The Prajna Paramita-The Heart Sutra - Từ Ân Thiền Đường-Tu An Zen Temple

Explaining note by zen master Wei Li (Ven. Thich Duy Luc)-

(Translated by Master Wei Li’s Disciples)

About the sutra [1] and explanatory notes

– Of all Buddhist scriptures, the Heart Sutra is by far the most popular one. Practitioners of different schools and from different places know it.

– This English version of the sutra is not intended for chanting.

– To many readers, the explanations presented by Master Wei Li will offer a completely new understanding of this important Buddhist scripture.

– Except for the ones clearly marked with “translated from Master Wei Li’s original”, all footnotes are given by the translators.

– Notes between square brackets are given by the translators.

May this understanding help readers strengthen their faith so that they could practice enlightenment.

Master Wei Li’s Disciples

SUTRA

THE PRAJNA PARAMITA HEART SUTRA

WHEN KUAN TZU TSAI BODHISATTVA PRACTICED THE PROFOUND PRAJNA PARAMITA, HE CLEARLY SAW THAT ALL FIVE AGGREGATES [SKANDHAS] ARE VOID, HENCE DELIVERED HIMSELF FROM ALL DISTRESS AND SUFFERING [DUKKHA].

“SARIPUTRA! FORM [RUPA] DOES NOT DIFFER FROM VOID [SUNYATA], VOID DOES NOT DIFFER FROM FORM. FORM IS VOID, VOID IS FORM. THE SAME CAN BE SAID OF SENSATION [VEDANA], CONCEPTION [SANJNA], MENTAL FORMATION [SAMSKARA], AND CONSCIOUSNESS [VIJNANA].

“SARIPUTRA! THE VOID OF ALL DHARMAS DOES NOT HAVE A BEGINNING, DOES NOT HAVE AN ENDING. IT IS NOT IMPURE, IT IS NOT PURE. IT DOES NOT INCREASE, IT DOES NOT DECREASE. THEREFORE, IN VOID, THERE IS NO FORM, SENSATION, CONCEPTION, MENTAL FORMATION OR CONSCIOUSNESS; NO EYE, EAR, NOSE, TONGUE, BODY OR MIND; NO FORM, SOUND, SMELL, TASTE, TOUCH OR IDEA; NO REALM [DHATU] OF VISION UP TO NO REALM OF MIND-CONSCIOUSNESS; NO IGNORANCE, NO END OF IGNORANCE AS WELL, UP TO NO OLD AGE AND DEATH, NO END OF OLD AGE AND DEATH AS WELL; NO SUFFERING, NO ORIGINATION OF SUFFERING, NO EXTINCTION OF SUFFERING, NO PATH LEADING TO THE EXTINCTION OF SUFFERING; NO WISDOM AND NO ATTAINMENT AS WELL.

BECAUSE THERE IS NO ATTAINMENT, THE BODHISATTVAHOOD IS REACHED. ONE WHO RELIES ON PRAJNA PARAMITA HAS NO OBSTACLES IN HIS MIND. SINCE THERE ARE NO OBSTACLES, HE HAS NO FEAR AND GOES FAR AWAY FROM PERVERTED VIEWS, ILLUSIONS AND ULTIMATE NIRVANA.

ALL BUDDHAS OF THE PAST, PRESENT AND FUTURE, RELYING ON PRAJNA PARAMITA, ATTAIN ANUTTARA SAMYAK SAMBODHI [THE SUPREME GENUINE COMPLETE ENLIGHTENMENT].

“THEREFORE, KNOW THAT PRAJNA PARAMITA IS A GREAT SPIRITUAL MANTRA, A GREAT BRIGHT MANTRA, AN UNSURPASSED MANTRA, THE UNEQUALED MANTRA, WHICH CAN REMOVE ALL SUFFERING; IT IS TRUE AND REAL.”

THEREFORE, THE PRAJNA PARAMITA WAS PROCLAIMED. IT IS RECITED AS: “GATE, GATE, PARAGATE, PARASAMGATE BODHI SVAHA!”

EXPLANATORY NOTES

I EXPLANATION OF THE TITLE OF THE SUTRA

[I.1] PRAJNA PARAMITA

This term will be explained later, when we work on the content of the sutra.

[I.2] HEART [MIND] SUTRA

It is very difficult to talk about the “HEART” [MIND].

