"The heart has no worries, so there are no worries, there is no fear, and it is far away from upside-down dreams" comes from the "Prajna Paramita Heart Sutra"

The whole sentence is "Bodhisattva. According to Prajna Paramita" Therefore, if the mind is free of worries, there will be no fear, and it will be far away from upside-down dreams, and the Buddhas of the three generations will achieve Anuttara Samyak Sam Bodhi based on Prajnaparamita."

Duan Guanshi:

Ordinary people and Buddhas are essentially the same. Ordinary people are the cause of mind, and Buddhas and Bodhisattvas are the fruit of virtue. However, fruit of virtue also comes from causes. There is no one who can achieve it without practicing. Second, don’t cling to cultivation, attainment, and realization. However, if you mistakenly believe that there is no attainment or realization without cultivation, then ordinary people can not practice cultivation and let themselves become Buddhas. Is this the case in the world? If you insist on thinking that there is cultivation, attainment and realization, then the original nature is not clear, the Dharma cannot be empty, and ultimately it will not reach the ultimate conclusion.

Only according to Prajna Paramita, the mind can be at ease. It is neither attached to cultivation, attainment or realization, nor to lack of cultivation, attainment or realization. All dharmas are empty and pure, and the mind is free from worries. Don't hang it, hang it without any hindrance. Obstacles are the cause, fear is the effect, confusion is the cause, and dreams are the effect. The absence of all is called ultimate nirvana, and the ultimate nirvana is the Buddha.

Knowing clearly that all dharmas are empty, without wisdom and without attainment, but they are not annihilated in the end, and attaining this unattainable is the supreme Bodhi. Bodhi does not exist and cannot be obtained. Bodhi does not exist and is constantly destroyed. Therefore, it has the wonderful function of the eternal sand due to its true nature that cannot be obtained. The self-nature does not arise or die, but the self-nature gives rise to all things.

The Buddhas of the three generations have no coming and going. Those who have perfected the same fruit and virtue must rely on Prajna to cultivate until everything is empty and pure, which is called Paramita. All the words in the sutra are all words, no words, no hindrance words, ultimate words, and deep words, echoing each other before and after, to express the ultimate virtue.

The above five points are the first half of the Heart Sutra, so those that appear to have no reality are all in the functional area. Those who can still be said are said, and they turn from existence to emptiness. The lower two parts are divided into the lower half, so the part that expresses nothingness has left the place of function and is not something that can be said. It turns from nothingness to something. The combined expression means nothingness and nothingness, which is the meaning of the Tathagata's laws. .

Extended information:

"Prajnaparamita Heart Sutra", Sanskrit: Praj?āpāramitā H?daya. Tibetan: Sometimes also called "Prajnaparamita Heart Sutra", it is the subduing heart chapter of "Diamond Sutra", referred to as "Heart Sutra". The whole sutra has only one volume with 260 words, which is one section among the more than 600 volumes in the "Dapin Prajna Sutra".

This scripture promotes emptiness and prajna, and is also considered the first classic and core of Mahayana Buddhism. It is the most widely known and popular Buddhist scripture in the world (PINE, American translator of Chinese-Sanskrit Buddhist scriptures 2004).

The British Buddhist translator Edward Conze (2000) believes that this sutra belongs to the third stage of the four stages of the development of the Prajnaparamita sect. On the other hand, the short works "Prajnaparamita Heart Sutra" and "Vajra Prajnaparamita Sutra", both of which are the essence of the sect, have a profound influence on the development of Mahayana Buddhism. At the same time, the Heart Sutra has similarities with Zen classics, and the Diamond Sutra is regarded as the supreme classic by Zen Buddhism.

The Heart Sutra is generally believed to have been written in the Kushan Empire in the 1st century BC. Pine (2004) believes that the author is a monk who speaks Sarvastivada, one of the twenty sects of Theravada Buddhism, because the earliest record of the Heart Sutra being translated into Chinese was translated by Yuezhi monk Zhiqian in 200-250 AD. .

Reference: Mahaprajnaparamita Heart Sutra_Baidu Encyclopedia