Translation of Prajnaparamita (1) Prajnaparamita (2) Heart (3) Sutras (4) Bodhisattvas (5) Contemplative serenity (6) when practicing Prajnaparamita (deep wisdom) understood through the five aggregates (7) are all void (8), so overcome all suffering and yoke. Shariputra (9)! Form (10) is not different from nothing (11), not different from form; color means no, no means color; Feelings, perceptions, actions, and consciousness are the same. Shariputra! There are no dharmas(12) here, neither birth nor death, neither unclean nor clean, neither more nor less. So, in the void, no form, no feeling, perception, action, consciousness; no eyes, ears, nose, tongue, body, mind; no form, sound, flavor, taste, touch, dharma; no eye world to no sense gender; neither ignorance nor ignorance at all; until there is no old age or death, nor old age and death; no suffering, practice, cessation, path; neither wisdom nor gain. By not possessing, the bodhisattva relies on Prajnaparamita (deep wisdom),so the mind is not afraid; because there is no fear, so there is no fear, far away from crazy fantasies, and finally nirvana. The Buddhas of the three generations relied on the Prajnaparamita (deep wisdom) so they had attained a nau dala māra samādhi. Should know Prajnaparamita (deep wisdom) is the great mantra, the great mantra, the unsurpassed mantra, the incomparable mantra, except for all suffering and yoke, sure because it is not false. Should say the Prajnaparamita mantra, the mantra should be said: Yet, yet, yet, of Paralyte, Para-sang, and yet, of the Bodhisattva. Notes: (1) Prajna: Deeper wisdom than ordinary wisdom (understood wisdom, profound wisdom). (2) Paramita: To the other shore (meaning the perfection of Wisdom, Perfect Wisdom, Highest Wisdom, called Prajna Paramita.). (3) Mind: center, heart. (4) Sutra: The words of the saint,It should be distinguished from the words of famous people who are just stories. (5) Bodhisattva: Only those who practice, have the goal of attaining Buddhahood. The awakened one, only the cultivator who has reached enlightenment. (6) Contemplation of self-preservation (Avalokitesvara): One who listens to others. (7) Five Aggregates: Aggregates are a group of elements. Five groups of factors combine to form a human being: - Form aggregates: Matter (referring to the human body). - Feeling aggregate: Sensation (there are 6 senses: eyes, ears, tongue, nose, skin, mind). - Perception: Perception (recognition of objects). - Aggregates: Will (psychological factors create motivation to go to career). - Consciousness aggregate: Perceiving (detecting the presence of an object, there are 6 consciousnesses: eye, ear, envy, tongue, and consciousness). (9) Sariputra (Sariputra): He was the great disciple among the 10 disciples of the Buddha, one of the 10 Arahants. Arahant is "a worthy person"or "perfect person" according to Theravada Buddhism, has reached Nirvana, completely freed from Samsara. However, according to other sects in Buddhism, this term refers to those who have progressed very deeply on the path of enlightenment, also escaped from birth and death, but have not been completely complete, in other words, have not yet attained Buddhahood. fruit. (10) Form: Matter (according to the Buddhist concept, there are four elements that make up matter: earth (solid), water (liquid), fire (heat), and wind (air)). Form in this sutra refers to the human body. (11) No: No here means empty, different from no and yes. (12) Appearance: Manifestation of nature (the essence of which is invisible like space but not space) (13) Dharma: Truth, existence. The content of the sutra can be understood as follows:Bodhisattva Avalokitesvara, when cultivating profound wisdom, understood that the 5 factors combined in a human being are all empty, so he overcame all sufferings and yoke. Hey Sariputra! The human body is no different from the emptiness, the emptiness is no different from the human body; the body is empty, empty is the body; So are sensations, perceptions, wills, and perceptions. Hey Sariputra! Therefore, all phenomena are empty; they do not arise, do not die, are not dirty, not clean, do not increase, do not decrease. In Void (emptiness), there is no body, no sensation, no perception, no will, no perception; no eyes, no ears, no nose, no tongue, no skin, no mind; no body, no sound, no scent, no taste, no touch, no truth (dhamma). There is no eye-sphere and so on until there is no sense-sphere.There is neither ignorance nor the cessation of ignorance, and so on until there is no aging, no death, no cessation of aging and death. There is no suffering, practice, and cessation of the path. There is no wisdom, no attainment, and no non-attainment. Because there is no attainment, Sariputra, the practitioner therefore abides in the profound wisdom. Because the mind is free from obscurations, it is fearless, free from error, and attains no more asceticism (nirvana). All the Buddhas, abiding in the three worlds of perfect awakening and understanding, will also attain unsurpassed, perfect, and right enlightenment according to their profound wisdom. Therefore, one must know that the profound wisdom mantra, which is the great wisdom mantra, the great wisdom mantra, the unsurpassed mantra, is equal to the peerless mantra, which eradicates all sufferings - is true because it is not false. omission. The profound wisdom mantra is proclaimed as follows: Overcoming, beyond, beyond,completely overcome, find enlightenment. INTRODUCTION Based on a concise lecture by Zen Master Thich Thong Triet at Tanh Khong Temple, Southern California for monks and nuns during the Winter Retreat (2015), and a lecture by Nun Triet Nhu to Zen students. The Washington Emptiness Colony. Both preached on the same subject. Today, the writer ventured to synthesize and record the main ideas, aiming as a New Year's gift for all those who love to learn. If there are any errors in the article, I would like to ask Master Zen Master or Nun Master Triet Nhu to happily correct it, so that later students can expand their knowledge of Buddhism. Thank you very much. Likes Hang Nhu. ORIGINAL In the 7th century, Tran Huyen Trang was a high monk of the Tang Dynasty, China, who studied Buddhism in India for 17 years. Later, when he returned to China,He took the Buddhist scriptures