We held our Hesperia class on September 21 at 19099 Lemon Street, covering Lessons Five & Six on “Three Kinds of Prajna” discussing the first two-language and contemplative-Illumination prajna. The following are brief summaries of part of our discussion that contain definitions we will need in our study of prajna. The large bold blue quotes are from a preliminary translation of Expounding the Absolute Truth through the Heart Sutra by H.H. Dorje Chang Buddha III.
Our next class on the third kind of “The Three Kinds of Prajna” will be held on October 26 from 10:00 am -3:00 pm.
What are the three kinds of prajna and what do they each do?
“There are intrinsic-reality prajna, contemplative-illumination prajna, and language prajna. With these three kinds of prajna, one can contemplate, bring together, and awaken to all of the wondrous principles of reality contained in the language of this sutra. That means using the state of contemplative illumination to bring together and completely awaken to such principles, and then realize, awakening to, and thoroughly understand true-thusness. Here, true-thusness means Buddha-nature, or the reality state. That is the principle of the non-duality of objects and the cognition that cognizes them. That is called true-thusness. When one realizes true-thusness, one has attained prajna. . . Language prajna is reliance on language as an expedient means to thoroughly understand the principles in the text of the sutra to be contemplated . . . contemplative-illumination prajna is mainly to contemplate and realize the twofold truth of the sutra text—its holy, absolute truth and its conventional, relative truth.. . . You come to understand and put into practice the principles in the text of the sutra for contemplation. You use the principles that you contemplate to illuminate and see the essence of intrinsic-reality prajna. So, after you come to understand the principles, you then use such principles to illuminate and see the essence of intrinsic-reality prajna.“
“What is “intrinsic-reality prajna” and who has it?
“All people have the prajna of intrinsic-reality. All people have true-thusness. All people have Buddha-nature. All people have the mind of the Tathagata-garbha. All people have the dharmakakya of the Tathagatas. All people have their own original appearance. All of these are the same thing. It is not the case that these many terms represent many different things. It is one thing that has many different synonyms. Each and every living being has it.”
Why can we not see or understand this “true-thusness”?
“However, it cannot appear because it is covered by karmic hindrances born of avidya since beginningless time. Why is it both there and not there? This is because of your avidya spanning continual lifetimes and eons since beginningless time. That is, since beginningless time, your karmic hindrances have covered you.”
What must we do to have the prajna of intrinsic-reality appear?
“. . . you must forget both personhood and dharmas and realize the emptiness of the six great elements. . . you enter a Mahayana state in which the six great elements are all empty. The great elements of earth, water, fire, wind, space, and consciousness are all completely tranquil and empty. You are not attached to any kind of feeling or consciousness. Only at this time can prajna reality appear.”
What must we avoid?
“As long as you use your mind to think things over, don’t even imagine that you will see your original nature. As long as thoughts arise in your mind, as long as a tiny cause of thought arises in your mind, even if it is very subtle, even if it is subtle to the extreme, it will cause the truth of emptiness to immediately reverse and become a hindrance of an ordinary person, a hindrance that will shackle you. Actually, at that point you already are an ordinary person, the same as those commonly seen people who analyze problems. . .’What about just a very subtle thought that I have?’ There is no difference between coarse or subtle thoughts. . . Even with good thoughts, you are still an ordinary person.”
If anything expressed with language is devoid of prajna, why do we still use it?
“. . . because of the karmic forces of living beings, language must be used to elucidate the truth. Why is that? Without language, it is difficult to express the Dharma. Relying on language, it is easy to understand the meanings and principles. Based on such principles, one can enter contemplation. Only then can one enter the state of intrinsic-reality prajna. . . Thus, language prajna is necessary. Only with language prajna can one understand meanings and principles. You have to follow the meanings and principles of this book. Only then can you enter contemplative illumination. Only by following those meanings and principles can you examine, speculate, progress through reflection, and analyze. Only then can one find the true guiding principle of prajna and the absolute truth of prajna. Hence, one must enter, or realize, principles in accordance with language prajna. One must enter contemplation through such principles. Only then can one enter the state of intrinsic-reality prajna.That is why language prajna was established.”
What is the nature of “dhyana” and why do we need it?
“. . . a state of dhyana entails abiding imperturbably in our dharma-nature of true emptiness, yet not being attached to such emptiness. Only that can be called true dhyana. Being attached to such emptiness, joy, or nothingness, descending into stubborn only-emptiness, or descending into a state of pleasure are all states of degeneration whereby one can only become a deva or a being of similar type. . . You can generate wisdom only if you have dhyana. Dhyana and wisdom together will naturally become perfect and bright. Then, you can attain freedom over your own living and dying.”
What are the fetters of the Sphere of Desire where we humans reside?
“They are the desire for sex and the desire for food.”
What is “contemplative-illumination prajna” and how is it used?
“. . . contemplative-illumination prajna is used to contemplate and realize the truth in a sutra. So, upon seeing the actual, true original nature of all dharmas, one then contemplates and realizes the truth in the sutra. This contemplative-illumination prajna is mainly to contemplate and realize the twofold truth of the sutra text—its holy, absolute truth and its conventional (mundane or worldly), relative truth. This is contemplation of the original appearance of the worldly twofold truth—life and death. That is what is called contemplative-illumination prajna. . . Wisdom that knows the reality of all dharmas is contemplative-illumination prajna.”
What is the relationship between absolute and conventional truth?
