Heart Sutra

The Heart of Perfect Wisdom Sutra or Heart Sutra or Essence of Wisdom Sutra (Sanskrit: प्रज्ञापारमिताहृदय Prajñāpāramitā Hṛdaya) (the word sutra is not present in known Sanskrit manuscriptsNattier 1992, pg. 200) is a well-known Mahāyāna Buddhist sutra that is very popular among Mahayana Buddhists both for its brevity and depth of meaning. Buddhist writer and translator Bill Porter calls the Heart Sutra the best knownPine 2004, pg. 16 and most popular of all Buddhist scriptures.Pine 2004, pg. 18Nattier 1992, pg. 153
==Introduction==
The Heart Sutra is a member of the Perfection of Wisdom (Prajñāpāramitā) class of Mahāyāna Buddhist literature, and along with the Diamond Sutra, is considered by many to be the primary representative of the genre. 
The Heart Sutra is made up of 14 shlokas in Sanskrit; a shloka composed of 32 syllables. In Chinese, it is 262 Chinese characters, while in English it is composed of sixteen sentences. , Taisho Tripitaka Vol. T08 No. 251, attributed to Xuanzang. This makes it one of the most highly abbreviated versions of the Perfection of Wisdom texts, which exist in various lengths up to 100,000 slokas. According to Buddhist scholar and author Geshe Kelsang Gyatso in his commentary to the Heart Sutra: 
The Essence of Wisdom Sutra (Heart Sutra) is much shorter than the other Perfection of Wisdom Sutras but it contains explicitly or implicitly the entire meaning of the longer Sutras.Heart of Wisdom: An Explanation of the Heart Sutra, Tharpa Publications (4th. ed., 2001), page 2, ISBN 978-0-948006-77-7
This sutra is classified by Edward Conze as belonging to the third of four periods in the development of the Perfection of Wisdom canon, although because it contains a mantra (sometimes called a dharani), it does overlap with the final tantric phase of development according to this scheme, and is included in the tantra section of at least some editions of the Kangyur.Conze 1960 Conze estimates the sutra's date of origin to be 350 CE; some others consider it to be two centuries older than that.Lopez 1988, pg. 5 Recent scholarship is unable to verify any date earlier than the 7th century CE.Nattier 1992
The Chinese version is frequently chanted (in the local pronunciation) by the Chan (Zen/Seon/Thiền) sects during ceremonies in China, Japan, Korea, and Vietnam respectively. It is also significant to the Shingon Buddhist school in Japan, whose founder Kūkai wrote a commentary on it, and to the various Tibetan Buddhist schools, where it is studied extensively.
The sutra is in a small class of sutras not attributed to the Buddha. In some versions of the text, starting with that of Fayue dating to about 735Pine 2004 pg. 26, the Buddha confirms and praises the words of Avalokiteśvara, although this is not included in the preeminent Chinese version translated by Xuanzang. The Tibetan canon uses the longer versionhttp://www.dharmaweb.org/index.php/Tibetan_Version_of_the_Heart_Sutra_(English), although Tibetan translations without the framing text have been found at Dunhuang. The Chinese Buddhist canon includes both long and short versions, and both versions exist in Sanskrit.
==Origin and early translations==
The Heart Sutra has generally been thought to have probably been composed in the first century CE in Kushan Empire territory, by a Sarvastivadin or ex-Sarvastivadin monk.Pine 2004, pg. 21 The earliest record of a copy of the sutra is a 200-250CE Chinese version attributed to the Yuezhi monk Zhi Qian. It was supposedly translated again by Kumarajiva around 400CE, although John McRae and Jan Nattier have argued that this translation was created by someone else, much later, based on Kumarajiva's Large Sutra.Nattier 1992, pp. 184-9 Zhi Qian's version, if it ever existed, was lost before the time of Xuanzang, who produced his own version in 649CE, which closely matches the one attributed to Kumarajiva.Pine 2004, pg. 22-26 Xuanzang's version is the first record of the title "Heart Sutra" (心經 xīnjīng) being used for the text,Pine 2004, pg. 8 and Fukui Fumimasa has argued that xinjing actually means dharani scripture.Fukui 1987Nattier 1992, pp. 175-6 According to Huili's biography, Xuanzang learned the sutra from an inhabitant of Sichuan, and subsequently chanted it during times of danger in his journey to the West.Nattier 1992, pp. 179-80
