Phổ Nguyệt
I Space-Time.
Space that contains a thing and
the thing that occupies its volume
in the space are paked-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 ksan 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
A. Subject
When
Avalokitesvara Bodhisattva (Subject
examiner) is practising the 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. 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.
B. Object.
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 [imediately 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.
d)
Egolessness.
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.
1. Cause.
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.
2. Object.
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.
3. Effect
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.
c). Demonstration.
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.
(2). Praise.
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.
E. Conclusion
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.
References
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]