中国人不信耶稣只拜佛？拆解东西方信仰底层逻辑，看完才懂老祖宗的智慧太超前！#文化 #历史 #认知觉醒 #哲学 #马未都 #中国智慧

拆解东西方信仰底层逻辑与佛教《心经》智慧 节目围绕大乘佛教核心经典《般若波罗蜜多心经》展开深入浅出的哲学与心理学义理拆解。主讲人首先回顾了释迦牟尼佛的历史考证、佛陀涅槃后的五百罗汉初次结集，以及佛教经典特有的“三分科”与“六种成就”体例，进而分析《心经》略本为何略去传统序分。随后，内容切入人生诸苦（如求不得、爱别离、怨憎会）与贪、嗔、痴“三毒”的心理根源，结合“诸行无常”与“诸法无我”等三法印，剖析世人因“我执”而对恒常自我产生的虚妄期待。最终，主讲人阐释了“因缘缘起”与“五蕴皆空”的真谛，说明空性并非虚无，而是对事物无恒常自性、处于瞬息流变实相的深刻观照，唯有依凭般若智慧破除执念，才能彻底化解痛苦并实现心理超越。 佛经与一神教单部圣典不同，是一个庞大开放的藏经系统；释迦牟尼佛确为历史真实人物，年代大致在公元前600年至公元前300年之间，佛灭后经五百阿罗汉通过“第一次结集”诵出律藏与经藏。 (0:00) 通行的260字略本《心经》省略了传统佛经必备的“三分科”序分（含信、闻、时、处、主、众六种成就）与流通分，直接切入正文，触及大乘经典在佛灭数百年后兴起的正统性辩论。 (10:09) 《心经》是庞大《大般若经》系统的精华浓缩，玄奘法师译本流传最广，全球已有超过200种译本，小说《西游记》中制伏心猿的紧箍咒亦被视为领悟“空性”的文学投射。 (18:51) 三毒（贪、嗔、痴）源于“我执”与对诸法恒常的虚妄预设；佛法以“诸行无常”与“诸法无我”的三法印逻辑层层拆解自性，阐明“空”即因缘聚合、无永恒实体，而非断灭虚无。 (47:40)

主讲人以《般若波罗蜜多心经》为切入点，阐述佛教并非神明崇拜，而是一套依托因缘、无常与无我等哲学辨析，用以解构“我执”并对治贪、嗔、痴三毒的人生解脱法门。 佛典体例特质与大乘《心经》渊源 (0:00) 不同于西方一神教围绕单一部核心圣典（如《圣经》《古兰经》），佛教形成了由经、律、论构成的开放庞杂的“三藏”体系。佛陀灭度后，大迦叶主持第一次五百罗汉结集，由优波离诵律、阿难诵经完成印证。传统佛经遵循由“序分、正宗分、流通分”构成的“三分科”体例，并在序分中严格具备信、闻、时、处、主、众“六种成就”；而玄奘翻译的260字通行略本《心经》却直接略去序分与流通分，开门见山切入观自在菩萨的甚深观照。学者分析指出，《心经》实为大乘佛教浩瀚《大般若经》系统的集大成与精缩摘要，其略去序分曾引发大乘非佛说的论争，但广本中仍具足传统体例，在汉传及全球流传中演变出数百种译本，确立了至高地位。 三法印与万物缘起的微观推演 (48:40) 佛法以“三法印”（诸行无常、诸法无我、涅槃寂静）作为验证教法真伪的根本标准。“行”指涉一切因缘和合的造作现象，无论是不断代谢与衰退的人体细胞，还是依赖土壤、日光与雨露生长的大树，均处于永恒流转之中，无恒常实体。而“法”所指涉的事物亦无永恒不变的“自性”：正如摄像机可被拆解为镜头、外壳、玻璃再至微观粒子，甚至节目录制也是依赖团队、技术与资金等多重外缘的汇聚。万物皆是“缘起”（dependent arising），并不存在独立固定自存的本体；世间所指认的“我”或具体事物，在本质上均属因缘暂聚的“假名”与“假立”，此即“自性空”的真谛，绝非虚无主义的断灭空。 我执滋生三毒与世间苦厄机制 (38:44) 佛陀出家的初衷在于洞察并解脱老病死等根本人生苦痛，世间之苦可归纳为求不得苦、爱别离苦与怨憎会苦等形态。佛法心理学将一切痛苦的根源指向“我执”催生的“三毒”——贪、嗔、痴。当人误以为存在恒常的“自我”，便产生凡事必须迎合自我的非理性期待。贪欲犹如永无止境的阶梯，从对一顿快餐的渴望、拥有一辆代步车，逐步升级到攀比豪车乃至私人客机，欲望与现实的落差引发深层焦灼；当外在境遇不合己意时，便转化为微细乃至暴烈的嗔心，如在交通拥堵时狂按喇叭迁怒前车。世人因无明（痴）看不清因缘真相，如同挨打后迁怒于木棍，盲目将情绪转嫁他人，甚至在封建专制或权力角逐中外溢为统治者的猜忌与群体的共业创伤。 行深般若与度一切苦厄的超越路径 (72:46) 《心经》开篇所揭示的解脱之道在于“行深般若波罗蜜多”。其中“波罗蜜多”意为到达彼岸的方法，“般若”则是洞见实相的非凡超验智慧。当修行者以此智慧深观，照见构成个体身心经验的“五蕴”（色、受、想、行、识）皆处于迁流变幻的空性之中，便能彻底斩断将假名当真实的执念。既然没有永恒不变的“我”，便不再为追求外物的永恒满足而起贪，亦不会因突如其来的无常风雨（如暴雨骤降、际遇变故）而生嗔。洞悉诸法空相的不生不灭与不增不减，心无挂碍且无有恐怖，便能从内在瓦解贪嗔痴的恶性循环，超越一切主观痛苦与外在灾厄。 主讲人指出，尽管《心经》首句已给出洞见五蕴皆空以超越苦厄的总体方向，但究竟如何具体实修“波罗蜜多”法门、为何般若智慧在佛法修持中居于无上地位，以及在现实身心经验中如何逐层体证五蕴之空并彻底熄灭三毒，仍留待后续作进一步深入解析。

[6:19] 观自在菩萨，行深般若波罗蜜多时，照见五蕴皆空，度一切苦厄。舍利子，色不异空，空不异色，色即是空，空即是色，受想行识亦复如是。 [6:19] 舍利子，是诸法空相，不生不灭，不垢不净，不增不减。是故空中无色，无受想行识，无眼耳鼻舌身意，无色声香味触法，无眼界乃至无意识界。 [6:19] 以无所得故，菩提萨埵，依般若波罗蜜多故，心无挂碍；无挂碍故，无有恐怖，远离颠倒梦想，究竟涅槃。 [6:19] 故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚。 [6:19] 揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。 [6:19] 一时，佛在舍卫国祇树给孤独园，与大比丘众千二百五十人俱…… [41:11] 梁文道: 如果有一天我能走过那个摊位，买一只鸡腿咬一口，我的人生就太幸福了。 [72:46] 梁文道: 天啊，刚才明明没下雨，你现在到底为什么下雨？

[0:00] Buddhist studies, or Buddhism itself, [0:02] is quite different from many of the [0:04] world's major mainstream religions. [0:06] Most of these major religions today, [0:08] such as Christianity, Catholicism, and [0:10] Islam, usually have sacred scriptures. [0:12] What exactly are these sacred [0:14] scriptures? If you look closely at [0:17] these religions, they typically revolve [0:19] around a single book—a holy book— [0:21] from which they establish their [0:23] doctrines and organize all their [0:25] teachings and church structures. For [0:27] instance, Catholicism and Christianity [0:30] have the Bible, Judaism has the Torah, [0:33] and Islam, of course, has the Quran. [0:35] But when it comes to Buddhism, we say [0:38] it has "Buddhist sutras," yet these [0:40] sutras aren't just one book. What are [0:43] they? Buddhist sutras are a vast [0:45] collection of books, and this [0:47] collection seems to vary from place to [0:49] place. For example, the Tibetan [0:52] Buddhist canon is clearly much thicker [0:54] and more extensive, while the Chinese [0:57] Buddhist canon is also very rich. In [1:00] contrast, the Southern Buddhist canon [1:02] —often referred to by Chinese people [1:05] as "Hinayana"—seems to have a much [1:07] smaller volume. Why is that? What [1:10] exactly are Buddhist sutras and what [1:13] are Buddhist scriptures? Let’s start [1:15] from the beginning: did Shakyamuni [1:18] Buddha really exist in history? At this [1:21] point, it is well-established; there is [1:23] no need for debate. He certainly [1:25] existed. The tricky part is determining [1:28] exactly when he lived, with most people [1:30] placing it within the 300-year span [1:32] between 600 BC and 300 BC. The debate [1:35] goes back and forth within these 300 [1:36] years, and it's hard to say for sure. [1:38] Why is it so difficult to determine? [1:40] Because we have to understand that the [1:42] Indian people are quite unique. Like [1:44] China, they are a great civilization [1:46] with a long history in Asia, but where [1:48] do they differ from us significantly? [1:49] It is that we Chinese have always loved [1:51] recording history from ancient times to [1:53] the present. Do you remember when I [1:55] spoke about Qian Mu's "Outline of [1:57] National History"? We mentioned that [1:59] the Chinese have kept chronicles since [2:01] very early on, recording exactly what [2:04] happened on specific dates. But Indians [2:06] are not like this; whenever they talk [2:08] about time, it is always vague. "Hmm, a [2:11] long, long time ago, this happened a [2:14] long, long time ago, in the era of that [2:16] king"—but how long ago was that? [2:19] It’s unclear; there’s no way to [2:21] tell. Therefore, even the years that [2:24] Shakyamuni Buddha lived are hard to [2:26] define, but let's set that aside for [2:28] now. The legend of how the Buddhist [2:33] canon was established goes like this: [2:35] after Shakyamuni Buddha entered Nirvana [2:38] and left this world, his disciples felt [2:41] they must cherish the teachings he gave [2:43] them. They were deeply worried that his [2:48] teachings would become scattered and [2:50] lost, which would be a tragedy. So, [2:53] what could they do? They decided to [2:56] convene the great disciples, the [2:58] so-called 500 Arhats, to gather [3:00] together and compile all the various [3:02] things the Buddha had said throughout [3:05] his life, and to formalize those words. [3:07] If everyone agreed that these were [3:09] authoritative and truly spoken by the [3:12] Buddha, then once established, these [3:14] would become what we later call the [3:16] Buddhist scriptures and canons. The [3:19] process back then was like this: first, [3:22] among these 500 great Arhats, there was [3:24] an organizer, who was the greatest [3:27] disciple at the time, the Great Elder, [3:29] Mahakasyapa. He summoned everyone, and [3:32] then looked for someone specifically [3:34] responsible for reciting the words the [3:36] Buddha spoke throughout his life. [3:38] Strictly speaking, there were two, but [3:41] the most important one was one of them. [3:43] Who were these two people? One of them [3:46] was Venerable Upali. Who was he? [3:50] Venerable Upali was one of the [3:51] Buddha’s ten great disciples, known [3:54] as the foremost in holding the Vinaya, [3:56] meaning he was particularly well-versed [3:58] in the precepts. He would recount what [4:00] laws and precepts the Buddha had [4:02] established during his lifetime for all [4:04] the monastics to follow, ensuring [4:06] everyone adhered to the rules. Then, [4:08] Venerable Mahakasyapa would engage him [4:10] in a Q&A, asking, "Is that so?""When [4:12] did the Buddha establish this precept?" [4:14] "And what was the reason for [4:15] establishing it at the time?" Once [4:16] clarified, the other 498 people present [4:18] would listen and say, "Hmm, yes, that [4:20] makes sense. The Buddha did indeed say [4:23] that. In my view, these words do not [4:25] depart from the Buddha's original [4:26] intent. Very well, let it be [4:28] established." This is how this precept [4:30] was compiled, and it became part of [4:32] what is known as the Buddhist canon, [4:34] the Vinaya Pitaka among the Tripitaka. [4:36] Then, even more important, of course, [4:38] are the Sutras. When we talk about [4:39] Buddhist scriptures today, they are [4:41] actually divided into broad and narrow [4:42] definitions. The broad definition [4:44] includes the so-called Tripitaka— [4:45] Sutras, Vinaya, and Abhidharma. The [4:47] Sutras refer to the main teachings and [4:49] doctrines delivered by the Buddha [4:50] during his lifetime. The Vinaya refers [4:52] to the rules established by the Buddha [4:54] for the monastic community to follow, [4:56] while the Abhidharma consists of the [4:58] commentaries, interpretations, and [5:00] theoretical studies created by later [5:02] generations to explain the Buddha's [5:03] dharma and works. Right, so let’s get [5:06] back to these important Sutras. How [5:08] were these Sutras handled? It was the [5:11] Venerable Ananda, who served by the [5:14] Buddha's side for decades, acting as [5:16] his constant attendant. He had an [5:19] exceptional memory, earning him the [5:21] title of "Foremost in Hearing" among [5:23] the ten great disciples; he heard much [5:26] and knew everything. He recited, word [5:28] for word, the teachings the Buddha had [5:30] spoken during his lifetime. After [5:32] everything was recited, the other 499 [5:35] people listened and agreed, "Yes, that [5:37] is exactly how the World-Honored One [5:39] spoke back then.""Well said, well said. [5:42] Since it was spoken so well, then this [5:44] must be correct!" Thus, it was [5:46] established, and this is what we call a [5:48] "Sutra." The so-called Buddhist Sutras [5:50] originated this way; they were entirely [5:52] oral traditions. The Buddhist Sutras we [5:54] speak of today all originated from [5:56] these oral traditions. They remained [5:58] oral for one or two hundred years [6:00] before being written down, only being [6:02] codified in text after another century [6:04] or two. Then, five or six hundred years [6:07] later, another batch of new sutras [6:09] appeared, known as the "Mahayana Sutras [6:11] ." Among these Mahayana Sutras, the [6:14] most famous one is the Heart Sutra, [6:16] which we are discussing with you today. [6:19] So, what is it that makes this [6:21] particular sutra so special? When [6:23] viewed against the backdrop I just [6:26] described, how does it differ? Let us [6:28] recite it from beginning to end for you [6:31] ; do not be afraid, it is only 260 [6:33] characters. Avalokiteshvara. The [6:36] Bodhisattva Avalokiteshvara, while [6:38] deeply practicing the Prajnaparamita, [6:41] perceived that all five skandhas are [6:43] empty, thus overcoming all suffering [6:45] and distress. Shariputra, form does not [6:48] differ from emptiness, emptiness does [6:50] not differ from form; form is emptiness [6:53] , emptiness is form. The same holds [6:55] true for feelings, perceptions, [6:57] impulses, and consciousness. Shariputra [7:00] , all phenomena are characterized by [7:02] emptiness: they are not born, not [7:05] destroyed, not defiled, not pure, not [7:07] increasing, not decreasing. Therefore, [7:10] in emptiness, there is no form, no [7:13] feeling, no perception, no impulse, no [7:15] consciousness; no eye, ear, nose, [7:18] tongue, body, or mind; no form, sound, [7:21] smell, taste, touch, or object of mind; [7:23] no realm of sight, and so on up to no [7:26] realm of consciousness. There is no [7:29] ignorance and no ending of ignorance, [7:31] and