Heart Sūtra

Key Points

Text Explaination

  1. 观自在菩萨
    • Avalokiteshvara Bodhisattva (the Bodhisattva of Compassion, is the subject of the sutra.)
  2. 行深般若波罗蜜多时
    • When practicing deeply the Prajna Paramita
    • Describes the action of Avalokiteshvara practicing ultimate wisdom, known as Prajna Paramita.
  3. 照见五蕴皆空
    • Perceived that all five skandhas (form, sensation, perception, mental formation, and consciousness) are empty
    • Avalokiteshvara perceives that the five aggregates of human existence are all empty of inherent existence.
  4. 度一切苦厄
    • And is saved from all suffering and distress.
    • This wisdom leads to liberation from all kinds of suffering.
  5. 舍利子
    • Shariputra, one of the Buddha’s chief disciples, to impart the teachings.
  6. 色不异空 空不异色
    • Form does not differ from emptiness; emptiness does not differ from form.
    • The nature of form and emptiness is non-dual. They are different aspects of the same reality.
  7. 色即是空 空即是色
    • That which is form is emptiness; that which is emptiness, form.
    • A reiteration emphasizing the unity of form and emptiness.
  8. 受 想 行 识 亦复如是
    • The same is true of feelings, perceptions, impulses, consciousness.
    • Extending the concept to the other four aggregates: feelings, perceptions, mental formations, and consciousness.
  9. 舍利子 是诸法空相
    • Shariputra, all dharmas are marked with emptiness.
    • All phenomena (dharmas) are inherently empty; they have no independent existence.
  10. 不生 不灭 不垢 不净 不增 不减
    • They do not appear or disappear, are not tainted or pure, do not increase or decrease.
    • Describes the nature of all phenomena: they don’t have inherent existence, purity, or impurity, nor do they inherently increase or decrease. Certainly, let’s continue with the remaining key lines:
  11. 是故空中无色
    • Therefore, in emptiness, there is no form,
    • Given that all phenomena are empty, “form” too lacks inherent existence within the context of emptiness.
  12. 无 受 想 行 识
    • No feelings, perceptions, impulses, consciousness.
    • Similar to “form,” these other aggregates also lack inherent existence in the state of emptiness.
  13. 无 眼 耳 鼻 舌 身 意
    • No eyes, ears, nose, tongue, body, mind.
    • Extending the concept to the six sensory organs, indicating that they too are empty of inherent existence.
  14. 无 色 声 香 味 触 法
    • No color, sound, smell, taste, touch, phenomena.
    • Corresponding to the sensory organs, the sensory objects are also empty.
  15. 无 眼界 乃至无 意识界
    • No realm of sight, up to no realm of consciousness.
    • The “realms” where these sensory processes operate are also empty.
  16. 无 无明 亦无 无明尽
    • No ignorance, also no extinction of it,
    • Even abstract concepts like ignorance and its extinction are empty.
  17. 乃至老死 亦无老死尽
    • Up to no old age and death, also no extinction of them.
    • The processes of life and death, and even their cessation, are empty.
  18. 无 苦 集 灭 道
    • No suffering, no origination, no stopping, no path.
    • Referring to the Four Noble Truths, they are also empty and without inherent existence.
  19. 无 智 亦无 得
    • No wisdom and also no attainment.
    • Even enlightenment and the wisdom that comes with it are empty.
  20. 以 无所得 故
    • Because there is nothing to be attained,
    • This underlines the ultimate aimlessness or “goal-less-ness” of Buddhist practice, given the emptiness of all phenomena.
  21. 菩提萨埵 依般若波罗蜜多故
    • The Bodhisattva relies on Prajna Paramita,
    • The Bodhisattva, understanding the emptiness of all things, relies on the practice and wisdom of Prajna Paramita.
  22. 心无挂碍
    • Mind is without obstacle;
    • Understanding emptiness frees the mind from all obstacles, limitations, or mental “clinging.”
  23. 无挂碍故 无有恐怖
    • Without any obstacle, therefore, no fear.
    • Being free from obstacles or limitations naturally means being free from fear.
  24. 远离颠倒梦想
    • Far beyond upside-down views.
    • With the wisdom of emptiness, one is free from all delusions and incorrect perceptions.
  25. 究竟涅槃
    • Ultimate Nirvana.
    • This is the final state of liberation or enlightenment, achieved through understanding emptiness. Certainly, let’s complete the breakdown with the concluding lines, often considered the mantra of the Heart Sutra:
  26. 三世诸佛
    • All Buddhas of the three times
    • Refers to all enlightened beings of the past, present, and future.
  27. 依般若波罗蜜多故
    • Rely on Prajna Paramita
    • Indicates that all Buddhas attain enlightenment through the wisdom and practice of Prajna Paramita, emphasizing its universal importance.
  28. 得阿耨多罗三藐三菩提
    • Achieve Anuttara Samyak Sambodhi
    • Achieve the highest perfect enlightenment, the ultimate goal in Mahayana Buddhism.
  29. 故知般若波罗蜜多
    • Therefore, know that Prajna Paramita
    • Suggests that this wisdom is crucial to understand for anyone on the path to enlightenment.
  30. 是大神咒、是大明咒、是无上咒、是无等等咒
    • Is the great divine mantra, the great bright mantra, the highest mantra, the incomparable mantra
    • Praises the transformative power and supreme status of the wisdom of Prajna Paramita.
  31. 能除一切苦
    • Capable of removing all suffering
    • Affirms the efficacy of this wisdom in achieving liberation from all forms of suffering.
  32. 真实不虚
    • True and not false
    • Emphasizes the absolute truth and reliability of this wisdom and practice.
  33. 故说般若波罗蜜多咒，即说咒曰
    • Therefore, proclaim the Prajna Paramita mantra, proclaim the mantra and say
    • Introduces the mantra that encapsulates the essence of the sutra.
  34. 揭谛揭谛 波罗揭谛 波罗僧揭谛 菩提萨婆诃
    • Gate gate paragate parasamgate bodhi svaha
    • This is the mantra itself, often chanted to encapsulate the teachings of the Heart Sutra. It can be roughly translated as “Gone, gone, gone beyond, gone completely beyond, enlightenment, so be it.”

Buddhist Emptiness

Here is a comparison between Plato’s Forms and the Buddhist Emptiness. I think they are somehow describing the same underlying idea but I am not sure.

Similarities

  1. Impermanence of Material World: Both Plato and Buddhism agree that the material world is not the ultimate reality.
  2. Immutability: Platonic Forms and the Buddhist concept of Dharmakaya are considered immutable.

Differences

  1. Source of Imperfection
    • Plato: Material world is an imperfect copy of the Forms.
    • Buddhism: Material world is inherently imperfect due to emptiness and interdependence.
  2. Ultimate Reality
    • Plato: Forms
    • Buddhism: Emptiness or Dharmakaya
  3. Engagement with the World
    • Plato: Understanding Forms helps in worldly engagement.
    • Buddhism: Understanding emptiness helps escape suffering.
  4. Ontological Status
    • Plato: Forms have inherent existence.
    • Buddhism: Everything, including Dharmakaya, lacks inherent existence.

Thoughts