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Dharma Talk > 2010 Grand Master Dharma Teachings

Sep. 4, 2010 Dharma Talk - Prajnaparamita,
the Highest Figure of all Buddha Mothers

2010-09-04 Taiwan Lei Tsang Temple
Translated by: Henry Wolf (Only those sections of the article which are relevant to Prajnaparamita Buddha Mother)
Translation Accuracy Edited by: DJ Chang

Today, I will talk about ''Prajnaparamita Practice.'' Prajnaparamita is the highest figure of all buddha mothers. Not only that, all buddhas, in fact, emerge from Prajnaparamita Buddha Mother. Why do we say this? Because during the time that Shakyamuni was teaching the dharma in the human realm, he discoursed the Prajnaparamita Sutra. The essence of the Prajnaparamita Sutra is condensed into the Vajracchedika Prajnaparamita Sutra or what is commonly called the Diamond Sutra. The essence of the Prajnaparamita Sutra is contained in the Diamond Sutra, and the essence of the Diamond Sutra is further condensed into the Heart Sutra. Hence, the Prajnaparamita Sutra, the Diamond Sutra, and the Heart Sutra are just one series. Shakyamuni's second turning of the dharmachakra is actually the ''Prajna Dharma.'' All buddhas emerge from the Prajnaparamita Sutra, the second turning of the dharmachakra. So the highest buddha mother of the ''Prajna Practice'' is Prajnaparamita Buddha Mother. All buddhas emerge from Prajnaparamita. She has tremendous dharma power and bestows infinite, unlimited wisdom.

In Vajrayana, one must begin the cultivation of Prajnaparamita by visualizing the syllable 「''bang'' appearing from the void. The Tibetan ''bang'' syllable is a circle with a square underneath it. The pronunciation of the Tibetan ''bang'' syllable is the same as the pronunciation of ''bang'' in the Chinese expression ''hen bang (really great).'' Pronouncing the Tibetan ''bang'' syllable in this way is quite accurate.

Then, a lotus appears in the ''bang'' syllable. As you can all see, there is an image of Prajnaparamita behind me. Her lotus emerged from the ''bang'' syllable. In the middle of the ''bang'' syllable there is a moon disc. This moon disc emerged from the 「''ah'' syllable. There are a great many crows in Seattle. They fly around everywhere reciting a mantra. As I mentioned before, by the ''ah'' of the ''ah ah ah'' sound of the crow's call, one is reminded of the Tibetan ''ah'' syllable. A moon disc emerges from this ''ah'' syllable. This moon disc is atop a lotus. In the midst of the lotus there is a golden ''ah'' syllable. In other words, a lotus emerges from the ''bang'' syllable. A moon disc emerges from the white ''ah'' syllable. Another yellow ''ah'' emerges from the center of the moon disc, then Prajnaparamita emerges from this ''ah'' syllable.

One visualizes Prajnaparamita in the form of a celestial maiden. Her figure is slim and graceful. In her left hand she holds a Prajna Scripture Case, the other hand holds a gold nine-pronged vajra sceptre, while the two hands below form the Amitayus Meditation Mudra. Prajnaparamita appears in her sambhogakaya form wearing a crown, earrings, bracelets, and jeweled necklaces. She wears multilayered celestial skirts on the lower half of her body, that is, she is wearing celestial garments. Her face is yellow and very dignified. She is extremely beautiful. This is her image.

At her brow point there appears the syllable ''om,'' at her throat is the syllable ''ah,'' and at her heart is the syllable ''hum.'' The syllables ''om。 ah。 hum'' emit light. The Five Dhyani Buddhas descend together from the void, surrounding Prajnaparamita on all sides. Prajnaparamita surrounded by the The Five Dhyani Buddhas is extremely stately and dignified. Vairocana Buddha occupies the central position of the Five Buddhas. To the east is Akshobhya Buddha, to the west Amitabha Buddha, to the north Amoghasiddhi Buddha, and to the south Ratnasambhava Buddha. At the time when the Five Dhyani Buddhas descend together, one visualizes that the Prajnaparamita in front of oneself and the Five Dhyani Buddhas in the void all transform into light. Chant ''om。ah。hum,'' then visualize the light entering into one's heart. One then transforms into Prajnaparamita. This is the cultivation practice of Prajnaparamita.

Her mudra is the Prajna Scripture Case Mudra placed at the level of one's navel. This is her mudra. The visualization is as I just described. In term of reciting her mantra, when reciting the Heart Sutra, one will chant her mantra at the end part of the Heart Sutra. However at the beginning of the mantra, one needs to add ''Die-ya-ta。om.'' Therefore, the Prajnaparamita mantra is ''Die-ya-ta。om。gei-di-gei-di。bo-re-gei-di。bo-re-sang-gei-di。bo-dhi。so-ha.''

There are four main elements in Vajrayana cultivation. The first element is visualization. What I just discussed was the sequence of visualization. The second element is mantra recitation: ''Die-ya-ta。om。gei-di-gei-di。bo-re-gei-di。bo-re-sang-gei-di。bo-dhi。so-ha.'' The third element is forming the mudra. When one has completed the mantra recitation and is entering samadhi, that is when you form the Prajna Scripture Case Mudra, which is the Prajnaparamita mudra. The fourth element is entering samadhi. As the four major elements of Vajrayana cultivation practice, visualization, the mantra, the mudras, and entering samadhi, are present, the True Buddha Foundation can publish the sadhana for the Prajnaparamita cultivation practice according to what Grand Master has said.