with him and spent 18 years translating them into Chinese until his death. The Heart Sutra is a sutta of the Development system, written in Sanskrit and is the main important sutta, so it is called the Heart Sutra. It was translated into Chinese and spread throughout Southeast Asia. , up to now has passed nearly 19 centuries. No one knows the author of this sutta. Looking back at the historical origin, we see that the system of Bat Nha sutras is very massive, with more than 600 volumes including many poems but no author's name. It is only known that the system of Prajnaparamita sutras originated in South India before BC. In the history of Buddhism there is an event that can give us some speculation about the origin of the Prajnaparamita system. About 236 years after the Buddha's death, India was ruled by King Ashoka,was a very devout Buddhist king, who greatly supported the development of Buddhism as well as many other religions. At that time there was a high monk named Dai Thien abbot at a large temple in the capital who was very good at Buddhism. Once during a lecture with a large number of attendees, Dai Thien declared: "Those who speak the Dharma well in accordance with the Buddha's will have the right to write sutras!". This proclamation was approved by some young people, but also by many who opposed it. In the end, this issue was not resolved satisfactorily, even King Ashoka and the Empress, who were the most powerful people in the country, even with great support for Dai Thien, were unable to solve the big problem. This. After that, Dai Thien and his disciples went to the South to Hinduize. That is why the system of Prajnaparamita sutras came from South India.This sutra system has gone through many ages, spanning several hundred years, the Patriarchs have in turn composed the sutras that are classified into the Bat Nha sutra system, but none of the sutras have the author's name. In general, the Bat Nha Sutra system promotes the thought of NO (Emptiness) and TRUTH (which is the ultimate absoluteness of all things. ... Knowledge of True Suchness means Enlightenment, beyond the dualistic world. , witnessing the unity of the object and the subject) The Patriarchs took emptiness and TRUTH as the basis for practice, proceeding to enter the void and enter the TRUTH. In addition, in the system of Bat Nha sutras, there is also a theme that is HUNG (false but true). In short, the three themes TRUTH, NO and HUYEN are considered as the three levels of Wisdom Bat Nha looking at world phenomena including human beings. Zen Master Zen Master considered 3 views of Chan Nhu,Void and Illusion as a solid foothold to serve as the foundation for Prajna Wisdom. So in order to open everyone's transcendent spiritual wisdom, we need to understand those three truths. Incorporating and living in accordance with the 3 views of Truthfulness, Emptiness and Illusion, we will end our suffering. In the system of the Prajnaparamita, the last work to be translated is the "Heart Sutra" or the "Prajnaparamita Sutra of the Heart Sutra". That's the Sino-Vietnamese translation. This sutta consists of 262 words, is the shortest sutta in the system of Prajnaparamita sutras. EXPLANATION OF CONTENTS OF THE BATTLE BATTLE SUBJECT The Heart Sutra has been translated into Vietnamese by many venerable dignitaries. But in this article, Master Zen Master and Nun Master Triet Nhu preach from the popular Sino-Vietnamese scriptures. - Maha: Great, great, refers to the vast and profound wisdom. - Bat Nha: Meaning full wisdom. The Chinese transliterate it as Bat Nha,meaning wisdom that is deeper than common sense. This wisdom is only found in the practitioner who experiences deep concentration, and through the stimulation of spontaneous passive reflexes, and not through the worldly learning of others. This is spiritual wisdom, transcendental wisdom, wisdom, Buddha nature or the potential for enlightenment that is available in each of us. - Paramita: Means "has reached the other shore". The Paramita is beyond conventional truth, it belongs to ultimate truth. We understand in a general way that: The perfection of Wisdom, Perfect Wisdom, the highest Wisdom, called Prajna Paramita. - Sutra: The words of the saint. The teachings of the Buddha are often called Sutras. The sutras teach us to practice for the sake of freedom from suffering, enlightenment, and liberation. The Ancestor's comment on the Sutra is often called Luan. Later, the Patriarchs wrote treatises that were still recorded as Sutras. For example: Mr. Than Hoi,The youngest disciple of the Sixth Patriarch Tue Nang recorded the teachings of the Sixth Patriarch under the title "Dharma Bao Dan Sutra". As well as the Sutras of the Development system such as: The Lotus Sutra, the Flower Adornment Sutra, the Vimalakirti Sutra, the Diamond Sutra, etc. are also the Sutras, but in fact they are only the Commentaries! - Heart Sutra: Understood according to the law of being, then this mind is the heart, the heart that limits the life and death of people, the moving heart is life, the non-moving heart is death. The heart in Buddhism is often seen in terms like "vascular network" which is the lifeblood of Buddhist teachings. Talking about the ultimate, the Heart Sutra is the eternal heart of Buddhism, which means transcendent wisdom. Speaking of secular truths, the Heart Sutra is the heart of the Dharma. General meaning: "Prajnaparamita Multi-Heart Sutra" is an important sutra about profound wisdom that has escaped to enlightenment. "Avalokitesvara Bodhisattva practices profoundly Prajnaparamita, when he sees the five aggregates, does not necessarily bring suffering and yoke." - Avalokitesvara Bodhisattva: The title of Avalokitesvara Bodhisattva Avalokitesvara is a belief that a Tu has practiced listening, and he has heard the sound of the waves of the sea, ie Hai Trieu Am, entered the samadhi and created the Way. life saving sentient beings do not become Buddha. This is a fictional character, meaning that in historical records he is not as real as Shakyamuni Buddha and his disciples. When it spread to China and Vietnam, he became a woman, a Bodhisattva who has many incarnations in folk beliefs belonging to religious beliefs. practice, have the goal to attain Buddhahood.In the sutras, the Buddha also called himself a Bodhisattva