At this point, his followers gathered to hear him speak and one of them, Subhuti, came to him with a question to be answered for the assembled crowd. Subhuti is asking how one should follow the Bodhisattva path, keeping the mind directed to the task of supreme awakening, and how to keep the thoughts under control and bent to this ultimate purpose. This dialogue is what we read in the Diamond Sutra. This thought is the impetus and ongoing motivation for all of us who practice the Bodhisattva Path. It should be the beginning and end point for all of our practice.
It is in the rest of his answer that the Buddha engages in a pattern of logic that is found throughout the Diamond Sutra and that has confused and enlightened so many generations of students of the text. The Buddha goes on to say that although innumerable beings are led to Nirvana and liberation, no beings have been led to liberation. This seems nonsensical when you first hear this.
How can innumerable beings be led to liberation but no beings have been led to it at the same time? The answer revolves around perceiving the lack of substantiality in all things, concepts or notions and not being attached to these things. This is a very important point and one to which the Diamond Sutra returns again and again. The mind of a Bodhisattva should function without dependence on anything. Ultimately, there is no self and there are no beings as we normally think of them.
There is nothing that to support the mind in our question for enlightenment. As realized beings that have achieved the perfection of wisdom or Prajna, true Bodhisattvas has insight into shunyata and can directly experience the insubstantiality of all phenomena. This insubstantiality applies to all things and concepts, including the beings around us as well as our own self-conception as beings.
It allows us to take things apart and to see the world as it is. It is the insubstantiality of our framework and concepts that we need to realize. Realized Bodhisattvas know that there is no true self or being for themselves or for anyone else. The idea of a self is just a story that we tell ourselves and that we experience as being real out of ignorance. It is this story that leads to the unsatisfactory nature of existence since we experience ourselves and everything around us as real and crave or chase after things and experiences.
When we believe that we have a self, we want to protect it. With insight into shunyata, we can see that there is no one to be saved and nothing from which to be saved. This is a conundrum that has perplexed those who have studied these teachings for much of the last two millennia. Think of the first of the Four Great Vows that we chant in our services. With the insight that the Buddha is discussing here, we can realize that there is both no one to save but also no one to do any saving. If we view ourselves and other beings as being separate and distinct, we will be unable to save them or ourselves.
Once we can break down our created distinctions and see that all of us have the same essential nature, the liberation of the self is the liberation of all and, in fact, we are already liberated. Enlightenment is not something to be acquired but the inherent state of all beings. With the relative view that you and I have on most days assuming that I am not addressing a group of realized Bodhisattvas , this is not apparent at all and is completely counterintuitive. I can seem very real to myself and you all look quite real and separate from me.
The world is filled with colorful and distracting things that pull at our attention. The Diamond Sutra, and all of the Prajnaparamita texts, is attempting to deconstruct this day-to-day view of the world and show us the actual nature of existence and all of our conceptions about it through the realization of shunyata.
The basic nature of shunyata as something that deconstructs all concepts and experiences is something that the Buddha brings up again and again. Shunyata is a negation of our conceptualization of all things, even our ideas about shunyata. During the rest of the Diamond Sutra, the Buddha and Subhuti trade questions and answers where the Buddha continues, again and again, to bring up the negation of concepts, pointing out shunyata. The question of merit or a teaching will come up and it will be negated. This negation will then be said to exemplify that which is negated, bringing it full circle.
Merit is said to be no-merit and this is given as why it is merit. The realization of arhatship is said to be the no-realization of arhatship and this is why it is arhatship. Without dualistic thoughts or harboring extreme views. Refers to all kinds of afflictions such as greed, anger, ignorance, and dualistic thoughts.
The three lower planes of existence in the realm of desire, namely animal, hungry ghost, and hell. An analogy in Buddhism says the chance of being born as a human being is like a blind turtle who rises to the surface of the sea every one hundred years and happens to poke his head through a hole in a piece of floating drift wood. In the time of the Buddha, women suffer more than men. It was preferable to be born a man just as it was preferable to be born into a higher caste. The Buddha broke the caste and gender barriers by leading both men and women to enlightenment through his teachings.