The key elements are the descending of Prajnaparamita and the Five Dhyani Buddhas, their transformation into light which enters into the heart of the practitioner, and the practitioner's body filled up completely with nectar. That is to say, from one's crown to the soles of one's feet, to the tips of one's fingers and in every skin pore, the entire body is completely filled with nectar. Every channel and every part of the entire body is filled with nectar. This is the key point. One first visualizes and forms the mudra, followed by reciting the mantra and entering samadhi. One then emerges from samadhi. This sequence of practice should now be clear to True Buddha Foundation!

Although Prajnaparamita is a major dharma practice, the sequence of the cultivation practice is not complicated. Even though this sadhana is simple, it is actually a major dharma practice. We all know that this word ''prajna'' has profound meaning. ''Prajna'' was discoursed by Shakyamuni during his lifetime. Bodhidharma also discoursed on ''prajna'' when he came to the Eastern Regions. Today, I am still discoursing about it. One of my disciples said to me ''I want to follow a lineage that is 1,000 years old.'' Do you know how many years this word ''prajna'' of the Prajnaparamita practice I've been discussing has been around? Since 2,600 years ago. Shakyamuni discoursed on ''prajna,'' so our lineage is 2,600 years old. This disciple must have thought that True Buddha School teachings have just been passed down from Grand Master in the last 30 years or so. Only 30 years, what was he thinking! This disciple just wants a lineage going back 1,000 years but he doesn't want our lineage that goes back 2,600 years, He's making a mistake!

As for ''great,'' the very greatest is Prajnaparamita. That's why she's called ''Maha'' Prajnaparamita. ''Maha'' means ''great.'' Why is Prajnaparamita ''great?'' It is because of her wisdom as boundless as the treasury of the infinite void! Wisdom which is totally unlimited without any boundaries whatsoever is called ''great.'' If the wisdom of Prajnaparamita had limits it wouldn't be called ''great.'' What qualifies as ''great'' is infinite, boundless, without origination or extinction and in perfect harmony with the Tao. Grandmaster himself is in perfect harmony with the Tao. This ''being in perfect harmony with the Tao'' is ''great.'' (Audience applause). Unbounded by squares, circles, large or small, with neither up, down, long, or short, not blue, yellow, red or white, free of hatred and liking, neither good nor evil, without origination or extinction, is ''great.''

Prajnaparamita is neither taking nor rejecting. Her mind cannot be contaminated. No matter what the circumstances, her body and mind are free of contamination. The environment can be polluted, and so can one's heredity. With regards to heredity and environment, I told a joke last time. A teacher asks the class ''How does environment differ from heredity?'' Xiaoming stands up and replies, ''Heredity is if my father and I look alike. However, if Uncle Yang next door and I look alike, then that's environment.'' Do you now understand the difference between environment and heredity? We should not be contaminated by either the environment or heredity. We must not be contaminated by either one. We must not be contaminated by either ''emptiness'' or ''existence.'' This is the ''Right View of the Middle Way'' discoursed by Shakyamuni.

I believe that all females have great wisdom, and that is why Prajnaparamita is called Buddha ''Mother.''
A married couple went to a department store. Suddenly, the husband couldn't find his wife. Since he'd lost his wife, he went and found a pretty girl who worked in the cosmetics department. ''Can I have a chat with you?'' he asked. ''OK! What do you want to chat about?'' the cosmetics counter girl replied. ''Oh, about anything'' the man said. ''Why do you want to chat with me?'' the girl at the cosmetics counter asked. The man replied ''Because my wife is missing. If she sees me talking with a pretty girl she's sure to show up immediately.'' This is how wise Prajnaparamita is. If you are married and start having a chat with a young girl, your wife is sure to appear immediately. Really, really wise. Prajnaparamita.

''Maha'' is ''great.'' ''Prajna'' is complete self-mastery. Complete self-mastery is prajna. ''Paramita'' is to have reached the other shore. ''Prajna,'' the wisdom of the purification of the self-nature, is also the attainment of coming and going in self-mastery.

Now I'm going to say a few words to those four newlywed couples. I think the women's rights movement has really gone too far, but sometimes there's nothing that can be done about it because it's women who are able to have the babies. What is the true source of women's power? There was a newlywed couple. The husband said to the wife ''In the future I will be the Chairman of this family. You will be the Vice Chairman.'' Everyone would think that this is how it should be, but the wife replied ''I'm not going to be the Vice Chairman or the Chairman.'' The husband said ''You are really humbling yourself.'' The wife then said ''I am willing to be humble. I'll settle for just being the Chief Financial Officer.'' So you see, that's the wisdom power of Prajnaparamita. When the wife is the Chief Financial Officer, what use is it for the husband to be the CEO if he doesn't control the money? So, forget about it! You four newlywed couples be forewarned. You'll have to talk things over when you get home. You'd better let the husband be the Chief Financial Officer and the wife be the CEO.

Ordinary intelligence and wisdom cannot compare with the profound wisdom of Prajnaparamita. The great wisdom of Prajnaparamita can free you from all afflictions. This is true power. Who in this world is free of all afflictions? Everyone has afflictions. It's only the buddhas and Prajnaparamita who are free of afflictions. Why is Prajnaparamita free of afflictions? Why are the buddhas free of afflictions? Why are those who are enlightened free of afflictions? This is really powerful. Everyone should think this over and contemplate it tonight after you return home. Why is one free of afflictions after one has attained self-realization? After one reaches enlightenment, one's self-nature purified and one is also full of wisdom. Why? All you disciples need to go figure this out. If you do, then you will be the 5th Dharma King of the True Buddha School and I will present this Dharma King robe to you. (Audience applause)


Note: An empowerment must be received from Living Buddha Lian-sheng or an authorized True Buddha School master before engaging in this particular practice.
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