the mind seal of prajna wisdom¶

audiobook

Preface¶

1 Cultivators should thus abide and subdue their minds¶

Fear not the arising of thought, only the absence of awareness
The threefold enlightenment is comprised of self-enlightenment, enlightening others, and perfect enlightenment.

nightly¶

in stillness rest all thoughts
recite the diamond sutra with respect
refrain conceptual thinking
keep a natural pace
if the mind gets distracted return to the sutra

bring forth awareness that all appearances are illusory¶

What does it mean to bring forth awareness when perceiving objects?

It means that whenever we make contact with the sense objects, immediately bring forth our intrinsic awareness and see through them with the teaching stated in The Diamond Sutra, "all appearances are illusory"' Give rise to this awareness and bring the mind back [from the objects of perception|"-this is the mind-ground ( L Itt xin-di) practice.

abide in nothing¶

What does it mean to "abide in nothing whatsoever?"

It means that our six senses-eyes, ears, nose, tongue, body, and mind—do not abide in or cling to the six sense objects of form, sound, smell, taste, touch, and dharmas. Here, abiding in the sense objects means to have attachment. For example, when we see something attractive before us, most of us cannot help but look at or touch it —this is called "having abidance" (i.e., having attachment). When we do not crave for or dwell on anything, that is to have no-abidance (i.e., no-attachment), and our mind then becomes settled.

sitting or in action¶

When sitting in meditation, keep our mind free of thoughts; always be clear, lucid, and unmoving.

Accordingly, when we are in action, we can still be in command, and our every deed will be a wholesome deed.

This is to be clear and lucid.

Be this way both in action and when not in action.

Nurture and maintain this mind in our meditation, starting from one minute of clarity and lucidity, one minute without clinging, distortion or wandering thoughts, one minute without drowsiness, and one minute of being in command - this is the middle way reality meditation (4 # 1 # it zhong-dao-shi-xiang-guan).

2 Cultivators should abide in nothing to give rise to the mind¶

Samadhi¹ subdues delusion & prajna eliminates it
Perceive sense objects without giving rise to craving
realize the truth without conceptualizing it.
When no conceptualization arises with respect to the truth, therein lies the highest blessing.

Here, "perceive sense objects without giving rise to craving" means

the moment our senses meet their corresponding objects, let no greed nor craving or anger arise in the mind; neither grasp nor reject the sense objects. Just by realizing this understanding, we are [in accord with] the supreme way

stages¶

first - aspiration¶

aspiring to enlightenment

second - the bodhi of subduing the (impure) mind¶

always bring awareness back to the mind
remove unwholesome thoughts in meditation and in everyday life
use self-examination, introspection, and repentance
maintain this clear and present mind while engaging in all activities

3 All appearances are illusory¶

4 If even the Dharma should be abandoned, how much more so the non-Dharma?¶

5 The minds of the past, present, and future are ungraspable¶

6 All dharmas are equal¶

awakening or enlightenment¶

Many people misunderstand "awakening or enlightenment (1 wu)," thinking it means having visions and acquiring supernatural powers. This is not what it means. Awakening is realizing that the mind listening to Shifu's teaching is always present as it is, and is inherent in every sentient being.

7 All saints and sages are distinguished by the unconditioned dharma¶

8 Those who see me in form or seek me through sound are on a mistaken path; they do not see the Tathagata¶

appendix Memorial inscription of the life and epitaph of Grand Master Weichueh Zhian, 57th generation of the Linji School, founder of Chung Tai Chan Monastery¶

unsorted¶

dharma body¶

'In Mahayana Buddhism, a general understanding of the Dharma body can be obtained from the following teaching.

Ultimately, a buddha who reaches perfect and complete enlightenment realizes the three bodies: dharmakaya (the Dharma body or truth body), sambhogakaya (the bliss body or reward body), and nirmanakaya (the transformation body). Among the three, the dharmakaya (Dharma body)-the "formless embodiment" of Dharma (truth) - fully manifests (in terms of its qualities and functions) upon the perfect realization of the pure mind. Since every being inher- ently possesses the pure mind, everyone is endowed with the dharmakaya, whether it be manifest or not. So, the dharmakaya, like the pure mind, is formless and always present, without begin- ning nor end (unborn and undying). Further, the sambhogakaya— the bliss or reward body—is the "reward" derived from realizing the myriad virtues and wisdom of the pure mind, and the nirmana- kaya —the transformation body—is an expedient means used to guide infinite sentient beings according to their infinite needs. Unlike the dharmakaya, which is inherently complete in all beings, both the sambhogakaya and the nirmanakaya must be realized through diligent cultivation. Specifically, it is taught that these two bodies require three incalculable great kalpas of bodhisattva practice for them to perfectly and completely manifest. According to various sutras (e.g., The Sutra on the Jeweled Necklace of the Bodhisattva « ##I#T*«#»), the Dharma body of purity discussed here is the dharmakaya as defined above, and the Dharma body of merit pertains to the sambhogakaya.

1 | The Core of Mahayana Practice¶

The Buddha said to Subhuti, "The bodhisattvas and maha-sattvas should thus subdue their minds: All the different types of sentient beings's —whether they are born from eggs, from wombs, from moisture, or by transformation;" whether they have form or no form; whether they have thoughts or no thoughts, or have neither thought nor non-thought' - I will liberate them, by leading them to nirvana without residue! When immeasurable, countless, infinite sentient beings have been liberated, ultimately, no sentient beings have been liberated. Why? Subhuti, if bodhisattvas have any notions of a self, a person, a sentient being or a life span, they are not bodhisattvas."

32 | All Dharmas Are Illusions¶

Subhuti, if a person were to fill countless worlds with the seven jewels and give them away in charity, and if a good man or good woman, having made the bodhisattva resolve, reads, recites, studies, follows and expounds to others this sutra, even a mere four-line verse, the latter's merits far exceed the former's. How should one expound to others? Without attachment, abiding in stillness and suchness. Why?

All conditioned dharmas Are like a dream, an illusion, a bubble, a shadow, Like dew or a flash of lightning; Thus we shall perceive them. With this, the Buddha concluded the sutra. The elder Subhuti, other bhikshus, bhikshunis, upasakas, upasikas," heavenly and human beings, asuras and other beings of the world, having heard the Buddha, were all filled with immense joy; they accepted and followed the teaching faith-fully.

A Dream: स्वप्न (svapna)
An Illusion: माया (māyā)
A Bubble: फेन (phena) or बुद्बुद (budbuda)
A Shadow: छाया (chāyā)
Dew: तुषार (tuṣāra)
Lightning: विद्युत् (vidyut) or विद्योत (vidyota)

samadhi definition ↩