However, based on textual patterns in the Sanskrit and Chinese versions of the Heart Sutra and the Mahaprajnaparamita Sutra, scholar Jan Nattier has suggested that the earliest (shortest) version of the Heart Sutra was probably first composed in China in Chinese language, and later re-translated into Sanskrit. She argues that the majority of the text was redacted from the Larger Sutra on the Perfection of Wisdom, with the introduction and concluding passages composed by a Chinese author, and that the text was intended as a dharani rather than a sutra.Buswell 2003, page 314Pine 2004, pg. 23 The Chinese version of the core (i.e. the short version) of the Heart Sutra matches a passage from the Large Sutra almost exactly, character by character; but the corresponding Sanskrit texts, while agreeing in meaning, differ in virtually every word.Nattier 1992, pp. 159, 167 Furthermore, Nattier argues that there is no evidence (such as a commentary would be) of a Sanskrit version before the 8th century CENattier 1992, pg. 173, and she dates the first evidence (in the form of commentaries by Xuanzang's disciples Kuiji and Wonch'uk, and Dunhuang manuscripts) of Chinese versions to the 7th century CE. She considers attributions to earlier dates "extremely problematic". In any case, the corroborating evidence supports a Chinese version at least a century before a Sanskrit version.Nattier 1992, pp. 173-4 This theory has gained support amongst some other prominent scholars of Buddhism, but is by no means universally accepted.Pine 2004, pg. 25
===Title===
The Zhi Qian version is titled Po-jo po-lo-mi shen-chou i chuanNattier 1992, pg. 183 or Prajnaparamita DharaniPine 2004, pg. 20; the Kumarajiva version is titled Mo-ho po-jo po-lo-mi shen-chou i chuan or Maha Prajnaparamita Mahavidya Dharani. Xuanzang's was the first version to use Hrdaya or "Heart" in the title.Pine 2004, pg. 36
Xuanzang's was also the first version to call the text a sutra. No extant Sanskrit copies use this word, though it has become standard usage in Chinese and Tibetan, as well as English.Pine 2004, pg. 39
Some citations of Zhi Qian's and Kumarajiva's versions prepend moho (which would be maha in Sanskrit) to the title. Some Tibetan editions add bhagavatī, meaning "Victorious One" or "Conqueror," an epithet of Prajnaparamita as goddess.Pine 2004, pg. 35
In the Tibetan text the title is given first in Sanskrit and then in Tibetan: 
Sanskrit: Bhagavatiprajnaparamitahrdaya
Tibetan (using Wylie transliteration): bcom ldan 'das ma shes rab kyi pha rol tu phyin pa'i snying po
English: Bhagavatī Heart of Perfect Wisdom
==The text==
Various commentators divide this text in different numbers of sections. Briefly, the sutra describes the experience of liberation of the bodhisattva of compassion, Avalokiteśvara, as a result of insight gained while engaged in deep meditation to awaken the faculty of prajña (wisdom). The insight refers to the fundamental emptiness of all phenomena, the five aggregates of human existence (skandhas) — form (rūpa), feeling (vedanā), volitions (samskārā), perceptions (), and consciousness (vijñāna). 
The specific sequence of concepts listed in lines 12-20 ("...in emptiness there is no form, no sensation, ... no attainment and no non-attainment" is the same sequence used in the Sarvastivadin Samyukt Agama; this sequence differs in the texts of other sects. On this basis, Red Pine has argued that the Heart Sutra is specifically a response to Sarvastivada teachings that dharmas are real.Pine 2004, pg. 9 Lines 12-13 enumerate the five skandhas. Lines 14-15 list the twelve ayatanas or abodes.Pine 2004, pg. 100 Line 16 makes a reference to the eighteen dhatus or elements of consciousness, using a conventional shorthand of naming only the first (eye) and last (conceptual consciousness) of the elements.Pine 2004, pp. 105-6 Lines 17-18 assert the emptiness of the Twelve Nidānas, the traditional twelve links of dependent origination.Pine 2004, pg. 109 Line 19 refers to the Four Noble Truths.
Avalokiteśvara addresses Śariputra, who was, according to the scriptures and texts of the Sarvastivada and other early Buddhist schools, the promulgator of abhidharma, having been singled out by the Buddha to receive those teachings.Pine 2004, pp. 11-12, 15 Avalokiteśvara famously states that, "Form is empty (Śūnyatā). Emptiness is form." and declares the other skandhas to be equally empty — that is, empty of an independent essence. Avalokiteśvara then goes through some of the most fundamental Buddhist teachings such as the Four Noble Truths and explains that in emptiness none of these labels apply. This is interpreted according to the concept of smaran as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality — they are not reality itself — and that they are therefore not applicable to the ultimate truth that is by definition beyond our comprehending. Thus the bodhisattva, as the archetypal Mahāyāna Buddhist, relies on the perfection of wisdom, defined in the larger Perfection of Wisdom sutra to be the wisdom that perceives reality directly without conceptual attachment. This perfection of wisdom is condensed in the mantra with which the sutra concludes.