A country that is the center of culture, knowledge, and where Buddhism prospers. At the time of the Buddha, it refers to India. A bodhi mind is an awakened mind. To bring forth the bodhi mind is to attain enlightenment. Before one gets enlightened, this phrase also means to resolve to attain Buddhahood and liberate countless sentient beings.
Through the understanding of the principle of emptiness, one cultivates without the thought of self, others, actions, and attachments to their results. The teachings are sweet from the surface expedient means to the middle the ultimate truth of the Middle Way. In a granary an ox is yoked to grind grain by turning a millstone. The ox follows a path around the grinding stone because he is forced to, but his mind does not. A shramana should have his mind and body unified in his cultivation path. This allows us to contemplate our attachments to our own perceptions.
It also shows the impermanent nature of both worldly objects and attachments. In the next eight verses, the Buddha looks upon his own teachings as impermanent. They are useful only as a means to perfect enlightenment. He has no attachment to his own teaching. Haritaki fruit is a type of Indian fruit, very small in size. We see the world as massive, yet the Buddha perceives the universe as a small fruit.
What we see as abundant, the Buddha sees it as a few drops of oil. Anavatapta Lake is a great lake near the Himalayas, from which it is said flows the waters of the four great rivers of India, including the Ganges and Indus. Its cool and pure water is considered precious and sacred. It is said the Buddha provided eighty-four thousand expedient means to transform our eighty-four thousand afflictions.
For those in need, expedient means are treasured.
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When the need is gone, they are like imaginary jewels that should disappear. The One Vehicle that brings everyone to Buddhahood. An Indian metaphor for the illusion seen by one with eye disease. The Buddha Way exists for the illnesses of the world. Mount Sumeru is the greatest mountain in the world like a pillar holding up the sky. Worldly Samadhi is as stable as Mount Sumeru. However, just as Mount Sumeru because it is made of the four elements will become speckles of dust as the world eventually disintegrates, worldly samadhi is impermanent like any phenomena.
Nirvana is being fully awake enlightened at all times, contrary to samsara which is dreaming deluded both day and night. Nirvana and samsara are still relative concepts; higher enlightenment means to see that nirvana and samsara are not different. This analogy comes from the perspective of the Middle Way. Aversion and attachment to phenomena that our six senses perceived are two extremes. In the ultimate truth, there is no absolute good or bad, pure or impure, up or down, merely the head and tail of a dancing dragon constantly switching places as it moves around.
This comes from the perspective of emptiness. All sentient beings have the Buddha nature, therefore they are equal. All phenomena are mutually dependent and inseparable, therefore they are equal. This is the absolute ground of reality. This analogy comes from the perspective of conventional truth. The Buddha sees that his teaching, like a tree in four seasons, goes through the cycle of germination, growth, fruition, and deterioration. The propagation of the teaching waxes and wanes.
Here it includes all those who are present in the assembly. I prostrate and take refuge in the Unsurpassed One Who, with endless vows of great compassion, Ferries sentient beings across the stream of birth and death, To reach the safe haven of nirvana. The Dharma clouds and Dharma rain imbue all beings, Eliminating searing afflictions and illnesses, Tempering and converting the obstinate, Guiding everyone appropriately, not by force. I prostrate and take refuge in the saints, The superior beings of the eight stages, Who can be freed from defilements.
With the vajra scepter of wisdom, They shatter the mountain of delusion, Forever severing the beginningless ties and fetters. According to individual vows and karma, they complete Their missions, realize nonbirth, and abide in stillness With body and knowledge extinguished. I prostrate and venerate the Three Jewels, The true source of liberation for all, Leading those drowning in samsara From foolish delusion to enlightenment.
