THE HEART SUTRA is a classic. It is the most read, most chanted, and certainly the least understood of all the apocryphal Mahayana Buddhist texts. Here is a new translation by Wisdom Quarterly.
The Heart Sutra
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| Who looks down and hears cries of the world? |
He looked down from on high and beheld only
FIVE HEAPS, seeing that in and of themselves they were
impersonal, utterly
empty.
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| The Bodhisattva Avalokitesvara |
Herein [within
this Dharma], O
Śāriputra, form is
emptiness, and the very emptiness is
form;
emptiness does not differ from form, and form does not differ from emptiness: Whatever is emptiness, that is form.
The same is true of [the other four
heaps]
- feelings,
- perceptions,
- formations,
- consciousness.
Herein, O Sariputra, all things (
dhammas) are
marked with emptiness; they are [
non-dual] neither produced nor stopped [neither
originated nor
annihilated], neither defiled nor immaculate, neither deficient nor complete.
Therefore, O Sariputra,
in emptiness [in that they are impersonal and not the thing themselves but what they depend on] there is neither form nor feeling, nor perception, nor formation, nor consciousness;
- no eye, ear, nose, tongue, body, mind;
- no forms, sounds, scents, tastes, tangibles, nor objects of mind;
- no sight-organ element, no sound-organ element, no scent-organ element, no taste-organ element, no touch-organ element, no mind-consciousness element.
- There is neither ignorance nor extinction of ignorance...there is neither decay and death nor extinction of decay and death.
- There is no suffering, no origination, no cessation, no path.
- There is no cognition, no attainment and no non-attainment.
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The Heart Sutra is brief in Sanskrit, the cul- mination of 100,000 lines of explanation |
In the absence of
thought-coverings, one no longer trembles; one has overcome what can upset, and in the end one
nirvanas [nirvana as a verb].
All of those who appear as supremely awakened ones in the three periods of time [past, present, future] fully awake to the utmost, right and perfect enlightenment because they have
brought about the Perfection of Wisdom.
Therefore, one should know the
perfection of wisdom as the great
mantra ["thought instrument"], the mantra of great knowledge, the utmost mantra, the unequalled mantra, allayer of all
suffering, in truth, for what could go wrong?
 |
| Heart as in emotions, love, eros? - No |
By the perfection of wisdom has this mantra been delivered. It runs:
gate gate paragate parasamgate bodhi svaha.
("Gone, gone, gone beyond, gone altogether beyond, O what an awakening, so it is!)
This completes the heart [pithy telling, summary, conclusion, culmination] of perfect wisdom.
- When is "self" (I, me, mine, soul, myself) not-self? When wisdom is perfected to see that all things (but particularly the Five Aggregates clung to as self) are not only impermanent, not only unsatisfactory, but are also impersonal (anatta), which is to say "empty" (shunyata), devoid of self, essence, ego, thingness.
- Well, then, if this is the perfection of wisdom, wouldn't "I" rather be ignorant? Why? Well, that way I could exist forever and ever, right? Ignorance is bliss, and if it gives you eternal life or, in any case, endless wandering in this impermanent, miserable, impersonal illusion, stay as you are. Well, but, isn't it better than not existing? The other choice isn't not existing; it is waking up. I think I'd rather dream on and on, I mean, if it weren't such a nightmare sometimes. Can I go to heaven? Yes, the Buddha pointed the way to heaven (sagga), many heavens of extreme longevity, very blissful. They all still bear these Three Marks of Existence, but they are good respites.
Background
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| Ven. Sariputra, monk foremost in wisdom |
The Buddha did not utter this "sutra," but Mahayana Buddhism is not too concerned with what the historical Buddha (Siddhartha Gautama) taught. Its interests are in Cosmic Amitabha and
Kwan Yin (Avalokita, Avalokiteshvara).
- This figure is transformed in some cultures into a female figure, a feminine icon, called Kwan Yin (Kwun Yum, Guanyin, Kuanyin, Kannon, Kanzeon, Chenrezig, Lokanat, Lokabyuharnat, Lokesvara, Gwaneum, Quan Am, Nātha...).
And instead of the historical Buddha and his teachings, focus is turned to new "Cosmic Buddhas" like
Amitābha and
Medicine Buddha and
Great Bodhisattvas like
Ksitigarbha and other Vedic and Hindu syncretistic figures. Gone are countless Vedic gods, now reborn as Buddhist figures.
Who was the
deva (god, godling, deity, lit. "shining one")
Avalokiteśvara, this tenth-level
bodhisattva?
Originally, it was a male deity who looked down and heard the cries of the world with boundless compassion. And this is the central figure in this, the Heart of Perfect Wisdom Sutra.
Buddhism may be described as the marriage of wisdom and compassion. One represents compassion, so who represents wisdom?
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| Heart Sutra, Siddham script, Japan (wiki) |
It is the other figure in this work, the overly intellectual disciple
Śāriputra, whom the Buddha declared "foremost in wisdom" among monks but viewed dimly in Mahayana Buddhism, just as in Theravada, where everyone loves easy-to-love
Ānanda and Sariputta gets short shrift.
Mahayana turns him into a stick figure here, a scarecrow representing dunderheaded thinkers who lack compassion and direct knowledge. It is said by professors of Buddhist studies that poor Sariputra is often put in this light in Mahayana texts. Of course, this is a very unfair representation, but then whom to attribute it to?
Who is the author here, a Vedic Brahmin, an ancient Central Asian scholar writing in
Gandhari, a Chinese compiler of Hindu and Buddhist texts brought to China by the
Monkey King in the
Journey to the West? We would like to know.