It is unusual for Avalokiteśvara to play any role, let alone the central one, in a Prajñāpāramitā text. Most early Prajñāpāramitā texts involve Subhuti, who is absent from both versions of the Heart Sutra, and the Buddha, who is only present in the longer version.Nattier 1992, pg. 156 This could be considered evidence that the framing text is Chinese in origin.
The text has many musical interpretations.DharmaSound: Sūtra do Coração in various languages (mp3) In the Buddhist Audio Visual Production Centre (佛教視聽製作中心) produced audio CD the Heart Sutra (1995) many Hong Kong pop singers, such as Alan Tam, Anita Mui and Faye Wong solo the Heart Sutra theme composed by Andrew Lam Man Chung (林敏聰) to raise money to rebuild the Chi Lin Nunnery佛學多媒體資料庫. Many Hong Kong pop singers, such as the Four Heavenly Kings rarely choral sang that song in a 1999 Chichi earthquake fund raising program (香港演藝界921傳心傳意大行動) as in buddhist religious practise to transter good merit to the people.
==Mantra==
Jan Nattier points out in her article on the origins of the Heart Sūtra that this mantra in several variations is present in the Chinese Tripiṭaka associated with several different Prajñāpāramitā texts.Nattier 1992 The version in the Heart Sūtra runs:
* Roman script: gate gate pāragate pārasaṃgate bodhi svāhā
* Devanāgarī: गते गते पारगते पारसंगाते बोधि स्वाहा
* 
* Pronunciation: 
=== Translation ===
Edward Conze, who translated most of the vast Prajñāpāramita corpus, rendered this mantra into English as:
* gone gone, gone beyond, gone altogether beyond, O what an awakening, all hail!
There are several approaches to 'translating' the mantra, most of which assume that the mantra obeys the rules of Classical Sanskrit. Gata is the past-participle of the verbal root √gam meaning 'gone'. Pāra means across to the other side - hence "gone beyond". The preposition sam- equates to the Greek συν, with. Monier Monier-Williams gives "come together , met , encountered , joined , united; allied with , friendly to" and many other phrases that imply joining together. So a literal translation of pārasamgate would be "gone across to the other side, together with" or as Conze suggests "gone altogether beyond". Bodhi is an action noun from √budh 'to wake up, to understand' and is generally taken to mean "awaken" in the Buddhist context. Svāhā is an expletive from Vedic ritual where it was used by ritualists as they made oblations to the fire. It is usually understood as deriving from su- + āha and therefore means "well said" (even Conze admits that his 'all hail!' is not a good rendering). 
There is much discussion about case ending (-e) of gata, pāragata, and pārasaṃgata. According to Classical Sanskrit grammar it could be a feminine singular vocative (of gatā), or a masculine/neuter singular locative. Most Western exegesis follows Conze in considering it a feminine vocative - and taking the mantra to be an address to the feminine deity Prajñāpāramitā. However the mantra may well have been composed in Buddhist Hybrid Sanskrit which is much freer in case endings - in the Magadhi Prakirt -e indicates a masculine nominative singular for instance. In fact the string of words resists analysis and is not a grammatical sentence - or anything like it.
=== Exegesis ===
The text itself describes the mantra as "Mahāmantro, mahā-vidyā mantro, ‘nuttara mantro samasama-mantraḥ", which Conze translates as "The great mantra, the mantra of great knowledge, the utmost mantra, the unequalled mantra, the allayer of all suffering." Conze notes that these words are also epithets of the Buddha, and so the text seems to be equating the mantra with the Buddha. Each Buddhist tradition with an interest in the Heart Sūtra seems to have its own interpretation of the sūtra, and therefore of the mantra. As Alex Wayman commented:
"One feature of these commentaries [in Tibetan] on the Heart Sutra struck me quite forcibly: each commentary seemed so different to the others, and yet they all seemed to show in greater or lesser degree the influence of the Mādhyamika school of Buddhist philosophy." Wayman 1990, p.136
Donald Lopez goes further to suggest:
"The question still remains of the exact function of the mantra within the sutra, because the sutra provides no such explanation and the sadhanas make only perfunctory references to the mantra". Lopez 1990 p.120.