Genuine or false, right or wrong, it is always the mind. It is said in the Avatamsaka Sutra [2] that “All things [dharmas] are created by the mind,” hence all existents and non-existents in the universe are “mind”.

Even the statement “The mind encompasses the void of the Dharma-realm [Dharma-dhatu]” is still not right. Such an expression implies that there are two separate things: the mind, which is the mind, and the void of the dharma-realm, which is the void of the dharma-realm.

We can also talk about the “original mind.” The original mind is the self-nature, and the self-nature is non-dual (not-two). To be truthful to the meaning of “non-duality” of the self-nature, we should say that the void of the dharma-realm is the mind, and the mind is the void of the dharma-realm since they are not two different things.

For us ordinary people, as we talk, ten thousand differentiations continuously occur in our mind. Each of us has a lot of minds such as greedy mind, angry mind, ignorant mind, arrogant mind, cruel mind, benevolent mind, trusting mind, doubtful mind, and so on. Furthermore, ten thousand people have ten thousand different minds.

The purpose of this sutra is to help the ten thousand differentiating minds to achieve the state of non-differentiation, to recover the non-duality of the self-nature. The HEART SUTRA clearly shows us the way of practice to realize the state of not-one-not-dual where there is absolutely no differentiation —not only within each individual, but also among all beings.

That is the meaning of the words HEART SUTRA.

(The word SUTRA is pretty common and therefore, does not need to be explained)

II EXPLANATION OF THE CONTENT OF THE SUTRA

[II.1]

[II.1.1] WHEN KUAN TZU TSAI [3] BODHISATTVA [4]

To many people, Kuan Tzu Tsai Bodhisattva is no one else but Kuan Shih Yin [5] Bodhisattva. It is quite right to say so, but it is also right to say that Kuan Tzu Tsai Bodhisattva is our original self-nature. Our self-nature is Kuan Shih Yin Bodhisattva, our self-nature is Kuan Tzu Tsai Bodhisattva. In the Platform Sutra, the Sixth Patriarch [6] talked of tzu hsing tzu tu, [7] Kuan Tzu Tsai Bodhisattva delivered himself by realizing his self-nature. In the same way, we only can deliver ourselves by realizing our Kuan Yin self-nature which is the same as our Buddha self-nature.

When Sakyamuni Buddha spoke this sutra, he did not only teach the Bodhisattvas, but also taught all sentient beings that self-deliverance can only be achieved by realizing the self-nature. That is why I say that Kuan Tzu Tsai Bodhisattva is Kuan Shih Yin Bodhisattva and our self-nature as well.

[II.1.2] PRACTICED THE PROFOUND PRAJNA PARAMITA

The word PROFOUND renders Prajna the Maha Prajna (Great Wisdom). In this sutra, both Vajra Prajna [Diamond Wisdom] and PROFOUND PRAJNA have the same meaning. This word “profound” is used to convey the idea of transcending quantification. It is not used as a mere opposition to “shallow.” In the same way the word Maha [great] in Maha Prajna is not merely used in opposition to the word “small.” Maha means to transcend quantification. What can be quantified cannot be Maha. What can be quantified cannot be “profound.” What can be quantified cannot be Prajna.

PRAJNA can be translated as “wisdom.” But it is not the same as the worldly wisdom. Worldly wisdom requires the process of ideation/intention to function, but the Prajna of the self-nature does not. The function of Prajna is immense, it has no norms and is limitless; hence the function of Prajna and that of worldly wisdom are different. Therefore, instead of translating the Sanskrit word Prajna into some Chinese word which is an equivalent of “wisdom,” the translator [from Sanskrit to Chinese] chose to transliterate Prajna.

The Patriarchs said: “When there is not Prajna, then it is not Prajna; but when there is Prajna, it is also not Prajna.”

It is easy to understand and accept the first statement. But why is it that “When there is Prajna, it is also not Prajna?” The reason is that both notions of “is” and “is not” are relative, and are still trapped in the four statements (the four statements consist of “is”, “is not”, “‘is’ and ‘is not’” and “neither ‘is’ nor ‘is not’” [8]. Meanwhile, Prajna cannot be trapped in the four statements. Hence it is said: “When there is Prajna, it is also not Prajna.”

Why do we want to practice the PROFOUND PRAJNA? Because we want to reach the PARAMITA. PARAMITA is the Sanskrit term which means “the other shore.” On this shore where we are, there is so much distress and suffering; we are not free. However, if we are able to realize the great function of Prajna, we will cross to the other shore. The other shore is the metaphor of the place where there is no distress and suffering, but only ultimate freedom [tzu tsai, see note 3].