All who are born will die, All beauty will fade, The strong are stricken by illness, And no one can escape. Even the great Mt. The vast and fathomless seas Will eventually dry up. The earth, sun, and moon Will all perish in due time. Not one thing in the world Can escape impermanence.
Even the unsurpassed buddhas, Pratyekabuddhas, and shravakas, Give up their impermanent bodies, Why not ordinary beings! Like sweet dew that cools and purifies, The Dharma eradicates all afflictions. So listen with one-mind! Thus have I heard. What are the three? Aging, illness, and death. Aging, illness, and death, of all things in this world, are truly not likable, not lustrous, not desired, and not agreeable.
If there were no aging, illness, and death in the world, Tathagata, the Worthy and Completely Enlightened One, need not appear in this world, to speak to all sentient beings on how to cultivate and what can be attained. Because of these three things, Tathagata, the Worthy and Completely Enlightened One, appears in the world, to speak to all sentient beings on how to cultivate and what can be attained. Only the incomparable Dharma will endure. The wise should discern clearly. Aging, illness, and death are resented by all; Their appearance is dreadful and repulsive.
The countenance of youth is fleeting, Soon it will wither and fade; Even living to a hundred years, still, One must give in to the force of impermanence. The suffering of aging, illness, and death Constantly afflicts all sentient beings. When the World Honored One had spoken this sutra, the bhiksus, devas, dragons, yaksas, ghandaras, asuras and so forth were all filled with immense joy; they accepted and followed the teaching faithfully.
Always pursuing worldly desires And not performing good deeds, How can you maintain your body and life, And not see the approach of death? When the breath of life is ending, Limbs and joints separate;. The agonies of death converge, And you can only lament. Eyes roll up, the blade of death Strikes down with the force of karma. The mind fills with fear and confusion, And no one can save you. Gasping, the chest heaves rapidly; Shortened breaths parch the throat. The king of death demands your life, And relatives can only stand by. All consciousness becomes hazy and dim, As you enter the city of peril.
Friends and relatives forsake you, As the rope drags you away To the place of King Yama, Where fate is determined by karma. Virtuous deeds give rise to good destinies, And bad karma plunges one into hell. There is no vision clearer than wisdom, And nothing darker than ignorance, There is no sickness worse than hatred, And no fear greater than death. All that live must die; Commit sins and the body suffers. Be diligent in examining the three karmas, Always cultivate merits and wisdom.
All your relatives will desert you, All possessions will be gone; You have only your virtues As sustenance on this treacherous path. Like those who rest by a roadside tree, They will not linger long;. Wife, children, carriages, and horses Will likewise soon be gone. Like birds that gather at night, Going their separate ways at dawn, Death callously parts all relatives and friends. Only buddha enlightenment is our true refuge.
I have spoken in brief according to the sutras, The wise should reflect and take heed. Uphold the Dharma so it may endure, Each of you should practice with diligence. All sentient beings who come for the teaching, Whether on land or in the air, Always be kind-hearted in this world, Abide in the Dharma day and night. May all worlds be safe and peaceful; May infinite blessings and wisdom benefit all beings. May all sinful karma and suffering be removed; May all enter perfect stillness. Anoint the body with the fragrance of precepts, And sustain it with the strength of samadhi; Adorn the world with flowers of bodhi wisdom, Dwell in peace and joy wherever you are.
To enter the Great Way there are many paths, but essentially they are of two means: by Principle and by Practice. Entering the Way by Principle means to awaken to the Truth through the doctrine, with a deep faith that all sentient beings have the same true nature. Obscured by the fleeting dust of delusions, this nature cannot manifest itself. Being non-discriminative, still, and empty of effort is to Enter by Principle.
Entering by Practice means following four practices that encompass all other practices. They are: accepting adversity, adapting to conditions, seeking nothing, and acting in accordance with the Dharma. What is the practice of accepting adversity? Even though now I have done no wrong, I am reaping the karmic consequences of past transgressions. It is something that neither the heavens nor other people can impose upon me.
