Written by Mr. Gong Bo
This is a continuation of a series of articles: Read part 1 here
First we need to know clearly what the wisdom of prajna is. The wisdom of prajna “is the supreme and unsurpassed subtle wisdom due to determination and judgment by the self-nature and is not the worldly wisdom based on differentiation within the mind consciousness. Prajna distinguishes and defines the differences between transcendental unconditional dharmas and worldly dharmas and can immediately reveal the original appearance of everything. Prajna serves the role of illuminating life and impermanence, illusionary and conditional phenomena, and the unconditional nature of human life and the universe as well as the original appearances of everything with it. Prajna can also lead to attaining the two types of instant and gradual enlightenment. Prajna is a sword of wisdom that can sever the fundamental cause of birth and death and helps cultivators to realize the original appearance and the state of reality. Prajna is the mother of being liberated from birth and death and becoming a holy one.”
“With such holy meaning, state is also wisdom and wisdom can also be a state. This is how we should clearly understand the wisdom of prajna and the state of ultimate reality. Living beings in the six realms of existence, as well as all beings that have lives, all possess, perfectly and equally, the wonderful wisdom of prajna and the state of ultimate reality. What they possess is not any different from the wisdom and the ultimate reality of prajna of a Buddha. However, being blocked by ignorance and affliction, living beings are unable to acquire the knowledge or attain the realization. That is why they are driven by differentiation and transmigration induced by the sense states. They regard what is false as true and use their knowledge of illusions to determine true or false, right or wrong, and good or bad. Thus, they fall into the worldly wisdom, cleverness, and intelligence and undergo the process of formation, abiding, degenerating, and vanishing.” (Quoted from Dharma expounded by H.H. Dorje Chang Buddha III)
Simply speaking, prajna is the ultimate truth of no producing and no annihilation that holy ones can realize. However, prajna is not Buddha-dharma. Rather, Buddha-dharma is the methods that living beings use to realize prjana. Moreover, having Buddha-dharma alone cannot lead to the realization of prajna. In addition to using Buddha-dharma, one must also cultivate. Only then can one realize prajna, break and exterminate the blocking impediment of ignorance and affliction, and realize the dharma nature and true such-ness. The absolute truth realized by all Buddhas is not any different from the dharma expounded by Sakyamuni Buddha.
It is unfortunate that this Mr. Xue does not understand Buddha-dharma at all and even puts up the erroneous theory of “Buddha-dharma is prajna and prajna is Buddha-dharma” to confuse prajna and Buddha-dharma with each other. His fallacy is easy to show with this analogy. Suppose someone wants to go from Hong Kong to Beijing. If we regard the destination Beijing as “prajna”, the transportation tools used and the journey taken by this person to travel from Hong Kong to Beijing resemble Buddha-dharma and the process of cultivation. Now we can see that the statement of “Buddha-dharma is prajna and prajna is Buddha-dharma” is mixing and confusing the goal and the methods, and is a very silly and ridiculous serious mistake caused by pretending to know what one does not know.
It is even more ridiculous that this scholar borrowed Sakyamuni Buddha’s statement “Even after expounding the dharma for 49 years, there is actually no dharma to expound” to continue his erroneous arguments. He stated, “Buddhism is atheism. Buddha-dharma does not establish a dharma, nor negate a dharma. …… Sakyamuni Buddha never expounded Buddha-dharma.”
We should know that Sakyamuni Buddha’s statement “Even after expounding the dharma for 49 years, there is actually no dharma to expound” refers to the essence of the nature of emptiness and true such-ness. In the context of the nature of emptiness and true such-ness, Buddha-dharma reveals that the four great elements are all empty. All conditional dharmas (worldly phenomena) undergo the process of formation, abiding, degenerating, and vanishing, belong to impermanence, and have no self-nature. Thus, Buddhism is not only “atheism,” but also can be “the doctrine of no Buddha,” “the doctrine of no Buddha-dharma,” “the doctrine of no living being,” and “the doctrine of no Buddha-land or hell,” just as Sakyamuni Buddha stated, “there are no Buddhas to become above and there are no living beings below to be saved.”
However, Sakyamuni Buddha strived to realize the ultimate truth of human life and the universe. He began the monastic life at the age of 19. Then he spent five years of search and visiting and six years to practice ascetics. At the age of 30, He attained from self-realization the perfect and bright enlightenment of prajna. Later, He expounded Buddha-dharma for 49 years to manifest the 84,000 dharma gates in accord with living beings’ karmic conditions and rewards of good fortune and to compassionately teach and transform various living beings based on available opportunities. The Buddha taught living beings to practice the ten kinds of goodness, the four limitless states of mind, and the six transcendental practices. Aren’t these the dharmas expounded by Sakyamuni Buddha? Could it possibly be that the various dharmas of exoteric and esoteric Buddhism and the various dharmas of Vajras and Bodhisattvas all be false dharmas?
Also, in the sutras, you can see everywhere descriptions of Vajras, dharma-protecting deities, local deities, land deities, river deities, mountain deities, and other holy deities in the ten directions. Could it be that these local deities, land deities, river deities, mountain deities, and the eight types of celestial beings recorded in the sutras were all false? Did Sakyamuni Buddha spoke falsely to deceive people? I would like to ask this scholar, are you more proficient in Buddha-dharma than Sakyamuni Buddha?
Therefore, we can see that “Buddhism is atheism. Buddha-dharma does not establish a dharma, nor negate a dharma. …… Sakyamuni Buddha never expounded Buddha-dharma” is a totally and absurdly erroneous fallacy stated by one who does not know Buddhism at all and openly negates the 84,000 dharma gates and the principles of using available opportunities to let living beings learn Buddha-dharma to attain accomplishment and liberation.
This scholar who put up the sign of Buddhism indirectly insulted Sakyamuni Buddha to such an extent that he even dared to libel that Sakyamuni Buddha only founded the concept of conditional causation and emptiness of self-nature and nothing else in Buddhism belongs to Sakyamuni Buddha. The libel accused Sakyamuni Buddha for pirating the rituals, initiations, and other things from Brahmins to fake contents of Buddhism. This person has committed a huge sin with his view of annihilation. This sin can cause him to descend into the uninterrupted hell!!! Now that we already know his deeds of openly and directly slandering and insulting Sakyamuni Buddha, if we continue to work with him or even support him, we would definitely share the sin and dark karmas to meet the consequences of having very bad luck, facing vicious karmic retributions, and undergoing suffering in the lower realms. I must reminder Buddhist disciples to caution.
This is a continuation of a series of articles writtenby Mr. Gong Bo: Read part 3 here