Translated from the…
Three practices foundational to Buddhism and the non-sectarian Vipassana movement — sīla,samādhi, and paññā.
This is the beauty of the Buddha’s teaching: It is so complete that nothing has to be added to it. If you just practice sīla, samādhi and paññā, that is enough.
The Practical Teaching of the Buddha, S. N. Goenka
Comment – emphasis on practice. Not talk about, not write about, not memorize, not think about, do!
Prajñā (Sanskrit) or paññā (Pāli) “wisdom” is insight in the true nature of reality, namely primarily anicca (impermanence), dukkha (dissatisfaction or suffering), and anattā (non-self). In addition, Abhidharma and later Mahāyāna text may include suññatā (Skt; Eng: emptiness). Source: Wikipedia
What is paññā? Paññā is direct knowledge. It is the excellent knowledge that leads us to liberation. Paññā is not the knowledge gained merely by reading books or by listening to discourses. It is actual knowledge that is gained through our own experience. By constantly practicing it, many unknown truths start manifesting themselves.
Even if one eradicates these unwholesome sankhāras at the surface of the mind by means of any meditation technique, yet one does not attain total liberation from the lower worlds.
However, when a meditator maintains the practice of objective awareness towards all bodily sensations, he develops a progressively stronger ability to be free from craving because by means of wisdom, he experiences the truth that every sensation is impermanent and constantly changing. He does not generate craving or aversion towards these sensations. Thus, his awareness and equanimity become stronger and stronger.
Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ. Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṃkusaggaho.
This mind that wandered as it liked, wherever it wished, wherever it saw pleasure, Today, with attentiveness, I shall train it like a mahout trains a wild elephant. —Dhammapada 326
If the mind is fixed upon any object, it will become absorbed in meditation, it will become still, it will achieve one-pointed concentration, but mere concentration of mind is not sammā samādhi (right concentration). For sammā samādhi, it is necessary for the mind to be wholesome, it is necessary for the mind to be untainted. Only the one-pointedness of a wholesome mind can be called kusalacittekaggatā samādhi—samādhi free from defilements.
Samādhi means that the mind is established in equanimity. A mind that is focused upon an external object cannot attain equanimity; it will only disturb the balance of the mind. That is why only the concentration of a wholesome mind should be regarded as sammāsamādhi.
Reference & For Further Discourse: Vipassana Research Institute – Samma Samadhi
Sīla is one of the three practices foundational to Buddhism and the non-sectarian Vipassana movement — sīla,samādhi, and paññā.
8. “Let him radiate boundless love towards the entire world — above, below, and across — unhindered, without ill will, without enmity.
9. “Standing, walking, sitting or reclining, as long as he is awake, let him develop this mindfulness. This, they say, is ‘Noble Living’ here.
10. “Not falling into wrong views — being virtuous, endowed with insight, lust in the senses discarded — verily never again will he return to conceive in a womb.”
“Karaniya Metta Sutta: The Discourse on Loving-kindness” (Sn 1.8), translated from the Pali by Piyadassi Thera. Access to Insight (BCBS Edition), 29 August 2012, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.piya.html .
4.& 5. “Whatever living beings there may be — feeble or strong (or the seekers and the attained) long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born — may all beings have happy minds.
6. “Let him not deceive another nor despise anyone anywhere. In anger or ill will let him not wish another ill.
7. “Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.
“Karaniya Metta Sutta: The Discourse on Loving-kindness” (Sn 1.8), translated from the Pali by Piyadassi Thera. Access to Insight (BCBS Edition), 29 August 2012, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.piya.html .
1. “He who is skilled in (working out his own) well being, and who wishes to attain that state of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright, obedient, gentle, and humble.
2. “Contented, easily supportable, with but few responsibilities, of simple livelihood, controlled in the senses, prudent, courteous, and not hanker after association with families.
3. “Let him not perform the slightest wrong for which wise men may rebuke him. (Let him think:) ‘May all beings be happy and safe. May they have happy minds.’
“Karaniya Metta Sutta: The Discourse on Loving-kindness” (Sn 1.8), translated from the Pali by Piyadassi Thera. Access to Insight (BCBS Edition), 29 August 2012, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.piya.html
Amban, a layman Zen student, said: “Mu-mon has just published forty-eight koans and called the book Gateless Gate. He criticizes the old patriarchs’ words and actions. I think he is very mischievous. He is like an old doughnut seller trying to catch a passerby to force his doughnuts down his mouth. The customer can neither swallow nor spit out the doughnuts, and this causes suffering. Mu-mon has annoyed everyone enough, so I think I shall add one more as a bargain. I wonder if he himself can eat this bargain. If he can, and digest it well, it will be fine, but if not, we will have to put it back into the frying pan with his forty-eight also and cook them again. Mu-mon, you eat first, before someone else does:
“Buddha, according to a sutra, once said: ‘Stop, stop. Do not speak. The ultimate truth is not even to think.'”
Amban’s comment: Where did that so-called teaching come from? How is it that one could not even think it? Suppose someone spoke about it then what became of it? Buddha himself was a great chatterbox and in this sutra spoke contrarily. Because of this, persons like Mu-mon appear afterwards in China and make useless doughnuts, annoying people. What shall we do after all? I will show you.
Then Amban put his palms together, folded his hands, and said: “Stop, stop. Do not speak. The ultimate truth is not even to think. And now I will make a little circle on the sutra with my finger and add that five thousand other sutras and Vimalakirti’s gateless gate all are here!
“If anyone tells you fire is light,
Pay no attention.
When two thieves meet they need no introduction:
They recognize each other without question.
Comment: I’m going to take a break here. See you in August.
Tosotsu built three barriers and made the monks pass through them.
The first barrier is studying Zen. In studying Zen the aim is to see one’s own true nature. Now where is your true nature?
Secondly, when one realizes his own true nature he will be free from birth and death. Now when you shut the light from your eyes and become a corpse, how can you free yourself?
Thirdly, if you free yourself from birth and death, you should know where you are. Now your body separates into the four elements. Where are you?
Mumon’s comment: Whoever can pass these three barriers will be a master wherever he stands. Whatever happens about him he will turn into Zen.
Otherwise he will be living on poor food and not even enough of that to satisfy himself.
An instant realization sees endless time.
Endless time is as one moment.
When one comprehends the endless moment
He realizes the person who is seeing it.
Sekiso asked: “How can you proceed on from the top of a hundred-foot pole?” Another Zen teacher said: “One who sits on the top of a hundred-foot pole has attained a certain height but still is not handling Zen freely. He should proceed on from there and appear with his whole body in the ten parts of the world.”
Mumon’s comment: One can continue his steps or turn his body freely about on the top of the pole. In either case he should be respected. I want to ask you monks, however: How will you proceed from the top of that pole? Look out!
The man who lacks the third eye of insight
Will cling to the measure of the hundred feet.
Such a man will jump from there and kill himself,
Like a blind man misleading other blind men.