Heart Sutra (淨心誡觀法發真鈔)

This admonition for contemplation is written because many students remain stuck in mental afflictions and have not yet reached the source of the Dharma. Therefore, our great teacher, out of compassion, saves sentient beings from these wrong attachments. He opens up two paths, universally guides three types of beings, first explains the Lesser Vehicle, and then expands the Great Vehicle. The first twenty-five chapters reveal self-benefit; the last four chapters reveal benefiting others. These teachings encompass all sutras, clarify self-realization, and enable all who come to attain the Supreme Vehicle. Furthermore, those who practice this contemplation will then thoroughly understand all phenomena, their nature and characteristics, causes and conditions, stages of practice, positions, realization and wisdom — nothing is left out. Although there are eighty thousand Dharma methods and five thousand sutra scrolls, one can grasp them all without having to read every one. It is like being at the gate and seeing the full beauty of the ancestral temple. The saying, “Within a single word is contained infinite meaning” — this is what it means. Moreover, all Dharma originates from the mind. If the mind is clear and pure, all phenomena are revealed. One who understands this principle can universally embrace everything. How could one be limited by the breadth or brevity of verbal explanation and become stuck in knowledge and views? Therefore, the overarching title of “five characters” runs through all the chapters. As for explaining the meaning of the title, this is clarified in the first chapter itself, so this commentary will not explain it in detail. Lecturers should refer to the later text and teach it at the appropriate time. Here, I will only briefly distinguish the subject and object. For instance, the word “mind” is the object, while the four words, “purification,” “admonition,” “contemplation,” and “Dharma” comprise the subject. Through the Dharma taught by a person, one can purify the mind. As for “mind,” the Sanskrit word is “citta,” translated here as “mind.” From a narrow perspective, it only involves purifying the consciousness of the six senses. Hence, the text says, “Defilements gradually diminish, and the mind becomes clear and pure,” as in cultivating the Five Methods for Calming the Mind. From a broader perspective, it involves generating pure faith and returning to the true one mind amidst deluded thoughts. Hence, the text also says, “One develops the pure faith of the Great Vehicle, turns toward the Bodhi lineage, and dwells in the place of the seed-nature.” Thus, the single term “purifying the mind” encompasses these two meanings. “Admonition” means “warning.” “Contemplation” — the Sanskrit is “Vipassanā,” translated here as “contemplation,” meaning to observe and examine. “Dharma” means “standard” or “constancy,” something that can be followed and serve as a rule, enabling beings to generate understanding.

Written by Shih Daoxuan, a monk from Zhongnan Mountain

Mount Zhongnan is a mountain named during the Zhou dynasty. According to the *Essentials of the Five Classics*, "The mountain south of Chang'an is called Taiyi." Pan Yue's *Record of Guanzhong* states, "This mountain is also called Zhongnan, meaning it lies within the heavens and resides south of the capital." As for the term "mountain," the *Discourses of the States* defines it as "an accumulation of earth." The *Explaining Graphs and Analyzing Characters* says, "A mountain is a disperser, dispersing energy to generate the myriad things." Nowadays, Zhongnan is the deep, hidden place where great masters reside.

The term "śramaṇa" is a general name for those who have renounced the householder's life. In Sanskrit, it is *śramaṇa*, which in the Chinese language is translated as "diligent and resting"—meaning diligently putting to rest suffering and cutting off afflictions. It is also translated as "path of satisfaction," because those who practice it become a field of excellent blessings, thus capable of ending the famine of sentient beings. Since they are able to cultivate the Noble Eightfold Path, they can sever all unwholesome paths. The *Nirvāṇa Sūtra* says, "Śramaṇa means 'lack of,' and that 'lack' refers to the path. This path cuts off all lack and severs all paths. For this reason, cultivating the Noble Eightfold Path is what makes one a śramaṇa. When the fruits of this path are attained, the person is called a śramaṇa. Therefore, the name śramaṇa applies to both the path and its fruition."

Great Master Daoxuan was an eminent practitioner of the Mahāyāna contemplative path, one of the four kinds of noble beings who rely on the Dharma. How could such a practice as the *Pratyutpanna Samādhi*(Pratyutpanna means "Buddha-Standing," a samādhi in which the practitioner can see all the present Buddhas of the ten directions standing before them.) be undertaken by those of inferior spiritual attainment?

The Great Master led over twenty full retreats, each lasting three months. This shows that his fundamental nature was lofty, yet his external appearance was lowly—manifesting as a Vinaya master while expounding the Vinaya Piṭaka. Therefore, the world referred to him by the name "Vinaya Master." The Buddha also said, "One who leaves home, recognizes the mind, reaches the root, and understands the unconditioned Dharma is called a śramaṇa."