so on up to no old age and death, [7:33] and no ending of old age and death. [7:35] There is no suffering, no cause of [7:37] suffering, no cessation of suffering, [7:39] and no path; no wisdom and no [7:41] attainment. Because there is nothing to [7:43] attain. A Bodhisattva relies on the [7:46] Prajnaparamita. Therefore, the mind has [7:49] no hindrances. Because there are no [7:52] hindrances, there is no fear, and one [7:54] is far removed from delusory thoughts, [7:57] finally attaining Nirvana. All Buddhas [8:00] of the three periods rely on the [8:02] Prajnaparamita to attain [8:04] Anuttara-samyak-sambodhi. Therefore, [8:07] know that the Prajnaparamita is the [8:09] great transcendent mantra. It is the [8:12] great bright mantra. It is the supreme [8:14] mantra; it is the incomparable mantra. [8:17] It removes all suffering, and is true, [8:20] not false. Therefore, proclaim the [8:23] Prajnaparamita mantra, and speak the [8:25] mantra saying: What you just heard was [8:37] a very complete, abridged version of [8:39] the Heart Sutra. What does "abridged [8:42] version" mean? It is like this. The [8:45] Heart Sutra, as we can see today, [8:47] exists in what are known as the " [8:48] extended" and "abridged" versions. The [8:50] extended version is much longer—at [8:52] least double the length—whereas the [8:54] abridged version is the one we just saw [8:56] . So, what exactly is the difference [8:58] between this abridged version and the [8:59] extended one? With this abridged [9:01] version, you might notice that [9:03] something doesn't quite feel right. But [9:05] where exactly does it feel off? You [9:07] will find that the Heart Sutra, [9:09] compared to typical Buddhist scriptures [9:12] you might have read or heard stories [9:14] about, feels structurally different [9:16] from what we usually expect. In what [9:18] way is the structure incorrect? You get [9:20] the feeling that something is wrong [9:21] right from the start. What do you mean? [9:23] The beginning of a typical Buddhist [9:25] sutra doesn't start like this one, [9:28] jumping straight into "Avalokiteshvara [9:30] Bodhisattva, when practicing deep [9:32] Prajnaparamita, blah blah blah..." So, [9:34] how do typical Buddhist sutras start? [9:37] They start with, "Thus have I heard, at [9:39] one time..." For example, I'll give you [9:40] a case: "At one time, the Buddha was [9:42] staying in the Jeta Grove, in the [9:44] Garden of the Benefactor of Orphans and [9:46] the Solitary, together with a great [9:48] assembly of monks, blah blah blah..." [9:50] That's how they begin. In other words, [9:52] most Chinese people have probably heard [9:54] the phrase "Thus have I heard." That is [9:56] the classic four-character opening for [9:58] a Buddhist sutra. What does this mean? [10:01] This brings us to the fact that typical [10:03] Buddhist sutras follow what is known as [10:05] the "three-part structure." This might [10:07] sound a bit tedious, but it actually [10:09] holds some logic and interest, so I [10:11] must introduce it to everyone. What [10:13] exactly is this so-called three-part [10:16] structure? It refers to the fact that [10:18] the entire sutra must have an opening [10:21] section (the preface), followed by the [10:23] main section (the body of the text), [10:25] and finally a concluding section (the [10:28] distribution section). Generally [10:30] speaking, Buddhist sutras consist of [10:33] these three parts, and within them, the [10:35] preface is quite important—especially [10:38] to the people of ancient India. Why is [10:40] that? Because, as I mentioned, how did [10:43] the Indian people go about verifying a [10:45] story? Was it based on whether it was [10:47] historically accurate? Unlike the [10:49] Chinese, they didn't care as much about [10:51] the precision of historical evidence or [10:54] whether it was factual; they cared [10:55] about whether you fulfilled certain [10:57] formal conditions. Therefore, they [10:59] insisted that a sutra must have a [11:01] preface, and this preface is divided [11:03] into several elements. The first [11:05] element is called "trustworthiness."" [11:08] Achievement," we often use this term in [11:10] Chinese today, saying someone has " [11:12] achievements" or is very accomplished. [11:14] In fact, this term is commonly used in [11:16] Buddhist scriptures. We must realize [11:18] that Buddhist scriptures have [11:19] profoundly influenced and transformed [11:21] the Chinese language; much of our [11:23] vocabulary originates from Indian [11:24] Buddhism, such as "expedient means" or [11:26] "achievement." What does "achievement" [11:28] actually mean? Of course, it refers to [11:31] whether someone has accomplished [11:33] something, but it has another meaning: [11:35] it refers to what brings something into [11:37] being. For example, if I say, if there [11:39] were no paper, how could there be a [11:42] book? So I can say that the existence [11:44] of paper "achieved" this book; that is [11:46] what we call achievement. Now, what [11:48] does the "achievement of 'thus'" refer [11:50] to? It refers to the "thus" in the " [11:53] Thus have I heard" at the beginning of [11:55] every Buddhist scripture. Let me [11:58] explain. "Thus have I heard" means this [12:01] is exactly how I heard it, or in proper [12:04] Chinese grammar, it means this is how I [12:07] originally heard it. This "originally [12:11] heard it" indicates that what is said [12:13] in the scripture was truly heard [12:15] exactly that way from the beginning. [12:19] Then, we must have the "achievement of [12:22] hearing," the hearing that involves the [12:25] ears. This "achievement of hearing" [12:27] refers to the "I heard" in "Thus have I [12:29] heard." Someone heard this passage at [12:31] the time, so he said, "Thus have I [12:33] heard." Now, who is this "I"? Didn't I [12:37] tell you all before? It is Ananda, the [12:39] Buddha's attendant. In other words, do [12:42] you remember what I just said? How was [12:44] every Buddhist scripture created? Every [12:47] scripture was recited orally by Ananda. [12:50] He would recite it for everyone to hear [12:51] , telling them what the Buddha said [12:53] back then. He would say, "Thus have I [12:55] heard; back then when I was by the [12:57] Buddha's side, I heard the Buddha say [12:59] exactly this." Then the others below, [13:01] the fellow disciples, would ask, "Is [13:02] that correct?" They would say, "Yes, [13:04] yes, yes, I heard it too." That is it; [13:06] that is what "Thus have I heard" means. [13:08] Next, there is the "achievement of time [13:10] "—exactly when did the Buddha speak [13:12] these words? You see, that Indian habit [13:14] appears again; they don't record the [13:16] exact year or day, they just say "at [13:18] one time." It means on one occasion, at [13:20] one time, the Buddha said this. [13:22] Following that, there is the " [13:24] achievement of place"—at what [13:25] location and on what occasion was it [13:27] spoken? Usually, when a sutra mentions [13:30] locations like the Jetavana Monastery [13:32] in Sravasti, that’s called " [13:34] accomplishment of place." It [13:36] establishes both time and space. And [13:39] finally, there’s the "accomplishment [13:41] of master." Who is the one speaking? [13:44] Does this passage really need to be [13:46] explained? Of course, it’s the Buddha [13:49] . So it’s what the Buddha said, the [13:51] master. Who is the protagonist of this [13:54] sutra? It’s the Buddha speaking to [13:55] everyone; that’s the "accomplishment [13:57] of master." Finally, there is the " [13:59] accomplishment of assembly," which [14:01] refers to who was in the audience at [14:02] the time. Usually, it refers to the [14:04] great assembly of bhikshus, the great [14:06] assembly of monks, a group of monastics [14:08] . Next comes the main body, the actual [14:10] text of the sutra. After the main text [14:12] of the sutra concludes, there is what [14:14] is called the "distribution section." [14:15] The distribution section means that [14:18] after hearing the sutra, everyone is [14:20] very happy, and from then on, they [14:22] diligently practice the teachings and [14:25] go out to propagate and spread the [14:27] Dharma. This ending also has a fixed [14:30] format. It generally says, "Having [14:32] heard what the Buddha said, everyone [14:34] was filled with great joy." These four [14:37] words come from the sutras; everyone [14:39] was truly happy and full of joy. " [14:41] Faithfully received and practiced" [14:43] means I believe this in my heart, [14:45] accept it, and from then on, honestly [14:46] put it into practice. This is called " [14:48] faithfully receiving and practicing." [14:51] Well, with these elements, a sutra is [14:53] complete. But did you notice that the [14:56] Heart Sutra we just looked at doesn't [14:58] have the beginning or the end parts? It [15:01] jumps straight into the main text. Why [15:04] is that? This leads us to another story [15:07] . That is, the Heart Sutra itself. [15:10] Whether it is a "true" sutra has always [15:13] been a subject of debate. Because we [15:16] know that the Mahayana Buddhism we [15:18] widely practice in the Chinese-speaking [15:21] world is, from an objective historical [15:23] perspective, a later phenomenon, [15:25] appearing around the turn of the Common [15:28] Era, some 300 to 400 years after the [15:30] Buddha had passed away. We all [15:33] acknowledge that Buddhism split at that [15:36] time into what is called Mahayana and [15:39] Hinayana, or Mahayana and Theravada— [15:41] what we refer to today as the Northern [15:44] and Southern traditions. From that [15:46] point on, as Mahayana Buddhism rose, [15:48] many new sutras appeared that hadn't [15:50] existed before. Thus, a debate arose: " [15:52] We've never heard of this sutra before; [15:54] how can you claim it's a sutra spoken [15:56] by the Buddha?" Where did this come [15:58] from? You made it up, you're being [16:00] hypocritical and deceitful, right? So [16:01] everyone had to find ways to argue that [16:03] these Buddhist scriptures are authentic [16:05] and credible, insisting that they were [16:07] indeed spoken by the Buddha himself. [16:09] Take the Heart Sutra, for example; even [16:12] by the 11th century, when Mahayana [16:14] Buddhism was flourishing, the [16:16] commentators of the time seemed still [16:18] entangled in this issue, needing to [16:21] prove the scripture's credibility. They [16:26] relied on a more extensive, longer [16:28] version of the Heart Sutra to argue [16:31] that the scripture originally included [16:33] an introductory section, even a "Thus [16:36] have I heard" passage, leading to many [16:38] such debates. There are many academic [16:42] disputes here that I won't go into [16:44] because they are too tedious, but what [16:46] is the main point? The point is, don't [16:48] worry about whether Mahayana scriptures [16:51] were truly spoken by the historical [16:53] Shakyamuni Buddha, and don't worry [16:55] about whether the Heart Sutra was [16:57] actually passed down from that time. [17:00] What matters is that the Heart Sutra is [17:03] indeed a very, very important classic [17:05] in Mahayana