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THE HEART OF WISDOM

The heart of wisdom is not so much to the common teachings of the mystics of all times, the general features shared by the great religious traditions the inner core of religions or the so-called unanimous tradition as to what has come to be defined as the knowledge that, once known, can know everything. The traditional scholars and mystics and philosophers and even scientists have sought and continue to seek the cornerstone of wisdom or knowledge about the infallible which to base the rest of knowledge.

According to Buddhism, this fundamental knowledge is the only one capable of freeing the human suffering. More than 2500 years wise known as the Buddha or Awakened refused to answer certain questions of a metaphysical grounds that were not relevant to solve the problem of suffering and dissatisfaction of people and probably also because he thought that such conceptual questions lack definitive answers. In that sense, "explained the Buddha, to address the problem of suffering, dissatisfaction, frustration and insecurity inherent in our conditioned existence, no need to resolve issues such as whether the world is real or unreal, if God exists or not, if the universe has a cause or due to chance, etc., all of which could not but cloud superimposed on what simply happens, and we assign the label of real or unreal, material or spiritual, divine or human, and so on. Also, remember once again that the Buddha recommended not blindly follow people, traditions and books to tackle our problems, but ignoring that which only direct experience proves to be beneficial both for oneself and for others. And the call

Heart Sutra of Wisdom Mother ( Prajna-Paramita Bhagavati Hridaya Sutra) informs us in his own head, who has a heart of wisdom. But what is more accurately, the wisdom that tells us this famous writing which, incidentally, is the ultimate synthesis of a series of writings that develop the profound subject of emptiness, one of the central topics Buddhist philosophy? All internal and external phenomena, including the self-empty or no self-nature, ultimately ontological identity or separate existence. Emptiness also means that we can not apply labels to phenomena conceptual unchanged or ourselves. The perfection of wisdom is the last and highest of the perfections, failing which the rest of perfection bodhisattvas (patience, generosity, ethics, energy and meditation) loses its transcendental character.

We explained that, in most such sutras, the Buddha just pronounce a word, but remains mired in fathomless contemplation, and it is your silence that creates an atmosphere conducive for the disciples to go investigating and discovering the truth for themselves through inquiry mutual. The Buddha, as just noted, is immersed in ineffable and silent contemplation, called "deep clear" that allows you to perceive the true nature of phenomena. Meanwhile, Subhuti, the old man who represents the inquisitive mind always recommended good Buddhist practitioner, made a series of questions, whose purpose is to clarify the nature and practice of wisdom-the bodhisattva Avalokiteshvara, the great being of compassion, eloquent in transcendent wisdom consists in seeing the emptiness of all aggregates or components of the body, mind and spirit.

Among these questions, we convey the essence of wisdom, is the following: How should we implement the transcendental wisdom? Then the bodhisattva of compassion responds tersely, to this end, we must perceive the emptiness of the five aggregates (form, sensation, perception, volition and consciousness), concluding with the famous formula that says that form is emptiness and emptiness is form. The emptiness and the five aggregates are identical. What are these? The definition of the aggregates that offers writing is a series of denials ( sunyata-alakshana, anutpanna, Aniruddha, amala, avimala, Anuna, aparipurnah ). All nirvana and samsara are contained in that cluster of apophatic negations. The state of suffering and the state of cessation of suffering are, in ultimately defining characteristics have no origin or termination, are not pure or impure, or weak and incomplete, and so on. That is the ultimate nature of both. From the standpoint of emptiness (if this is possible because the emptiness is precisely not to support any point of view), nirvana and samsara are no different.

For its part, the book The union of Mahamudra and Dzogchen , where he says the words the third Karmapa, Rangyung Dorje, Thrangu Rinpoche tells us the following:

When we see what can not be seen and experience our mind as it is, what do we experience? What can we learn? The third Karmapa continues: "Since there is one thing, can not be seen by the Buddhas." When we observe our minds we can find nothing or something we can say there. We conclude that the reason that we discover anything is that the mind is too subtle or too small to see or that we are not watching the right way. But this is not the reason we did not find anything because neither even the Buddhas, who know, without doubt, the way of observing the mind, they see nothing, nothing or something that exists, when observing the mind. However, Dorje Rangyung continues: "Although it is not, is the basis of samsara and nirvana." Although when we look at the mind, we can not find anything, however, the mind is the source or the root of all experience ... from the standpoint of ordinary logic would say that if something is not, then it is not and can not possibly exist. So both statements, the fact that the mind is not any thing, however, is not comparable to anything, seem contradictory. But the Karmapa continues: "It is a contradiction, but the middle path of non-duality. " In this context "non-duality" means that the cognitive mind is the union of clarity and emptiness. And the Karmapa concludes: "It is the Dharmata or the nature of the mind beyond extremes." The nature of the mind transcends any notion, concept development or extreme that we can apply. There is something and it is not, nor is it both at the same time, nor is it something that is neither something nor nothing. When we try to describe that kind use phrases such as "the union of expansion and wisdom", "the union of emptiness and clarity", "the union of bliss and emptiness," etc..

And we can not fail to mention, finally, to Padmasambhava, the master of the teachings on the nature of mind and who introduced Tantric Buddhism to Tibet

should not investigate the root of things, but the root mind. When we know the root of the mind, knowledge that one thing allow us to release them all. But if we do not know the root of the mind, we know many things but will not understand anything.