Emptiness is form", and declares the other skandhas to be equally empty — that is, dependently originated. This is interpreted according to the two truths doctrine as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality — they are not reality itself — and that they are therefore not applicable to the ultimate truth that is by definition beyond mental understanding.
Three scopes of attitude are considered appropriate. Finally, the highest motivation, of a person of great scope is if one practises to achieve enlightenment for the sake of all beings. Studying the teachings with excellent attitude and motivation is very powerful, less good is of middling benefit and the least or weakest is not so significant.
The supreme attitude or motivation, embracing all living beings, is thinking "Everything I do until I achieve enlightenment is for the sake of all sentient beings. All I do from now until my death I dedicate to every single living being without exception.
Particularly I dedicate everything I do this year, this month, this week and today for the sake of all living beings. Likewise, if students have these attitudes, their motivation for study and practice is completely wrong.
The Kadampa lamas, great Tibetan practitioners of the past, had a saying that two particularly important focal points of any activity are at the beginning and the end.
At the beginning it is especially important to have a good kuenlong — an appropriate attitude or motivation. At the end, having performed a well-motivated activity, it is important to make prayers of dedication. By making such prayers, all the virtuous goodness created by engaging in the action with such a positive motivation is retained.
For example, if subsequently one gets angry without having dedicated the good energy created by an action, the anger completely destroys the benefit. However, having dedicated, even if one gets angry later, it cannot destroy the goodness.
Therefore, it is very important to dedicate. There are traditional prayers like the jam. Even without knowing the formal words of the prayer, it is sufficient to understand the main point which is thinking that "I dedicate exactly the same as whatever prayers of dedication all the buddhas and bodhisattvas, those great holy beings made in the past and are making now.
May I emulate them! Emptiness and Lines of Reasoning To examine the Heart Sutra word by word from the beginning would take too long and might become tedious for those who have already studied teachings on emptiness. With some experience of emptiness study there is already some understanding, so it could feel frustrating to start from the beginning without reaching the main point.
In general there are several methods to study and meditate on emptiness. The following are the best known lines of reasoning leading to an understanding of emptiness. The line of reasoning of being free from one and many analyses the very nature of things.
The vajra slivers line of reasoning analyses causes. The line of reasoning analysing the results of things is the refutation of existing and not existing.
The reasoning of dependent arising is known as the king of reasoning. From the Supplement to the Middle Way Skt. Madhyamakavatara by Chandrakirti, comes the sevenfold analysis refutation of self existence.
Neither from itself nor from another Nor from both, Does anything anywhere, ever arise. Just as our heart is the most important part of our body, this sutra contains the heart or essence of the Prajnaparamita Sutras, the most important teachings of the Buddha.
Amongst the Prajnaparamita Sutras are the extensive, middling and concise Mother Sutras. The great or extensive one is the Perfection of Wisdom inVerses; the middling is that in 20, verses and the concise one is in 8, verses.
The Essence of Wisdom sutra is so-called because it contains the essence of all of the wisdom sutras. Different types of wisdom analyse conventional and ultimate phenomena. The ultimate here means emptiness. The wisdom intended when calling The Essence of Wisdom a sutra containing the essence of all the Prajnaparamita Sutras is wisdom analysing the ultimate which means wisdom realising emptiness.
Various levels of this are wisdom from hearing or studying, wisdom from reflecting or contemplating, and wisdom from meditation. Wisdom analysing the ultimate analyses and realises emptiness.
This wisdom is the complete opposite of the ignorance which is the true-grasping or self-grasping mind, the root cause holding us in cyclic existence. Although this wisdom and ignorance have completely opposite ways of engaging they refer to the same object. Being directly contradictory, they are complete opposites.
The Prajnaparamita Sutras explicitly teach or reveal the stages of profound emptiness. Implicitly they explain the grounds and paths, the various realisations produced or arising sequentially in the mind of the practitioner gradually progressing through the path, and the methods of practice.
Dependent Arising Lama Tsongkhapa wrote The Brief Explanation of the Way of Discerning the Difference between the Sutras of Definitive and Interpretative Meaning more commonly known as the Dependent Arising Praise in which he explained emptiness by stating that the Buddha based all he taught on everything which exists being a dependent arising.
Buddha taught emptiness never losing the perspective of it totally fitting with everything being a dependent arising.Aug 09, · In other words, this is not a cold, academic analysis, but a detailed analysis inspired by faith.
The Heart Sutra itself is an extremely difficult text, at least from the point of view of most westerners. Red Pine says of it, "The Heart Sutra is Buddhism in a caninariojana.com: Written in clear, simple, and often light language, The Heart Sutra offers discourses on the most important sutras in Buddhist literature, penetrating to the heart of Buddhist belief/5.
Part One: Learning to Become a Buddha Part Two: Commentary on the Heart Sutra. Part One: Introduction. MOTIVATION. I personally feel extremely fortunate to have this opportunity to teach the Heart Sutra, otherwise known as the Perfection of Wisdom or the Wisdom Gone Beyond.
I also feel that you, too, as participants in this teaching, are . "Heart Sutra" is a translation of the Sanskrit term Prajñāpāramitāhṛdaya, which more fully translates to “The Heart of the Perfection of Wisdom Sutra.” Along with the Diamond Sutra, it is the most famous representative of the Prajñāpāramitā (Perfection of Wisdom) section of the Mahayana Buddhist canon.
One thing we can safely say about the Heart Sutra is that it is completely crazy. If we read it, it does not make any sense.
If we read it, it does not make any sense. Well, maybe the beginning and end make sense, but everything in the middle sounds like a sophisticated form of nonsense, which can be said to be the basic feature of the Prajnaparamita .
The Heart Sutra. It is part of the Prajnaparamita Literature, which is a collection of about 40 texts composed between BCE and CE. The Heart Sutra is a presentation of profound wisdom on the nature of emptiness. It is a teaching by Avalokitesvara, the .