Diamond Sutra, Heart Sutra, Altar Sutra

Chapter 9 Heart Sutra (1)
"Prajna Paramita Heart Sutra", referred to as "Heart Sutra", is a Buddhist scripture that is recited by almost every family and known to everyone.This is as common in the world as the two sacred names of Amitabha Buddha and Avalokitesvara Bodhisattva.This "Heart Sutra", from the perspective of the circulation of Chinese translations of Buddhist scriptures, can be said to be "popular all over the world", and there are many people who recite it, and its popularity is very wide.Although the text is brief and the full text is only 260 words, the meaning is extremely broad and profound.Its position in the holy religion of a generation can be regarded as a very important and prestigious classic; among the six hundred volumes of the Prajna Sutra, the most concise and concise one should be the "Heart Sutra".

Original
Avalokitesvara Bodhisattva ① walks the deep Prajna Paramita for a long time ②, sees that the five aggregates are empty ③, and overcomes all hardships ④.

注释
① Avalokitesvara Bodhisattva: Let’s explain it literally, the word “Guan” is not the view of the eyes, but the view of the heart.It is to observe the state of the physical and mental world with one's own mind and get rid of all attachments. "Freedom" means that everything is no longer an obstacle, everything is safe, and one has an attitude of resignation to everything, and one can feel free and free about all external edges. "Bodhisattva" is the abbreviation of Bodhisattva, which means a person who seeks great enlightenment and a person with a big heart who seeks the way.It refers to those who seek the supreme Bodhi with wisdom, transform all living beings with compassion, practice the paramita, and achieve Buddhahood in the future.That is to say, self-interest and altruism are complete, and those who bravely seek to become a Buddha.Avalokitesvara Bodhisattva, collectively speaking, is able to observe one's own mind, not to be moved by everything in the world or beyond the world, to be able to live in silence in the heart, and to be compassionate to all beings with wisdom. To be liberated without hindrance and feel at ease.To explain from the Bodhisattva's name, Avalokitesvara Bodhisattva is also known as Avalokitesvara Bodhisattva.The bodhisattva who takes mercy and relief to all living beings as his original vow, that is, hears the sound of the sorrow and suffering of all living beings and carries out the relief work of giving joy and eradicating suffering.Avalokitesvara Bodhisattva has a special relationship with all sentient beings, and they appear along with others, seeking for their voices to rescue suffering. It is a symbol of the popularity of the cause of saving suffering and benefiting people.Because the bodhisattva has great wisdom, he can understand all things without hindrance, so he is called Guanshizi; because of his great compassion, he can show up with all kinds of people, seek the sound to save suffering, so he is called Guanshiyin.

②Prajna Paramita: also known as Prajna Paramita and Prajna Paramita.Freely translated as wisdom to the other shore, wisdom, lightness, universal wisdom and so on.It is one of the six paramitas and one of the ten paramitas.Prajna is translated as wisdom, that is, the profound wisdom of seeing all things and truths clearly.Paramita is translated as degrees or to the other shore, which usually refers to the practice of Bodhisattvas, that is, Bodhisattvas reach the other shore of Nirvana from this shore of life and death through self-transformation, so it is called the other shore.Therefore, Prajna Paramita is the Bodhisattva who contemplates the reality of all dharmas, exhausts the limit of all wisdom, and saves life and death from this shore to the other shore of Nirvana.In order to reach the other shore, a Bodhisattva must practice six kinds of behaviors, that is, practice the six paramitas.Among them, Prajna Paramita, known as the "mother of all Buddhas", has become the basis of the other five Paramitas and occupies the most important position.

③ Illumination: Illumination is contemplation, and seeing is penetrating seeing.That is to say, to observe with prajna wisdom that all things are caused by causes and conditions.Five aggregates: also referred to as the five yin, the five congregations, and the five aggregates.Aggregate means accumulation and category.Buddhism divides all matter and spirit including personal body and mind and physical and mental environment into five "gatherings", so they are called five aggregates.The five aggregates are form aggregate, feeling aggregate, perception aggregate, formation aggregate, and consciousness aggregate. ([-]) Form aggregate: Form is generally referred to as physical body or matter, and its semantic meaning is the accumulation of matter or physical body. ([-]) Shou Aggregate: Shou is the meaning of receiving, that is, the feeling and function of the physical feeling of the environment and the spiritual perception. ([-]) Thinking aggregate: that is, adding separate imagination to the already received state.That is to say, it is the function of imagining various appearances and shapes of things in the mind from the external environment. ([-]) Aggregation of action: Action is the movement of flow to create righteousness, the former dies and the later arises, and thoughts are endless, so it is called action, which is the function of will and heart. ([-]) Consciousness aggregate: Consciousness is the meaning of knowing, that is, knowing and knowing the object of the object.Here it is said that the five aggregates are all empty, which means that both material phenomena (equivalent to form) and spiritual phenomena (feeling, thinking, action, and consciousness) are all caused by causes and conditions, and there is no fixed self-nature. entity.