when he was practicing asceticism. Later, the name Bodhisattva requires two stages: Self-realization - Enlightenment, or Self-Relief - Forgoneness, meaning that oneself must be enlightened and then develop the mind to help others, so the path of cultivation and teaching transforming sentient beings is called the bodhisattva path. - Deep practice: Practice in concentration, profoundly in Perfection of Wisdom. - Prajnaparamita: Is the Wisdom that has reached the other shore, that is, he has gone through the whole path of practice, now he has reached the final level, which means that he has reached the shore of liberation, and the results that he attained transcendental Wisdom, realizing that the essence of the Five Aggregates is empty. - Giai does not: Giai is everything. The void is all emptiness. - Degree: The boat takes me across the river, rescues, helps... - The yoke: Is the shackle tied across the cow's head, the suffering that weighs on me is called the yoke. - Must:All - Projection: Ant is seeing. Projection is a view that illuminates and understands the problem. This seeing is not seeing with the naked eye, but seeing with wisdom, clearly perceiving the Five Aggregates as empty, that is, in Condensed Perception, the Bodhisattva clearly recognizes the essence of these five groups as empty. Are not. Man is just a combination of Form, Feeling, Perception, Action, and Consciousness (5 aggregates). Each group changes all the time. When analyzing human beings, the combination of Form, Feeling, Perception, Action, and Consciousness. Each block is not permanent, has no fixed substance, so it is called No-self. In the Sutta of No-Self, the Buddha preached No-Self, giving three characteristics of the world: Impermanence, Suffering, and Non-Self, collectively known as the Three Dharma Seals. Later, the Patriarchs added Impermanence, Suffering, No-self, and Emptiness, called the Four Dharma Seals. "Mu" in the Four Dharma Seals is used to develop the self, that is: No I,not Mine, not My self. In the end, the Patriarchs reduced it to only one Dharma seal called Nhat Phap An or Nhat General Phap Seal, which is NO. This "Mu" refers to emptiness, to the emptiness of people and worldly phenomena. This "No" pervades the entire Dharma Realm. From the Sutra of No-Self, the human being is developed as empty. - The Five Aggregates are not necessarily suffering from the yoke: Humans or the Five Aggregates include: Form, Feeling, Perception, Action, and Consciousness. Rupa belongs to the material part, it includes the body and the senses. The human body consists of earth, water, wind, and fire, which are the four elements, which form the physical body of man. Therefore, the body is also composed of many elements combined into, and these earth, water, wind, and fire are not constant elements. Soil is also caused by many factors that combine to form soil. Water, wind, fire too.Each is formed by many conditions. Human senses have 5 senses: eyes, ears, nose, tongue, skin. In addition, human beings also have an additional ability to contact worldly phenomena, which is Italy, so collectively called the six senses. The mind is not material, but it also forms the human mind. When the six senses come into contact with the six senses: form, sound, smell, taste, touch, and dharma, there is contact, that is, the six senses that come into contact with worldly phenomena have contact. Why "The Five Aggregates No"? Because the Five Aggregates or Five Groups: Form, Feeling, Perception, Action, Consciousness all change always depending on the cause, depending on the conditions associated with it, so it doesn't have anything fixed in each group, no There is nothing permanent in each group, so the essence of these five groups is empty. That is the meaning of "The Five Aggregates of Emptiness". When concluding "The Five Aggregates of Emptiness",does not mean denying the absence of the Five Aggregates. The view of emptiness is the view of the Middle Way. The middle way means not falling into two extremes: Yes and No. Recalling the Middle Way meaning of "Mu", we must understand that it does not mean negation. And the word "No" in the place "Ngu Uan Giai Khong" is the word "No" in Sino-Vietnamese meaning "empty", not the word "No" in the Vietnamese meaning of "no". Initially, the Buddha chose the Middle Way to practice, which is not to fall into the extreme of self-gratification, or to the extreme of extreme asceticism. The extreme of favoritism is a lifestyle of lavish material enjoyment during the time when the Crown Prince lived in the palace. And the extreme of asceticism is during the time when the Buddha practiced severe asceticism for 6 years in the forest.Both these extremes do not lead to enlightenment and liberation, so the Buddha advocated the Middle Way, which is to maintain health, eat just enough to have health and practice. That is the meaning of the Middle Way in the first step. Later on the Middle Way meant not falling into two extremes: Yes and No. "Having" means being present, having existence, the term is called "Permanent view". And "No" is the complete denial of non-existence, the term is called "Annihilation". The "Permanent View" policy holds that everything or people, or this world, is eternal and eternal, that is, in human beings there is an eternal Self, also known as an eternal soul. As for the "end of view" policy, it is said that the end of this world is the end, death is the end, it is finished, there is no reincarnation of birth and death, no cause-and-effect relationship, no karma.Those are two views the Buddha considered wrong. The Buddha advocated NO or NO or NO, ANNOUNCEMENT that it lies in the view of the Middle Way. He did not completely deny the existence of man or the absence of worldly phenomena in this world. He did not say that man is permanent or that the world is permanent, but that worldly phenomena are like man, but that presence changes all the time, hence the essence of world phenomena and man is empty. So the view of Emptiness in the Middle Way did not fall into the two extremes of the philosophy of the time. So is Huyen. Illusion here refers to the existence of people or phenomena in the world, because with the naked eye we all see it, but what is there is temporary, false, there and there, it is like a