STUDY<\/h1>\nThe Arising of Srutamayiprajna<\/h2>\nNAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS.<\/h2>\n\u00a0In the vast and deep dharma ocean<\/em><\/h2>\nOf the Buddha\u2019s glorious teachings<\/em><\/h2>\nThere is a tiny droplet, Heart Sutra,<\/em><\/h2>\nWhich exposes the wisdom of the profound. <\/em><\/h2>\nExamining this droplet diligently<\/em><\/h2>\nIt is found equal to the whole ocean.<\/em><\/h2>\nBy contemplating its deep meaning<\/em><\/h2>\nWe study attentively for great knowledge.<\/em><\/h2>\nBy training thoughtfully in the correct view<\/em><\/h2>\nWe reflect on our conceptual errors.<\/em><\/h2>\nIn practicing the Profound Perfection of Wisdom<\/em><\/h2>\nWe meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n![\"sutra\"](\"http:\/\/gnostiko.com\/blog\/wp-content\/uploads\/2015\/04\/DSCI1268-2.jpg\")
<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS.<\/h2>\n\u00a0In the vast and deep dharma ocean<\/em><\/h2>\nOf the Buddha\u2019s glorious teachings<\/em><\/h2>\nThere is a tiny droplet, Heart Sutra,<\/em><\/h2>\nWhich exposes the wisdom of the profound. <\/em><\/h2>\nExamining this droplet diligently<\/em><\/h2>\nIt is found equal to the whole ocean.<\/em><\/h2>\nBy contemplating its deep meaning<\/em><\/h2>\nWe study attentively for great knowledge.<\/em><\/h2>\nBy training thoughtfully in the correct view<\/em><\/h2>\nWe reflect on our conceptual errors.<\/em><\/h2>\nIn practicing the Profound Perfection of Wisdom<\/em><\/h2>\nWe meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
Of the Buddha\u2019s glorious teachings<\/em><\/h2>\nThere is a tiny droplet, Heart Sutra,<\/em><\/h2>\nWhich exposes the wisdom of the profound. <\/em><\/h2>\nExamining this droplet diligently<\/em><\/h2>\nIt is found equal to the whole ocean.<\/em><\/h2>\nBy contemplating its deep meaning<\/em><\/h2>\nWe study attentively for great knowledge.<\/em><\/h2>\nBy training thoughtfully in the correct view<\/em><\/h2>\nWe reflect on our conceptual errors.<\/em><\/h2>\nIn practicing the Profound Perfection of Wisdom<\/em><\/h2>\nWe meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
Which exposes the wisdom of the profound. <\/em><\/h2>\nExamining this droplet diligently<\/em><\/h2>\nIt is found equal to the whole ocean.<\/em><\/h2>\nBy contemplating its deep meaning<\/em><\/h2>\nWe study attentively for great knowledge.<\/em><\/h2>\nBy training thoughtfully in the correct view<\/em><\/h2>\nWe reflect on our conceptual errors.<\/em><\/h2>\nIn practicing the Profound Perfection of Wisdom<\/em><\/h2>\nWe meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
It is found equal to the whole ocean.<\/em><\/h2>\nBy contemplating its deep meaning<\/em><\/h2>\nWe study attentively for great knowledge.<\/em><\/h2>\nBy training thoughtfully in the correct view<\/em><\/h2>\nWe reflect on our conceptual errors.<\/em><\/h2>\nIn practicing the Profound Perfection of Wisdom<\/em><\/h2>\nWe meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
We study attentively for great knowledge.<\/em><\/h2>\nBy training thoughtfully in the correct view<\/em><\/h2>\nWe reflect on our conceptual errors.<\/em><\/h2>\nIn practicing the Profound Perfection of Wisdom<\/em><\/h2>\nWe meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
We reflect on our conceptual errors.<\/em><\/h2>\nIn practicing the Profound Perfection of Wisdom<\/em><\/h2>\nWe meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
We meditate for calm and insight. <\/em><\/h2>\nUnderstanding then with certainty<\/em><\/h2>\nWe transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
We transcend all mental hindrance<\/em><\/h2>\nAnd through heightened full awareness<\/em><\/h2>\nWe experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
We experience the blossoming of prajna<\/em><\/h2>\nAnd abide in the dharma ocean of truth,<\/em><\/h2>\nFree and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
Free and filled with admiration<\/em><\/h2>\nFor the Sutra\u2019s profound words.<\/em><\/h2>\n\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
\u00a0 \u00a0This short poem introduces this monograph and refers to a five-phase progression in the way prajna blossoms into bodhi. \u00a0This is given in the text of the Heart Sutra itself and is inherent in its format:<\/h4>\n\u00a0 The first clue revealing the sutra\u2019s hidden structure is, \u00a0 \u00a0. . . Avalokitesvara was contemplating the deep meaning of the Profound Perfection of Wisdom. . . .<\/em> Here the word contemplating refers to study (sruti<\/em>). This study is covered in Chapter One of this commentary.<\/h4>\n\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