“One relies on the absolute truth, but one attains perfect understanding through the conventional truth. . . The principles of the absolute truth are used to perfect one’s understanding by way of the conventional truth and to clearly understand the conventional truth. The conventional truth is used to explain and establish the absolute truth.The conventional truth is used to establish the principles of the absolute truth. Take, for example, this book. It embodies conventional truth. That is because it is composed of written language, which is conventional truth. However, the principles of the absolute truth can be explained and established only through the conventional truth. If the conventional truth is abandoned, nothing can be said. Spoken words are also part of the conventional truth. Without language, principles of the absolute truth could not be expressed.”
What is the “middle view” state where there is no such thing as the absence of form or characteristics?
“. . . the middle-view state is not abiding in the absence of form or characteristics, not abiding in the existence of form and characteristics, and not abiding in there being no such thing as the absence of form or characteristics. You should abide in the middle-view state yet not be attached to abiding in this middle-view state.”
The Buddha Master also explained “beginningless” and “boundless” well as the “three wheels of time” (past, present, and future) using as examples the behavior of the Monkey-king Sun Wukong in Journey to the West and Elder Monk Xuyun. He also explained the three good and the three bad realms of reincarnation (bad-hell beings, hungry ghosts, animals and good- humans, asuras, and devas or gods); the three spheres (desire, form, and formless); and conditioned and unconditioned dharma. Most importantly, He told us how one attains the state in which worldly dharmas are Buddha Dharma and everything we do is Buddha Dharma and He explained the Dharma method of non-duality (the middle-view). These important concepts are too complex to be summarized here. You need to read or hear the entire text.
Be sure and enroll in DCB26-Realizing Prajna, if you want to join our long term study of the Heart Sutra or the broader study of C41(A)-the Three Principle Stages & Paths of Buddhist Practice. There is an expanded article on C41(A) that explains its scope and content. CLICK for video of that discussion and revised maps of this roadmap to C41(A). DCB26 is one of the Learning from Buddha Seminary (LFBS) courses that are included in C41(A). There is also another article that discusses G03(A) and G03 Evolution of Buddhism, two additional courses that are also part of C41(A).
CLICK for a list of available classes in each of the programs: Auditing, Buddhist Studies, and Xiuxing Seminary. Those with membership in the Xiuxing Seminary Program who are only interested in serious practice and not opening a Dharma Center may also elect to follow the Xiuxing Practice Program and take a seven or thirty-day Solitary Retreat.
Next:
The next class on DCB26 will continue our discussion of Lesson 36-“Causality & the Methods of Continual Practice” at our September 27, 2025 ZOOM session at 9:00 am.
If you have enrolled in C41(A) DCB26 or DCB25 or DCB24 or DCB23 or DCB22 or DCB21, you may continue to use the same ZOOM link to attend the Saturday morning discussions. However, you will need to enroll in the appropriate course to be able to watch the video recordings of the classes, download study materials, or study the related questions.
TO DATE: DCB26-How to realize Prajna and C41-Three Principal Stages & Paths of Buddhist Practice.
All of the recordings and summary of ZOOM discussions for DCB21, DCB22, DCB23, DCB24, and DCB26-Expounding the Absolute Truth through the Heart Sutra are now available. You must be enrolled in each of these classes in one of the full membership programs at the LFBS to access the course materials, questions covered (in parenthesis), and/or the class recordings. Please note that these links will only work if you are logged into LFBS with your membership identification number AND are enrolled in this class.
CLICK for article on the entire text of Expounding the Absolute Truth through the Heart Sutra.
CLICK for article with instructions on how to enroll in LFBS classes and how to register for the ZOOM discussions.
CLICK for article on August 17, 2025 class held at Hesperia on Lessons 3 & 4: Introduction to Prajna from Expounding the Absolute Truth through the Heart Sutra.
CLICK for article on July 20, 2025 class held at Hesperia on Lessons 1 & 2: Background and Introduction to the Heart Sutra and H.H. Dorje Chang Buddha III’s Expounding the Absolute Truth through the Heart Sutra.
CLICK for article on last class held on DCB26 in 2024 and links to videos of all 8 ZOOM class discussions held on DCB26 held from April 20, 2024 to June 22, 2024.
CLICK for article on the last class held on DCB25 and links to all 15 ZOOM class discussions on DCB25 held from April 5, 2025 to August 2, 2025,
CLICK for article on the last class held on DCB24 and links to all 13 ZOOM class discussions on DCB24 held from January 4, 2025 to March 29, 2025,
January 4, 2025: Roadmap to C41(A)–Three Principal Stages & Paths of Buddhist Practice. Video of class discussion.
CLICK for article on the last class held on DCB23 and links to all 13 ZOOM class discussions on DCB23 held from August 24, 2024 to November 16, 2024,
CLICK for article on the last class held on DCB22 and links to videos of all 21 ZOOM class discussions on DCB22 held from February 10, 2024 to April 20, 2024 and from June 29, 2024 to August 3, 2024.
CLICK for article on the last class held on DCB21 and links to videos of all 18 ZOOM class discussions on DCB21 held from November 21, 2022 to April 1, 2023. Note: not all of the forwards, notes, and introductions are complete.
CLICK for article on July 20, 2025 class held at Hesperia on Lessons 1 & 2: Background and Introduction to the Heart Sutra and H.H. Dorje Chang Buddha III’s Expounding the Absolute Truth through the Heart Sutra.
CLICK for Background information on Expounding the Absolute Truth through the Heart Sutra and why it is such an important text.
CLICK for information on S01-Supreme and Unsurpassable Mahamudra of Liberation (SAUMOL) Seminar.
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