Therefore I should accept it willingly,. With thorough insight. With this understanding in mind, you are in accord with the Principle, advancing on the Way through the experience of adversity. This is called the practice of accepting adversity. Second is the practice of adapting to conditions. Sentient beings are without a self, being steered by karmic conditions.
Suffering and joy are experienced together as a result of causes and conditions. Any reward, blessing or honor is a consequence of past causes; nothing remains when the necessary conditions are exhausted. So what is there to be joyful about? Knowing that success and failure depend on conditions, the mind remains unmoved by the wind of joy, experiencing neither gain nor loss. This is to be in harmony with the Way.
Therefore it is called the practice of adapting to conditions. Third, to seek nothing. Ordinary people, in their perpetual ignorance, crave and form attachments to everything, everywhere.
A Short Talk on the Diamond Sutra
This is called seeking. The wise are awakened to the Truth, and choose reason over convention; even though their forms follow the law of causality, their minds are at peace and empty of effort. Since all existence is empty, there is nothing to be desired. Blessing and Darkness always follow each other. This long sojourn in the Triple Realm is like living in a burning house; to have. Those who understand this renounce all mundane existence, cease desires, and stop seeking.
This is the practice of seeking nothing. Fourth, to act in accordance with the Dharma. The principle of intrinsic purity is the Dharma. By this principle, all forms and characteristics are empty, without defilement and attachment, without self or others. In the Dharma there is no self, because it is free of the impurities of self. There is no parsimony in the Dharma, so practice the giving of body, life, and possessions without any reservation.
One liberates others without becoming attached to form, thus removing impurities. This benefits oneself, benefits others, and also glorifies the bodhi path. Dana is perfected this way; so are the other five paramitas. In order to relinquish delusions, one practices these six perfections, yet nothing is practiced. This is to act in accordance with the Dharma. The great maha vehicle yana. It is the bodhisattva path which leads to Buddhahood. This involves devotion to the liberation of all beings and the perfection of wisdom.
This current text is one of the very few records we have of his teaching. To enter the Great Way is to truly understand what it means to become a buddha. Sometimes the two means are combined. Here it refers to the canon of Buddhist teaching: the Dharma; the scriptures and their commentaries; and the philosophy. Faith based on correct understanding of the Dharma, faith based on unbiased reasoning and experiences, as opposed to faith based on superstitions or unfounded beliefs. All living beings with sentience; beings that have awareness.
Unlike buddhas and bodhisattvas, they are all trapped in samsara but have the potential to become buddhas. To be enlightened is to directly experience this fact. The original mind is like a mirror covered with the dust of delusions; therefore its reflections of reality are unclear and distorted.
Scriptures are important as they provide guidance to enlightenment, but they can be misinterpreted or taken too literally. Also to study them as philosophy without practice will not lead to true understanding. To be in a state of mind free from all sources of discrimination and ultimately attaining a mind of non-duality. Stillness means free from disturbances. An unenlightened mind is constantly disturbed by greed, anger, selfish interests, etc. A mind of absolute stillness is nirvana. Free from contrived effort; free from clinging and attachments; unconditioned; absolute.
Being wu-wei also means inner peace obtained by having no desires. The universe is then recreated and destroyed , over and over again, by our collective karma. Innumerable kalpas refers to the countless cycles through lifetimes in the past. We should consider what is meaningful in our life, and whether we are working on it or pursuing trivial matters instead. Due to the ignorance of the Way, we intentionally or unintentionally caused much harm to others in this lifetime and each lifetime past. Applying the Principle of causality, we really have no grounds to feel resentment for the suffering we now face.
Karma means action which includes physical, verbal, and mental activities. In Buddhism there are devas or celestial beings who reside in different levels of heavens. They are born with more powers and blessings than human beings due to superior deeds in their past.
