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Glossary letter A
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Glossary letter S1
Glossary letter T1
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Heart Sutra 1
Heart Sutra 2
Heart Sutra 3
Heart Sutra 4
Heart Sutra 5
Heart Sutra 6
Heart Sutra 7
Heart Sutra 8
Heart Sutra 9
Heart Sutra Tibetan
Diamond Sutra 1
Diamond Sutra 2
Faith in Mind
Ksitigarbha Sutra 1
Ksitigarbha Sutra 2
Ksitigarbha Sutra 3
Ksitigarbha Sutra 4
Ksitigarbha Sutra 5
Ksitigarbha Sutra 6
Ksitigarbha Sutra 7
Ksitigarbha Sutra 8
Ksitigarbha Sutra 9
Ksitigarbha Sutra 10
Ksitigarbha Sutra 11
Ksitigarbha Sutra 12
Ksitigarbha Sutra 13
Pali English Glossary
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| "BECAUSE THERE IS NOTHING TO BE ATTAINED, THE BODHISATTVA RELYING ON PRAJNA PARAMITA HAS NO OBSTRUCTION IN HIS MIND." "Nothing to be attained" is the all-important theme of the Sutra. The obstruction alluded to in the above sentence refers to the three obstructions of function, to wit: 1. The karmic obstruction, or the obstruction of deeds done in the past; 2. The obstruction of retribution and 3. The obstruction of passion. The above quote implies the supramundane Void as the True Existence of all dharmas and for that same reason no dharmas can be obtained. "Since the bodhisattva cannot seek outside help when dealing with obstructions, he has to rely on insights provided by his own radiant wisdom for his attainment of freedom. The first to break off is the obstruction of retribution; it is of two kinds, the dependent condition (meaning one's circumstances) and the resultant person (meaning one's physical condition). The bodhisattva already discarded these two kinds of obstruction, and several types of anxiety vanished from his mind. "BECAUSE THERE IS NO OBSTRUCTION, HE HAS NO FEAR." This sentence is about discarding obstructions to action. Not to be obstructed by body and mind means to be free of worry and of fear. The practice of bodhisattva action engenders five kinds of fear, and those who did not break off delusion yet, who are in the early stages of the bodhisattva career, are particularly susceptible: 1. Fear of being left without sustenance after giving away all possessions; 2. Fear of being insignificant after giving up one's reputation; 3. Fear of dying in situations that call for self-sacrifice; 4. Fear of falling into evil circumstances; 5. Fear of addressing an assembly, especially in the presence of important people. These five fears obstruct Dharma practice and without them there is no obstruction to action. "AND HE PASSES FAR BEYOND CONFUSED IMAGINATION." This statement is related to the obstacle or obstruction of passion. That obstruction has its root in the defilement of confusion or ignorance, manifested as mistaking the impermanent for permanent, the ugly for beautiful, and suffering for happiness. It is the way of people of mundane interests. The bodhisattva whose perception has been clarified through Prajna has been liberated to a great extent from that obstruction. "AND REACHES ULTIMATE NIRVANA." When there is no more mental pain or grief, Nirvana becomes perceptible, comprehensible, inviting and attractive. It is the complete and final cessation of greed or craving, hatred and ignorance, and therefore the cessation of rebirth and of the continuity of life. Dharma-kaya, Prajna and, consequently, freedom manifest themselves to their fullest. Nirvana cannot be expressed through words; it has to be experienced. "THE BUDDHAS OF THE PAST, PRESENT AND FUTURE, BY RELYING ON PRAJNA PARAMITA HAVE ATTAINED SUPREME ENLIGHTENMENT." In this sentence Prajna is proclaimed to be the perfect, ultimate Dharma of supreme relevance not only to bodhisattvas but to all the past, present and future Buddhas as well. "THEREFORE, THE PRAJNA PARAMITA IS THE GREAT MAGIC SPELL, THE SPELL OF ILLUMINATION, THE SUPREME SPELL, WHICH CAN TRULY PROTECT ONE FROM ALL SUFFERING WITHOUT FAIL." The above segment of the Sutra praises the merits of Prajna. The term "spell" suggests that the theme and the essence of this sutra transcends concept; its power and its strength are operative in realms not amenable to manipulation. Furthermore, its effect can manifest itself instantaneously, transcending the worldly, attaining holiness. "THEREFORE HE UTTERED THE SPELL OF PRAJNAPARAMITA, SAYING GATE, GATE, PARAGATE, PARASAMGATE, BODHI SVAHA." The above is a mantra, i.e., an esoteric teaching by means of which we are reminded of the subtlety and complexity of the inconceivable Dharma. The body of the Teachings includes some exoteric parts, such as the sutras, and some esoteric ones, such as the dharmas and the mantras. Exoteric Teachings are accessible to rational understanding and can be explained, but the meanings of the esoteric or mystic forms of prayer such as dharmas and mantras are not within the reach of the intellect; the good is upheld and cannot be lost and evil cannot arise. During recitation, dharmas and mantras enable the one reciting them to control both the sound and the timing, but any recognizable words and meanings which would normally hold his/her mind captive are not there. He/she has then an opportunity to experience expansiveness or spaciousness of mind, it being one of mind's very special characteristics. To recite this mantra by itself, omitting the text of the sutra is a true Mahayana practice of the non-discriminating mind. The inconceivable nature of the teaching is apprehended and the teaching seen as a whole. Thorough study of the sutra and a complete understanding, equal the meaning implied in the mantra (sometimes referred to as "spell"). The explanation of The Heart Sutra, including both the exoteric and the esoteric aspects, is presently completed. Any contrived and/or faulty interpretations of the Teachings ought to be carefully avoided. By Master Tan Hsu |
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