We started DCB25, the last class on the text of the Heart Sutra with lesson 29 using “…Bodhisattvas rely on prajna-paramita, and thus their minds have no hindrance” from the Heart Sutra. The following are some of the questions addressed during this ZOOM session:
What does the phrase “Bodhisattvas rely on prajna paramita” mean?
“I will now explain this passage. This passage illustrates that achieving the state of practicing prajna belongs to the dharma-realm of Bodhisattvas. That is, the reasoning underlying this passage mainly tells us that after we have achieved the state of practicing prajna, we are in the dharma-realm of Bodhisattvas. Bodhisattvas are those who enlighten sentient beings. Relying on the wonderful wisdom of prajna, they realize the dhyana of non-arising.”
And what is the “dhyana of non-arising? This is dhyana on the non-arising or non-production of phenomena. Because of the emptiness of all phenomena, because they do not have their own separate nature, there is actually no arising of them.
Then, what do ordinary beings do?
“On the other hand, ordinary living beings differentiate the myriad conditioned phenomena based on emotion and conceptual thought. They are attached to and differentiate the appearance of unconditioned states. They do not understand that all worldly phenomena are fundamentally empty. Constantly attached to the notion of self, they crave and grasp. They take for themselves what is beneficial to them. They grasp for or let go of something based upon differentiating whether it benefits themselves or others. Because they use their mind to differentiate objects, their mind is bound. Since their mind is bound, their six sense bases are all bound. Being bound, they follow karmic forces stemming from causality and experience retribution in samsara. As such, they are unable to break away from the causes of the two links.”
Here is where the Buddha Master explains the “two links” although He uses different links than what was discovered in asking AI. Copilot states that “In Buddhist teachings, ‘the two links’ often refer to components within dependent origination (paṭicca samuppāda)—the cycle of causes and conditions that lead to suffering and rebirth. Specifically, it can point to ignorance (avijjā) and craving (taṇhā) as pivotal links that perpetuate samsara. Craving is the driving force behind attachment and clinging, fueling suffering and keeping beings bound to the cycle. Ignorance is considered the root cause of the cycle, obscuring the truth of existence and leading to misunderstandings about reality.”
Why can ordinary beings not understand that all phenomena are empty and impermanent?
“Because there is differentiation based on emotion and conceptual thought, one is attached to and differentiates all kinds of conditioned phenomena. One is attached to conditioned phenomena, attached to differentiation, and attached to the appearance of unconditioned states. One is even attached to the appearance of unconditioned states because one has a notion of sublime attainment. There is a notion of emptiness that occupies one’s dharma-nature of true emptiness. That is actually an appearance of emptiness but in fact is not emptiness. Because of holding onto attachment to phenomena, one does not attain the true state of prajna. One therefore does not understand that all worldly phenomena are fundamentally empty. Arhats are like this. Ordinary people are even more like this, even more unaware. . . Because of this type of attachment, one cannot possibly understand that all phenomena in the world are empty and impermanent. Consequently, one uses the mind to differentiate objects. That is, one uses one’s mind consciousness of an ordinary person to observe and differentiate the myriad phenomena and sense objects. As a result, the mind becomes entangled and constrained. What is it entangled and constrained by? It is entangled and constrained by sense objects. It is pulled and restricted by the myriad external sense objects—forms, sounds, smells, tastes, touches, and objects of mind—remaining confused and unawake all the way up to the time of death, when one revolves in samsara. This is the situation of being entangled and constrained by the sense objects, unable to break away.”
What is the meaning of the Chinese characters for “hindrance (gua ai)” and why it is so difficult to “have no hindrance”?
“The passage ‘…Bodhisattvas rely on prajna-paramita, and thus their minds have no hindrance’ means that Bodhisattvas rely on the truth of the three kinds of prajna and thereby are fully aware that the intrinsic nature of all phenomena is emptiness and that nothing whatsoever is attainable. As a result, there is not one phenomenon that can bind them. Thus, their minds have no hindrance. The first Chinese character for hindrance, gua, means to be worried or anxious, and the second Chinese character for hindrance, ai, means obstructive karma that blocks one. Hence, with such obstruction, one’s path is obstructed, and one cannot traverse it.”
What does it mean to not have the “hindrance of the known”?
“Not having the hindrance of the known means not using as a weapon the knowledge that you previously learned, not using that knowledge to build a defensive wall to ward off and prevent the entry of new knowledge. The contrary is called the hindrance of the known. That is, all the knowledge that you previously learned has become your own obstacle. You even use it as a weapon. This is what is meant by the hindrance of the known.”
The Buddha Master also discussed how the mind consciousness of an ordinary being differs from that of an Arhat or Pratyeka-buddha, the mental hindrances of Arhats or Pratyeka-buddhas, and how Bodhisattvas use prajna and marvelous existence. We also discussed the problems with following both The Fourteen Fundamental Precepts of Esoteric Buddhism and Fifty Stanzas on Devotion to the Master if one’s master is not a holy one.
Be sure and enroll in DCB25-Expounding the Absolute Truth through the Heart Sutra: Part TWO-III, 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, which was discussed before starting DCB24 last Saturday. CLICK for video of that discussion and revised maps of this roadmap to C41(A). DCB24 is one of the Learning from Buddha College & Seminary (LFBCS) 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:
This is the last class in DCB24. We will start DCB25 with our discussion of Lesson 29- “. . . Bodhisattvas rely on prajna-paramita. . .” of LFBCS Course DCB25 at our April 5, 2025 ZOOM session at 9:00 am.
If you have enrolled in C41(A) or DCB25 or DCB24 or DCB23 or DCB22 or DCB21 or DCB26, 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: DCB25-Expounding the Absolute Truth through the Heart Sutra: PART TWO–IV and C41-Three Principal Stages & Paths of Buddhist Practice.
The recordings of the April 5, 2025 DCB25-Lesson 29A class is now available. All of the recordings and summary of ZOOM discussions for DCB21, DCB22, DCB23. and DCB26-Expounding the Absolute Truth through the Heart Sutra are now available along with the questions for DCB25. You must be enrolled in each of these classes in one of the full 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.
“. . . Bodhisattvas rely on prajna-paramita, and thus their minds have no hindrance. Because there is no hindrance, they have no fear.“
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 ZOOM discussions.
April 5, 2025: Lesson 29A-The Great Stage–Wisdom Path of the right view of emptiness, Expounding the Absolute Truth through the Text of the Heart Sutra–IV, “. . . Bodhisattvas rely on prajna-paramita, and thus their minds have no hindrance.” (001-012) and (HERE) for recording of the class.
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 last class held on DCB26 and links to videos of all 8 ZOOM class discussions held on DCB26 held from April 20, 2024 to June 22, 2024.
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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