Prajna Paramita

[Caisson]

It says at the beginning of the Heart Sutra that the bodhisattva practiced the Prajna Paramita. It was during this practice that form is emptiness, emptiness is form was realized. Is shikantaza the same as practicing Prajna Paramita? Thanks for sharing your insights!

Gassho,
Caisson

sattoday

[Rich]

I probably view prajnaparamita differently than most because I don't think there is a perfection of wisdom. I think wisdom is innate and part of every being in the universe but you have to allow it. So the practice meditation is a letting go of all the nonsense and the allowing prajna to appear.

Something like that.
SAT today

[Jundo]

It says at the beginning of the Heart Sutra that the bodhisattva practiced the Prajna Paramita. It was during this practice that form is emptiness, emptiness is form was realized. Is shikantaza the same as practicing Prajna Paramita? Thanks for sharing your insights!

Gassho,
Caisson

sattoday

Well, some of us might feel so. How about you sit and find out for your self (and not your self too).

Here is a question for you, although a mere empty formality: When you are sitting with beautiful form on your Zafu, is the Zafu empty?

Gassho, J

SatToday

[Jishin]

It says at the beginning of the Heart Sutra that the bodhisattva practiced the Prajna Paramita. It was during this practice that form is emptiness, emptiness is form was realized. Is shikantaza the same as practicing Prajna Paramita? Thanks for sharing your insights!

Gassho,
Caisson

sattoday

I think that the Heart Sutra takes you to emptiness but it stops there. You (form) are emptiness and emptiness is form. It releases your suffering, but what about others? It points to the direction of releasing suffering in other beings (no hindrance of the mind, therefore no fear - to help others). So it takes you from form vs form (me against you) to form=emptiness (everything peachy with everyone - intellectually only), then stop. One more step is needed. You have to DO the right thing and tell others that the world is peachy. Sometimes it is a rotten peach. Sometimes a sweet peach. But it is a peach and nothing more. Form=form.

I think in Shikantaza you skip form vs form, then form=emptiness and go directly to form=form. There is no intellectualizing about anything. You just sit and that is that. The world is a peach just as it is. Sometimes a rotten peach. Sometimes a tasty one. But a peach nevertheless. Less steps I think. Dunno.

When people get that a peach is a peach then everything is peachy.

So, to answer your question, they are not the same.

That's my best stab at it.

Gassho, Jishin, ST

PS: I think that a shorter version of the Heart Sutra is the Koan Mu! If you don't have time for the Heart Sutra then just No! to your hearts content. But I think Koans are a two step process, first the problem/Koan, then realization of the Koan into life. Shikantaza goes to the source in one step.

[Risho]

I probably view prajnaparamita differently than most because I don't think there is a perfection of wisdom. I think wisdom is innate and part of every being in the universe but you have to allow it. So the practice meditation is a letting go of all the nonsense and the allowing prajna to appear.

Something like that.
SAT today

Pretty damned awesome! I've never thought about it that way.

Gassho,

Risho
-sattoday

[Rich]

Well it might be awesome but it didn't help me win that Powerball jackpot. -) 😊 won't be building any monasteries anytime soon -) 😊
Thanks Risho
SAT today

[Ryan379]

I think that the Heart Sutra takes you to emptiness but it stops there. You (form) are emptiness and emptiness is form. It releases your suffering, but what about others? It points to the direction of releasing suffering in other beings (no hindrance of the mind, therefore no fear - to help others). So it takes you from form vs form (me against you) to form=emptiness (everything peachy with everyone - intellectually only), then stop. One more step is needed. You have to DO the right thing and tell others that the world is peachy. Sometimes it is a rotten peach. Sometimes a sweet peach. But it is a peach and nothing more. Form=form.

I think in Shikantaza you skip form vs form, then form=emptiness and go directly to form=form. There is no intellectualizing about anything. You just sit and that is that. The world is a peach just as it is. Sometimes a rotten peach. Sometimes a tasty one. But a peach nevertheless. Less steps I think. Dunno.

When people get that a peach is a peach then everything is peachy.