Buddhism. One explanation [17:09] for why it's called the "Heart" Sutra [17:12] is that it is the essence, the core. [17:14] The essence of what? As we just [17:17] mentioned, the Mahayana Buddhist [17:19] scriptures are as vast as the ocean, [17:21] and among them is a system called the [17:23] Prajna Sutras. It is the Prajna Sutra. [17:27] The Prajna Sutras are also a massive [17:29] collection; it is the essence of that [17:31] entire collection. So, if you are [17:33] well-versed in Buddhist scriptures [17:35] today, you will likely find that the [17:37] text of the Heart Sutra often looks [17:39] familiar in other parts of the Prajna [17:41] Sutras, sometimes even identical, and [17:43] that is correct. The widely accepted [17:46] view in academia today is that the [17:49] entire Heart Sutra is just a summary, [17:51] an excerpt taken from the Prajna Sutras [17:54] . Because this summary is concise and [17:58] essential, it is very popular, but [18:00] precisely because it is so concise, it [18:03] is actually not that easy to understand [18:06] . I believe most Chinese Buddhists can [18:09] recite this sutra, or at least have [18:11] read it, but can they all truly grasp [18:14] its meaning? Not necessarily. It’s [18:17] not that I look down on anyone, but [18:18] because there are so many different [18:20] interpretations, it’s too complicated [18:21] . For instance, let’s talk about this [18:24] term—most Chinese people have heard [18:26] it, sometimes we pronounce it "Bo-re" [18:28] —it is actually a translation of the [18:30] Sanskrit "Prajna," which refers to [18:32] wisdom. What does this wisdom actually [18:35] refer to? For example, if a certain [18:37] leader is very wise and knows how to [18:40] govern our region well, is this wisdom [18:43] the "Prajna" spoken of here? Of course [18:46] not. So, what kind of wisdom is the " [18:49] Prajna" we are discussing? Remember the [18:52] "Journey to the West"—I'm referring [18:54] to Stephen Chow’s version. In that [18:56] story, Master Tang Sanzang, or Master [18:58] Xuanzang, doesn't seem to have any real [19:01] abilities, yet he nags all day long, [19:03] driving Sun Wukong to the brink of [19:06] insanity. Sun Wukong, on the other hand [19:09] , possesses immense power; you know he [19:12] wreaked havoc in heaven and swept away [19:14] demons along the way. Yet, his master, [19:19] who seemingly does nothing and knows [19:22] nothing, has one trick to keep him in [19:25] check. How does he keep him in check? [19:27] By chanting the Tightening Fillet [19:29] Mantra. As soon as the mantra is [19:31] chanted, Sun Wukong suffers such a [19:32] terrible headache that he rolls and [19:34] crawls on the ground, begging, "Spare [19:36] me, Master! I won't cause trouble or [19:38] act out again, I promise!" Many people [19:40] have actually studied the relationship [19:42] between this story, the real Xuanzang, [19:45] and the Prajnaparamita Heart Sutra we [19:47] are introducing today. Is there a [19:49] connection? It’s like this. Let’s [19:52] first talk about the story of Master [19:54] Xuanzang. The version of the Heart [19:57] Sutra I’ve been reciting to you over [19:59] the past few days is the Chinese [20:01] translation by Master Xuanzang. Before [20:05] this version, there were several other [20:07] famous translations, such as the one by [20:10] Kumarajiva, and many others later. In [20:12] Chinese alone, there are over 50 [20:14] versions; worldwide, there are over 200 [20:17] translations in various languages, [20:19] truly making it one of the most famous [20:22] Buddhist sutras in the world. Back to [20:25] Master Xuanzang: according to his [20:27] biography, "The Life of the Master of [20:29] the Great Tang," his earliest encounter [20:31] with the Heart Sutra likely occurred [20:34] when he was young and living in Sichuan [20:36] . While in Sichuan, he once saw a poor, [20:40] sick monk on the road. The monk was [20:43] extremely ill and suffering greatly, so [20:46] our compassionate Master Xuanzang [20:48] quickly took him in, brought him to a [20:50] temple, and provided him with food and [20:52] drink. Once he recovered, the monk [20:55] wanted to repay Master Xuanzang, so he [20:58] gifted him a scripture—this very [21:00] Heart Sutra. From that point on, Master [21:03] Xuanzang regarded this Heart Sutra as [21:05] his own personal mantra for protection. [21:08] Legend has it that when he set out for [21:10] the Western Regions to seek the Dharma, [21:13] he passed through Hami in Xinjiang, [21:15] hungry and exhausted. It is said that [21:18] one night, he was surrounded by many [21:21] demons and spirits. But our Master [21:23] Xuanzang immediately focused his mind [21:25] and recited the Heart Sutra, and thus, [21:28] everything became safe. I will tell you [21:30] more about this later—many people say [21:32] the Heart Sutra is for exorcism, but [21:33] how does it actually ward them off? I [21:35] will talk about that further on; [21:37] let’s return to the story for now. [21:39] Some people took this story as the [21:41] prototype, suggesting that the stories [21:44] we see in*Journey to the West*might [21:46] have some connection to this experience [21:49] . What is the Tight-Fillet Spell that [21:53] Tang Sanzang recites in the book, which [21:55] makes Sun Wukong suffer so terribly and [21:58] is able to subdue everything? Some say [22:01] the prototype of that Tight-Fillet [22:03] Spell is the Heart Sutra. And why could [22:05] this Tight-Fillet Spell, with its [22:07] prototype in the Heart Sutra, control [22:09] Sun Wukong? Just think about Sun [22:12] Wukong's name. We know that "Wukong" is [22:14] his Dharma name, his monastic title. " [22:17] Wukong" means to realize "emptiness"— [22:19] you must realize what "emptiness" truly [22:21] is. That's right, Sun Wukong, Sun the [22:23] Pilgrim—this name "Wukong" makes it [22:25] very clear that emptiness is the most [22:27] important thing. This brings us back to [22:30] our subject: the Heart Sutra. As we [22:32] discussed in the last episode, the [22:34] Heart Sutra is the summary and essence [22:37] of the Prajna Sutra system within [22:39] Mahayana Buddhist scriptures. The most [22:41] important thing the Prajna Sutras teach [22:44] is what emptiness is. What exactly is [22:46] emptiness? We Chinese people talk about [22:49] emptiness every day, don't we? You see, [22:51] we all know what "emptiness" means. [22:53] Even if you haven't seriously studied [22:55] Buddhism, you still say, "Oh, we [22:56] shouldn't be so attached to things; [22:58] just let go. Everything is empty, [23:00] everything is empty," right? But what [23:02] does "emptiness" actually mean? And [23:04] what is its relationship to the "Prajna [23:06] " spoken of in the Prajna Sutras? First [23:08] , we need to understand "Prajna." As we [23:11] mentioned in the last episode, its [23:12] original meaning is wisdom; the word " [23:14] Prajna" refers to wisdom. It means [23:16] wisdom, but here it does not refer to [23:19] ordinary worldly wisdom. It’s not [23:22] about whether you have the skill to [23:24] drive a car, or whether you have the [23:26] wisdom to produce a show. It refers to [23:29] a profound wisdom within the Dharma. [23:32] How should we define and understand [23:34] this kind of wisdom? It's very simple. [23:37] Let's start directly by reading the [23:39] first sentence, and you'll understand [23:40] it immediately. Do not underestimate [23:43] this first sentence. Although it is [23:47] simple, it might take a great deal of [23:49] effort to explain it. Let's recite it [23:54] from beginning to end together, and [23:56] please pay special attention to the [23:58] first line of the Heart Sutra. [24:02] Avalokitesvara Bodhisattva, while [24:05] deeply practicing Prajna Paramita, [24:07] perceived that all five skandhas are [24:10] empty, and thus transcended all [24:12] suffering. Sariputra! Form is not [24:15] different from emptiness, emptiness is [24:17] not different from form; form is [24:19] emptiness, emptiness is form. The same [24:22] holds true for feelings, perceptions, [24:24] volitions, and consciousness. Sariputra [24:27] ! All phenomena are marked by emptiness [24:29] ; they are neither born nor destroyed, [24:31] neither defiled nor pure, neither [24:33] increasing nor decreasing. Therefore, [24:36] in emptiness, there is no form, no [24:38] feeling, perception, volition, or [24:41] consciousness; no eye, ear, nose, [24:44] tongue, body, or mind; no form, sound, [24:47] smell, taste, touch, or object of mind; [24:50] no realm of eyes, up to and including [24:53] no realm of consciousness; no ignorance [24:56] and no end of ignorance, up to no aging [24:59] and death and no end of aging and death [25:02] ; no suffering, origin, cessation, or [25:05] path; no wisdom and no attainment. [25:09] Because there is nothing to attain, the [25:11] Bodhisattva relies on Prajna Paramita, [25:14] and their mind is no hindrance; because [25:17] there is no hindrance, there is no fear [25:20] ; far beyond all distorted dreams and [25:23] thoughts, they reach Nirvana. All [25:25] Buddhas of the past, present, and [25:28] future attain Anuttara-samyak-sambodhi [25:31] by relying on Prajna Paramita. [25:33] Therefore, know that Prajna Paramita is [25:36] the great spiritual mantra. It is the [25:38] great bright mantra. It is the supreme [25:42] mantra, the unequaled mantra. It [25:44] removes all suffering; this is the [25:47] truth, not a falsehood. Therefore, [25:50] proclaim the Prajna Paramita mantra, [25:53] saying: In the first part we just [26:04] recited, at the very beginning, a [26:06] character appeared whom all Chinese [26:08] people know and are very familiar with, [26:11] namely Avalokitesvara Bodhisattva. [26:13] Avalokitesvara Bodhisattva, of course, [26:16] has another name, which is Guanyin [26:18] Bodhisattva, or Bodhisattva of [26:20] Compassion. However, Master Xuanzang [26:23] referred to him as Guan Zizai [26:25] Bodhisattva throughout. If we follow [26:28] the original Sanskrit, it is closer to [26:30] the meaning of "Guan Zizai"(Observing [26:33] Freedom), so I think Guan Zizai [26:35] Bodhisattva is a better translation. [26:38] But what is the meaning of putting Guan [26:41] Zizai Bodhisattva at the beginning of [26:43] this sutra? Think about it, as I [26:45] mentioned in the last episode when we [26:47] discussed the Heart Sutra, in general [26:49] Buddhist sutras, there must be a " [26:51] fulfillment of the host" in the [26:53] introductory section, referring to who [26:56] is delivering the sutra. The vast [26:58] majority of Buddhist sutras were spoken [27:00] by the World-Honored One, Shakyamuni [27:03] Buddha. So when some people see this [27:05] sutra, especially this concise version, [27:07] and it starts right away with Guan [27:08] Zizai Bodhisattva, they think: "Oh, it [27:10] seems this sutra was not spoken by the [27:12] Buddha, but by Guan Zizai Bodhisattva." [27:14] Regarding this point, there is actually [27:16] a great deal of debate. Many scholars [27:19] or Dharma masters interpret it [27:21] differently, believing that it was [27:23] still spoken by the Buddha. It’s just [27:25] that, as we mentioned before, this [27:27] sutra is an excerpt taken from larger [27:30] volumes of the Prajna sutras, which is [27:32] why the introduction was omitted. If we [27:34] compare it with its original source, [27:36] you will see that this sutra was not [27:39] actually spoken by Avalokiteshvara [27:40] Bodhisattva, but by the Buddha himself. [27:43] To whom did the Buddha speak? The [27:45] figure who appears later is Shariputra, [27:47] the disciple among the Buddha’s ten [27:49] great disciples who is foremost in [27:51] wisdom. The Buddha was speaking to [27:53] Shariputra. What was he saying? He was [27:56] saying, "Look at Avalokiteshvara [27:58] Bodhisattva; he is truly remarkable, [28:01] and his merits are great and wonderful. [28:03] " The Buddha then used the virtues of [28:06] Avalokiteshvara Bodhisattva to [28:08] demonstrate to his disciples, like [28:11] Shariputra, what Prajna-paramita really [28:13] means and what its benefits and wonders [28:16] are. So, at the very beginning, we see [28:20] Avalokiteshvara Bodhisattva appear. Now [28:23] , let’s see what Avalokiteshvara [28:25] Bodhisattva is like. What does the next [28:28] sentence say? It says, "When practicing [28:31] deep Prajna-paramita," and so the term [28:34] Prajna-paramita appears in the second [28:37] sentence. What does "deep practice" [28:39] mean? "Practicing" means to exercise or [28:43] put into action. When Avalokiteshvara [28:49] Bodhisattva entered into a very [28:51] profound state of practicing [28:54] Prajna-paramita, what happened? He [28:58] perceived that the five skandhas were [29:00] all empty. And then, after this [29:02] realization of emptiness, what happened [29:04] ? He was able to overcome all suffering [29:06] and distress. That is the first [29:07] sentence. What does it really mean? Let [29:10] us take a detour and start from the [29:12] last five words of that sentence: " [29:14] suffering and distress." What is [29:16] suffering and distress? We know that [29:18] Buddhism likes to talk about suffering, [29:20] telling us that life is truly full of [29:22] suffering and the world is filled with [29:24] suffering. Back then, Shakyamuni Buddha [29:26] himself saw through birth, aging, [29:28] sickness, and death, feeling that life [29:30] was too painful, so he climbed over the [29:33] palace wall to seek enlightenment, thus [29:35] beginning his journey to awakening. But [29:38] what does this so-called "suffering" [29:40] actually mean? The meaning of suffering [29:43] in Buddhism is complex. Our entire [29:45] program series probably wouldn't be [29:47] enough to cover it, and I don't have [29:49] the capacity for that anyway. I've told [29:52] you before, I'm just someone with [29:54] limited knowledge. For now, I can only [29:56] briefly explain what Buddhism means by [29:58] suffering. Generally, we can divide it [30:00] into three parts. The first part is [30:02] easier to understand: the "suffering of [30:04] not getting what one wants." What is [30:05] the "suffering of not getting what one [30:07] wants"? It’s when you want something, [30:09] but you can’t get it; oh, it’s [30:11] truly distressing. Like, I see someone [30:13] wearing that jewelry, it’s so nice, I [30:15] want it too, but I can’t have it. But [30:17] don't think that the "suffering of [30:19] unfulfilled desire" only refers to [30:20] material things; not necessarily. It [30:22] could be a person, like, "Oh, that [30:24] beauty, I really want to pursue her." [30:26] Or that handsome guy, he looks so cool, [30:28] but you can’t have him, and you feel [30:30] miserable. You want your exam grades to [30:33] be better. You can't get them, or you [30:36] want to get into a good university but [30:39] can't, or you want a better job but [30:41] can't find one. In our lives, not all [30:44] of our desires can be satisfied; to be [30:47] precise, most of our desires go [30:50] unfulfilled. So at that moment, you [30:52] feel frustrated and unhappy, always [30:54] worrying about it; this is the [30:56] suffering of unfulfilled desire. What [30:58] is another kind of suffering? The [31:00] second type is the suffering of [31:01] separation from loved ones. What does [31:03] this mean? It’s easy to explain. You [31:06] are close to someone you love, like [31:09] your family, parents, siblings, [31:11] relatives, friends, classmates, wife, [31:14] children, husband, or grandchildren; [31:17] you are so fond of them, but what if [31:20] one day you must part? If someone in [31:22] the family has to emigrate, study [31:24] abroad, or even falls gravely ill and [31:27] passes away, wouldn't you feel very sad [31:29] ? This love can even extend to a [31:31] beloved pet or a cherished item that is [31:34] about to leave you. Never being able to [31:36] see them again is very painful; this is [31:38] the suffering of separation from loved [31:39] ones. There is a third type of [31:41] suffering that is the exact opposite: [31:42] the suffering of encountering those you [31:44] resent. What does that mean? It's about [31:46] people in your life, for instance, [31:48] colleagues in your work team whom you [31:50] truly dislike. You don't want to be [31:52] around them at all, but there's no [31:54] choice; you have to see them when you [31:55] work, they sit right next to you, and [31:57] you have to work together. You feel so [31:59] annoyed you can't stand it. Perhaps a [32:02] neighbor is an eyesore to you, and they [32:04] sweep trash to your doorstep every day. [32:05] This neighbor plays loud music every [32:07] night, and listening to it drives you [32:09] crazy; you scold them, they scold you [32:11] back, and they cause trouble for you [32:13] every day. You have no choice; you are [32:16] forced to be together with people you [32:18] don't like. The "suffering of meeting [32:20] the resented" means having hate and [32:22] resentment, yet being forced to be [32:24] together. Let’s just talk about these [32:26] three kinds of suffering. Isn't it [32:28] bitter? It really is quite bitter. Life [32:31] is filled with such suffering. And [32:32] that’s not even mentioning "evil." [32:34] What does the "evil" in "bitter [32:35] suffering and evil" refer to? It’s [32:37] bad luck, really. There are many [32:39] unexpected disasters in the human world [32:41] . But if you look closely at these [32:42] disasters, they aren't necessarily all [32:44] karmic. Take natural disasters or war, [32:46] for instance; are they truly just [32:49] karmic? If you go to Paris and [32:51] encounter a terrorist attack, that is a [32:54] karmic event, but look closely and you [32:56] see it was deliberately instigated and [32:59] coordinated. Those are man-made [33:03] disasters. Life has so much suffering [33:06] and evil; what are we to do? Buddhism [33:09] is not a simple or abstract philosophy, [33:13] even though it is extremely abstract, [33:16] complex, and profound. As we read on, [33:19] we realize why it was such a profound [33:22] shock to the Chinese people back then; [33:24] China’s traditional system of thought [33:27] did not possess such a detailed and [33:29] precise way of thinking. Indians are [33:31] very good at this. Look at how [33:34] proficient they are in mathematics and [33:36] logic today, right? As we mentioned [33:38] before, the Indians of that time might [33:40] not have been as concerned with [33:41] historical facts, but they were [33:43] particularly interested in numbers and [33:45] highly intricate things. For instance, [33:47] they claimed that within a single [33:48] thought, there are dozens of "ksanas," [33:50] or moments. They could decompose [33:52] everything in extreme detail, and [33:54] Buddhism is the same. However, why do [33:56] we decompose worldly objects so [33:58] meticulously, exploring their origins [34:01] and their causal principles? It is not [34:03] to pursue a kind of intellectual [34:06] pleasure, but to solve the greatest [34:08] problem in life. What problem? It is [34:11] the suffering I just mentioned. How can [34:14] we overcome, transcend, and resolve all [34:17] this suffering and evil? Just like [34:20] Avalokiteshvara Bodhisattva, when he [34:23] practiced the deep Prajnaparamita. And [34:26] so, as he practiced the deep [34:27] Prajnaparamita, he illuminated that the [34:30] five skandhas are all empty. He [34:32] overcame all suffering and evil. Thus, [34:35] he is "Avalokiteshvara," he is free and [34:39] liberated. Therefore, some believe the [34:42] Avalokiteshvara mentioned at the [34:44] beginning of this sutra is not [34:46] necessarily the Guan Yin Bodhisattva we [34:49] are familiar with. Great practitioners [34:52] at the level of Bodhisattvas are named [34:54] according to their virtues; that is to [34:57] say, they are named for the specific [34:59] qualities or strengths they possess. [35:01] And so, we use those qualities to name [35:04] them. Sutras often contain many [35:06] Bodhisattvas with the same names and [35:08] titles, including Avalokiteshvara [35:10] Bodhisattva. Therefore, we can say it [35:12] is not only Guan Yin Bodhisattva who [35:14] appears in this sutra. It may actually [35:16] be that anyone who has reached the [35:19] eighth stage of a Bodhisattva can [35:21] practice Prajnaparamita, perceive that [35:23] the five skandhas are all empty, and [35:26] overcome all suffering and evil—and [35:28] thus, they are Avalokiteshvara. But [35:30] after talking for so long, I still [35:32] haven't finished explaining this first [35:34] sentence to everyone, not even the main [35:36] meaning. That's because if we don't [35:38] understand what suffering and adversity [35:41] mean, or why we must transcend them, we [35:43] can't explain what Prajnaparamita is. [35:45] >> Although the Heart Sutra is the most [35:48] popular Buddhist scripture in the world [35:50] , it is also the one most familiar to [35:52] us Chinese people. You have probably [35:54] heard people reciting or chanting it [35:56] since childhood, or perhaps you've seen [35:59] the sutra's text or calligraphy in [36:00] various places, including many phrases [36:02] like "Form is not different from [36:04] emptiness, emptiness is not different [36:06] from form; form is emptiness, emptiness [36:08] is form." It seems like everyone can [36:10] say these words, but what do they [36:12] actually mean? It's truly not that [36:14] simple, because as I mentioned last [36:17] time, the Heart Sutra is the core and [36:20] the essence of the entire Mahayana [36:22] Buddhist Prajna system. The essence it [36:25] holds and the Prajna system behind it [36:27] are all about "emptiness," but what [36:30] exactly is emptiness? These concepts [36:32] are very complex, and without some [36:34] basic introductory knowledge of [36:36] Buddhism, it might be quite difficult [36:39] to understand. It's okay; today we will [36:42] return to the first sentence of this [36:44] sutra. I will explain it to you step by [36:47] step. As I said last time, what does [36:50] the very first sentence of this sutra [36:52] talk about? The final phrase says " [36:54] transcend all suffering and adversity," [36:57] do you remember? It means that after [36:59] you have learned this, you can [37:01] transcend—you can transform, overcome [37:03] , and be liberated from all suffering [37:05] and adversity. What do suffering and [37:08] adversity refer to? I also explained to [37:10] you last time that suffering is our [37:12] internal feeling, the sense of being in [37:14] pain or enduring hardship. Adversity [37:16] refers to external disasters, such as [37:18] unpredictable natural calamities, or [37:20] man-made disasters like war; these [37:21] external hostile forces are called " [37:23] adversity." I have also explained to [37:25] you that suffering can generally be [37:27] divided into several categories. For [37:29] example, the simplest classification [37:30] uses three main types: the suffering of [37:32] not getting what one wants. The [37:34] suffering of being separated from loved [37:35] ones, and the suffering of being around [37:37] those one dislikes. But after talking [37:38] about these types of suffering, there [37:40] is one thing we haven't explained to [37:41] you yet. Where does suffering come from [37:44] ? Why is there suffering in the human [37:45] world? This point is very important. [37:48] Why? The reason why the entire religion [37:50] of Buddhism first appeared is precisely [37:52] this. It exists to solve the question [37:54] of what suffering really is, and to [37:56] resolve how to make life free from [37:58] suffering. We all know the story of [38:00] Shakyamuni back then, right? He was [38:03] originally a prince of a kingdom, [38:05] pampered and raised in the palace since [38:07] he was a child. His father was afraid [38:09] he would become a monk, so he isolated [38:11] him from the world. Later, after he [38:14] went out once and saw the truth of life [38:16] , the torment of aging, sickness, and [38:19] death, he couldn't bear it. He felt he [38:21] had to figure out what was really going [38:24] on and how to escape that suffering, so [38:26] he climbed over the palace wall, left, [38:28] and practiced alone until he attained [38:31] enlightenment, right? So, you see, [38:33] suffering is absolutely the essential [38:35] starting point when we talk about [38:37] Buddhism and the Dharma. Since we’ve [38:39] already explained the major categories [38:42] of suffering, let’s now talk about [38:44] what causes it. Simply put—and I say [38:47] simply because my abilities are limited [38:49] and the analysis of the causes of [38:51] suffering is very complex and detailed [38:53] —but the basic explanation is that [38:55] it’s due to our "three poisons." The [38:57] poison that causes harm. What are these [39:00] three poisons? They are the three [39:02] inevitable poisons in life: greed, [39:04] anger, and ignorance. Literally [39:05] speaking, greed is craving and desire, [39:08] and anger is, well, being angry. What [39:11] about ignorance? It’s foolishness, [39:14] being naive, failing to see the truth [39:16] of things, or not seeing how things [39:19] really are; that is ignorance. So how [39:22] do these three things make us suffer? [39:24] Let's explain it this way, using greed [39:27] as an example. What is greed? Greed is, [39:30] of course, craving. At its most [39:33] fundamental level, it’s wanting [39:35] something. That is greed. Once you have [39:38] a desire, once you want something, that [39:40] is already called greed. For example, [39:43] if you're a student without money, [39:44] looking to get a girlfriend and [39:46] eventually marry, people say, "Oh, to [39:47] get married, you need a car and a house [39:49] , and ideally, your parents should be [39:51] gone." But my parents are alive— [39:53] fortunately, they are—so I have no [39:55] car and no house. What should I do? Get [39:57] a car. You work yourself to the bone to [40:00] save money to buy a car. You finally [40:02] have a car. It feels grand, and you [40:04] think it’s pretty good. You drive [40:06] your girlfriend around, but then you [40:08] think, "Wait, something’s wrong." In [40:11] traffic, the guy next to you is driving [40:13] a BMW. "What is my car compared to that [40:16] ? That won't do." So you think, maybe I [40:19] should buy a BMW. You get a BMW, maybe [40:21] a used entry-level model, and then you [40:24] want a better one, a brand new one. [40:26] With a new 5 Series, it’s still not [40:29] enough; you need a 7 Series. Soon [40:31] you’ll think, "Ugh, everyone drives a [40:33] BMW now, the streets are full of rich [40:35] people in BMWs. I need something [40:37] different, like a Bentley, how about [40:39] that?" Once you have a Bentley and a [40:42] Rolls-Royce, you're likely quite [40:44] wealthy. At this point, frequenting [40:46] high-end clubs, everyone seems pretty [40:49] equal. Then you look again—wait, [40:51] someone else has a private jet. Since [40:54] they use one, I have to get one too. [40:56] You see, private jets also have [40:58] different brands and tiers, don't they? [41:00] Even among Gulfstream jets, there are [41:02] several different classes. So, what do [41:05] you do then? The best private jet [41:09] I’ve ever heard of—and this is a [41:11] true story told to me—is one owned by [41:14] an Arab prince who bought an A380 just [41:17] to use as his personal plane. And then [41:20] you think, "I have to have one of those [41:22] too." See? This greed is truly endless. [41:26] Why does this kind of greed make us [41:28] suffer? The reason is very simple: when [41:31] I’m driving this beat-up little car, [41:33] I want an A380 for a plane, but I can't [41:36] have it. Then you suffer, but given my [41:38] limited income, how could I ever get [41:41] one? It’s a torment. Some people, [41:44] unable to satisfy their desires, take [41:47] risks and do wrong things to get the [41:49] money to buy what they want. But we all [41:52] know that greed can never be satisfied. [41:56] When I was a student, I was quite poor, [41:58] relying on pocket money and odd jobs. [42:01] Back then, I loved to eat, and my [42:03] biggest wish was for a chicken leg from [42:06] a stall at our train station in Hong [42:09] Kong. I remember thinking, "If one day [42:12] I could just walk by that stall, buy a [42:15] chicken leg, and take a bite, my life [42:17] would be so happy." Looking back today, [42:20] having eaten at many three-star [42:22] restaurants, I realize what a chicken [42:24] leg is worth. But when you think the " [42:27] ultimate" food is out there to be found [42:29] , your greed builds layer upon layer. [42:32] This greed keeps you perpetually [42:34] unsatisfied, and that constant state of [42:37] dissatisfaction is a form of suffering. [42:40] Sometimes, this greed can even lead to [42:42] other strange emotions; next, we will [42:45] talk about hatred. Hatred, in this [42:47] context, refers to anger. This anger, [42:50] when mixed with the greed we just [42:52] discussed, can create a complex [42:54] chemical reaction. What is this [42:56] reaction about? Let everyone settle [42:59] down and listen to me, or read a [43:01] passage of scripture with me. After we [43:03] finish reading, I will share more with [43:05] you. "Avalokiteshvara Bodhisattva, [43:08] while deeply practicing Prajna Paramita [43:11] , perceived that the five aggregates [43:13] are all empty and transcended all [43:16] suffering and distress. Shariputra, [43:18] form is not different from emptiness, [43:21] emptiness is not different from form; [43:24] form is emptiness, emptiness is form. [43:26] The same holds for feeling, thought, [43:29] volition, and consciousness. Shariputra [43:31] , all phenomena are marked by emptiness [43:34] : they are not born, not destroyed, not [43:36] defiled, not pure, not increasing, and [43:38] not decreasing. Therefore. In emptiness [43:41] , there is no form, no feeling, no [43:44] thought, no volition, no consciousness; [43:46] no eye, ear, nose, tongue, body, or [43:49] mind; no form, sound, smell, taste, [43:51] touch, or object of mind; no realm of [43:54] eyes, up to and including no realm of [43:57] consciousness; no ignorance and no end [43:59] of ignorance, up to and including no [44:02] aging and death and no end of aging and [44:05] death; no suffering, no cause of [44:07] suffering, no cessation of suffering, [44:10] and no path; no knowledge and no [44:12] attainment. Because there is nothing to [44:15] attain, the Bodhisattva relies on [44:18] Prajna Paramita, and thus the mind is [44:20] free of hindrance. Because there is no [44:23] hindrance, there is no fear; one is far [44:26] beyond inverted dreams and reaches [44:28] ultimate Nirvana. All Buddhas of the [44:31] past, present, and future rely on [44:33] Prajna Paramita to attain the supreme, [44:36] perfect enlightenment. Therefore, know [44:39] that Prajna Paramita is the great [44:41] spiritual mantra. It is the great [44:44] bright mantra. It is the supreme mantra [44:47] , the incomparable mantra. It removes [44:50] all suffering, which is true and not [44:52] false. Therefore, the Prajna Paramita [44:57] mantra is spoken, saying: After [45:06] appreciating the Master's calligraphy, [45:08] let us return to discussing what" [45:10] aversion "means within the triad of [45:12] greed, aversion, and ignorance. Let us [45:14] continue to use driving as an example [45:16] to explain this. For instance, aversion [45:18] is superficially described as anger. [45:21] Regarding this anger, we might think," [45:23] That's not right, I’m a pretty [45:24] cheerful person, I rarely lose my [45:26] temper or yell at people, so does that [45:28] mean I don’t have aversion? "Not [45:30] necessarily. Aversion can be more than [45:32] just anger; it can also be a sense of [45:35] dissatisfaction. Even the slightest bit [45:37] of dissatisfaction, feeling unfair, [45:39] unpleasant, or things not going your [45:42] way can be called aversion. For example [45:44] , look at driving. Many of us drive [45:46] today, for instance, on the streets of [45:48] Beijing. When you drive, it is [45:50] inevitable in major Chinese cities that [45:52] you will encounter traffic jams, and [45:55] when stuck, you naturally feel unhappy. [45:57] When you are stuck in traffic, you feel [45:59] particularly frustrated, and when [46:00] frustrated, you honk the horn. What is [46:02] the purpose of honking? It is to tell [46:04] the people ahead," What is going on? " [46:06] venting that dissatisfaction. So even [46:08] when you are just stuck on the road, [46:10] you are often giving rise to what we [46:12] call in Buddhism an" aversion-mind. " [46:13] Giving rise to an aversion-mind. Or [46:16] perhaps you go to the cafeteria to eat, [46:18] find the food doesn't suit your taste, [46:21] and feel a bit unhappy or frustrated. [46:23] Such minor frustrations can all be [46:25] called aversion. These are all forms of [46:28] aversion-mind. Furthermore, both greed [46:30] and aversion are essentially states of [46:32] unhappiness or dissatisfaction. Greed [46:34] is wanting something and not getting it [46:36] , while aversion is what? Aversion is [46:38] encountering something you do not want. [46:40] For example, I don't want to hit a [46:42] traffic jam while driving, but I do, so [46:44] I become unhappy. At the heart of it is [46:46] the issue of alignment with one's own [46:48] desires:" If I could get everything