dream, like a virtual, like a dream. dew drops in the morning, like lightning and then go out,so say Illusion Yes, not Real Yes. Therefore, Huyen is also the Middle Way. Returning to the human being is empty because it is formed by many conditions, many causes, when the causes and conditions dissolve, it conforms to other things that combine to form another person, so it is always on the move, flowing and moving. moving, always transforming. But why is it that when we realize that a person is No-self, impermanent, and empty, there is no longer suffering? "The five aggregates are not necessarily suffering yoke". When we think there is a real self, we suffer. In the Sutta of the Four Noble Truths, the Buddha told about 13 sufferings. The 13th suffering is clinging to the Five Aggregates as real, from which 12 other kinds of suffering arise. The 13th suffering includes the sufferings of life. Human suffering does not go beyond those 13 causes. Self-grasping is real, permanent is also illegal. The origin of suffering, samsara of birth and death is contraband.We know smuggled or there are 4 groups: Ignorance smuggled, sex smuggled, possession smuggled, ant smuggled. These four taints are related to self. Because of self-grasping, sex smuggling includes "talent, name, form, food, lobe" racing to serve the self. When you live and want to live forever, that is illegal. As long as there is a real Self, it includes the other 4 gonorrhea. When the five brothers Kieu Tran Nhu heard the Buddha preach the Sutra of No-Self, the General was clean of all contraband, or because they no longer had self-grasping, they attained Arahantship. In short, the cause of suffering is because we see our body and mind as real. Want to hold on to what you have and want to have more. Knowing the cause of human suffering, the Buddha gave a remedy to cure it. The cure for suffering is the Noble Eightfold Path. The first of the Noble Eightfold Path is Right View. That is the right view. But the very essence of right vision is also emptiness. The true Self is empty,the I is the Illusion, the I is the impersonation. Yes but change is not permanent, not real, because the Self is just a combination of Form, Feeling, Perception, Action, and Consciousness; but Form, Feeling, Perception, Action, Consciousness change all the time, every minute, every second, there is nothing fixed to call a permanent self. Realizing this and accepting this is Right View or Right Knowledge. Once you understand that, what else is there to suffer! In short, everything or every event in the world, in general, the phenomenon of the world is empty, so words are gentle or kind, gestures are gentle, polite or rough, its essence. also empty. The meaning of the topic is NOT there! Once you realize that, you are no longer attached to the vicissitudes of life. So in the first paragraph of the Heart Sutra, a method of practice or a view of Right View is presented.It is to realize the emptiness of the Five Aggregates, just as all worldly phenomena are empty, then there is nothing to suffer! - Sariputra: Sari is Sariputra. Putta is Puta, which also means son, so we see in the sutras that he is sometimes called Sariputra, sometimes called Sariputra. He was the great disciple of the 10 disciples of the Buddha (one of the 10 Arahants. An Arahant is a "worthy person" or a "perfect person" according to Theravada Buddhism, having attained Nirvana. However, according to other sects in Buddhism, this term refers to those who have advanced very deeply on the path of enlightenment, also escaped from samsara but not completely. Consummation, in other words, has not yet reached Buddhahood. . - Form is not heterogeneous, not heterochromatic: Understanding according to Science, form is matter,We think it's hard, stable, but actually it is due to many atoms combining, splitting... the smallest particle of matter is the quark, which Scientists now see under the microscope. Quark is just a void! Understood according to the Buddhist teachings, "Form is not heterogeneous, not heterochromatic" means that matter is not different from emptiness, nor is it not different from matter, because the essence of matter is empty. - Form means emptiness, does not mean form: With wisdom we see this matter its essence is empty and this emptiness is matter. From this vision we can understand: "The human body is essentially empty, and this emptiness is man." From the physical world we must realize that its being is empty, but it is from that emptiness,it just combined to become the material world "No form means". In this respect, we know NO it has a power. It is the ability to change or the law of change, it changes all the time. This law explains the transformation in the universe and at the same time explains where people come from, from benevolence, and so does the universe. It comes into being and changes according to one condition to become something else according to another condition. Thus the life-stream of man or the universe has no first cause and last effect. That line of life has no beginning and no end. - Feelings, perception, formations, and consciousness are as shown: When we say that the substance of form is empty, the essence of the four blocks: feeling (feeling), perception (perception), formations (will), consciousness (mind). consciousness), is also empty. Therefore, it is concluded that the essence of the Five Aggregates, i.e. 5 blocks, is empty. But it is not that the Five Aggregates are completely absent,it has, but because it is mobile, changes should always be called Illusion. The first two verses of the sutta are about Emptiness. When we realize the empty nature of man and the universe, then we will no longer cling, hold on, that is the Perfection of Wisdom. Here using the word "view" does not mean contemplation, contemplation, or contemplation, but a clear view due to Wisdom recognized by Wordless Awareness of the Emptiness of man and the universe, because has practiced profoundly Prajnaparamita, so he no longer uses words. Right here, the meditator has realized with Non-Word Awareness, which means that he has already entered NO, so when he realizes that the Five Aggregates are empty, then all the sufferings and obstacles in the world are actually their essence as well. is not. Here, if you practice Zen