\u00a0 The second in the progression is \u201cHow should those of good lineage train, who wish to practice the Profound Perfection of Wisdom?\u201d<\/em> In this case the word train<\/em> refers to thoughtful reflection or critical analysis (cinta<\/em>), a deeper level of study that deeply impresses upon the memory and understanding. Training<\/em>, or thoughtful reflection is covered in Chapter Eight of this commentary.<\/h4>\n\u00a0 \u00a0The third step mentioned is \u201c . . .who wish to practice. . . .\u201d<\/em>\u00a0 The word practice refers to the practice of meditation (bhavana<\/em>). \u00a0These first three steps, sruti, cinta and bhavana are descriptive of the three root prajnas<\/em> (mulaprajnas<\/em>) of Mahayana Buddhism, srutamayiprajna<\/em>, cintamayiprajna<\/em>, and bhavanamayiprajna<\/em>. These are related to the methodology of the Prajnaparamita Sutras. Bhavana is the subject of Chapter Nine.<\/h4>\n\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
\u00a0 The fourth clue is \u201cHaving passed completely beyond all errors they realize ultimate nirvana.\u201d<\/em> Someone who has reached this stage is certain of having passed completely beyond all errors since he\/she is certain of an errorless mind. \u00a0Clarity of understanding is certainty (niscaya<\/em>), which is the subject of Chapter Ten.<\/h4>\n\u00a0 The fifth and last in the series is, \u201c. . .they realize ultimate nirvana,\u201d<\/em> and \u201c. . .have fully awakened . . . .\u201d<\/em>\u00a0 This refers of course to bodhi and the highest level of prajna (adhiprajna<\/em>), which is described in Chapter Eleven.<\/h4>\n\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
\u00a0 \u00a0The fourth and fifth prajnas arise from the three root prajnas when developed in order. \u00a0 According to these clues and others within the Heart Sutra we are furnished with a definite and distinct way of development culminating in awakening. \u00a0These five prajnas are not separate qualities of wisdom, but are meant to indicate the stages of the blossoming of prajna into full awakening. \u00a0As we will discover further on in this investigation, these five prajnas also accord perfectly with the obvious progression of the Heart Sutra mantra:<\/h4>\ngate = srutamayiprajna<\/h4>\ngate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
gate = cintamayiprajna<\/h4>\nparagate = bhavanamayiprajna<\/h4>\nparasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
parasamgate = niscayamayiprajna<\/h4>\nbodhi = adhiprajna<\/h4>\n\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
\u00a0 \u00a0 According to the Sutra, the same progression is exactly how awakening comes about.<\/h4>\n\u00a0 \u00a0Studying (sruti) the elements and parts of the text of the Heart Sutra means becoming familiar with terminology and the ideas presented therein. \u00a0 This is the preliminary prerequisite to further and deeper study and expanded analysis of these ideas that entails a thoughtful reflection (cinta). \u00a0Once the srutamayiprajna arises, it supports the arising of cintamayiprajna. \u00a0 Study is a fairly undeveloped stage but further and deeper reflection does develop through studious enquiry. \u00a0The Heart Sutra treats study and thoughtful reflection similarly as gate<\/em>, gate<\/em> \u2013 the second gate<\/em> indicating a more thorough progression of the same idea.<\/h4>\n\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
\u00a0 \u00a0 Study is the necessary preliminary to the arising of insight (vipasyana<\/em>). \u00a0This is the format for practice of meditation (bhavana) according to the Heart Sutra. Training (cinta) is the necessary preliminary for gaining confidence and understanding in preparation for meditation by which certainty of the deep truth of emptiness comes about. \u00a0 Training is a deeper level of study, thoughtful reflection. \u00a0Practice is the practice of meditation through which the first two root prajnas come to fruition. \u00a0 When meditation is successful, the three root prajnas have blossomed and give rise to further perfection of wisdom. Certainty (niscayamayiprajna) then arises and stability in concentration and realization arises with it through persistently advancing through the first three root prajnas. \u00a0A contemplative practitioner must develop certainty of the truth of emptiness. Simply by understanding the method of the Heart Sutra we can easily become confident of a direct and certain awakening. Fullness (adhiprajna) is the heightened or complete aspect of prajna-wisdom and, in its fullness of holistic apperceptive wisdom, equates with bodhi. \u00a0This is the culmination of the blossoming of prajna into bodhi and thus, \u00a0 \u00a0 \u00a0\u201c. . .fully awakening into unsurpassed complete enlightenment through relying on the Profound Perfection of Wisdom.\u201d<\/em><\/h4>\n\u00a0 This is the explanation of the introductory poem regarding the structure and method of the Heart Sutra that begins our study.<\/h4>\n\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
\u00a0next chapter 2 click here<\/a><\/h5>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>
<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"CHAPTER 1 STUDY The Arising of Srutamayiprajna NAMO BUDDHADHARMASANGHAYA AND HOMAGE TO ALL THE WARRIOR SAINTS AND ENLIGHTENED BEINGS OF THE THREE TIMES. \u00a0PEACE TO ALL BEINGS. \u00a0In the vast and deep dharma ocean Of the Buddha\u2019s glorious teachings There is a tiny droplet, Heart Sutra, Which exposes the wisdom of the profound. Examining this … Continue reading study chapter one<\/span>