People resent their fate because they lack understanding of causality and the teaching presented here. All things arise from certain causes and conditions, and will cease to exist when the conditions fall apart. This is the teaching of conditional arising, also called dependent origination. The enlightened and the wise understand and adapt to conditions, whereas the ignorant and foolish try to get results without the right conditions, or are unaware of the changing conditions, thereby bringing misery and isappointment onto themselves.
Suffering is a result of harmful actions karma , and joy is a result of beneficial actions. Most people experience a mixture of suffering and joy in their lives because they have created both good and bad karma in the past. Result of good karma. Even though they are favored over suffering, they are also impermanent. To not realize this can lead to suffering.
In practice, the mind is in equanimity, neither elated nor depressed. In principle, nothing is gained and nothing is lost. To crave or desire anything, to cling to or despise anything, to dwell in the past or grumble about the present are all examples of attachment. Many common beliefs and practices are actually unwise, senseless, or even dangerous.
Sometimes the truth is the opposite of what we believe. Ignorant people do not realize that their bodies, actions and all phenomena follow the law of causality and try to go against it; therefore, they suffer.
Spring Retreat Dharma Talk on the Diamond Sutra – March 26, 2010
Wise people recognize this fact and accept it; therefore, they are at peace. Each will bear its own consequences. The Maha-parinirvana Sutra tells of the story of a pair of deva sisters named Blessing and Darkness; wherever Blessing goes, good fortune follows; wherever Darkness goes, misfortune follows. However, the two sisters are inseparable, one cannot receive one sister without the other. They possess physical forms and have varying degrees of desires for wealth, lust, fame, food, and sleep. They have finer, uni-gender physical forms but not the desires of the lower realm.
Beings of the Triple Realm are still subject to karma and rebirth, and therefore have not attained liberation. Cycling through countless rebirths, we have taken on all different forms of being and traveled through all of the Triple Realm. Without enlightenment, it is an endless journey without an ultimate purpose.
Each life in the Triple Realm has all kinds of suffering and ends in death, so the world we live in is like a house on fire that eventually consumes everything. Those who do not realize this still enjoy living in this house, instead of thinking of ways to get out! Birth, aging, illness, and death are all afflictions of the body that are unavoidable as long as one has a physical body. Seeking is defined here as the attachment to things and phenomena to gratify the selfish ego.
When one understands the underlying empty nature of these things, one can have true peace of mind and stop seeking. However, we can, out of compassion, seek to enlighten and benefit others without attachment to the ego. Ordinary sentient beings have the deep-rooted delusion of an inherent, unchanging self, which develops into the ego and subsequently gives rise to greed, anger, ignorance, pride, and a host of false views; they then lead to the suffering of sentient beings. Being delusions, these false views and vexations have no real substance.
The first of the six paramitas perfections practiced by a bodhisattva. There are 3 types of generosity: giving of material, giving of solace comfort, protection, removal of fear, etc.
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The highest form of dana is to give without the concept of the giver, the receiver, and the given, because all are empty. Then one can truly give without expectations, without the ego being involved. This is the perfection of dana, or dana paramita. Paramitas, the practice that can bring one to liberation.
Still, one then becomes a buddha; without the practice, the buddha nature is latent and one is an ordinary sentient being imbued with suffering. The Supreme Way is difficult Only for those who pick and choose. Simply let go of love and hate; The Way will fully reveal itself.
The slightest distinction Results in a difference as great as heaven and earth.
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For the Way to manifest, Hold not to likes and dislikes. The contention of likes and dislikes Is a disease of the mind. Without realizing the Profound Principle, It is futile to practice stillness. Intrinsically perfect like the Great Void, Without lack, without excess; In choosing to grasp or reject, One is blind to Suchness. Neither pursue conditioned existence, Nor stay in idle emptiness. In oneness and equality, All self-boundaries dissolve. Trying to still action Is an action itself.
