INTRODUCTION TO MASTER NAN

Special Thanks



Entering Samadhi from Samantabhadra’s Vows

The Dharma Door of the Exhaustible and the Inexhaustible

The Heart Sutra is the Marrow of Prajna

How Can We Become Free of Suffering? Start with Observing

Illuminating and Perceiving that the Five Aggregates Are Empty

Hinayana Meditation Practice

Prajna is the Supreme Mantra

The Question of Form and Emptiness

Form Is Not Other than Emptiness, Emptiness Is Not Other than Form

Likewise, Feelings, Thinking, Action and Consciousness

Teach You a Mantra

Speaking About Emptiness Within Emptiness, All Just Empty Talk

The Five Aggregates Being Empty, Rely on the Original Nature to Cultivate

Vow to Learn the Innumerable Dharma Doors

Observing and Illuminating, Same or Different?

In the True Practice of Prajna, Principles and Cultivation Are Perfectly Integrated Buddhist Practice Begins from Seeking and Observing (Vitaka and Vicara)

Alambana Winds Give Rise to Vijnana Waves, You Can Ride Them or Not

Gently, Gently Observe from the Heart

A Story from the Chan School for Everyone

Suffering? There I Am! With Me, There Is Suffering!

The Four Elements Do Not Actually Hinder You

Experience More Troubles, Use Up More Negative Karma

Neither Virtuous Thoughts Nor Evil Thoughts Stick

Birth and Death Are Originally Empty, What Is to Fear?

Liberation through Seeing the Original Nature, Duality Melts Away

Liberate Yourself, Liberate Yourself, Quickly, Quickly Liberate Yourself



The Heart Sutra



從普賢行入三摩地

盡無盡法門 汝等當學

《心經》為般若法門精髓

如何了苦？首重觀想

照見五蘊皆空

小乘佛法如何禪修

般若就是無上咒

色與空的問題

色不異空 空不異色

受想行識 亦復如是

教你一個咒子

空裏談空 都是空話

五蘊一空 依性起修

無量法門誓願學

觀與照是同是別？

般若正修事理一定圓融

學佛從有尋有伺開始

境風吹識浪 自有定盤心

輕輕從心頭起觀

為大家講個禪宗故事

苦由我來 有我就有苦

四大並沒有障礙你

多受一分罪 多消一分業

善念惡念都不沾

生死本空 有何可怕

見性解脫 能所雙泯

自度自度 快快自度

作者序



　　Namo Buddhaya!

　　Namo Avalokitesvara!

　　Namo Prajnaparamita!



　　The lines of Heart Sutra are meant to eliminate grasping to all facets of the idea of self and other, subject and object, (我執?tma-gr?ha and 法執 dharma--gr?ha) to bring us beyond,completely beyond, to the other shore—to bodhi.



　　This book is from talks given at the winter meditation retreat led by Master Nan Huai-Jin at the Universal Dharma Institute (十方叢林書院 ) in Taipei in 1983. These teachings on the Heart Sutra are not about theory. It is a direct transmission of the Dharma, of the meaning beyond the words, of the essence, of the Mind.



　　Master Nan often referred to “form, function and essence.” Reciting sutras is a common temple activity and many people recite sutras as a part of their personal practice, especially the Heart Sutra because it is so short and condensed. Most people enjoy the “form aspect” of reciting sutras: the words, the hypnotic sound of sutras being reciting, the sound of ritual instruments such as bells or the wooden fish beating in time with each word,



　　the sight of all the monks, nuns and lay-practitioners in the Buddha Hall, and so forth. Reciting sutras can indeed bring many blessings as many historical anecdotes show. This is one of the “functions” of this practice and is the reason why many people recite sutras as a regular practice. To go beyond the forms, beyond the functions, to experience the essence of the sutra is not easy to do without a teacher.



　　Master Nan hoped that everyone attending the retreat would be able to make significant accomplishments in their spiritual practice, to pierce through the veil, so to speak, and experience the true nature of reality. Knowing the true Mind, in and of itself, confers the greatest blessing.



　　To quote Master Nan: “Prajnaparamita itself is the extraordinary mantra which can bring all sentient beings to their own bright, shining, true nature, the storehouse of treasures... You need to use the eye of your mind to observe it, illuminate it and realize it. Without doing this, you have no way of actualizing its power to the fullest.”



　　It is my sincere wish that you, the reader, will take these teachings to heart and not just read the words but explore the meaning to the core of your very being. If your wisdom eye opens or if even your Dharma eye opens, then indeed you have received the greatest blessing possible.