using the "No Talking" technique of the Emptiness Zen line,then the meditator is in the state of "Knowing Without Speaking" ie in the state of Perceiving Without Words, experiencing "body pain but mind no pain" means having overcome all suffering and yoke. - Shariputra, showing the dharmas without signs, unborn, immortal, unblemished, impure, not increasing, not decreasing: The above section discusses the essence, the nature of world phenomena. Now let's talk about the general. Generals are what manifest outwardly called appearances. The phrase "showing dharmas without signs" is seeing all the outward appearances of dharmas as empty. When we talk about generals, we talk about Chan Nhu. Signs are outward signs, recognizable by the senses. This sentence turns to another aspect of man and the universe, that is, it refers to the empty sign, that is, to True Suchness. In order to realize True Suchness, one must realize it with Non-verbal Awareness.This place is Atakkavacara. Temporarily use relative language to describe Atakkavacara. After the Buddha became enlightened, he did not want to preach the Dharma because the place where he realized it was impossible to use words to explain. That's the place where you can only use your own efforts and realize it. When the Buddha decided to teach, at first he temporarily used words to go to Emptiness and True Suchness which is a place without words. The first definition of Chan Nhu is "the objective appearance of worldly phenomena". Appearance is general. Objectivity is the absence of subjectivity. Subjective is the things that people ascribe to it, such as names, colors, beauty or bad, etc. called world generals. Take out all those subjective things, the remaining "objective" is its own, its true form. But its true form is no general at all, so there is the expression "Real General No General"to refer to Chan Nhu, which is the "absolute objectivity" of worldly phenomena, which is Truthfulness. "Showing dharmas without form" is seeing all worldly phenomena, its appearance is empty, it means "its true form is formless", this state is the state of Truthfulness or the state of Truth. General No sign, temporarily called such state! When there is a "signature", then there will be like this, like that, always changing, called having the birth and death signs. And the "no sign" in the sentence "showing the dharmas has no sign" means that its true form is NO. This zero is "empty". But saying "the sign is empty" means "no sign", that is, "its appearance is empty".When it comes to generals, we talk about Truthfulness, not the Void above! In the state of True Suchness there is nothing in it, it is objective, nameless, unmarked, and it is silent and motionless, so it has no signs of birth and death, nor does it have any dirty or clean marks. . It has neither an increase nor a decrease. - The town is in the middle of no form, no life, perception, action, consciousness; no eye, ear, billion, real, body, mind; formless, sound, smell, taste, touch, dharma;... : We see and know that in that emptiness, that is, the state of True Suchness does not contain anything. It's just Such and Such! It is an objective state of worldly phenomena, but it is not a worldly phenomenon, so it is said here that negation is no form, no feeling, no perception, no formations, no consciousness. , no ear, billion, real, body, mind;There is no form, sound, smell, taste, touch, or dharma, i.e. the senses are not there, so there is no eye-sphere, no sense-sphere, no ignorance, no cessation of ignorance, no aging. There is no end to old age and death, neither the Four Noble Truths, nor the Eightfold Path, there is no wisdom nor attainment... that is, there is nothing in True Like, it's just Like that! As for saying that people have bodies, get old and die, they use words in the convention. When in such a mind, no longer using words, not naming objects, do not say that this is old, that is dead. Old or dead has its True Likeness. The unmoving mind sees this, we are free from suffering, we live freely in life, attaining the state of Nirvana, which is the state of the mind that is quiet and peaceful, the state of suchness. Thus, there are no Four Noble Truths: suffering, origin, cessation, and path.The Four Noble Truths are presented by the Buddha as a means to guide people, that is, the Prajnaparamita. The Buddha temporarily stood in the world preaching the Four Noble Truths, because people have feelings and suffering, they must practice to come to Right Concentration, which is the Truth of Prajna. - Ignorance heron has no end of ignorance, grandma has no old age, heron has no old age: It refers to 12 causes and conditions. Ignorance is the first cause, the last cause is Lao Tzu. But this is a closed circle, so it does not say which link is the beginning and which is the end. These 12 causes and conditions also speak from the point of view of the mundane truth, that is, there is real Ignorance, real Departure, Real Action should arise Real Consciousness, Real Consciousness has Name and Form, etc. Because people have feelings through the senses, seeing is real. This is the position of the Emperor Bat Nha. Now in the Noble Truth of Prajna,Especially in the state of True Suchness, there are no 12 causes and conditions, so the 12 causes and conditions are also methods and means, the Buddha laid out to lead sentient beings to practice, but the essence of each link is the same. emptiness, is all Illusion and it has its True Suchness. Thus, in the end, there is no wisdom, and there is no attainment. - No suffering, practice, cessation, the Way: There are also no Four Noble Truths. The Four Noble Truths are based on the worldly perspective, standing on the same view as the worldly people, showing that the Dharma taught by the Buddha is not far from reality. He stood on the stand of the world to teach, so the Buddhadharma is very practical, not ambiguous. The first truth says that life is a sea of suffering, that is the view according to the customary emperor Prajna, because people have real feelings, so they see themselves in real suffering, so he agrees with everyone that: "yes then there is suffering"and he listed 13 sufferings. This is the persuasive view of the Buddha, who does not teach far-fetched things, but speaks directly to