For us, practitioners of the Patriarch Ch’an, as we ts’an chan [9], we ask the hua tou [10] to give rise to the feeling of doubt. In doing so, we practice the Profound Prajna. We only need to continue to ts’an boldly and diligently, and we will surely reach the other shore in the future.

[II.1.3] HE CLEARLY SAW THAT ALL FIVE AGGREGATES ARE VOID

We ts’an until we realize our self-nature. We then will see that “ALL FIVE AGGREGATES ARE VOID.” The orderly process of wiping out the five aggregates is mentioned in the Surangama Sutra, starting with the wiping out of the form-aggregate. When the consciousness-aggregate is wiped out, the self-nature will reveal itself [i.e., seeing the self-nature]. In this state, all obstacles are wiped out, hence the Buddha said: “ALL ARE VOID”.

In the Buddha’s teachings, the word “VOID” is used to manifest the positive function of the self-nature. This Void should not be mistakenly understood in a negative or nihilistic way as some nothingness.

In fact, it is very easy to understand this “VOID”. Let us take some examples. It is the “VOID” (open space) of a house which makes the house inhabitable. Without the Void, we cannot put anything on a table. Without the Void, a cup would be completely useless, we cannot pour water, tea, or coffee in it.

From these examples, we can deduce that without the Void, nothing has any use. So the Void is necessary for things to be useful. The more thorough the Void is, the more ultimate the use is.

[II.1.4] HENCE DELIVERED HIMSELF FROM ALL DISTRESS AND SUFFERING

The function of the self-nature works the same way. The closer to the absolute the void of the self-nature is, the closer to the absolute the function of the self-nature is. When the function of the self-nature becomes absolute, the Buddhahood is realized. The great function of the Prajna then will be at its fullness and will manifest itself throughout the Dharma dhatu. Wherever the Prajna manifests itself, its light will wipe out all distress and suffering. That is the meaning of “HENCE DELIVERED HIMSELF FROM ALL DISTRESS AND SUFFERING.”

[II.2]

[II.2.1] SARIPUTRA!

Sariputra was one of the ten great disciples of the Buddha. His name means “the son of Sari” (‘Sari’ is the name of his mother and ‘putra’ means ‘a son’). Most of the times, the teachings of the Buddha —which were later recorded and called sutras— were given as his answers to questions from his disciples or other people. As there were usually great gatherings of people at the Buddha’s talks, the questions were asked by representatives of the assemblies. So, answers to the representatives were for the whole assembly, not for the representatives only. In this sutra, Sariputra was the representative of the assembly.

[II.2.2] FORM DOES NOT DIFFER FROM VOID, VOID DOES NOT DIFFER FROM FORM

According to the common understanding, FORM is used for the material world with shapes and appearances; and VOID is used for the non-material. So FORM and VOID are different. But in this sutra, it is said that FORM and VOID are not two, not different.

There are people who offer this explanation: “Let us take the example of a cup. The cup is FORM. Broken, the cup is VOID. Or: the appearance is FORM, but its nature is VOID.”

This explanation is not acceptable because it implies the idea of two separate entities: Nature and Appearance as two different things; Form and Void as two different things.

Besides, even if we can accept a broken cup as Void, how could we group this Void into Form? The same issue is mentioned in the Surangama Sutra: “Neither by grouping nor dissecting Void do we get Form.” Even if the above example can be used to explain FORM DOES NOT DIFFER FROM VOID, how could it be used to explain VOID DOES NOT DIFFER FROM FORM?

[II.2.3] FORM IS VOID, VOID IS FORM.

In reality, it is said in the Avatamsaka Sutra that “All things are created by the mind”. FORM is a creation of the mind, and VOID is also a creation of the mind. As both FORM and VOID do not have a self-nature, we do not have to destroy FORM to get VOID. In the same way, Nature and Appearance need not to be differentiated.

When we see FORM, FORM itself is VOID, because the form that we perceive is but a creation of the mind, and therefore is not originally real.

So, if we do not attach ourselves to the real existence of FORM, then FORM IS VOID; if we do not attach ourselves to the real existence of VOID, then VOID IS FORM. Originally, FORM and VOID do not differ, but because of our disease of attachment to the real existence of things, we differentiate FORM and VOID. Without our attachment to the real existence of things, FORM and VOID automatically become not-two, not-different. No breaking apart or analysis is needed.