I [46:50] wanted, that would be great; or if I [46:52] never encountered the things I didn't [46:54] want, that would be perfect "—that's [46:56] alignment. But can worldly matters [46:58] truly align with our desires like that? [47:00] In reality, they can't; we all know [47:03] this. Yet, we always assume that such [47:05] alignment should be the default state, [47:07] which is why we develop greed. We are [47:10] unhappy because of greed, and unhappy [47:12] because of hatred. Why do we always [47:14] assume everything in the world should [47:16] conform to our own will? That is [47:18] because of delusion. Delusion of what? [47:21] It means being foolish, failing to [47:23] understand reality, being ignorant—" [47:25] Why are you so ignorant? "Thinking that [47:27] everything in the world must go your [47:29] way? Well, the question arises: how [47:31] does this delusion come about? This [47:33] brings us to the fact that greed, [47:36] hatred, and delusion are all influenced [47:38] by one thing: self-attachment. You've [47:41] all heard this often, but what exactly [47:43] does this" self-attachment "mean? At [47:46] this point, we must introduce another [47:48] set of Buddhist concepts that you’ve [47:50] likely heard, in order to explain it. I [47:52] don’t really want to use so many [47:54] technical terms, but to be clear, [47:55] sometimes they are necessary. Any [47:57] Buddhist technical term—in Buddhism, [47:59] there is a specific noun for" technical [48:01] terms. "What is it?" Mingxiang "(Names [48:03] and appearances)." Ming "for name," [48:05] xiang "for appearance." Mingxiang " [48:06] refers to terminology. Let me introduce [48:08] you to another set of these terms. What [48:10] is this set called? It is called the" [48:12] Three Dharma Seals. "What are the Three [48:14] Dharma Seals? From early Theravada [48:17] Buddhism to Mahayana Buddhism, they are [48:19] often used to discern whether a [48:21] teaching is truly Buddhist—whether it [48:24] aligns with the Dharma and constitutes [48:26] the true path. We use these three [48:29] markers to evaluate it. If these three [48:31] markers are present in a teaching, then [48:33] it is correct; this is what we call the [48:35] Three Dharma Seals. What are these [48:37] three Dharma Seals? Let's start with [48:40] the first two. The first is" All [48:41] conditioned phenomena are impermanent. [48:43] "The" phenomena "here is the character [48:45] for" action "or" walking. "What does it [48:47] mean that all phenomena are impermanent [48:48] ? You see, this term" phenomena "is a [48:50] technical term. On the surface, it [48:52] looks like modern Chinese. We use it to [48:54] mean" walking "or" moving, "right? But [48:56] in Buddhism, it is a technical term [48:57] referring to" compounded "or" [48:58] constructed "things. Things that are [49:00] synthesized or constructed are called" [49:03] phenomena. "And what is the simplest [49:05] explanation for" all conditioned [49:07] phenomena are impermanent "? It means [49:09] that everything in the world has no [49:11] fixed state; everything is constantly [49:14] changing. This is what is meant by" all [49:16] conditioned phenomena are impermanent. [49:18] "To explain this carefully, let's start [49:21] with an example. Take the human body, [49:23] for instance. Look at me, the person [49:26] standing in front of you. It seems as [49:28] though I am maintaining my physical [49:30] state in a very stable way, but that is [49:32] actually not the case. I am changing [49:35] every single second. Having learned a [49:37] little biology, I know that every [49:39] minute and every second, cells are [49:41] dying and cells are regenerating, so I [49:43] am actually in a state of constant [49:44] change. I may be healthy today, but [49:47] gradually, I will eventually grow old, [49:49] become more prone to illness, and one [49:52] day I will be incredibly old, lying [49:54] sick in bed. If I’m lucky, I’ll die [49:57] normally in that hospital bed. If I’m [49:59] unlucky, I might get hit by a car while [50:01] crossing the street later. Everything [50:04] is in a state of change. Look at this [50:06] tree. The leaves on the trees on the [50:09] street are withered now, but we know [50:11] they might grow back next spring. Take [50:13] a tree, for example; it is always in [50:16] flux. It sprouts from a tiny seed, [50:18] grows up, slowly becomes a tree, and [50:21] one day it may wither and die. It is [50:23] constantly changing, and things that [50:25] are constantly changing are, of course, [50:27] things that are constantly being [50:29] created or formed. Created by what? [50:32] Created by many things behind the [50:34] scenes. How is a tree created? This" [50:37] created "doesn't mean made by humans; [50:38] it doesn't mean artificial. It means [50:40] that there are many things in the [50:41] environment that bring it into being. [50:43] What is a tree brought into being by? [50:45] Well, you need a seed, of course. If [50:47] the seed doesn't fall into soil or dirt [50:50] —if you drop it on a steel plate—it [50:52] won't grow into a tree. So, there must [50:55] be soil. Soil alone isn't enough; you [50:57] must have water. If the soil is just [50:59] sand like in a desert, that won't work [51:01] either. It needs to have some nutrients [51:03] in it, right? There must be nutrients, [51:05] water, soil, light, and air; these are [51:08] what allow a tree to grow. This is a [51:11] created thing. This is what we see in [51:14] the world: all phenomena are [51:15] impermanent, which means they are [51:18] always in a state of constant change. [51:20] When we hear this, we all feel it makes [51:23] a lot of sense, as if the world is [51:25] indeed this way. If you realize this [51:27] point, we can move on to the second [51:29] Dharma Seal. What is this second point? [51:32] All phenomena are non-self. The word" [51:34] Dharma "in Buddhism has many, many [51:36] meanings. For example, in Buddhism, we [51:38] often speak of the" Buddha Dharma. "The [51:40] simplest explanation of the Buddha [51:41] Dharma is the method taught by the [51:43] Buddha, the method that also allows you [51:44] to attain Buddhahood. Speaking of this, [51:46] we must consider one thing that makes [51:49] Buddhism different from other religions [51:51] . Have you noticed what people who [51:53] study Buddhism call each other? They [51:55] call each other" brother, "and [51:56] sometimes women are specifically called [51:58] " sister. "Brother, sister—why use [52:01] these terms? It’s because everyone [52:03] shares the same teacher. And who is [52:05] this teacher? It is the Buddha, [52:07] Shakyamuni. Is Shakyamuni a god? He is [52:10] a human, just one who has become [52:13] enlightened. After his enlightenment, [52:15] he taught everyone the method he used [52:18] to achieve it. Passed down for 2,500 [52:20] years, those who learn this method [52:22] become his disciples. Thus, they are [52:25] called disciples of the Buddha and [52:27] address each other as brothers and [52:29] sisters. Right. Back to" all phenomena [52:32] are selfless "(Anatta). Here," [52:34] phenomena "(dharma) doesn't mean that. [52:36] It refers to things that have an [52:38] inherent nature. Oh, teacher, you’re [52:40] talking about something hard to [52:41] understand again. Let me explain. What [52:44] is something with inherent nature? If a [52:46] thing is just itself, it has inherent [52:48] nature. For example, I am facing this [52:51] camera right now. What is a camera? [52:54] What exactly is it? A camera is just [52:56] what a camera is supposed to be. What [52:59] components make up a camera? It’s [53:01] designed to record images, so it's a [53:03] camera. This is called a thing with [53:05] inherent nature. In other words, you [53:07] can say everything has an inherent [53:08] nature: a tree is a tree. A road is a [53:10] road. The guy who just walked by, he is [53:13] a person. These all have inherent [53:15] natures, right? So, what does" all [53:17] phenomena are selfless "mean? It means [53:19] all things with inherent nature, all [53:21] things, are actually not" things "at [53:22] all. Everything that seems to have its [53:25] own nature actually doesn't. How can I [53:27] say nothing has a nature? It’s simple [53:29] . Remember we discussed" all formations [53:31] are impermanent "? Everything is [53:33] constantly changing. Now, moving to" [53:35] all phenomena are selfless, "we follow [53:36] that same logic. Not only is everything [53:39] constantly changing, but everything is [53:41] composed of many other things. Take [53:43] this camera, for instance—or let’s [53:45] say the phone you are looking at right [53:47] now. What is a phone? If we take it [53:53] apart, it has a shell. A camera has a [53:58] shell, a lens, a shutter, and memory. [54:02] So, to put it bluntly, a camera is [54:04] nothing more than something composed of [54:06] several different parts. And we can [54:08] break down each of these parts further, [54:11] like the lens. What is this lens made [54:13] of? It’s made of glass. And where [54:15] does the glass come from? You can keep [54:18] breaking it down forever. We all know [54:20] that everything in this world, when [54:22] broken down to the end, consists of [54:24] basic particles, atoms, and elements [54:27] that can be divided infinitely. From [54:29] this perspective, everything is [54:32] decomposable, and everything is [54:34] constantly changing. Therefore, nothing [54:37] exists in a stable or fixed state. If [54:40] nothing is in a fixed state, then it [54:43] cannot be said to have an inherent, [54:46] stable self. A camera is not a stable [54:49] object. It is composed of countless [54:52] parts and is constantly changing. You [54:54] buy a camera, and in a few years it [54:57] breaks; if I replace a part, is it [54:59] still the same original camera? It is [55:01] no longer the same. It can be worn down [55:04] and used until it finally breaks [55:06] completely, can no longer be used, and [55:08] is recycled into something else. Thus, [55:11] all things in the world are in a [55:13] constant state of change. Once you [55:16] understand this truth, suffering can be [55:18] resolved; when it is resolved, you [55:21] reach the third seal of the Three [55:23] Dharma Seals: Nirvana. While everything [55:27] in the world appears to be [55:29] ever-changing and full of differences, [55:31] in the end, they are actually equal, as [55:34] everything is in constant flux. If [55:37] everything is constantly changing, then [55:39] when you look at it all, it becomes [55:42] calm and ripple-free; thus, I attain [55:44] Nirvana, I am liberated. Is this still [55:47] a bit too profound? How can this [55:50] actually resolve suffering? We are [55:52] still discussing the first sentence of [55:54] the Heart Sutra, but to explain it, we [55:57] need a great deal of background [55:59] knowledge. Great and profound classics [56:02] are usually like this; you have to read [56:05] them slowly, one sentence at a time; [56:08] you cannot rush or be impatient. So, I [56:11] apologize to you all today, as we can [56:14] still only explain the first sentence [56:16] of the Heart