④ Suffering: Suffering is suffering, which can force the body and mind.E, is calamity, that is, disasters and dangers.Here it means that if you can see that the five aggregates are all empty, you will be able to go to the other shore, and you will be free from all afflictions, life and death.

Translation
Avalokitesvara Bodhisattva, practice the deep and wonderful prajna, when the merits are extremely profound, the five aggregates are all karma and harmony, and there is no self-nature. , thus being able to escape all the sufferings of life and death.

Original
Relic ①, form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form ②, and the same is true for feeling, thinking, action, and consciousness.

注释
①Shariputra: That is, Shariputra, who is the author of this scripture, also known as Shariputra, Shariputra, Shariputra, Shariputra, Sharifudara, Shariputra, and Shela Make up Taluo, Shilifu and Luo, etc.He is one of the top ten disciples of the Buddha.His mother is the daughter of the Brahman therapist in Shecheng, King of Magadha. When she was born, her eyes resembled a relic bird, so she was named Relic; therefore, the name of Shariputra means "the son of Relic".Shariputra has a strict appearance since he was a child. He practiced various skills and was proficient in the four Vedas when he was young. At the age of 16, he was able to thwart other people's arguments, and all the brothers from all ethnic groups surrendered to him.When I was young, I became acquainted with Moggallana of the neighboring village. Later, because I participated in the great sacrifice of Jili Quhe Mountain, and saw the crowds in disorder, I felt impermanent, so I made an appointment to join the six masters and heretics of Shanxi Yapiluo. Callozi became a monk to learn the Tao.In just seven days and seven nights, he will understand his teachings and become the first among the 250 disciples. However, Shariputra still deeply regrets that he has not been completely liberated.At that time, not long after the Buddha became enlightened, he lived in the Bamboo Grove Abode in Qianwangshe City. His disciple, Bhikkhu Ma Sheng, went into the city to beg for food, wearing a robe and holding a bowl.Shariputra saw that his majesty was upright and his steps were steady, so he asked who was his teacher and what method he learned.Bhikkhu Masheng showed it with the karma method mentioned by the Buddha, so that Shariputra understood the truth that all dharmas have no self.Shariputra and Moggallana immediately led 250 disciples to take refuge in the Buddha at the Bamboo Grove Abode at the same time.After converting to the Buddha, he often followed the Buddha, rejected heretics, discussed the law, preached on behalf of the Buddha, presided over the affairs of the monks, led the Sangha, and praised the Buddha in many ways.Among the Buddha's disciples, Shariputra and Moggallana are known as the "two sages" under the Buddha's sect, and they are the left and right hands of the Buddha's teaching.Shariputra is known as the "wisdom first" among the Buddha's disciples because of his wisdom and superiority.Shariputra was revered by the elders of the Sangha all his life, and was praised by the Buddha many times.Later, he passed away earlier than the Buddha. Seven days later, he was buried in Gion, and the elder Sudatta built a pagoda for him.

②The four sentences of "color is not different from space": "color" is substance, and the word "different" can be interpreted as "li" in addition to different interpretations. "Empty" refers to void, vacuum.The meaning of emptiness does not mean that the absence of form is emptiness, or that the cessation of form is emptiness, because emptiness is not nothingness, not nothingness.Dependent-originated false appearance is called "form", and dependent-born non-nature is called "emptiness". Although the so-called form is clearly present but has no substance, it is said that form is not different from emptiness; although it has no substance, it is distinctly present, so it is said that emptiness is not different from form.Emptiness and form cannot be analyzed into two.The physical body is formed by the combination of the four elements, and its own body is emptiness. All physical phenomena arise from various conditions. They have no self-nature, so everything is empty.The matter and body in the human world are originally empty and have no substance, but are formed by the combination of the four elements of earth, water, fire, and wind, so it is said that emptiness is form.Briefly speaking, the nature is empty because of dependent origination—"form is not different from emptiness", and the dependent origination is dependent on the nature of emptiness—"emptiness is not different from form"; Being dependent on is the essence of dependent origination—"emptiness is form".The so-called five aggregates are all empty, which means that no matter material phenomena (equivalent to form) or spiritual phenomena (feeling, thought, action, consciousness) are all karma-generated dharmas, there is no fixed and unchanging self-nature; Sex is a false distinction, so the essence of form is empty.That is to say, the five aggregates and emptiness are not different, and they are inseparable.

