I have become “distrustful of the Heart Sutra.”

For my part, I think the content of the Heart Sutra is on the same line as the Buddha's teachings.
This is because what is written in the Heart Sutra is about impermanent conduct.
Everything is changing in this world, so I think it says let go of our obsessions and then the suffering will go away.

It is said that there are 84,000 teachings in Buddhism.
Among them, there may also be contradictions.
I think you should only believe and implement the teachings that you are satisfied with.
This is because Buddha left telling his disciples to walk the path of Buddhism, Jitomyo (rely on your own thoughts), and Hokumei (rely on the logic of this world).

I am a monk of the Otani school of Shinshu.
In the Jodo Shinshu sect, the Heart Sutra cannot be used.
Therefore, there are many people, including me, who don't study the Heart Sutra.

My mentors and monks often use the term “origin pure theory.”

Since it originates from Shakyamuni, it is the purest, and impurities are mixed in as generations later.
Therefore, we should pursue the source.
This is the way of thinking.

However, with such a way of thinking, Buddhism can only be viewed as deteriorating all the time.

In the Otani school, emphasis is placed on Shoisho, but in Shoisho, there are quite a few things that Shinran himself did not write down.
This is because Shoisho is not a book by Shinran; it was written by Shinran's disciple, Yuien.

All sutras begin with “This is how I heard it.”

The apprentice listens to the master's words and writes “this is unforgettable” and “words that stayed at the bottom of my ears.”

Therefore, even in the case of Shoisho, even if Shinran himself didn't write it down, when viewed from the perspective of his disciple Yuien, there is a strong sense of emotion, and there are words written that cannot be forgotten.

Therefore, the Otani school places as much importance on shousho as Shinran's main book “Kyogyo Shinshu.”

Buddhism has been passed down to the present day, from teachers to disciples.

Even within the framework of the Jodo Shinshu sect, I have a mentor.
That mentor also has a mentor.
If you follow it this way, you can go back to your family and Honen.

So, when Shinran was still alive, the Jodo Shinshu was the best, and now it's bad because impurities are mixed in?
In other words, that's not the case.
Then it becomes the “origin pure theory.”

Whether it's Shakyamuni, Honen, Shinran, or Yuien, I didn't write everything about Buddhism.
I talked about the key points in the truth.
The apprentice listens to it and puts it into writing.
In this way, sutras and shōshō are made.

Therefore, there must still be an infinite number of things that the high priests of the past haven't fully talked about.

You can also listen to your master's words and write them down if there are words that stick to your ears.

Thus, the number of Buddhist scriptures continues to increase.

The very path that Buddha found and took is probably the Heart Sutra. The truth discovered by the Buddha is probably neither thought nor religion. It is a big work that cannot be captured in such a framework, and it can probably be said that it is true.
We are the same people as Buddha, and we are living on the same path. I don't seem to have something. And on top of that, they probably live freely.

If I read it and my understanding of “sky” and “good fortune” were recommended, would the question be solved? I felt it.

“Everything in the world I see now is an illusion.” “Everything is an illusion.”

That's probably not “empty.” I think it's nihilism, nihilism, and the misperception of nothlessness.

What is originally empty can be hypothetically factual due to good fortune. It's possible, but the content is originally empty. In other words, everything is an auspicious entity hypothetically created by cause and effect, and it is not an illusion.
Buddha Shakyamuni realized that good fortune and was awakened by the sky. Since that “sky” is explained in the “Heart Sutra,” I feel that there is no discrepancy with the teachings of Shakyamuni.

Needless to say, the salvation of Mahayana Buddhism is waking up to that “sky,” and it doesn't mean “if you just recite sutras, you will always be saved,” nor does it mean that “sutras have magical power.”

The wisdom with which Shakyamuni learned “good fortune” and “sky” did not allow him to remain wisdom, and he was taught the law of afterlife from Nyo (the world as it is) as mercy. Therefore, Shakyamuni was named Nyorai.

Mahayana Buddhism is about being saved by mercy that begins in its name. It's not about mystical powers or magic, but about receiving the effects of mercy. In other words, I think we can be saved by listening to or doing laws and teachings by awakening to the fact that we are lucky.

I am the Jodo Shinshu sect, but whether it's nembutsu or zazen, I don't think I was able to get “the sky” or “good fortune,” let alone Shakyamuni's mercy.

Hello.

Now, according to “The Story of the Heart Sutra” (written by Takasaki Naomichi) published by the Soto sect religious affairs office, about the stage setting for the Heart Sutra, “Where the Buddha is meditating, bodhisattvas and voice figures (Buddhist disciples) who have received the power of the Buddha will ask and answer questions about the teachings of Mahayana. In particular, the Bodhisattva speaks his teachings and the voice listens to them. There is an interpretation that “the Buddha, who has risen from meditation, admits and praises what the Bodhisattvas preached as correct.”

I really became interested in the Heart Sutra. Let's not just hold on to the opinions of just one scholar, and read various books about the Heart Sutra.

By reading various things, I think there will come a time when you realize that the content you thought was “illusory” is actually written about things that are very important for living.

Hello Mari. Nice to meet you.

As far as I read the question, it seems that they are interested in Buddhism and are studying hard.
As a Buddhist and as a monk, I am delighted.

However, there are a few things I want to tell you.

Other respondent teachers also said, but first of all, the idea of “emptiness” is fundamentally not equal to nothing, and emptiness.