Some people refer to the notion of cause and conditions to explain FORM and VOID: a cooperative union of cause and conditions leads to FORM, a dissolution of cause and conditions brings forth VOID.

This explanation implies the belief of two, of differentiation. It is said in the Surangama Sutra: “Neither cause and conditions nor self as such” [11]. When we compare this sutra [Heart Sutra] to all other sutras of real and complete meaning [12] which say the same thing, we know that we should not refer to cause and conditions in trying to explain this sutra. Therefore, as FORM and VOID are not different, “FORM IS VOID, VOID IS FORM”. This is the meaning of the non-duality of the self-nature.

[II.2.4] THE SAME CAN BE SAID OF SENSATION, CONCEPTION, MENTAL FORMATION, AND CONSCIOUSNESS.

If we can say the above things about the FORM-aggregate, then “THE SAME CAN BE SAID OF SENSATION, CONCEPTION, MENTAL FORMATION, AND CONSCIOUSNESS.” About Sensation, we would say “Sensation does not differ from Void, Void does not differ from Sensation. Sensation is Void, Void is Sensation.” And it would be the same for the three other aggregates of Conception, Mental Formation and Consciousness. We are going to realize that the same can be said, not only about the aggregates, but about everything, anything. If it is about a cup, then “Cup does not differ from Void, Void does not differ from Cup. Cup is Void, Void is Cup.” If it is about the self, then “Self does not differ from Void, Void does not differ from Self. Self is Void, Void is Self.” If it is about the Buddha, then “Buddha does not differ from Void, Void does not differ from Buddha. Buddha is Void, Void is Buddha.”

[II.3]

“SARIPUTRA! THE VOID OF ALL DHARMAS DOES NOT HAVE A BEGINNING, DOES NOT HAVE AN ENDING. IT IS NOT IMPURE, IT IS NOT PURE. IT DOES NOT INCREASE, IT DOES NOT DECREASE. THEREFORE, IN VOID, THERE IS NO FORM, SENSATION, CONCEPTION, MENTAL FORMATION OR CONSCIOUSNESS; NO EYE, EAR, NOSE, TONGUE, BODY OR MIND; NO FORM, SOUND, SMELL, TASTE, TOUCH AND IDEA; NO REALM [DHATU] OF VISION UP TO NO REALM OF MIND-CONSCIOUSNESS; NO IGNORANCE, NO END OF IGNORANCE AS WELL, UP TO NO OLD AGE AND DEATH, NO END OF OLD AGE AND DEATH AS WELL; NO SUFFERING, NO ORIGINATION OF SUFFERING, NO EXTINCTION OF SUFFERING, NO PATH LEADING TO THE EXTINCTION OF SUFFERING; NO WISDOM AND NO ATTAINMENT AS WELL.

BECAUSE THERE IS NO ATTAINMENT, THE BOD-HISATTVAHOOD IS REACHED. ONE WHO RELIES ON PRAJNA PARAMITA HAS NO OBSTACLES IN HIS MIND. SINCE THERE ARE NO OBSTACLES, HE HAS NO FEAR AND GOES FAR AWAY FROM PERVERTED VIEWS, ILLUSIONS AND ULTIMATE NIRVANA.

[II.3.1] SARIPUTRA! THE VOID OF ALL DHARMAS DOES NOT HAVE A BEGINNING, DOES NOT HAVE AN ENDING. IT IS NOT IMPURE, IT IS NOT PURE. IT DOES NOT INCREASE, IT DOES NOT DECREASE. THEREFORE, IN VOID, THERE IS NO FORM, SENSATION, CONCEPTION, MENTAL FORMATION OR CONSCIOUSNESS; NO EYE, EAR, NOSE, TONGUE, BODY OR MIND; NO FORM, SOUND, SMELL, TASTE, TOUCH AND IDEA; NO REALM [DHATU] OF VISION UP TO NO REALM OF MIND-CONSCIOUSNESS;

In this part of the sutra, the word “NO” is used repeatedly several times, as a broom, to wipe out the ordinary people’s knowledge.

Previously, we have mentioned the saying “All things are created by the mind” the message of which is also presented through the term VOID. This VOID is not only the void of things with appearances, but also of things without appearances as well. When we see existent as not real existent, that is the VOID; when we see non-existent as not real non-existent, that is also the VOID. When we see real things as not really real, that is the VOID; when we see unreal things as not really unreal, that is also the VOID.

