Please tell me about the Heart Sutra

Thank you for your question.
In conclusion, the sense of incongruity you are feeling is very natural, and it is not a mistake.

Originally, the Heart Sutra is a teaching that unravels the attachment of those of us living in the present rather than for those who have passed away. Therefore, it can be said that the feeling that “even though I'm copying sutras for the deceased, I feel it in the content of my own way of life” was rather correctly received.

So when it comes to why it is a memorial service, there is a way of thinking of conversion in Buddhism. It is about handing over merits and prayers born from the act of copying and chanting sutras to the deceased. In other words, rather than the deceased understanding the content itself of the sutras, I think your prayers and feelings will come true.

Also, it is natural that there is a sense of incongruity with the point that “if you acknowledge suffering, it will go away.” The grief of losing a loved one doesn't go away even if you acknowledge it. Rather than saying “suffering goes away,” the Heart Sutra is a teaching that shows a state of mind that is not bound only by that suffering.

Also, the fact that I don't shed as much tears as before at the temple may be a state where I can spend a little more time with my sorrow rather than “my sadness has disappeared.”

The sutras are not meant to forget my son,
Thinking about my son
So that my heart isn't completely broken,
It's an activity where you can touch the Buddha's words.

So, it's okay to copy sutras while having questions.
Rather, the fact that I'm writing with that question in mind itself
I think it's already in the memorial service.

And for my son,
That figure of putting their hands together like this and continuing to think
I'm sure my son is watching.

Sadness cannot be eliminated.
However,
Along with that sadness, we can look forward little by little.

That step is
Above all else, I think it's going to be a memorial service for my son.

Why don't you think of it as doing it to raise the status of the law for your late son.
This is a collaborative effort with my son.
People live together in this world, and relationships continue, no matter which one takes precedence. Especially if it's a loved family.
I'll answer it according to the details of your question.
“Thank you, the Heart Sutra feels like a living person, and I feel a gap in the purpose of copying the sutras for the deceased.”
👉 The child lives inside the mother. The fact that the feeling of being for my son arises means that they “live together” because they continue to appear every day as agents, influences, and legal entities even now within the mother. So it's definitely for people who are alive.
〇Since it's a thankful sutra, will it be a memorial service regardless of the content?
👉 You can think of sutras as the best and greatest good bacteria.
〇 It doesn't mean “I will do the memorial service,” but “the deceased will accept the sutra itself,” so that's definitely true?
👉 It means that both the deceased and I will become the law itself as described in the sutras. The law is dharma. It is the work of salvation in which all mankind is saved. It reveals content that can be saved no matter who receives it. It's like a famous song, a masterpiece, a masterpiece.
〇Can the question be solved if I could understand the Heart Sutra better?
It's there. To understand the Heart Sutra is to know the law. Since it is about knowing the true form of oneself, revealing oneself can also directly benefit from sutras.
It's like if you acknowledge that something painful is painful, neither the suffering nor its cause will go away... but that is also a sense of incongruity.
👉 That's probably a different translation. Suffering is not suffering, Ducka. Things that don't go the way you want them to or the colorless and transparent facts and events themselves in this world that are not influenced by human values are called “ducka.” So, if you acknowledge the truth of an absolute fact that falls beyond human wishes, of course, it means that there will be no pain.
○It's painful to admit that you've lost an important person, and the cause won't go away.
👉 Facing the truth is what I think...! That means finding “previous facts” that occur within the head.
Oh, the people I lost, my fault, my loved ones... you're probably doing this kind of thing. Actually, even that is man's forethought.

By reading and writing sutras, you can gain merit.
Then, you can turn (turn) those merits to the person you wish for (your son in heaven).
It doesn't have much to do with the content of the sutras.
I've translated the Heart Sutra before, so I'll post it below for your reference.
(Incidentally, the Heart Sutra is my favorite sutra)

When Kanjizai Bosatsu performed a profound practice of Hannya Haramita,
They clearly saw that the Five Elements (the five components that make up humans and the world) were all empty, and they overcame all suffering and disaster.

