We started Lesson 15 of Learning from Buddha College & Seminary course DCB23 with an introduction to World-Honored Shakyamuni Buddha’s top disciple Sariputra–the meaning of his name, his remarkable qualities, and how neither the name or Sariputra actually do exist. This was a way to begin our discussion of conditioned arising and the false combination of the four great elements and “causal conditions”.
Why are “false combinations” called false combinations?
“Therefore, everything in the world, every little bit, is a false combination produced by causal conditions. As to false combinations, why are they called false combinations? I explained this a long time ago. All things that abide in impermanence and undergo the process of arising, existing, decaying, and vanishing are called false combinations.”
What can be considered as “non-Buddhist teachings”?
“Teachings that are not the absolute truth of the Buddha Dharma, cannot end the cycle of birth and death, and lead to existence in the three spheres. They are not Buddhist teachings. They are paths outside of Buddhism. They are not the paths of seeing with prajna. Even Buddhists who do not understand prajna and have not awakened to the absolute truth also belong to the category of those on an outside path.”
What do we have to do to receive the benefits of the Heart Sutra?
“. . . you still have to analyze. You still have to turn the light inward and introspect. Great questioning leads to great awakening. Small questioning leads to small awakening. No questioning leads to no awakening. Awaken to however much you can, receiving benefits in stages. There are many levels of prajna, billions of levels. Awaken to whatever level you can awaken to.”
What are the five aggregates?
“The five aggregates are the aggregate of form, the aggregate of feeling, the aggregate of conceptualization, the aggregate of action, and the aggregate of consciousness.”
Describe the first aggregate.
“The word “form” here does not mean all of the colors that the eye can see. Rather, it is referring to all things subject to impermanence, change, and decay, including what has no manifest form. All of these are included in form. . . The aggregate of form is the most, most important one of the five aggregates. If one realizes the emptiness of the aggregate of form, the other aggregates will naturally be realized as empty. So-called form is not the colors seen by our eyes. It is not true that only the things that our eyes can see are called form. Rather, form is all things subject to impermanence, change, and decay. It is whatever is impermanent. It is sentient beings that will definitely die and insentient things that will definitely perish. It is everything that is in the process of impermanence.“
What is the nature of emptiness referred to here? What is it not?
“The emptiness that we are talking about here refers to true emptiness based on prajna. It refers to illusory forms being inherently devoid of selfness. It refers to the entity itself, the essence, being empty. The emptiness I am speaking of here does not mean vanishing in an instant, leaving nothing behind. It does not mean completing the process of impermanence and, after completing that process, shifting to another location, thereby upholding the principle of the conservation of matter. That is not what is meant here. . . The emptiness talked about here refers to true emptiness based on prajna. Prajna-based true emptiness is a state in which one uses the illumination of prajna wisdom to illuminate emptiness. The emptiness that is illuminated is the state devoid of form or characteristics. This refers to illusory forms being inherently devoid of selfness. That is, things that we can see and things that have no manifest form, all things impermanent, are fundamentally devoid of self-nature. Being inherently devoid of self-nature is their essence, or basic quality. They are inherently empty. I again remind you to be careful not to comprehend this as the emptiness of empty space or nothingness.”
Why does form not differ from emptiness, and also why does emptiness also not differ from form?
“Actually, form does not differ from emptiness, and emptiness also does not differ from form. To put it explicitly, all of you should understand a principle. In reality, form has never departed from emptiness. The word “departed” here means that form cannot leave or separate from emptiness such that the two are divided into two different matters. Emptiness cannot depart from form either. You cannot say that after all forms disappear, emptiness will then appear a moment later. That is, the essence of form is emptiness. Such essence is emptiness in that form is impermanent in nature. It is not the case that form must be discarded and only then will it be empty.”
We also discussed the ten illusory things, the absolute truth about form and emptiness, and the two doubts of Hinayana followers. We will discuss the three doubts of Bodhisattvas next week.
Next:
We will continue Lesson 15 of DCB23 at our August 31, 2024 ZOOM session starting at 9:00 am discussing the three doubts held by Bodhisattvas concerning emptiness. We will also consider the nature of hallucinations and insanity as well as qigong and tummo. If there is time we may also start Lesson 16 with “Second-Phase Principles.
If you have enrolled in C41 or DCB22 (or DCB21 or DCB26) you may continue to use the same ZOOM link to attend the Saturday morning discussions. You will need to enroll in DCB23 to be able to watch the video recordings of the classes or study the related questions.
TO DATE: DCB23-Expounding the Absolute Truth through the Heart Sutra: PART TWO–II and C41-Three Principal Stages & Paths of Buddhist Practice
The recording of the August 24 DCB23-Lesson 15A class is now available. You must be enrolled in DCB23 in one of the membership programs at the LFBCS 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 LFBCS with your membership identification number AND are enrolled in this class.
“Sariputra, Form Does Not Differ from Emptiness; Emptiness Does Not Differ from Form. Form is Emptiness; Emptiness Is Form. The same is true of feeling, conceptualization, action, and consciousness. Sariputra, emptiness is the characteristic of all dharmas. They do not arise or perish, are not defiled or pure, do not increase or decrease. Therefore, in emptiness there is no form, no feeling, conceptualization, action, or consciousness; no eyes, ears, nose, tongue, body, or mind; no forms, sounds, smells, tastes, touches, or objects of mind; no realm of eyes, up to and including no realm of mind consciousness; no avidya and also no ending of avidya, up to and including no aging and death and also no ending of aging and death; . . .”
August 24, 2024: Lesson 15A-The Great Stage–Wisdom Path of the right view of emptiness, Expounding the Absolute Truth through the Text of the Heart Sutra–II, “. . . Sariputra, Form Does Not Differ from Emptiness; Emptiness Does Not Differ from Form.” (001-033) and (HERE) for recording of 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 LFBCS classes and how to register for the 8 ZOOM discussions.
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 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 2022 to April 2023. Note: not all of the forwards, notes, and introductions are complete.
CLICK for article on last class held on DCB26 and links to videos of all 8 ZOOM class discussions held on DCB26 held from April 2024 to June 2024.
CLICK for Background information on Expounding the Absolute Truth through the Heart Sutra and why it is such an important text.
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