Tibetan exegesis of the mantra tends to look back on it from a Tantric point of view. For instance seeing it as representing progressive steps along the five paths of the Bodhisattva, through the two preparatory stages (the path of accumulation and preparation — gate, gate), through the first part of the first bhumi (path of insight — pāragate), through the second part of the first to the tenth bhumi (path of meditation — Pārasamgate), and to the eleventh bhumi (stage of no more learning — bodhi svāhā). As Geshe Kelsang Gyatso explains in Heart of Wisdom: 
This mantra, retained in the original Sanskrit, explains in very condensed form the practice of the five Mahayana paths, which we attain and complete in dependence upon the perfection of wisdom.Heart of Wisdom by Geshe Kelsang Gyatso, page 125. Tharpa Publications (4th. ed., 2001) ISBN 978-0-948006-77-7
The current Dalai Lama explains the mantra in a discourse on the Heart Sutra both as an instruction for practice and as a device for measuring one's own level of spiritual attainment, and translates it as go, go, go beyond, go thoroughly beyond, and establish yourself in enlightenment. In the discourse, he gives a similar explanation to the four stages (the four go's) as in the previous paragraph.
==See also==
* Diamond Sutra
* Om mani padme hum
* Great Compassion Mantra
* Perfection of Wisdom
* Smaran
* Mahāyāna sutras
==Notes==
==References==
*Buswell, Robert E. (ed). Encyclopedia of Buddhism (2003) MacMillan Reference Books. ISBN 0028657187
*Conze, Edward. Buddhist Wisdom Books: Containing the "Diamond Sutra" and the "Heart Sutra" (New edition). Thorsons, 1975. ISBN 0042940907
*Conze, Edward. Prajnaparamita Literature (2000) Munshiram Manoharlal Publishers ISBN 8121509920 (originally published 1960 by Mouton & Co.)
*Fukui Fumimasa 福井 文雅 (1987) (in Japanese). Hannya shingyo no rekishiteki kenkyu 般若心経の歴史的研究. 東京: Shunjusha 春秋社. ISBN 4393111281
*Lopez, Donald S., Jr. The Heart Sutra Explained: Indian and Tibetan Commentaries (1988) State Univ of New York Pr. ISBN 0887065899
*Nattier, Jan. 'The Heart Sūtra: A Chinese Apocryphal Text?'. Journal of the International Association of Buddhist Studies Vol. 15 (2) 1992. p.153-223.
*Pine, Red. The Heart Sutra: The Womb of the Buddhas (2004) Shoemaker 7 Hoard. ISBN 1-59376-009-4
* Geshe Kelsang Gyatso. Heart of Wisdom: An Explanation of the Heart Sutra, Tharpa Publications (4th. ed., 2001) ISBN 978-0-948006-77-7
*Wayman, Alex. 'Secret of the Heart Sutra.' in Buddhist insight: essays Motilal Banarsidass Publ., 1990. pp.307-326. ISBN 8120806751.
==External links==
===Translations===
* - from the Chinese translation by Tang master Hsüan-Tsang
* 
* Translated from the Chinese version of Xuánzàng.
* 
* - a very accessible translation by an American Buddhist scholar
* - from the Chinese translation by Tang master Xuanzang.
* - Links to various English translations in PDF format
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* - translated from Chinese by Buddha Gate Monastery
* 
* Prajnaparamita Hrdaya Sutra - Heart Sutra - Buddhist Chant (with audio) @ Rajmahendra.com
* Heart of Wisdom: An Explanation of the Heart Sutra, Geshe Kelsang Gyatso, Tharpa Publications (4th. ed., 2001) ISBN 978-0-948006-77-7 "http://www.tharpa.com/us/book-cover-Heart.of.Wisdom-584-1.html"
* 
===Discourses===
* - A discourse on The Heart Sutra by Pasada of Edinburgh Buddhist Centre (links to a series of mp3 files)
* A YouTube video of a 47-minute discourse by Hsing Yun
* - 5 Talks on the Heart Sutra by Norman Fischer
* Dr. Yutang Lin: The Unification of Wisdom and Compassion
==Further reading==
* Geshe Sonam Rinchen. Heart Sutra: An Oral Commentary Snow Lion Publications http://www.snowlionpub.com/html/product_6838.html
* Geshe Kelsang Gyatso. Heart of Wisdom: An Explanation of the Heart Sutra, Tharpa Publications (4th. ed., 2001) ISBN 978-0-948006-77-7
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* The Dalai Lama (2005). Essence of the Heart Sutra. Boston Massachusetts: Wisdom Publications. ISBN 978-0861712847
Category:Mahayana sutras
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gan:心經
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