Think about the method of practice and verification from what you hear. Enter the state of concentration. At the beginning, the mind follows what you hear and does not settle. After a period of time, when the mind becomes quiet, both the appearance of movement and stillness no longer exist. In this way, gradually practice. What you hear and what goes into your heart are exhausted. Although you hear infinitely, your mind does not stay in it. Awakening and the subject of enlightenment are both empty. The awakening in the emptiness is extreme and perfect. The emptiness and the object of emptiness do not exist. There is no existence or non-existence. At this time, nirvana appears. Suddenly, you transcend the world and the world beyond. The ten directions are perfect and bright. You realize two very special and sacred hearts: one is the same heart as the Buddha's original awakened heart, with the same power of compassion; the other is the same heart as all sentient beings in the six realms of the ten directions, with the same sorrow and desire for help. - Avalokitesvara Bodhisattva describes his own practice and verification process in the "The Sūtra on the Śūraṅgama Mantra that is spoken from above the Crown of the Great Buddha's Head and on the Hidden Basis of the Tathagata's Myriad Bodhisattva Practices that lead to their Verifications of Ultimate Truth".
Mahaprajnaparamita, also known as Mahaprajnaparamita and Prajnaparamita.
Prajnaparamita
Maha: big;
Prajna: wisdom;
Paramita: to the other shore;
ta: is the trailing sound at the end of the word, sometimes the sound "ta" can be omitted.
Literally translated as "reaching the other shore of liberation with the wisdom of Buddhism".
"Heart Sutra of Prajnaparamita", also known as "Mahaprajnaparamita Heart Sutra", means "Great-Wisdom-To the other shore-Heart-Essence-Spirit-Spirit".
"Heart Sutra of Prajnaparamita" is the core of "Great Prajna Sutra". All the essence of Prajna is set in this sutra, so it is called "Heart Sutra".
The connotation of the Heart Sutra can be divided into two types, explicit meaning and implicit meaning. The explicit meaning is the right view of observing emptiness, which is explained in the "Mūlamadhyamakakārikā" by Nagarjuna Bodhisattva. The hidden meaning is the stages of the path of insight, which indirectly shows the existence of the dharma based on emptiness, and is explained by Maitreya-nātha Bodhisattva's "Abhisamayālamkāra-śāstra".
"Prajnaparamita Mantra": "（Gate gate pāragate pārasaṃgate bodhisvāhā）"
It can be roughly translated as follows: "Go! Go! Go to the other shore! Let's all go to the other shore together! Bodhi is achieved!"
A wise person will not destroy his pure mind just to save his life.
The boundaries of the world cannot be reached by ordinary walking, nor can they be surpassed by the combined creation of the six sense organs, six realms, and six consciousnesses.
If the perceptual activities and all the activities derived from them are extinguished, thus ending the subsequent spread and drifting, then the boundaries of the world can be reached and surpassed.
Over the past 400 years, watches have evolved from mechanical to electronic and then to smart. But why do people wear watches? What is a watch? It is difficult to explain the meaning of a watch in one sentence. But the spinning top in "Inception" is a good interpretation. The rotation of the spinning top is the flow of time and the reincarnation of life. In a sense, a watch is a proof, an expression of the past, present and future. The reason why people need watches is that they hope to define the time interval through watches and then refer to the end points of the interval. To discuss time, it is necessary to combine it with space. Sir Isaac Newton once proposed absolute time and space. Absolute time means time that exists independently of any observer and progresses at a consistent pace throughout the universe. Absolute space means three-dimensional Euclidean geometry, which is not affected by any external things and always maintains the same, motionless space. In principle, Buddhist scriptures do not make a clear ontological division for any two dharmas or concepts. This understanding also applies to the discussion of time and space. If it were not for the actions, it would be hard to imagine how the words used to indicate time and space could have been set up. It is precisely as the actions are continuously practiced that the words used to describe or measure the time and space of the actions come into use one by one. As the axis of actions is implemented in an almost endless way, the axis of time and space is opened and expanded in a related manner. Therefore, actions, time, and space not only have no barriers between each other, but also co-construct a system that is always running smoothly in a mutually related form.
All things related to sentient beings, the world, and practice are not based on the separate phenomena of sentient beings, the world, and practice, but follow the network of causal arising and ceasing of all the related items of these phenomena, and are fully understood as the Dharma Realm (dharma-dhātu). Beings, worlds, practices, related items, and even the Dharma Realm, in the dimension of time, are "not past, not future, and not present" because they have no self-nature. That is, the so-called past is not the past in itself; the so-called future is not the future in itself; the so-called present is not the present in itself. And in the dimension of time, there is no distinction between the past, future, and present. Beings, worlds, practices, related items, and even the Dharma Realm, in the dimension of space, are "without direction and without place" because they have no self-nature. That is, the macroscopic directions (deśa) are not directions set by their own existence; the microscopic areas (pradeśa) are not areas set by their own existence. And in the dimension of space, there is no distinction between directions and areas. Beings, worlds, practices, related items, and even the Dharma Realm, in the dimension of space, are "without name" and "without the name of the three worlds" because they have no self-nature. That is, they are all beyond names and cannot be described. They neither exist with given names nor have names existed originally or fixedly. Therefore, the names of "past", "future", and "present" do not exist originally or fixedly with such names. The main axis of observing time and space is to explore the origin of worldly phenomena. The things or items experienced through perception, thought, or speech are at best just an appearance or perception, and the things or items do not actually have the same substantial content as the appearance or perception. Therefore, worldly phenomena are always illusory. Furthermore, the designation concepts, paragraphs, fields, and distinctions of worldly phenomena spread out in the dimensions of time and space are also always illusory. Through such a consistent view of illusion, tolerance of all worldly phenomena, including tolerance of all phenomena and facilities in the dimensions of time and space, can help practitioners on the path of Bodhi to have no obstacles in all worldly phenomena. The Agama Sutras repeatedly touch on the issue of "world boundaries" (lokassa anta; lokanta). • First, "reaching the boundary of the world" and "transcending the boundary of the world" are closely related to the Buddhist path to liberation of "creating the boundary of suffering" (dukkhassaanta; dukkhanta). • Second, the so-called world is not a ready-made, external, fixed object entity, but a process and field of activities co-constructed and intertwined by the six sense organs, six realms, and six consciousnesses of sentient beings. • Third, the boundary of the world can neither be reached by ordinary walking nor transcended by the combined creation of the six sense organs, six realms, and six consciousnesses. • Fourth, if the perceptual activities and their derivative activities can end the subsequent extension and drifting due to extinction, then the boundary of the world can be reached and transcended.
A glass of water is light in your hand, but it is still difficult to hold it for a whole day. In 2000, in an investment class at Columbia Business School, Buffett told the 165 students present: "Read 500 pages of this book every day," he said, reaching for a pile of manuals and documents. "That's how knowledge works. It accumulates like compound interest. All of you can do it, but I guarantee that not many of you will do it." Simple things may be the most difficult to stick to, such as keeping precepts, which is very similar to reading. It may be easy to stick to not killing, not stealing, not committing adultery, not lying, not drinking, not being greedy, and not being angry for a day, but it takes extraordinary perseverance to stick to it for a long time. Whether it is the compound interest of wealth, the compound interest of knowledge, or the compound interest of keeping precepts, it takes time to accumulate. To borrow another joke from Buffett: No matter how great your talent or effort is, some things just take time.