Sutra. To explain this [56:19] first sentence, last time I introduced [56:21] the concepts of the three poisons— [56:23] greed, hatred, and ignorance—as well [56:26] as the Three Dharma Seals. Within the [56:28] Three Dharma Seals, we spoke of the [56:30] impermanence of all conditioned things [56:33] and the non-self of all phenomena, [56:34] realizing that nothing in the world is [56:37] stable or fixed. When you take anything [56:39] apart, it is actually not itself; [56:41] everything, when disassembled, can be [56:43] reduced to smaller and more detailed [56:45] particles. This further illustrates [56:47] that all these particles are also in a [56:49] constant state of flux. How does [56:51] understanding this help us treat the [56:53] suffering brought to our lives by the [56:56] three poisons of greed, hatred, and [56:58] ignorance? This is what we are going to [57:00] talk about today. Let's review the [57:03] first point of the Three Dharma Seals [57:05] once more. All conditioned phenomena [57:07] are impermanent, all phenomena are [57:09] non-self. With this understanding, we [57:11] can grasp a concept frequently [57:12] mentioned in Buddhism: causal [57:13] conditions (yinyuan). What are causal [57:16] conditions? Today, when we hear" [57:18] yinyuan, "we might add a radical or [57:19] associate it with romance, thinking it [57:22] means" praying for a good relationship [57:24] "or" finding a good partner. "But in [57:26] the Buddhist context of" yinyuan, "what [57:28] does this" yuan "actually mean when it [57:30] was introduced to China?" Yin "is easy [57:32] to explain—it’s simply the cause, [57:34] right? Everything has a cause, but what [57:37] exactly does" yuan "refer to?" Yuan " [57:39] refers to the conditions that allow [57:41] things to arise. It means that all [57:43] things in the world rely on other [57:46] things to exist. It’s actually quite [57:48] easy to understand in English. In [57:50] English, for example, when discussing [57:52] the vital Buddhist concept of" [57:54] dependent origination, "how is it [57:56] translated? It's called" dependent [57:58] arising. "All things in the world arise [58:01] and appear because they rely on other [58:04] things. Just like we talked about [58:07] yesterday, how does a tree grow? It [58:11] must rely on many conditions; it must [58:14] originate from other elements, such as [58:17] sunlight, water, soil, and air. [58:20] Everything we see in this world is the [58:23] same; it requires other things to exist [58:26] , and it is itself composed of many [58:28] things. For instance, we used the [58:31] example of a camera last time, which is [58:33] made up of many parts. This is what we [58:37] mean by saying all things are composed [58:40] of factors, and they require external [58:42] conditions to emerge. The reason this [58:45] show can be made is that it relies on [58:47] many people. Everyone only sees me in [58:49] front of the lens, but not the dozen or [58:52] so brothers behind me. These brothers [58:54] are here with me, braving the Beijing [58:56] smog and working their hearts out. The [58:59] reason this show exists doesn't just [59:02] depend on these dozen people; it also [59:04] relies on funding, support from many [59:07] others, the audience, and, of course, [59:09] the internet. With all these factors in [59:13] place, when conditions come together, [59:15] only then does this show exist. Things [59:18] in this world, all things in this world [59:21] , naturally include us, including me. [59:24] Who am I? What am I? Am I not also [59:28] composed of many things? What is this [59:31] person, Liang Wendao? Liang Wendao is [59:33] composed of a head with five sensory [59:36] organs, four limbs, and a torso. Every [59:38] one of these parts can be broken down [59:40] even further. The reason I am standing [59:43] here is because of many things: the [59:44] clothes I wear, the fact that I [59:46] happened to come to Beijing, and that I [59:48] traveled here by car or plane. All [59:50] these things constitute this" me. " [59:53] Therefore, we can understand another [59:55] concept frequently mentioned in [59:56] Buddhism: non-self. Why do we speak of [59:59] non-self? Because what am I? When [60:02] broken down, I am composed of many [60:04] things, and this" me "right now is [60:06] already different from the" me "of the [60:08] next minute. Because the Liang Wendao [60:10] of the next minute is a Liang Wendao [60:11] who has already finished speaking the [60:13] words of the previous minute; he is no [60:15] longer the Liang Wendao from a minute [60:17] ago. So, this" self "is constantly [60:19] changing and constantly being composed [60:22] of many things; therefore, when we [60:24] break it down, it doesn't seem stable [60:26] at all. Next, we can understand what is [60:29] meant by" emptiness. "We say" [60:31] perceiving that the five aggregates are [60:32] all empty "—what does this" emptiness [60:34] "mean? Emptiness is not nothingness, [60:37] nor is it non-existence. As we said [60:39] before, emptiness refers to instability [60:42] . Everyone, please note that this is [60:45] crucial: the emptiness mentioned in [60:47] Buddhism means that nothing can [60:49] maintain its original state, nothing is [60:52] fixed, and nothing is not composed of [60:55] other things; therefore, nothing is [60:58] truly itself. Because that" self "is [61:00] always composed of other things. [61:03] However, this does not mean that [61:04] everything in the world is just [61:06] nothingness. Speaking here at this [61:08] moment, this" me "is real. This is what [61:11] we refer to as" form "(se) when reading [61:13] the Heart Sutra;" form "refers to all [61:15] things in the world, and any material [61:17] thing can be called" form. "But this [61:19] thing is also unstable and always [61:21] changing. So, this" emptiness "is not [61:23] saying that a thing exists, nor is it [61:25] saying it doesn't; it simply means that [61:27] all things are changing, and all things [61:29] are composed of other things. We [61:31] temporarily call it by a name, giving [61:33] it a label. In Buddhism, this is called [61:35] a" nominal designation, "which is like [61:37] pretending such a thing exists, [61:39] pretending there is a Liang Wendao. In [61:41] reality, Liang Wendao is constantly [61:43] changing, and many things are [61:44] constantly composing the Liang Wendao [61:46] of today. So, I may tentatively call [61:48] him Liang Wendao, giving him a nominal [61:51] name, but in reality, I should [61:53] understand that I, this person Liang [61:55] Wendao, am empty; I am unstable and [61:57] constantly changing. Having understood [62:00] this, we can go back to discussing the [62:02] issue of" self-attachment. "What is [62:05] self-attachment? Self-attachment is the [62:08] belief that there is truly a self. [62:10] Thinking that everything in the world [62:12] truly exists just as it appears. We [62:14] pursue it, we loathe it, we cling to it [62:17] , and we are obsessed with it. We do [62:20] not understand the truth of this world. [62:23] In fact, everything is empty; [62:25] everything is unstable. By believing [62:27] these things exist so stably—as if [62:30] they are firmly and accurately here— [62:32] you fall into the most important of the [62:35] three poisons: ignorance. Failing to [62:39] see the truth of the world, your greed [62:42] and hatred then emerge. Why is this? [62:47] Let us read another passage, let us [62:50] read this sutra once more. After [62:52] reading the sutra. Avalokiteshvara [62:55] Bodhisattva, while deeply practicing [62:58] Prajna Paramita, perceived that all [63:01] five aggregates are empty and [63:03] transcended all suffering. Shariputra, [63:05] form is not different from emptiness, [63:08] emptiness is not different from form; [63:11] form is emptiness, emptiness is form. [63:13] The same is true for feelings, [63:15] perceptions, volitions, and [63:17] consciousness. Shariputra, all [63:19] phenomena are marked by emptiness; they [63:21] are not born, not destroyed, not [63:23] tainted, not pure, not increasing, not [63:26] decreasing. Therefore, in emptiness, [63:28] there is no form, no feelings, [63:30] perceptions, volitions, or [63:32] consciousness; no eyes, ears. No nose, [63:35] tongue, body, or mind; no form, sound, [63:38] smell, taste, touch, or object of [63:41] thought; no realm of eyes, up to and [63:43] including no realm of consciousness; no [63:46] ignorance and no end of ignorance, up [63:49] to and including no old age and death [63:52] and no end of old age and death; no [63:55] suffering, no origin, no cessation, and [63:58] no path; no wisdom and no attainment. [64:01] Because there is nothing to attain, the [64:04] Bodhisattva relies on Prajna Paramita, [64:06] and the mind is without hindrance. [64:09] Because there is no hindrance, there is [64:12] no fear; being far apart from distorted [64:15] dreams, one attains Nirvana. All [64:17] Buddhas of the past, present, and [64:20] future attain Anuttara-Samyak-Sambodhi [64:23] by relying on Prajna Paramita. [64:25] Therefore, know that Prajna Paramita is [64:28] the great transcendent mantra. It is [64:30] the great bright mantra. It is the [64:33] supreme mantra, the incomparable mantra [64:36] . It removes all suffering and is true, [64:39] not false. Therefore, proclaim the [64:43] Prajna Paramita mantra, saying the [64:47] mantra: Gate, gate. Paragate, [64:51] parasamgate, bodhi svaha. Now, after [64:56] listening to that sutra, let us return [64:58] to explain why we have self-attachment, [65:01] why being obsessed with the idea that [65:03] you are a stable entity, or that all [65:06] things are stable, or failing to grasp [65:08] the truth of reality, makes you suffer [65:11] so much. This leads us back to the [65:12] relationship between the three poisons [65:14] —greed, hatred, and ignorance—and [65:16] the" self, "as well as the nature of [65:18] attachment. You see, we must understand [65:20] that from the perspective of modern [65:23] academia, Buddhism is complex because [65:25] it contains many philosophical elements [65:27] , many psychological elements, and, of [65:30] course, many things we still consider [65:32] to be within the realm of religion and [65:35] mystery. Because it is a blend of so [65:37] many things, it seems a bit difficult [65:39] for people today to understand. [65:41] Actually, we just need to think of [65:43] Buddhism as a psychology from 2,500 [65:46] years ago. This psychology from 2500 [65:48] years ago focuses on human emotional [65:51] issues. It notes that human emotional [65:53] phenomena are very complex; for example [65:55] , when we talk about" greed, hatred, [65:57] and ignorance, "that" hatred "is being [65:59] unhappy. Sometimes we are unhappy, and [66:01] the reasons for our unhappiness are [66:03] very strange. For instance, I have a [66:05] bad relationship or a grudge with [66:07] someone, perhaps my ex-wife, ex-husband [66:10] , ex-boyfriend, ex-girlfriend, or a [66:13] former colleague, and I hate them. I [66:15] have nothing to do with them now, and I [66:18] don't see them anymore, but as soon as [66:20] I hear they are doing well, I get angry [66:22] for no reason. Actually, think about it [66:25] : you have your life, they have theirs. [66:27] Their life doesn't affect yours, and [66:29] you won't even see them today, so why [66:31] are you still angry? It's because you [66:33] can't stand to see them doing well. Why [66:35] can't you stand to see them doing well? [66:37] You feel this anger because you are [66:38] deeply attached to a past relationship. [66:40] What is behind that kind of [66:42] relationship? You are attached to [66:44] yourself, you think you are truly [66:45] yourself, and you think that person is [66:47] truly that person. All of these things [66:49] are forms of attachment. This brings [66:51] about a kind of hatred that isn't as [66:53] simple as what we usually call anger; [66:55] the emotions behind it are very complex [66:57] , right? Alright, let's talk about how [67:00] greed relates to attachment. For [67:02] example, the reason we want something [67:04] and feel unhappy when we can't have it [67:06] is because I have many assumptions. I [67:09] see a BMW and I want it, I see a [67:11] Mercedes and I want it; that's because [67:13] I think my life will change after I get [67:16] it, and I think I will be very happy. [67:18] At this moment, the first thing I fail [67:20] to understand is that I am actually [67:22] constantly changing. I might really [67:24] want a luxury car today, but who knows [67:27] if I'll still want it tomorrow? Who [67:29] knows what will happen to me in the [67:31] next second? If I am unhappy all day, [67:35] for days, or for years because I can't [67:38] buy a nice car, is that worth it? [67:41] Perhaps Buddhism often says things that [67:44] sound inauspicious, but they are facts. [67:47] Maybe right after I buy that car, I [67:50] crash and die. Wouldn't those years of [67:52] unhappiness be meaningless? Let's [67:55] consider how hatred also involves [67:57] states of deep attachment. Let's use [68:00] the driving example again. Didn't we [68:02] mention before that we are very unhappy [68:04] when we encounter traffic jams? When we [68:07] are very unhappy, we—often those [68:09] driving or sitting in the car—when [68:11] that emotion arises, we project it onto [68:13] a target, treating it as the object of [68:15] our unhappiness. He always needs to [68:17] find someone responsible for the [68:19] unhappy state caused by this traffic [68:22] jam. The person easiest for us to hold [68:24] responsible is the car directly [68:26] blocking my way in front; though he is [68:29] innocent and also stuck in traffic. [68:32] Then why do I honk the horn to yell at [68:34] him? That is actually just an emotional [68:37] outlet. Perhaps I'll say, fine, it's [68:39] not the car directly in front that I [68:40] want to yell at, but why won't that car [68:42] ahead move? It’s already so jammed, [68:43] you can move a little now, so why [68:45] aren't you moving? What are you doing? [68:47] What are you doing? I feel very angry [68:49] inside, keep cursing him, even shouting [68:51] out loud, honking the horn frantically, [68:53] and using words to berate the guy in [68:54] front. But perhaps, for example, you [68:56] see the road ahead is clear and yet you [68:58] are blocked, you think, what is that [69:00] guy doing? So stupid, does he even know [69:02] how to drive? You will imagine what [69:04] kind of person that is, if he's a jerk; [69:06] you will imagine if he intentionally [69:08] parked the car there just to make [69:10] everyone stuck. Do you really think [69:12] he's doing it on purpose? Not [69:14] necessarily. Perhaps when traffic [69:16] clears, you'll see that person had an [69:18] issue in the car, or the car broke down [69:21] , or maybe there was a puppy lying in [69:23] front that he had to avoid; there are [69:26] many reasons that could cause this, but [69:28] what are you getting angry for? Many [69:31] times, the anger we feel is because we [69:34] don't understand that the thing making [69:36] us angry in this world is also caused [69:39] by other underlying factors that make [69:41] it appear. For instance, if you [69:43] encounter this today, what is it like? [69:46] It's like, for example, if someone on [69:48] the road hits you with a stick for no [69:49] reason. You are very furious. May I ask [69:52] what you are furious about? Would you [69:54] be angry at that stick? You say, this [69:56] stick hit me and it hurts, so why [69:58] should I beat up that damn stick? No, [70:00] everyone knows that's foolish, because [70:02] everyone knows it wasn't the stick that [70:04] hit you; it was someone who used the [70:05] stick to hit you. Similarly, when you [70:08] are driving and get angry at the person [70:11] in front of you, it's the same as [70:13] getting angry at a stick that hit you. [70:16] We must have wisdom, understand the [70:18] truth of the world, don't be naive, [70:21] don't be foolish, and you will realize [70:23] how pointless and meaningless these [70:25] various forms of greed and hatred are! [70:28] And all the unhappiness and suffering [70:30] in our human world are all caused this [70:33] way. Sometimes, when you harbor greed, [70:35] hatred, and ignorance, you not only [70:37] bring suffering upon yourself but also [70:40] inflict it upon others. Because you [70:42] hate someone, you transfer your anger [70:44] onto others, who then suffer innocently [70:46] . Those who suffer innocently also feel [70:49] resentment in their hearts, which in [70:51] turn gives rise to their own hatred. [70:53] Therefore, our greed, hatred, and [70:55] ignorance can affect and even infect [70:57] other people. Speaking of this, many [70:59] people mistakenly believe that [71:01] Buddhists should detach from worldly [71:03] affairs and focus only on their own [71:05] practice, especially avoiding politics; [71:07] that is not right. Let’s consider [71:10] this: if we encounter a bad political [71:12] situation, or if we were unfortunate [71:15] enough to live in an ancient feudal [71:17] dynasty under a dictator who, to enjoy [71:20] his own wealth and consolidate his [71:22] power, monopolizes authority, he is [71:25] actually very unhappy himself, but [71:27] regardless, he makes the common people [71:30] suffer greatly. As the people suffer, [71:32] they inevitably think," How can this [71:35] person be such a scoundrel? "At this [71:37] point, the common people are also [71:38] incited to greed, hatred, and ignorance [71:40] by his actions and his power. And if [71:42] you look back at that dictator, that [71:44] old emperor, why does he bully everyone [71:47] like that? It is because he, too, is [71:49] greedy. Once a person is greedy, fear [71:51] arises, because you are afraid of [71:53] losing what you currently have, right?" [71:55] I have power in my hands now, I am so [71:58] satisfied. "But is he truly satisfied? [72:00] No, he is afraid; he is afraid of [72:02] losing this power. Because he fears [72:04] losing power, he is always suspicious [72:07] of others. If someone says something or [72:09] even looks at him a certain way, he [72:11] suspects them of having an issue with [72:13] him, making him angry—that is his [72:15] hatred; he fails to see the truth— [72:17] that is his ignorance. Therefore, out [72:21] of compassion, we should hope that all [72:23] of us can stay away from this world [72:26] that is filled with the three poisons [72:28] of greed, hatred, and ignorance. And if [72:32] we realize that all things in the world [72:34] are empty, then we will no longer [72:37] suffer. Then, many difficult external [72:39] environments will also be liberated, or [72:41] even if I am in a difficult environment [72:43] , I will not perceive it as suffering. [72:46] This is the moment referred to in the [72:48] first sentence of the Heart Sutra we [72:50] just mentioned, regarding why [72:51] Avalokiteshvara Bodhisattva, when [72:53] practicing deep Prajnaparamita, reached [72:55] such a profound level of realization. [72:57] This" Paramita, "didn't we speak about [73:00] it before? It is a method of practice, [73:02] a way to reach the other shore of [73:04] liberation. When I—Prajna is wisdom [73:07] —when I use a high level of wisdom to [73:09] achieve a deep state of meditative [73:11] practice, reaching this method of [73:13] arriving at the other shore, I discover [73:15] that the five skandhas are all empty. [73:18] I'll explain that next time; all things [73:20] in this world are empty." Empty "does [73:22] not mean nothingness; it means [73:24] everything is always changing, unstable [73:26] , and nothing has an inherent, [73:28] permanent self. So, all the attachments [73:30] I previously held—we assume there is [73:32] an" I "—arise because we are attached [73:34] to the idea that I am me, that my [73:35] desires are constant, that my happiness [73:37] is constant, and that the good life I [73:39] deserve is constant. That is why I have [73:42] greed. I want certain things to satisfy [73:45] me, but those things are no longer what [73:48] they were, and I am no longer the [73:50] person I used to be. Because I did not [73:52] understand all of this, I had greed, [73:54] hatred, and delusion; but now, as I [73:56] practice Paramita—the deep state of [73:58] Prajnaparamita—I realize that all [74:00] things are empty. Then, naturally, I am [74:02] liberated from this suffering and this [74:05] affliction. If I encounter an [74:06] unexpected turn of events today, I know [74:08] it's just the nature of the world; it [74:10] is impermanent. What is impermanence? [74:13] It is simply that everything is [74:15] changing. Isn't that what impermanence [74:17] is? I am walking down the road, and it [74:19] starts to pour rain, or hail. You [74:21] wouldn't curse the heavens, saying," [74:23] God, it wasn't raining a minute ago, [74:25] why the hell are you raining now? " [74:26] Isn't it pointless to get angry like [74:28] that? Isn't the weather unpredictable? [74:30] Things are inherently impermanent; this [74:32] is" dukkha. "The discomfort brought [74:34] about by external environmental changes [74:35] is called" dukkha. "I will no longer [74:37] have suffering because I am no longer [74:39] greedy, no longer hateful; I can [74:40] transcend all suffering and adversity. [74:42] This is what it means. However, there [74:44] is much we haven't clarified about this [74:46] sentence. What exactly is this Paramita [74:48] , this method of practice to reach the [74:50] other shore? After listening to me, you [74:52] might all want to know what this method [74:54] is that allows me to resolve these [74:56] issues. What is this method? And what [74:58] about Prajnaparamita being the highest [75:01] form of practice? What is that all [75:03] about? Furthermore, what does it mean [75:05] that the five skandhas are all empty? [75:07] Why is it that when I practice this [75:08] method, I can see the emptiness of the [75:10] five skandhas, and how does it help me [75:12] resolve this suffering, as well as the [75:14] root of this suffering—our [75:15] attachments—and the three poisons of [75:17] greed, hatred, and delusion that these [75:19] attachments bring? I will leave you all [75:21] to ponder these questions for now. Yeah [75:23] .