"Shi" is an abbreviation for Śākya, meaning "capable of benevolence." When the sage Niḷu Zhu (not a standard reference; possibly a legendary early Śākya) was banished and took refuge in the Himalayas, virtue flocked to him like a bustling marketplace. His father, the powerful king, sighed from afar, saying, "My son is capable of benevolence." Hence, the family changed its surname to Śākya, and future generations continued this lineage. King Śuddhodhana was the fifth in this line, and the Buddha was the sixth. The Śākya referred to here is the seventh. "Shi" (Śākya) is used because the five groups of renunciants all take the Buddha as their teacher. The *Āgama* says, "Just as rivers that enter the ocean lose their former names, so too do those of four castes who renounce the household life all call themselves Śākya."

The Great Master's personal name is given here; in the Western regions, it is considered respectful to use one's name. Sons there may even adopt names that combine those of their parents. In China, naming is considered disrespect, so when parents have passed away, hearing their name can stir the heart. (“Sound” refers to a startled or sorrowful feeling.) Thus, people avoid the name. However, in temples or family shrines, and when writing literature, the name is not avoided. Dào Xuān is the name of the Great Master. His experiences with spiritual communications and other events are recorded in the *Song Dynasty Biographies of Eminent Monks*. The author “composed” the work, meaning he gathered ancient texts and simply recorded them, not creating anything new.

Greetings.

**Reverence (禮)** means respect and solemnity. Regarding rites, Zhongni once said: "Rites are the principle of order. A gentleman does nothing without principle." He also said: "Rites are the embodiment of oneself" — just as a human body is incomplete without limbs, so a person whose decorum is incomplete is called an undeveloped person by the gentleman. If decorum is improperly applied, it is as incomplete as a body lacking parts.

In the monastic code, there are major and minor rites, up to and including the respectful practices toward the Tathāgata, stūpas, and the five assemblies — all of which are appropriate. The *Mahāprajñāpāramitāśāstra* describes three types of reverence: (1) verbal reverence (the lower form); (2) kneeling without the head touching the ground (the middle form); (3) bowing with head to the ground (the upper form, equivalent to the Zhou dynasty's *qishǒu* ritual). The first belongs to the sphere of speech, while the latter two belong to bodily action. Furthermore, when respect springs from the heart, all three actions are complete.

To know the proper and improper forms of reverence, we turn to the western lands. The Tripiṭaka master named Ratnamati observed that in the common world, people in remote regions are unfamiliar with proper rites. Thus, he translated seven kinds:

1. **Arrogant Reverence**: Having no sincere respect; outwardly appearing reverent, but inwardly increasing pride and delusion. Like a pestle moving up and down, or a wooden puppet — the heart is not earnest. 2. **Chanting for Fame and Form**: The mouth chants while the mind is scattered. When seeing others, one is agile and quick; when alone, one becomes lazy and weary. (These two forms should not be practiced by practitioners.) 3. **Respectful Body and Mind**: Outward form and inner mind are both respectful, without any stray thoughts. This is like the Buddha touching the top of a person's head — it brings the greatest merit for guiding beings. Yet though this merit is vast, it still lacks wisdom, and many may later backslide. 4. **Pure Reverence with Inner Insight**: One penetrates the Buddha’s realm, with a sharp and clear wisdom mind. Bowing to one Buddha is to bow to all Buddhas; bowing to all Buddhas is to bow to a single Buddha. The same applies to the Dharma and Saṃgha, because they share the same liberated essence. The mind becomes increasingly clear; each bow and rise creates inexhaustible pure karma, with boundless fruits. 5. **Pervasive Entry into the Dharma Realm**: One contemplates that one’s own body, from beginningless time, has never been separate from the Dharma realm. It is neither outside nor inside the Buddha-body. Self-nature is equal, originally without increase or decrease. Now, when bowing to one Buddha, one is simultaneously in touch with all Buddhas — like a room hung with a thousand mirrors. When a person looks into one mirror, images appear in all. The Buddha’s body is pure and brighter than a mirror, and reflections interpenetrate without obstruction. The *Bodhisattvabhūmiśāstra* says that offering without visible presence surpasses offering with visible presence. Since the virtues and functions of all Buddhas are identical, their names are also equivalent. Whatever name you call, the meaning is fully present. For example, when you call "Śākyamuni" (meaning "Sage of the Śākyas"), is there a single Buddha who is not a sage? Or when you call "Amitābha" (Limitless Life), is there any Buddha without limitless life? When you call "Maitreya" (the Compassionate One) — as the *Viśeṣa-cinti-brahma-paripṛcchā* says, beings who see him attain the samādhi of loving-kindness, for he embraces all with unconditional compassion — is there any Buddha who is not compassionate? Thus, the *Mahāprajñāpāramitāśāstra* states that the power of one Buddha encompasses the power of all Buddhas. Such reverence pervades the entire Dharma realm. 6. **Correct Contemplation and Cultivation of Sincerity**: This refers to reverencing one's own Buddha-nature, not relying on an external object or another being’s Buddha-nature. Why? Because all beings have an equal Buddha-nature, but due to confusion, they exclusively revere others. They wrongly identify their own Buddha-nature as something base. If they can turn this reflection inward, liberation will be within reach. As the *Vimalakīrti Sūtra* says: "As you view your own true nature, so you view the Buddha." Moreover, cultivating understanding according to one's capacity is to draw out the inherent Buddha-nature; after three immeasurable eons, the fruit of Buddhahood is attained, which is the fully realized Buddha-nature. This profound realization belongs exclusively to great sages. But for ordinary beings, even if they have not yet fully cultivated it, they must not fail to understand it. Just as traveling a long road depends on one's own feet, seeing one's Buddha-nature requires contemplating one's own mind. The same principle applies to Dharma and Saṃgha — their essence is identical, with no duality. This is called "correct contemplation of reverence." 7. **Reverence of Equal Reality**: The meaning is similar to the previous, but where the preceding still had an object of reverence and a subject contemplating, with a dual distinction between self and other, this one has no self, no other. Ordinary beings and sages are one; essence and function are equal. If you see the Buddha as worthy of reverence and admiration, and ordinary beings as lowly and neglectable, this is a biased view. Therefore, the *Prajñāpāramitā Sūtra* says: "This Dharma is equal, with no high or low — this is called Anuttara-samyak-saṃbodhi." Because ultimate reality is free from concepts, it cannot be grasped by the mind, sought through forms, revered with ritual, or dismissed with neglect. It transcends high and low, superior and inferior, calm and agitated, respect and negligence — all are one. This kind of reverence, when heard by ordinary shallow-minded people, may cause them to slander it. But the wise, while internally practicing equality, externally maintain respectful practice. By uniting inner and outer, this is called "equal reverence."