Translation
Sheriff!The existence (form) in the world is not different from emptiness, and emptiness as the foundation of existence is no different from any material form.Then, the substance of matter is emptiness, and the phenomenon of emptiness is matter.People's feeling, thinking, action, and consciousness should also be regarded as the unity of this "form" and "emptiness".

Original
Sarira is the empty phase of all dharmas, neither born nor destroyed, neither dirty nor clean, neither increasing nor decreasing.

注释
① Empty appearance of all dharmas: "all dharmas" is also called ten thousand dharmas.Modern languages ​​call it being, all phenomena, etc.Here it refers to the five aggregates and all dharmas, and also includes the following six roots, six consciousnesses, twelve causal conditions, and the four truths. "Empty phase" refers to the phase in which all dharmas are empty, or the physical phase of vacuum.The law of karma and condition has no self-nature, that is, the appearance of emptiness. "Great Wisdom" Juan Liu said: "The law of cause and condition is called empty phase, also called false name, and it also talks about the middle way." A phenomenon of nature and emptiness, when the body is empty, so it is said that all dharmas are empty.

②Three sentences of "no birth and no death": This is talking about the state of emptiness of all things. What is the state of it?That is: no birth, no death, no dirt, no cleanness, no increase, no decrease.Why is it not born, not destroyed, not dirty, not clean, not increasing, not decreasing?Because in emptiness, there is no birth, death, defilement, purification, increase, and decrease. Once we realize this kind of emptiness, there will be no birth, cessation, defilement, purification, increase, and decrease in our hearts. Separated, naturally reached a state of mind without delusions and attachments.All things and phenomena in the world, the truth and the truth are always the same, and they cannot be deliberately made to be born, nor can they be destroyed to make them disappear; nor is it called life after seeing through prajna (it is not born), nor is it prajna Before seeing, there is no so-called cessation (originally immortal), so it is said that there is no birth and no extinction.The truth of reality is originally empty and quiet, and it cannot be stained to make it dirty, and it can be treated to make it clean; it is also not stained by evil causes and conditions to become dirty, or to be purified by good causes and conditions, but there is no such thing as purity. Or dirt, so it is not dirty or clean.The principle of reality is self-sufficient, and it cannot be added to make it increase, or damaged to make it decrease, so it is said that there is no increase and no decrease.

Translation
Sheriff!All these dharmas such as the five aggregates are caused by the combination of causes and conditions, and the body is empty. It is not a vain appearance that increases when you are enlightened, and decreases when you are lost.

Original
Therefore, there is no color in the air, no feelings, thoughts, lines, and consciousness; no eyes, ears, nose, tongue, body, and mind; colorless, sound, smell, taste, touch, and dharma; no vision, and even unconsciousness. ; There is no ignorance, nor the end of ignorance, and even no old age and death, nor the end of old age and death ③; no suffering, origin, extinction, Tao ④, no wisdom and no gain ⑤.

注释
① Eyes, ears, nose, tongue, body, and mind: the six sense organs and the six emotions.Refers to the six sensory organs, or cognitive abilities.The root means the cognitive organ.The root of the eye refers to the organ of vision and its ability; the root of the ear refers to the organ of hearing and its ability; the root of the nose refers to the organ of smell and its ability; the root of the tongue refers to the organ of taste and its ability; the root of the body refers to the organ of touch and its ability; the root of mind refers to the organ of thought and its ability. ability.The first five are also called five roots.The five roots are the color law that exists in the material, that is, the color root.The root of the mind is the mental method that produces psychological effects on the basis of the heart, that is, the colorless root.

②Sight, sound, smell, taste, touch, and dharma: the six dusts, also known as the six thieves.Color dust is all the objects seen by the eyes, and the eye sense produces eye consciousness for color dust.Sound and dust are all the objects that the ear hears, and the ear is aware of the sound environment.Fragrant dust is all the objects that the nose smells, and the root of the nose produces nose consciousness for the fragrant environment.Taste objects are all objects tasted by the tongue, and the root of the tongue produces tongue consciousness in response to taste objects.Touching the dust is all the objects that the body feels and touches, and the body sense produces body consciousness for the touched objects.Dharma dust is all the objects of the mind, and the mind root is conscious of the dharma.Dust is the meaning of pollution, which means that it can pollute the emotion and consciousness, so that the true nature cannot be revealed.All living beings use the six senses and the six dusts to pollute the six roots. The six dusts are outside the heart, so they are called outer dusts.These six objects are like thieves, able to rob all good dharmas, so they are called six thieves.The interaction between the six sense organs and the six dusts causes all living beings to have all kinds of illusory discrimination, create all kinds of karma, and feel all kinds of retribution.

(End of this chapter)