the practical life of human beings, which is suffering. There is suffering because there is feeling. Going to the second truth is the Noble Truth, find out the root cause of why there are 13 kinds of suffering? That's because the craving for craving is born from the Self-consciousness, so it is said that there is real thirst, there is real corruption. This is also the view of the Emperor Bat Nha. Through the third truth of the Four Noble Truths lies in the Truth of Prajna. The essence of Suffering is empty, so now we practice the Eightfold Path to get rid of suffering. The two truths on suffering are real, real ie permanent and unchanging, meaning solid and solid. Through the third truth, all suffering is due to causes and conditions. When realizing that the condition of union, or emptiness, belongs to the ultimate, the Buddha gave a remedy consisting of 8 flavors,That is the Noble Eightfold Path to practice to end suffering. Returning to the Heart Sutra, completely talking about the ultimate Truth, without saying the conventional truth, even suffering, practice, cessation, and the path do not exist, because its essence is empty. Suffering is due to dependent origination, due to the law of cause and effect, it is present in the view of the conventional truth, but in the view of enlightenment, it is not real, but illusory because it is empty. So all four truths of suffering, practice, cessation, and the Way are not really present in this world, it is a means to lead people to get rid of suffering! So in the state of Suchness, it does not have these means. - No-wisdom herons are not obtained: Wisdom is wisdom, and there is nothing to achieve. If it is said to achieve something, it is still in the customary truth. Because when it is said that there is a Mind that has attained, that is, has not achieved, it is because there are still I and the object, and the ability, and the Self, what can be achieved.In the sutras, there is the Buddha's words: "If anyone says that the Tathagata has attained Unsurpassed Bodhi, he slanders the Tathagata." Here, if there is a real fruit for us to attain, it means that we have not attained it. It is also wrong to say that it is not certified. Why? To say the word is to fall into the convention! I am wrong to say that there is a Buddha, but it is also wrong to deny that there is no Buddha. That's why the Buddha said the Middle Way, but now the Middle Way is only Silent Awareness, which is Perceiving Without Words, opening one's mouth and speaking is falling into convention, falling into the customary truth, falling into duality immediately. This section only develops the nuances of True Suchness. In the sutras use the word "no" and the word "no", it means negation. Why negate? If you don't say it, no one will understand, but whenever you use words, it's a convention, so you have to use negation to lead you to the place where there is nothing in True Suchness. Example:Such a mind is a place without words, Atakkàvacara, but if I don't say it, who knows that I have realized this place? How do people know that this place promotes Wisdom, so it has to be said, but the words are on the outside, not on the inside. In this sutta, the Patriarchs used words to preach where there were no words. Where there is nothing, use the word "real", use the word "no" to mean negative. Like no increase, no decrease, no texture, no purity, no aging, no death etc.. ie nothing at all. That is to temporarily use words, because words must be negated to eliminate those negatives, what remains is True Like, that's it. Just a means, so "this word" is like "finger" for "moon" or "sun". The medium is speech, writing, scripture... not it. It is here my treasure, the sun of my wisdom,it grows to infinity. Because it has no name, whoever names it is that name. The Buddha called Tathatà, suchness. We also temporarily call So, Like! It is not correct to say that there is no wisdom, but it is also incorrect to say that there is no wisdom. Having wisdom is called a treasure, a wish-fulfilling jewel, which means that at that time, we are completely happy and free of suffering and we have skillful means to help the world, but when we say Yes, we are already attached. fell into the world's gaze. And it's not right to say no. The sutras say "no gain without knowledge" means nothing. But really achieve anything? Whenever we use means, we say we have achieved it, but when we have absolutely no thoughts at all, we are not caught up in the two extremes of Yes and No, but in the Middle Way. - Died for nothing, Bodhidharma tried to be unobstructed.fearless, fearless, fearless, terror, separation, madness, inversion of dreams, Nirvana: The mind that has obstacles is the mind that still has boundaries because there is still a Self, there is still a limit, or when there is Consciousness, there is still a distinction. hesitate. But now the bodhisattva's mind is completely in the place of the unmoving Tathagata, so it no longer obstructs any obstacles. This is a person who is still alive in life and also encounters many unsatisfactory opposites, but for someone who is in such a mind, everything is smooth and smooth, there is nothing to hinder their practice. . The mind is no longer obstructed, so there is no fear. It is difficult for people to say that they are not afraid of anything. In fact, we are afraid of all kinds of things, of which the fear of death is the most terrible. Now that we practice, we are less worried and less afraid, by being awake, we must have wisdom to understand that all being is empty. When I'm not paying attention,I don't say it's death, it's birth, it's old age. When I made up my mind, I assigned a name, from that name I was afraid. With Wisdom, what we see is an objective law, whether we want it or not, we have to suffer, and when we understand with Wisdom, we are not suffering, not afraid, that is we have escaped from the law of birth and death. Already. When I'm no longer afraid, I'm "far from my dreams", I'm afraid because I'm just dreaming and imagining. There are many times when my fear is not real but I imagine or draw it to scare me. So when we practice with Wisdom, we will overcome fear, which is fearlessness. When we don't pay attention, fantasize or pay attention to worldly phenomena, then we don't use the