What The Buddha Taught

When Avalokiteśvara Bodhisattva, the Bodhisattva of Compassion, practiced deep Prajñāpāramitā (profound wisdom), he realized the illusory nature of the five skandhas and transcended all suffering.

Each moment of suffering arises from Karmic conditioning, creating the fruits of pain or further craving (Trishna), aversion (Dvesha), and delusion (Moha). Reliance on Śūnyatā (emptiness) as the ultimate truth cuts through these illusions.

This "single thought" refers to the pure, untainted, non-dualistic true nature of mind (Bodhicitta). When our mind dwells in this state, we transcend duality and realize the interconnectedness of all phenomena.

Without the three poisons (Triviṣa), there is no concept of enlightenment (Bodhi). Karma (Karman) continues to exist, but it no longer binds us; instead, it becomes a catalyst for growth and service.

All perceptions arising from Karma are non-dualistic; this is the key to overcoming the illusion of self (Atman). We suffer because our minds constantly discriminate and cling, perceiving separation where there is only unity.

When our minds are free from clinging and discrimination, we realize the truth of "form is emptiness, emptiness is form" (rūpaṃ śūnyatā śūnyataiva rūpam). This doesn't negate the existence of form but reveals its ultimate nature.

Karma remains, but it transforms from a shackle to a force for growth and evolution. This shift occurs because we release our attachment to outcomes, focusing on the present moment with compassion and wisdom.

The Tathāgata's mind! Due to non-judgment, it perceives the empty nature of all Dharmas. There is no judgment of arising (Utpatti) or cessation (Nirodha), no purity or impurity, no increase or decrease.

All matter in our world, including our physical bodies, originates from the earth, as does all civilization.

Therefore, the mind transcends conceptual distinctions. It remains unaffected by thoughts arising from the three poisons; it is free from consciousness arising from contact with the five skandhas.

From the definitions perceived by the eyes to those formed by consciousness, the habitual tendencies of the human body stem from beginningless Karma of body, speech, and mind, reflecting the inherent nature of all phenomena.

For a Bodhisattva, there is no Four Noble Truths (Catvāri Āryasatyāni), as the Bodhisattva does not cling to the concept of liberation (Nirvana), and the Four Noble Truths themselves are transcended in the realization of emptiness.

The Bodhisattva is not attached to appearances (Rūpa), perceiving the inherent Buddha-nature in all beings, recognizing that this true nature (Tathātā) is obscured by the fluctuations of mind, which create the illusion of separate existences.

The eradication of the three poisons is not about attaining something but about returning to the inherent purity of mind. Because there is nothing to attain, there is no fear of losing anything, and the Bodhisattva abides in perfect equanimity.

There is no ignorance (Avidyā), nor is there cessation of ignorance.