It's Sariko.
The color (material element) (of the five components of the five components of the five vessels) is no different from the sky, and the sky is no different from the color.
In other words, the color is the sky, and the sky is, in other words, the color.
Reception (emotion), thought (cognition), action (intention), and consciousness (intellect) (of the remaining four components of the five branches) are also true.

It's Sariko.
Everything is characterized by the sky, and it does not grow or die, does not get dirty, does not become clean, does not increase, and does not decrease.
Therefore, there is no color in the sky, and there is no acceptance, thought, action, or understanding.
There are no eyes, ears, nose, tongue, body, or intention, and there is no color, sound, smell, touch, or law (of which it is subject).
There is also no consciousness caused by sight or perception caused by the eyes.
There is no ignorance (at the beginning of the twelve causes), there is no end of ignorance, there is no death from old age (at the end of the twelve causes), and there is no end of old age death.
There is no suffering, gathering, destruction, or road (of the Four Abuses).
There is no wisdom, and there is nothing to gain. That's because there's nothing to gain.

Since Bodhisattva is based on Hannya Haramita, there is no hindrance to the mind, there is no hindrance, and since there is no hindrance, there is no fear.
Far from all errors and dreams, we have entered ultimate nirvana.
Since various Buddhas in the past, present, and future also relied on Hannya Haramita, they gained complete enlightenment (complete enlightenment that is an immaculate truth).

That's why I know. Hannya Haramita is a spiritual mantra, and it is a clear mantra.
It is a supreme mantra, and it is an incomparable mantra.
All suffering can be removed, and it is true, and it is not empty.

That's why I'm preaching it. It is said that Hannya Haramita is a mantra.
In other words, preach, and in mantras,
Ga-Tei, Ga-Tei, Hara Gya-Tei, Harasou Gya-Tei, Bosie Sowaka
Sutras that explain the core of wisdom.

As you know, the Heart Sutra is a sutra that preaches the sky.
It is difficult to say what the sky is in a nutshell, but the point is that if we look at it from the viewpoint of the life and death of self and others that we experience, the difference between self and others is not possible.
The distinction between “me” and “you,” and “parent” and “child,” is an image created by distinguishing and judging stimuli received from those around you without permission for your own convenience. This function is called selfishness.
For example, when you see big clouds and small clouds floating, you might think “mother clouds and baby clouds.” However, in reality, there is no parent-child relationship with clouds, and in the first place, clouds themselves are simply a phenomenon where water vapor, which can be found anywhere in the air, gathers within a certain range depending on certain conditions. Even if it seems unmistakable in appearance, if you look closely, there are no outlines anywhere, and there are no breaks anywhere.
All life, including us, seems unmistakably individual, as in this cloud analogy, yet there are no outlines anywhere, and there are no boundaries anywhere. It's just that the elements of life, each called the five elements of life, are hypothetically combined due to causation.
“I” and “child” seem unmistakably separate beings, but if you look closely, you won't be able to find a break anywhere. In this way, distinction based on one's own convenience = the existence of things that can be captured by leaving one's own opinion is expressed as “empty.”
If you look at the wisdom of Buddha away from self-opinion, self and others are nothing different. This is called “selfishness and otherness.” Since there is no distinction between self and others in the first place, it is impossible to distinguish between my life and death from the life and death of a child.
The Buddha encouraged his disciples in another sutra (Lotus Sutra), saying, “Even after my body has disappeared, receive my words, read them, study, and work hard according to those teachings.” It can be said that Sha Sutra embodies exactly this devotion.
If I am convinced that my child and I are not different things, and if I work hard according to the Buddha's teachings, that is both my life and my child's life. My merit in copying sutras is simply the merit of being a child.
It takes time and stages to know the wisdom of the Buddha. It is said that there are 3 stages: (1) the stage where you understand it as knowledge; (2) the stage where you come to terms and no longer have doubts; and (3) the stage where you live naturally according to the teachings.
Wouldn't it be better to keep in mind that your child's devotion is the same as your child's devotion and take care of it?