Gassho & Bows

Ryan

Sat Today

[Byokan]

I think that the Heart Sutra takes you to emptiness but it stops there. You (form) are emptiness and emptiness is form. It releases your suffering, but what about others? It points to the direction of releasing suffering in other beings (no hindrance of the mind, therefore no fear - to help others). So it takes you from form vs form (me against you) to form=emptiness (everything peachy with everyone - intellectually only), then stop. One more step is needed. You have to DO the right thing and tell others that the world is peachy. Sometimes it is a rotten peach. Sometimes a sweet peach. But it is a peach and nothing more. Form=form.

I think in Shikantaza you skip form vs form, then form=emptiness and go directly to form=form. There is no intellectualizing about anything. You just sit and that is that. The world is a peach just as it is. Sometimes a rotten peach. Sometimes a tasty one. But a peach nevertheless. Less steps I think. Dunno.

When people get that a peach is a peach then everything is peachy.

So, to answer your question, they are not the same.

That's my best stab at it.

Gassho, Jishin, ST

PS: I think that a shorter version of the Heart Sutra is the Koan Mu! If you don't have time for the Heart Sutra then just No! to your hearts content. But I think Koans are a two step process, first the problem/Koan, then realization of the Koan into life. Shikantaza goes to the source in one step.

No.



Gassho
Byōkan
sat today

[Jishin]

No.



Gassho
Byōkan
sat today

Yes!

Gassho, Jishin, ST

[Kyonin]

Hi Caisson,

Please drop it all and just sit.

The answer is just there.

Where?

It was here a bit ago

Gassho,

Kyonin
#SatToday

[Caisson]

Thank you for the replies everyone! I will sit and converse with the zafu.

Many bows,
Caisson

sattoday

[Juki]

In his recent collection of Zen Chants, Kaz Tanahashi defines Prajna Paramita as "the mother of all Buddhas," and places it at the top of the lineage charts (both male and female) even above the Celestial Buddhas. I like that, it kind of makes Prajna Paramita an all-encompassing thing: a state of being that gives rise to wisdom, the practice of that wisdom, and the manifestation of that wisdom into human (and non-human) form to transmit the teachings.

But I do agree that you need to sit with this. Intellectual answers are not really answers.

Gassho,
Juki

#sattoday

[Jundo]

Hi Juki!

Hail friend.

On the Lineage Chart that many folks received for Jikai there is an Empty (or is it?) Circle before the Buddha's Name, a representation of such ...



Gassho, J

SatToday

[Juki]

Jundo,

Hail to you (and to all). Empty/Not Empty? Indeed. It is the void that is charged with possibilities.

Gassho,
Juki

#sattoday

[Mp]

Jundo,

Hail to you (and to all). Empty/Not Empty? Indeed. It is the void that is charged with possibilities.

Gassho,
Juki

#sattoday

Hey Juki, nice to see you. =)

Gassho
Shingen

#sattoday

[Anshu Bryson]

No.



Gassho
Byōkan
sat today

Yes!

Gassho, Jishin, ST

Maybe...?



Gassho,
Anshu

-sat today-

[Heisoku]

Hello all,
I have been reading Sawaki's wonderful commentary on the Song of Awakening, and in chapter 29 (p124) he mentions an ascetic Ninniku, who through diamond concentration had rid himself of the four aspects: the ego, body, ordinary consciousness and time. These causes of suffering appear to summarise the Heart Sutra's description of the 5 conditions, no ignorance no end to ignorance, no old age and death.
I have not heard of these as the 'four aspects' before, but the reference to diamond concentration as the means of realisation of this going beyond the human viewpoint and ordinary consciousness is quite familiar. Sawaki then states that a result of overcoming these four aspects is a well- being like we feel when our shoulders are supple and relaxed. This is something I think refers to our posture in the diamond seat. Head straight, spine upright, our balance in the mudra and then we can relax through our shoulders. Prajnaparamita.

Just a few ramblings after a really enjoyable day reading, sitting and sitting some more in a rare time of quiet and peace around here!
Gassho
Heisoku
Sat today


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