worldly mind anymore, but we are in such a place, then it is called Nirvana. The end is where we finally experience a calm state of mind,Nirvana is called Nirvana, so the state of Nirvana is the state of the mind as such, such as immovable. When he was alive, he was called Huu Du Y Nirvana. When he no longer has a body, it is called Wu Yu Y Nirvana. Thus, I understand that Nirvana is not a remote place, it is just my state of Mind Likeness. - The Three Worlds Buddhas, y Prajnaparamita, attained the Ano-dala Samadhi Samadhi: Ananda-la Samadhi Samadhi-Bodhi transliterated from Anuttara-Samma-Sambodhi. Meaning is Supreme Perfect Enlightenment (enlightenment is none more). Bodhi is Enlightenment, is Bodhi, ie Buddhahood, which the Buddha called himself Tathagata (Tathàgata). Due to the name Tathàgata, we know that, in order to attain perfect enlightenment, one must go through suchness of mind, one must experience suchness of mind, and since then the Patriarchs of the Development system advocated the Buddha world in the ten directions,At the same time, all Buddhas have the title Tathagata. Through this sentence, I know that the important part of the sutta is about Chan Nhu. The Buddhas of the Three Worlds and Buddhas of the past, present and future all follow this transcendent wisdom to attain the state of supreme, perfect enlightenment. - The great knowledge of the Prajnaparamita, the great mantra, the great mantra, the unsurpassed mantra, the peerless mantra, the ability to eliminate necessarily suffering, the truth and truth is not damaged: Thus, you must know Tri. This perfect wisdom is like the greatest, most lucid, noblest mantra, nothing higher. It excludes all suffering in life, and it is the ultimate reality that is not deceitful. Thus, the Heart Sutra Prajnaparamita wants to talk about two big topics, which are emptiness and truth. Theme Does not lead to freedom from suffering. The subject of Truthfulness leads to Perfection of Wisdom. That is the base where the historical event of Buddha Shakyamuni.He realized that Suchness, the arising Wisdom that explains all the silent mysteries of man and the universe. As for the last paragraph with the mantra, it's not really a mantra, it's just a Pali phrase expressing the joy and praise of the person who has attained enlightenment, has reached the other shore: "Gate Gate paragate parasangate Bodhi svara", just because this sentence is written after a few words of the mantra... so accidentally people think it's mysterious, but it has no mystical meaning, the Zen Master translated it as: "It's already here , has come, to the other shore, to the shore of Enlightenment!" The CORE OF THE BINH MINH Sutta We already know that the character Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva) is a legendary figure. This sutta was composed after the time of the Buddha. After studying in detail each word, sentence, and paragraph of the sutta,we grasp the core of the sutta that the Patriarchs want to convey to the later generations. As for the structure of the sutta, the Patriarchs of the Development system borrowed the name of Sāriputta to transmit. If you calculate the time according to the recorded history, Sariputra passed away before the Buddha, and this sutra appeared after the time of the Buddha. We're just here to know. Our next story is to draw the main lesson of this sutta to practice! Reading the sutras we see that the Patriarchs have presented the last place, right at the destination of the practitioner ie in the state of Emptiness and Suchness. The two states are alike in that Atakkavacara is the place of no words. When we talk about Emptiness, we find that the text is very concise, expressive, clear, and unambiguous. The Patriarchs stood in the Buddha's place to present the Buddhist view, talk about people,that is to say the being of man is empty. And from this perspective, there will be a way to get people out of all the suffering in the world. The purpose of teaching this lesson of the Patriarchs speaks to the purpose of the Buddha's teaching when he said: "All water in the ocean has a salty taste, my religion has only one taste, that is the taste of freedom from suffering." . In this view, Buddhism is not vague, far-fetched, but helps people while they are still alive, not promising in the distant future. This Heart Sutra is truly worthy for us to learn because it is true that the Buddha's intention is: - Bringing people out of constant suffering, that is the view of emptiness. The view of Mu is the Buddhist Middle Way view that does not fall into the extremes of Perpetual View and Ending View. Humans are real, but their essence is empty, which means that no-self breaks the chains of self-grasping.The Patriarchs who developed the ultimate Wisdom to the other shore were to develop it to True Suchness. Chan Nhu is also in the Middle Way, it is similar to Mu, like the position of Illusion. That is the foot of the cauldron, a firm stance to promote the Perfection of Wisdom, which is the Perfection of Wisdom. - When in the state of Mind Like looking at the phenomenon of the world see it like that, not expressed in words, the mind is motionless, the scene is objectively motionless. - Topic Not presented in advance with the intention of giving results to help get rid of suffering. Then presented Chan Nhu. This is a means to help people promote Perfection of Wisdom, as evidenced by the Buddha's enlightenment through Truthfulness. - The Buddhas of the three times also through True Suchness that promote transcendent wisdom. CONCLUSION The spiritual path is a long, deep, step-by-step path that requires many conditions. We're still on "this side",The first condition is awakening to direct life into the spiritual self. Consciousness is the strength that determines the goal you will reach, but it takes determination to not give up on the way. Both of these conditions are not enough, because even the Buddha had an iron-willed and enlightened mind, but still failed twice. So the third most necessary condition is the Dharma practice or the Dharma discipline. Having chosen Dharma practice, where it leads me, I must know. Not having to set foot on the chosen path is to guarantee that you are on the right track. You have to take the Buddha's lesson and learn from it for yourself. After