In a word, nothing is not the VOID. That is the reason why it is said “the void of all dharmas.” Please do not think of this VOID as a mere word to negate what is: this VOID is non-differentiating, it is not trapped in the four statements.

VOID is also another name of the self-nature. As the Void does not have a beginning, does not have an ending, as it is not impure, not pure, as it does not increase, does not decrease, it is said that “IN VOID, THERE IS NO FORM, SENSATION, CONCEPTION, MENTAL FORMATION OR CONSCIOUSNESS.” This is to wipe out the clinging to the five skandhas.

It is also said “NO EYE, EAR, NOSE, TONGUE, BODY OR MIND.” This is to wipe out the clinging to the six sense organs.

It is also said “NO FORM, SOUND, SMELL, TASTE, TOUCH AND IDEA.” This is to wipe out the clinging to the six sense objects.

It is also said “NO REALM OF VISION UP TO NO REALM OF MIND-CONSCIOUSNESS.” This is to wipe out the clinging to the six consciousnesses.

Please do not take “NO” for a “nihilistic ‘no’”. “NO” means “not real”. Things experienced in a dream are not real, but it is wrong to say that there is not a dream. Things do not really exist, but ordinary people cling to the belief in their real existence. This is a perverted view.

Therefore, the NO’s in this paragraph are to wipe out the clinging of ordinary people to the belief in the real existence of things.

[II.3.2] NO IGNORANCE, NO END OF IGNORANCE AS WELL, UP TO NO OLD AGE AND DEATH, NO END OF OLD AGE AND DEATH AS WELL;

This paragraph is to wipe out the attachment of the Pratyeka Buddha Vehicle’s practitioners to the belief in the real existence of things. Practitioners of this vehicle contemplate the twelve links of the dependent origination. The ultimate result of their practice is to attain the Pratyeka Buddhahood. The first of the twelve links is ignorance [avidya], the last one is old age and death [jara-marana]. In between, we have deed [karma formations: samskara], consciousness [vijnana], name and form [nama-rupa], six sense-organs [sadayatana], contact [sparca], sense-perception [vedana], desire [trisna], attachment [upadana], being [bhava], and birth [jati]. In this paragraph, the term “UP TO” refers to these ten links in between.

As it is said above, all things are “VOID”, i.e., do not have a real existence. Since ignorance does not have a real existence, there is not an end of ignorance; and since old age and death does not have a real existence, there is not an end of old age and death. (The end of old age and death is the Nirvana for the Hinayanists.)

But we see people getting old, we see people die in front of our eyes. How could we say that old age and death is not real? How could we say that there is no old age and death?

Old age and death means birth and death. Looking around, we see birth and death. What we do not know, however, is that birth and death exists because of our deluded perception. In the Complete Enlightenment Sutra, Sakyamuni Buddha gave four examples about this point. I would like to use one of them here:

We are standing in a house and start whirling around. After a while, we surely will perceive that the house is whirling around. But this whirling of the house is just a deluded perception caused by the whirling of our body, because in reality the house has never whirled around.

The whirling of the house can be compared to the cycle of birth and death.

Due to the day-and-night continuous functioning of our deluded mind, we surely see that there is the cycle of birth and death. This cycle is just a deluded perception.

The halting of the whirling of the house can be compared to Nirvana.

But as we know, in reality the house has never whirled around. Its halting of whirling around is just another deluded perception. Likewise, the ceaseless activities of our deluded mind make us perceive of birth and death, and the halting of these activities makes us perceive of Nirvana (i.e., no more birth and death).

As we see, there is no reality in the twelve links of the dependent origination. Therefore, the “NO’s” in “NO IGNORANCE, NO END OF IGNORANCE AS WELL, UP TO NO OLD AGE AND DEATH, NO END OF OLD AGE AND DEATH AS WELL” are used to wipe out the clinging of the Pratyeka Buddha Vehicle’s practitioners to the belief in the real existence of things.

[II.3.3] NO SUFFERING, NO ORIGINATION OF SUFFERING, NO EXTINCTION OF SUFFERING, NO PATH LEADING TO THE EXTINCTION OF SUFFERING;

In this paragraph, the “NO’s” are to wipe out the clinging of the Hearers to the belief in the real existence of things.

