, a drop of dew, a flash of lightning in a summer cloud, a flickering lamp, a phantom and a dream.
Today I sit alone in a house. The government of the country in which I live has requested that I stay here in isolation for the health and safety of the community both here and abroad. Countless others are doing the same thing, except that some call it a forced lock down, or an obstacle to their free movement. I see this as an opportunity to practice.
The Buddha taught that the suffering connected with birth, sickness, old age and death is a fact of life for sentient beings in Samsara. But so is the possibility of transcendence from Samsaric suffering.
So, for a practitioner, the question is not just “Why?” but also “How?” Why do I/we suffer and, how do I/we overcome suffering? The answer to the former is found in intuitively recognizing (the 3 Poisons): harmful habits of attachment, anger and ignorance; and the answer to the latter lies in resolving to study and practice the Noble Eightfold Path (the antidote) and, fully realizing Buddhahood for the benefit of a
In the Dhammapada, the Buddha says, “What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.”
The Covid-19 pandemic has given many millions of people worldwide time to reflect on their lives and habits of thought, speech and action.
I know quite a few who have found a refuge of peace in their gardens. Cultivating, planting seeds, adding water and nutrients all help in maintaining a healthy garden. They are also a necessary part in taking care of our bodies. But what about the mind? Generosity, ethics, loving-kindness, compassion, meditative concentration and wisdom are the food for our inner spiritual garden. Without them there is no harvest, no fruit of Awakening, Buddhahood.