Platform Sūtra of Sixth Patriarch六祖壇經 Chapter 2 : Wisdom般若品二
Wong Weng Hon
- 何名般若? 般若者, 唐言智慧地也. 一切處所, 一切時中, 念念不愚, 常行智慧, 即是般若行. 一念愚即般若絕; 一念智即般若生. 世人愚迷, 不見般若. 口說般若, 心中常愚.
What is Prajñā ? According to Chinese language, Prajñā is Wisdom. In all places at all times, one is not deluded and is always spiritually wise, this is the conduct of Prajñā. Whenever delusion arises, Prajñā vanishes; whenever Wisdom arises, Prajñā also arises. The worldlings are deluded. They do not perceive Prajñā. They speak of Prajñā but they are mentally deluded .
Prajñā means Wisdom. It is spiritual or supramundane Wisdom (勝義智) not the intellectual or mundane wisdom (世俗智). Intellectual wisdom is arisen from the intellectual, conceptual mind whilst spiritual or supramundane Wisdom is arisen from the intuitive mind of self-realization (自覺) or intuitive Truth discernment. Truth discernment is the self-awakening to the absolute Truth of dependently co-arisen Unity or Non-duality (不二法). Dependently co-arisen Unity or Non-duality of all phenomenal is Emptiness (‘Sūnyatā空).
Emptiness depicts that every phenomenon is the dependently co-arisen non-dual unity of necessary contigent conditions (眾緣). Succinctly put, every phenomenon is conditioned by multiple conditions. That a single substantial cause producing a single substantial effect is a wrong view of ontology.
Every conditioned phenomenon is a unity realm (一真法界) of process becoming. Ontologically put, this is consummate right view (正見). Right view is liberative wisdom (解脫智). Liberative wisdom is perfection of wisdom. Liberative wisdom perfects human moral development. Whoever intuitively discerns Emptiness, which is process becoming, is not deluded by the illusive and unreal phenomenal world (幻有). Non-delusion is the insightful Wisdom of intuitively apprehending ultimate Reality of Emptiness. Emptiness is the dependently co-arisen non-dual Unity. Succinctly put, Emptiness is Unity of Existence.
The ordinary worldlings (凡夫) are defined as ones who are deluded by the illusive, unreal multiplicity (方有妄相) of the empirical world. They always discuss Wisdom or Emptiness but they do not grasp the gist of its soteriological significance. Whoever has intuitively penetrated into the Truth of Emptiness or Insubstantiality of all phenomena sustained by the Law of Dependently co-arisen Unity or Non-duality is said to be performing the conduct of Wisdom through the body, speech and mind in all places at all times . The Wise (智者) are liberated from suffering ; the deluded (愚者) are vulnerable to suffering .
- 常自言我修般若. 念念說空,不識真空.般若無形相; 智慧心即是. 若作如是解, 即名般若智.
A worldling always talks about self-cultivation of Prajñā. Talking always about Emptiness, he or she does not know Emptiness. Prajñā is formless. The mind of Wisdom is so too. If Wisdom is interpreted thus , this is the true definition of Prajñā.
An ordinary cultivator always engages in the rational and conceptual discussion on the self-cultivation of Wisdom (Prajñā). They always discuss Emptiness (‘Sūnyatā). In actuality, they do not really discern the Truth of Emptiness. Wisdom is signless, markless or characteristicless (animitta), that is formless. Prajñā is mind of the perfection of wisdom. In other words, Wisdom is the insightful discernment of the Truth that every phenomenon is empty of inherent existence or self-nature (niḥsvabhāva空無自性). It is the unity of contigent parts. Emptiness cannot be conceptually perceived and intellectually discussed. It is beyond rational discussion or logical reasoning (非理入). Conceptualization is mental fabrication(戲論)from the perspective ultimate Reality though conventionally is useful for human intercommunication and interaction. Wisdom of Emptiness pertains to intuitive realization or penetration (悟入) into the ultimate Truth of Unity of Existence . The Unity of Existence is the ultimate Truth of Non-duality. If Wisdom of Emptiness is understood in this manner , this is the correct interpretation of Prajñā (Wisdom). Wisdom annihilates self-centric ego. Consequently , it annihilates individual identity in cosmic Unity.
In actuality, all religions promulgate the communal Truth of Wisdom of Emptiness through different riruals, doctrines and practices orientated towards self-redemption as the final salvation – an esoteric journey to the inner Heart. That dissimilar religions have come into existence does not imply that different ‘truths’ are declared. Only expedient devices (upāyas) of the external or exoteric dimensions of diverge religions are dissimilar. The expounded esoteric, and eternal Truth is communal for all religious adherents at the summit of spirituality which is beyond religious designations or denominations (prajñapti). The ultimate Truth is the Unity or Non-duality of non-discrimination in every dimension of phenomenal life. Unity or Non-dual is the oneness of the cosmos. Briefly expressed, everyone is an integral part of the whole. The whole is the oneness of existence.
The non-dual knowledge of Unity or Non-duality opens up our Dhamma or Spiritual Eye to perceive that human beings are constituting members of one human family. The holistic view is then extended to a wider scope encompassing all other living and non-living beings in the universe. The non-dual knowledge enlarges our intuitive apprehension that the survival of the human family is contigent upon the harmoniously symbiotic relationship between Man and Man and also between Man and the natural environment. Human beings, and other non-human contigent beings of the natural environment co-exist in one unified mould of cosmic existence. All major esoteric religions promulgate this communal Truth of Wisdom of interdependent co-existence . All esotericists quest for this communal , universal Truth. This Unity of universal co-existence of all living and non-living beings in the universe is the cosmic Self (Dhamadhātu). The perception of this Dharma realm of unity (一真法界) of interdependence and interrelationships of beings is the real meaning of Perfection of Wisdom (Prajñāpāramitā般若波羅蜜多).
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