Detalii
Încărcaţi Docx
Citiţi mai multe
Chapter 2 PRAJNA “‘What is ‘paramita’? It is a Sanskrit word for ‘reaching the other shore’ which in Buddhism means to be free from birth and death. When we cling, birth and death result, like water that breaks into waves — this is called ‘this shore.’ When we are detached, birth and death cease, like water that flows freely and smoothly — this is paramita, ‘the other shore.’ ‘Noble friends, the deluded merely recite prajna, while erroneous and deceptive [thoughts] continue to arise. When every thought is in accordance with prajna, that is our true nature. To understand this teaching is to understand prajna; to cultivate it is to apply prajna. If you do not apply it, you are an ordinary person, but the moment you put prajnainto practice, you are equal to the Buddhas.’”“‘Noble friends, the Maha-prajna-paramita is the most noble, most exalted, and foremost. It neither stays nor comes nor goes. Buddhas of the past, present, and future all emerge from it. We should use this great wisdom to break through the burdensome afflictions of the five skandhas. Practicing this way, one will certainly attain Buddhahood, transforming the three poisons into sila (precepts), samadhi, and prajna.’” “‘When you are awakened to this teaching, there is ‘no thought’ — you are free from recollection and attachments, and do not give rise to delusions. 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.’”“‘When practitioners of the Great Vehicle or Supreme Vehicle hear the Diamond Sutra, their minds awaken and are open to true understanding. We therefore know that the wisdom of prajna is inherent in our nature. By always using this inherent wisdom to illuminate and observe clearly, we need not rely on words.’” “‘Likewise, prajna wisdom is neither great nor small. What makes the difference is whether one’s mind is deluded or enlightened. Those with deluded views seeking Buddhahood outside of their minds do not realize their inherent nature; these are people of lesser faculties. Those who realize this teaching of Sudden Enlightenment do not cling to external practices. When the right view arises in their minds at all times, defilements and afflictions can never contaminate them. This is to see one’s true nature.’ ‘Noble friends, abiding neither within nor without, coming and going freely, clearing the mind of attachments with thorough and unimpeded comprehension – being able to cultivate this way, one is in complete accord with the Prajna Sutra.’”