For practitioners today who wish to cultivate reverence, they should proceed from the shallow to the profound, according to their capacity, and thoughtfully contemplate. Do not perform empty rituals — lest they waste the merit of true practice.

The Three Treasures encompass the Dharma body of omniscient wisdom.

The "Three Jewels" are a single term that encompasses four distinct meanings.

1. **The Jewel of Absolute Reality (Li Ti):** The Buddha is the body of the Five Dharmas (morality, concentration, wisdom, liberation, and the knowledge of liberation). The Dharma is the unconditioned principle of nirvana. The Sangha is the saints in training (learners) and those beyond training (adepts) of the Hearer path.

2. **The Jewel of Appearances (Hua Xiang):** The Buddha is Shakyamuni, king of the three thousand worlds. The Dharma is the teachings he expounded, such as the Four Noble Truths. The Sangha is the first five disciples, led by Ajnata Kaundinya.

3. **The Jewel of Continuity (Zhu Chi):** The Buddha is represented by statues and stupas. The Dharma is transmitted through paper and ink (scriptures). The Sangha embodies the precepts and their forms.

4. **The Jewel of Unity (Yi Ti):** This refers solely to the mind-nature, which is divided into three aspects. As the *Nirvana Sutra* says, the three treasures share the same essence. In essence: the fundamental awareness is the Buddha-nature; fundamental quiescence is the Dharma-nature; and the inherent countless virtues and wondrous functions, in perfect harmony with this nature, form the Sangha.

The term "Treasure" (Tibetan: *köd pa*, Sanskrit: *kośa*) means a storehouse, because it contains and encompasses everything. The Three Jewels universally include and accept without obstruction. Thus, the *Awakening of Faith in the Mahayana* begins with a homage: "I take refuge in the most excellent karma of the ten directions, the All-Knowing One; his body is unhindered and accommodating, the compassionate savior of the world." (This is the Buddha Jewel. "Unhindered" means it pervades the entire Dharma-realm.) "And in the body's nature and characteristics, the Dharma-nature is like a sea of suchness, the storehouse of infinite virtues." (This is the Dharma Jewel.) It later explains: "the Sangha is the treasure of limitless virtues." (This is the Sangha Jewel.) Therefore, the meaning of "treasure" here is the same as in that treatise.

Concerning "Savaha" (or *sarvajña*): The *Great Treatise on the Perfection of Wisdom* says, "Savaha is Dharma. Furthermore, one is called a Buddha because they have attained Savaha." The *Thinkers' Sutra* says, "To perfectly equalize all dharmas is called Savaha, which Hearers and Solitary Realizers cannot reach." It also says, "One is unobstructed in all dharmas, and is therefore called Savaha." A small commentary says, "This translates as 'All-Knowledge.'"

Regarding the Dharma Body: From the mundane perspective, it is the body of the Five Dharmas (morality, concentration, wisdom, liberation, knowledge of liberation). From the ultimate perspective, it is the pure Dharma Body. "Pure" means the true suchness that has left defilement and emerged from bondage, untainted by the two obscurations (afflictions and cognitive hindrances). The Dharma is the norm that gives rise to understanding. The Body is the embodiment, basis, and accumulation. The meaning of "giving rise to understanding" is that, after the stage of equal enlightenment, in the path of liberation when one attains the body of self-enjoyment, the fundamental wisdom inwardly realizes the ultimate truth, giving rise to understanding. "Embodiment, basis, and accumulation" means: its body (substance) is the undefiled true suchness; it serves as the foundation (basis) for countless virtues and the reward and response bodies; and it is an accumulation (accumulation) of eternity, bliss, true self, and purity.

As your strength allows, I caution beginners: May the Holy One, with compassion, listen.