the Buddha attained enlightenment, he realized that his enlightenment was due to the Dharma. That Dharma is Truthfulness. He paid homage to and venerated the Dharma as his teacher. In the Mahaparinirvana Sutra, the Buddha instructed his disciples: "After I pass away, you will take the Dharma as your teacher."The Buddha taught a lot of Dharma, all of which are correct, how do we know which Dharma to choose? Here Master Zen Master teaches: The Dharma is True Suchness. The Development System uses three major themes to get to the other shore: Emptiness, Truthfulness, and Illusion Here, the Master Zen Master chooses the theme of Truthfulness to guide students. When you understand Truthfulness, you will understand emptiness and Illusion. As meditators, we must have an awakened mind and an iron will so as not to falter. How to have an iron will? That is, we must have the Principle of a meditator. Principles will help us move towards our chosen goal. And the most important thing is to choose the right Dharma practice, which is suitable for your ability. Buddha and Patriarch taught: "Medical Dharma is not medically human", not because of subjective feelings for a teacher, but to choose Dharma practice. On the path of cultivation, one must learn both the doctrine and practice, that is, to cultivate wisdom and practice concentration.One must experience the Wordless Awareness of Awareness in order to calm the mind, and at the same time must practice in the four postures to come to the end to experience the Wordless Perceiving, which is to attain the state of Suchness of Mind. To know if I'm wrong or right? It is true that on the spiritual path, if health is weak or mentally ill, health will gradually recover. The mind is no longer attached, sorrowful, but serene, peaceful, tolerant, forgiving. Regarding Spiritual Intelligence, realizing that Enlightenment explains many things to help us behave correctly, successfully, and harmoniously in our daily lives. Spiritual wisdom will promote from low to high depending on its use. Those are the training processes that require time, self-discipline, the discipline of meditators is to abide constantly in Awareness, always having the Knowledge of No Words through hearing, seeing, and touching. In the sutras it is called Right Mindfulness.Continuous practice in the four postures will lead to Mindfulness and Awareness, and then we will experience the state of Suchness. All techniques or teaching techniques of the Emptiness Meditation are geared towards quieting the mind. When mastering the mind language (games, quartets), we are the master of our own business. The last important thing, we realize in the Prajnaparamita Paramita Sutra, the Patriarchs want to convey the secret of "crossing to the other side", that is, achieving "perfection of wisdom" with two themes: No and Truthful. In the past, the Buddha and the Patriarchs taught that meditation is a must. Today, the same is true of Master Zen Master, he has guided us from the Basic class up to 4 Prajna classes in theory and practice on the topic of Truthfulness. He has passed on his knowledge of Buddhism and practical know-how, especially the "Technology of Not Speaking" to reach the "other shore".Vehicles are displayed in front of you. Whether we get there or not is up to us. We often say: "We are very grateful to Buddha, Patriarch and Teacher for teaching hard". But Buddha, Patriarch and Master do not want us to be indebted, but just want us to reach the place they instructed. Therefore, gratitude to the Master is not just an empty promise, but it is necessary to practice diligently to soon get rid of suffering, enlightenment and liberation. From learning about the Heart Sutra, we draw the following conclusion: The Heart Sutra is the Buddhist concept of the world (Buddhist worldview) that is: All matter (form) and spirit (Buddhist worldview). Feeling, perception, volition, consciousness: sensation, perception, will, perception) all have emptiness (emptiness). Emptiness is also matter and spirit, matter and spirit are also emptiness. All matter is neither lost nor created, it is always changing from one form to another.Hence there is neither birth nor death (death). Each form of matter that we see "form" is just the appearance of countless other substances created without us seeing "emptiness", so saying "form" is also emptiness. But on the contrary, the multitude of matter that we do not see "emptiness" manifests in the form of a material form "form", so that innumerable matter is "empty" but is "form". (no here is empty but does not mean no and yes). For example, a car is a combination of forks, barrels, wheels ..., when these kidneys are disassembled, it is no longer a car, but it is not lost but still exists as individual components, so Buddhism says it is yes but no. From where there is no car, we put the parts together to become a car, so no but yes,When it exists in one form there is no other form, when it exists in another form it is not in this form. It is not but also has "form is instantaneous emptiness, not instantaneous form, feeling, perception, formations, consciousness too. There is no birth, no cessation, no feeling, perception, formations, and consciousness." When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).It is not but also has "form is instantaneous emptiness, not instantaneous form, feeling, perception, formations, consciousness too. There is no birth, no cessation, no feeling, perception, formations, and consciousness." When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).It is not but also has "form is instantaneous emptiness, not instantaneous form, feeling, perception, formations, consciousness too. There is no birth, no cessation, no feeling, perception, formations, and consciousness." When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).When these five aggregates combine, it is not again becoming existence. Understanding the above theory, seeing that "yes" is also "no", "no" is also "yes", there is neither birth nor death (death), so no longer seeing suffering is attaining nirvana. nirvana is liberation).END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN ZEN BUDDHIST MONASTERY= VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/3/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.