How can we live lives that shine with the light of prajna? The opening of the Diamond Sutra describes how the Buddha manifests prajna in his daily routine of getting dressed and taking his meals. All living beings can experience and apply prajna in their daily activities, such as walking, standing, sitting, or lying down. As the Buddha ate, his mouth was illuminated; as he carried the alms bowl, his hands were illuminated; upon entering the city of Sravasti, his feet were illuminated; and as he sat in meditation, his whole body was illuminated. Each of these instances is a manifestation of wisdom and an example of prajna. The opening of the Diamond Sutra is as follows:

Thus have I heard. At one time, the Buddha was in the city of Sravasti at the Jeta Grove Monastery with a gathering of monks numbering 1,250. At mealtime, the World-honored One put on his robe, picked up his bowl, and went into the city of Sravasti to beg for food. After he had gone from house to house, he returned to the grove. When he had finished eating, he put away his robe and bowl, washed his feet, straightened his mat, and sat down.

In this passage, the Venerable Ananda is recounting what he heard from the Buddha: At that time, the Buddha was dwelling in the Jeta Grove Monastery in the city of Sravasti, and there were twelve hundred and fifty monks attending to him there. When it was time to eat, the Buddha put on his monastic robe, and holding his alms bowl, he led his disciples into the city of Sravasti to gather alms from house to house. Afterwards, he returned to the Jeta Grove Monastery. After finishing his meal, the Buddha put his robe and bowl away, washed his feet, spread out his mat, and then sat in a cross-legged position.

Let us take a closer look at the how the Buddha exemplifies the six paramitas through his carefree daily routine, depicted in the opening of the Diamond Sutra:

1. The Buddha demonstrates the paramita of morality when he “put on his robe, [and] picked up his bowl,” showing the calm solemnity of how he observed the rules of proper behavior.
2. The Buddha demonstrates the paramita of giving when he gathers alms in the city. By going out to gather alms, the Buddha enables living beings to hear the Dharma. The Buddha thus makes a connection with living beings by giving the gift of the Dharma.
3. The Buddha demonstrates the paramita of patience by gathering alms “from house to house:’ Going to each house shows that the Buddha does not care whether his bowl is full or empty, or whether the food is good or bad. Everything is treated equally.
4. The Buddha demonstrates the paramita of diligence when he “had finished eating, he put away his robe and bowl.” From entering the city to beg for food to the putting away of his robe, the Buddha relied upon no one else.
5. The Buddha demonstrates the paramita of meditative concentration when it is said that he “washed his feet, straightened his mat, and sat down.”
6. This one day in the life of the Buddha, from dressing and eating to feet washing and mat spreading, completes the five paramitas. These aspects of daily life are the external manifestations of the “form” of the paramita of prajna, while the essence of prajna itself is found within the mind. When the mind of prajna is applied to all the activities of daily life, this fulfills the paramita of prajna.

In the opening of the Diamond Sutra, the Buddha embodies the life of the six paramitas, shining with the light of prajna. He does not display supernatural powers with conjuring tricks, but rather wants us to live a life of prajna by using the prajna within our own minds in our ordinary, everyday lives.

Prajna is like light, for light is unsullied, pure, and carefree. To be illuminated by the light of prajna is not something only for the Buddhas and bodhisattvas. As long as we speak tender, kind, and encouraging words, are our mouths not illuminated? When we observe the world and look at all living beings equally with compassionate eyes and contemplate society with the eyes of wisdom, are our eyes not illuminated? When we are able to serve others with the labor of our own hands, are the palms of our hands not illuminated? When we listen to the Dharma and chanting in praise of the Buddha, are our ears not illuminated? When our faces are smiling with compassion and kindness, are our faces not illuminated?

When our minds are full of compassion, bodhi, and a commitment to the path, are our minds not illuminated? When we properly observe decorum and have a calming countenance in all of our actions, maintaining a nonjudgmental attitude towards the cruelty and corruption of others, are our whole bodies not illuminated?

When people reach a stage where their light no longer shines, they are like a lantern painted black. We should not just be concerned with external things like sunlight, electric lights, lamplight, and firelight, nor should we take notice of the dim, false lights within perverse and misleading ideas. The most important question to ask is: Where is our light? Can our eyes, ears, nose, tongue, and body all be illuminated? Is it possible for our mind to shine forth with light? Can we light the mental lamp of our intrinsic nature and the truth of prajna?

The Original Vows of Ksitigarbha Bodhisattva Sutra states: “Be humble and smiling, and personally perform acts of giving everywhere:’ All the Buddhas and bodhisattvas create the causes and conditions needed to liberate all sentient beings. They must be as humble as the ground, and personally perform acts of giving with a smile. Practicing in this way means living a life of prajna such that everyone can be peaceful, carefree, and at ease.

Source: Hsing Yun. Four Insights for Finding Fulfillment: A Practical Guide to the Buddha’s Diamond Sutra. Los Angeles: Buddha’s Light Publishing, 2012.