Also, as you may already be familiar with, the purpose of Buddhism is to attain enlightenment and achieve liberation, and there is practice of the Eightfold Path as a means of doing so.

I wrote it in one word with the practice of the Eightfold Path (orthodoxy, right thinking, proper language, proper work, justice, justice), but there are really many specific methods and doctrines of practice, as called the “84,000 Dharma,” and it is certain that some of them are contradictory at first glance.

After all, no matter which Dharma gate you enter, the final destination is the same, so each person should enter through their own entrance.

Since people have different personalities, abilities, environments, etc., the teachings they can understand are also different, so the Buddha changed his story depending on who he was speaking to and explained many teachings so that he could respond to everyone. This is what is called the counterpart theory.

Therefore, the Heart Sutra does not contradict the teachings of Shakyamuni in the first place.

As other respondents' teachers have also recommended it, I recommend that you read books about the Heart Sutra not only by one Buddhist teacher, but also by other people.

The Heart Sutra is read by various sects of traditional Buddhism (of course, there are denominations that don't read it), but the interpretations are slightly different depending on each denomination, so I think it's very interesting just to read and compare them.

Incidentally, in our Shingon sect (Shingon Esoteric Buddhism), we value not only empty ideas, but also shingon (words of Buddha, spells).

Translated by Hatomarashi and Genjo Sanzō (the model of the Three Treasures of Journey to the West), the Heart Sutra transcends countries, transcends time, sects, and families, and has also been read in Buddhism, Shugendo, and Shinto (part of) Buddhism, Shugendo, and Shinto (part), I don't think it would be unreasonable to be left behind by the theory of only one scholar and teacher.

Please be sure to pick up other teachers' books as well. If possible, read the next book by the teacher who is a monk.

I think it's difficult to see everything from just one direction ^^

Gassho (^ people ^)

this is crazy, isn't it? This is what first-year students in the Faculty of Buddhism learn in lectures. I remember it as a story that compared the fifth place in Kusharon and the sky in Chūron as Theravu = Kusharon (written by Yechika) and Mahaya = Chūron (written by Ryuki).
However, I learned this way later. “In the old days, when Japanese monks became monks, they memorized the 'kushan' at the stage of child education, whether they understood the meaning or not,” he said. huh? Isn't that crazy? If Theravada = club theory and Mahaya = middle theory, then you should have memorized middle theory instead of club theory, right? But in fact, what Dogen Zenji also read when he was 9 years old was club theory.

There is a sutra called Santokyo in Zen Buddhism (although not strictly speaking, it is a sutra). Among them, “Kadomon is the border of everything, turning between each other and not going back and forth, and further conflicting.” There is such a thing. “The eye, ear, nose, tongue, and body sense gates (six roots) and color, voice, flavor, and touch stimuli (six borders) work in harmony with each other, and do not independently interfere with each other. It is precisely because harmony and independence are formed at the same time that relationships are formed and become a function of the senses.”
This means “the world is structured like this,” and it's not saying “everything in the world we see now is an illusion.”

There are scholars in the latter half of the 20th century who have a morbid attitude that “what continues before the war or the Edo period must be criticized even if the story is twisted.” And unfortunately, that attitude was more dominant.

Mr. Kishizawa Koreyasu, one of the monks representing the Meiji Soto sect long before a certain teacher, said, “The character for nothing is wrong with everything.” For example, “eyesight, ear, nose, tongue, and body intention is a lie!” I'm not saying that. That's a secular reading. “Eyes, ears, nose, tongue, body and mind are one and all at once!” That's what I'm saying. “One is everything, everything is one” is a word related to the Kegon Sutra, but it means “an individual is all, everything is an individual,” and it indicates that harmony and independence are formed at the same time. If you change this word, one = individual = color, and everything = all = sky, that is, the color is the sky, the sky is the color.

Obviously, they are arbitrarily framing up the discussion as criticism for the sake of criticism. Apart from the comparison between the Kusha theory and the middle theory itself, treating it as it is the Theravada vs. Mahayana is a leap forward in logic compared to reality. It really feels like an incident is happening in the conference room. This world isn't so small that you can almost give me a word of Mahayana.

Mari

This is Kawaguchi Hidetoshi. This is my humble answer to the question.

The material that was distributed at the Obon memorial service just last month is “On the Sky” in the Heart Sutra.

Please be sure to check it out.

“On the 'Sky' in the Heart Sutra” Heisei 28/8 Obonse Gaki Memorial Ceremony Handout
http://blog.goo.ne.jp/hidetoshi-k/e/93cd51b49c2264eb00fcc00a904a3392

Kawaguchi Hidetoshi Gassho

If you understand the Heart Sutra as a sutra that preaches meditation using a spell (mantra) called gyatei, it may be easier to understand the meaning of the preface part.
I'm assuming a meditation where you repeatedly memorize only the spells of gya-tei-ga-tei...
In that case, any distraction other than gagging interferes with meditation, so
You need to let go of everything that comes to mind during meditation without getting caught up in it as long as you are meditating.
Even if the thoughts that come to mind relate to important Buddhist teachings and the content is correct, all thoughts are unworthy of obsession during meditation time when one should concentrate on one's mind.
If you understand that the preface part of the Heart Sutra, up to Gya tei, shows how to let go of distractions during meditation, it's not a big question whether the content is Buddhist correct or incorrect.
The wisdom (hannya) of not getting attached and letting go may appear in the process of laziness and concentration on gyatte.
When you're concentrating on spells, you don't have any distractions, so it might be possible to say that you're away from fear and wrong opinions.