We held a class in Hesperia on July 20 with Lesson 1 and 2 from LFBS course DCB21. We first discussed H.H. Dorje Chang Buddha III’s views and approaches to expounding the Dharma included in the Prajna Paramita Heart Sutra as well as a bit about the historical framework for the sutra.
There was no ZOOM class on July 19, but will resume on July 26 at 9:00 am continuing with Lesson 35 of DCB25 using “So recite the prajna-paramita mantra, recite the mantra that says: gate gate paragate parasamgate bodhi svaha.” from the Heart Sutra as our text.
The discussion held in Hesperia on July 20 included the following:
What Is the Dharma imparted by H.H. Dorje Chang Buddha III in this course?
“It is the same liberation dharma of all Buddhas in the ten directions, the unconditioned dharma that is the absolute truth of the universe and human life, the unsurpassable great dharma leading to no-arising and no-perishing and to eternal blessings and happiness!”
What is the first requirement we must have in learning Buddha Dharma?
“. . . . cutting off attachment to self. “
How did the Buddha Master use simple terms to explain the very complex concepts and principles of “emptiness and worldly phenomena” in several “truths”?
1-“The emptiness I will tell you about is not the emptiness of vacant space that our eyes see before us. Then, what is this emptiness? What does it look like? What is its appearance? This emptiness I want to tell you about is the dharmakaya of a Buddha rather than empty space. The dharmakaya has no form. Thus, no matter what analogies are used to express it, they are all inappropriate and are all inaccurate. That is because emptiness is devoid of an existing form. It is invisible and intangible.”
2- “Still, one must use reason to talk of it. Therefore, one must use certain language or terms as a means of expression. A means to express what? A means to express what a formless entity is. But what is that which has no form? Of course, only “emptiness” is the best and most appropriate description. That is why we cannot but use emptiness as a term to represent the dharmakaya.”
3-“ Emptiness does not arise and does not perish. That is, it is not subject to birth and death. Each living being has the nature of emptiness. Moreover, it is the same as the nature of emptiness of a Buddha. That is, all living beings have the same dharmakaya as that of a Buddha. Although each living being intrinsically possesses Buddha-nature, because of their karmic defilements and obstructions from beginningless time, they are blocked and covered by their karmic forces and thus are unable to awaken to the truth and see their nature. They do not see their own Buddha-nature. As such, over a long period of time, they have been covered, existing in the cycle of birth and death in a state of avidya and affliction. That is why they are in the category of living beings.”
4-“ What are worldly phenomena? Worldly phenomena are everything that exists in the world, every thing or object that arises, passes away, and undergoes change. This includes the spirit or consciousness, which is part of that which transcends the things or objects. This even includes all of that which is impermanent, whether with form or without form, all of that which undergoes change. Worldly phenomena are also called conditioned dharmas. All conditioned dharmas arise and perish. Thus, all worldly phenomena arise, exist, decay, and vanish. That is, they come into being, actually stay or exist, decay, and perish. After they perish, they vanish.”
5-“ All worldly phenomena are states generated from the six sense bases—the eyes, ears, nose, tongue, body, and mind—coming into contact with the six sense objects—forms, sounds, smells, tastes, touches, and mental phenomena. That is why the sense objects are also called “object states.” Worldly phenomena falsely exist and illusorily manifest as a result of the six sense objects being attached to the six sense bases. Worldly phenomena are falsely-existing sense objects. The six sense objects are external masters that lead the six sense bases along. That is, the six sense objects tightly lead the six sense bases along without ever letting go of them. Conversely, the six sense bases likewise tightly grasp the six sense objects without ever leaving them.”
6-“ If your six sense bases are not attached to and defiled by the six sense objects, the immovable original emptiness will appear, which itself is the original nature. This nature is the dharmakaya. If your six sense bases do not grasp the six sense objects, the six sense objects become illusory and useless. Right then and there, that is your dharmakaya. When the dharmakaya appears before you, you also at that time realize the six sense objects as being empty.”
7-“ This emptiness does not mean that nothing exists. Rather, it means no attachment to self. That is, with non-attachment, one neither clings to emptiness nor falls into existence. As such, the sense bases and sense objects are one and the same and unhindered. From this, we deeply enter realization and awakening, enabling us to understand that form is emptiness, emptiness is form, and the five aggregates—form, feeling, conceptualization, action, and consciousness—are all empty. One does not abandon form to cling to emptiness, and one likewise does not abandon emptiness to cling to form. At the moment of realizing the five aggregates are empty, the fundamental nature of things is the true-thusness of Buddha-nature (dharmakaya).”
8-“ For one who has awakened to the truth, emptiness and worldly phenomena are one indivisible whole. For an ordinary living being who has not awakened to the truth, they are two different phenomena or concepts.”
The Buddha Master also explained why the Heart Sutra was so worthy of our respect, the absolute truth or original appearance of all things, the nature of the Three Bodies and Four Wisdoms, and many other important concepts.
Our next class in Hesperia will be held on August 17 at 19099 Lemon Street from 10:00 am to 3:00 pm, the same location south of Holy Heavenly Lake. We will discuss Lessons 3 & 4–the first word in the title of the Heart Sutra, “PRAJNA.” This will be the first of many lessons on prajna, the most important concept in the Heart Sutra.
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