Still trapped in duality, How can you recognize oneness? Failing to penetrate the meaning of oneness, Neither side will function. Banishing existence entwines you in existence; Pursuing emptiness turns you away from it. The more you talk and think, The more you go astray; Cease all speech and thought, Then everywhere you are with the Way. To attain the principle, return to the source; Pursuing reflections, the essence is lost. Inner illumination, in a moment, Surpasses idle emptiness. The appearance of this idle emptiness Results entirely from deluded views.
No need to search for truth, Just put to rest all views. Abide not in dualistic views; Take heed not to pursue them. As soon as right and wrong arise, The mind is bewildered and lost. Two comes from one, Hold on not even to one. When not even one thought arises, All dharmas are flawless.
Free of flaws, free of dharmas, No arising, no thought. The subject disappears with its object, The object vanishes without its subject. Objects are objects because of subjects, Subjects are subjects because of objects. Know that these two Are essentially of one emptiness.
The one emptiness unites opposites, Equally pervading all phenomena. Not differentiating what is fine or coarse, How can there be any preferences? The Great Way is all embracing, Neither easy nor difficult. The narrow minded doubt this; In haste, they fall behind. With clinging one loses judgment And will surely go astray.
Let everything follow its own nature; The Essence neither goes nor stays. To follow your true nature is to unite with the Way, Be at ease and worries will cease. Fixation of thought is unnatural, Yet laziness of mind is undesirable. Not wanting to wear down the spirit, Why do you hold dear or alienate? To enter the One Vehicle, Be not prejudice against the six dusts. To have no prejudice toward the six dusts Is to come into true enlightenment. The wise abide in wu-wei, The fools entangle themselves.
Dharmas do not differ, Yet the deluded desire and cling. To seek the mind with the mind— Is this not a great error? In delusion chaos and stillness arise, In enlightenment there is no desire and aversion. The duality of all things Comes from false discrimination. Dreams, illusions, like flowers in the sky— How can they be worth grasping? Gain and loss, right and wrong— Abandon these at once.
If your eyes are open Dreams will naturally cease. If the mind makes no distinctions, All dharmas are of One Suchness. In the profound essence of this Suchness, One abandons all conditioning. Beholding the myriad dharmas in their entirety Things return to their natural state. As all grounds for distinction vanish, Nothing can be compared or described. When what is still moves, there is no motion; When what is moving stops, there is no stillness.
Since two cannot be established, How can there be one? Reaching the ultimate, Rules and measures are nonexistent. Achieving a mind of impartiality, All striving comes to an end; Doubts are completely cleared, In right faith the mind is set straight. Nothing to linger upon, Nothing to remember. Clear, empty, and self-illuminating, The mind exerts no effort. This is beyond the sphere of thought, Which reason and feeling cannot fathom.
To reach accord with it at once Just practice non-duality. Non-duality embodies all things, As all things are inseparable. The wise everywhere All follow this teaching. The Way transcends time and space — One thought for ten thousand years. Being nowhere yet everywhere, All places are right before your eyes. The smallest is the same as the largest, In the realm free of delusions. The largest is the same as the smallest; No boundaries or marks can be seen. Existence is precisely nonexistence, Nonexistence is precisely existence.
If you cannot realize this, Then you should change your ways. One is everything; Everything is one. If you can realize this, Why worry about not reaching perfection? Trust in the non-duality of mind; Non-duality results from trust in mind. Beyond words and speech, It is neither past, present, nor future. This is the precept of No Killing. This is the precept of No Stealing. This is the precept of No Sexual Conduct. This the precept of No Lying. This is the precept of No Intoxicants. From the profound and wondrous original nature which is flawless, speak of no faults.
This is the precept of No Bragging And Slandering.
A Short Talk on the Diamond Sutra · Open Buddha
This is the precept of No Greed. This is the precept of No Anger. The short title of this most popular and important sutra. It contains the very essence of the vast body of wisdom teachings prajna-paramita sutras in Buddhism. Perfection, the practice that can bring one to liberation. One who, with infinite compassion, vows to become a buddha and to liberate countless sentient beings. A bodhisattva practices all six paramitas perfections , but it is the prajna paramita that ultimately brings true liberation. Bodhi: enlightenment, to awaken.
Sattva: sentient beings, beings with consciousness. This bodhisattva is considered the embodiment of the Buddhist virtue of compassion. Known as Guanyin in Chinese, this is the most beloved bodhisattva in Asia. Deep in the practice and understanding of the profound prajna paramita. It is not enough to understand prajna intellectually; one must practice it with the whole body and mind. Both the self and all phenomena are without independent existence or inherent, fixed characteristics.
They are impermanent, mutable and mutually dependent; their individuality is in appearance only. Buddhism provides us with several classifications of phenomena to help us understand how ordinary people perceive the world. They are: the five skandhas, the twelve bases, and the eighteen spheres see below. However, our perceptions of the world are founded on ignorance; therefore, these constructions are ultimately empty. Form refers to our body or the physical world, the other four are of the mind. Ordinary beings see themselves as composed of these aggregates. When we analyze them deeper, we find no real substance.
Pronounced Shariputra. A senior disciple of the Buddha, known for his wisdom. By understanding the mutual dependencies and inter-connections of all things, one realizes that all creation and destruction, birth-and-death, good and bad, more and less, etc.
Form physical matter is energy, its appearance is an illusion of the perceiver; feelings are subjective; conceptions are mind-made; volition will or intent which leads to action ; and what we call consciousness are streams of thought based on deluded understanding of reality. The six senses are used to perceive the six sense objects and the result is our conception of the world. The six sense objects are also known as six dusts in Buddhism. The eighteen spheres represent the way the deluded mind perceives and divides the world, and prevents us from seeing the unity and equality of all things.
However, from the view of absolute reality, the twelve links and their elimination ending of …, which is needed to gain liberation from rebirth , are also empty. In fact, what we perceive as birth-and-deaths are actually delusions, so suffering is also empty. Since suffering is produced by ignorance and delusion, it is empty. The emptiness of suffering, cause of suffering, extinction of suffering, and the path is a higher understanding of the Four Noble Truths. Wisdom overcomes ignorance and delusion.
Since delusions are empty, so is wisdom. Nothing which we do not already have is gained by liberation. Buddha teaches that once we get to the other shore, there is no need to carry around the raft the teaching that got us there. This is called attaining nirvana. Fear comes from misunderstanding and ignorance. With prajna wisdom, all fear is removed. Anuttara: unsurpassed.
Samyak sambodhi: right and comprehensive understanding complete enlightenment. Unsurpassed complete enlightenment is the state of a buddha. True wisdom liberates and empowers us. There is no higher wisdom than prajna, nothing can compare to it. There is no higher bliss than what prajna can bring. Mantras are usually left untranslated. This mantra basically means: go, go, go beyond, go completely beyond to complete enlightenment. Maha means great. The mind is like the great empty space of the universe; it has no boundaries.
It is neither square nor round, neither great nor small, neither blue yellow, red, nor white, neither above nor below, neither long nor short, neither angry nor happy, neither right nor wrong, neither good nor evil, has neither beginning nor end. From your own true suchness, illuminate and observe with wisdom, neither grasp nor reject anything—this is to see your true nature and attain Buddhahood.
A Short Talk on the Diamond Sutra
Here, he shares his teachings in a straightforward and honest fashion. Roshi Inoue Kido was born in and took his first religious vows at thirteen. In , he received a bachelor of arts degree in Oriental philosophy at Aichi University. In , he was appointed head priest of Kaizoji, and in he became the fifth abbot of Shorinkutsu Seminary.
He has written several books on Zen in Japanese. Record of Traces and Dreams: the Heart Sutra.