Who are the Hearers [Shravakas]? The Hearers are personal disciples of the Buddha or practitioners in general who enlightened or seek enlightenment through listening to the teaching. The Hearers give the name of Four Noble Truths to the group of Suffering [Dukkha], Origination of Suffering [Samudaya], Extinction of Suffering [Nirodha = Nirvana], and Path Leading to the Extinction of Suffering [Marga].

According to the Hearers, we bear all kinds of suffering in the cycle of birth and death; suffering originates from our deluded mind’s accumulation of affliction generating causes and conditions; to attain the Arahatship, to bring all sorts of suffering to an extinction, we need to practice the Five Methods of Contemplation to Settle the Mind.

But, as mentioned above, birth and death is only a false perception, a product of our deluded mind in function. Therefore, SUFFERING, ORIGINATION OF SUFFERING, EXTINCTION OF SUFFERING, PATH LEADING TO THE EXTINCTION OF SUFFERING all don’t really exist.

[II.3.4.] NO WISDOM AND NO ATTAINMENT AS WELL.

This part of the sutra is expounded to help wipe out the attachment of the Bodhisattva Vehicle’s practitioners to the belief in the real existence of things.

Because of their attachment to the belief in the real existence of the dharmas, the Hinayanists would not let go of the Arahatship and the Pratyeka Buddhahood to go forward to the Mahayana. Sakyamuni Buddha scolded them for being ignorant and called them burnt seeds that could not be used to sow.

It was only because of the ignorance and delusion of the Hinayanists that the Buddha used the term wisdom when he spoked about the Mahayana. But if the Mahayanists [practitioners of the Great Vehicle] are attached to the belief in the real existence of wisdom, then their disease of attachment to the belief in the real existence of things always remains. Therefore, emphasis is put on the idea of NO WISDOM AND NO ATTAINMENT AS WELL. The meaning of these words is: there is no wisdom to attain, because only those who do not have the idea of something to attain qualify for the Bodhisattvahood.

The Sanskrit term Bodhisattva can be literally translated as “Enlighten the Sentient Beings”. It is the duty of the Bodhisattvas to save the beings. To do so, the Bodhisattvas have to help beings enlighten themselves. Without enlightenment, beings are not saved. Without enlightenment, beings cannot leave the house of birth and death which exists in this open-eye dream [13]. They cannot be freed from the suffering of the cycle of birth and death. If Bodhisattvas think that they have attained something, they are still attached to the belief in the real existence of things. If they themselves still have this kind of attachment, how could they be able to help other beings wipe out their own attachment?

[II.3.5] BECAUSE THERE IS NO ATTAINMENT, THE BODHISATTVAHOOD IS REACHED. ONE WHO RELIES ON PRAJNA PARAMITA HAS NO OBSTACLES IN HIS MIND. SINCE THERE ARE NO OBSTACLES, HE HAS NO FEAR,

For ordinary people, it is very hard to believe in this idea of NO ATTAINMENT. Therefore, even if the whole Heart Sutra is composed of only 260 words [in Chinese], several of them were used to give some more explanation to this NO ATTAINMENT: once everything is looked at from this angle of no attainment, then the mind would become clear and calm. When the mind becomes clear and calm, then the function of Prajna would reveal itself. When the function of Prajna reveals itself, then the other shore is reached. Therefore, it is said RELIES ON PRAJNA PARAMITA HAS NO OBSTACLES IN HIS MIND. To get rid of the obstacles, we need this mind of NO ATTAINMENT, because the idea of attainment itself becomes an obstacle. Once there are no more obstacles in the mind, then the practitioners would become free, and therefore, they do not have fear anymore.

So, this paragraph is to wipe out the clinging of the Mahayanists to the belief in the real existence of things.

[II.3.6] AND GOES AWAY FROM THE PERVERTED VIEWS, ILLUSIONS, AND ULTIMATE NIRVANA.

Previously, “NO’s” are used as a broom. Here, because we need to wipe out the attachment to the real existence of the Budhhahood, “GOES AWAY” is used to emphasize the sweeping action of a broom.

Many people interpreted this part as “As we go away from the perverted views and illusions, we attain the ultimate Nirvana [14].” However, if we still cling to the belief in a real ultimate Nirvana to attain, then our view [based on the belief in the real existence of things] becomes a perverted illusionary thought. That is why we see here that the ultimate Nirvana also needs to be wiped out.

It is said above that, the whirling of the house (metaphor of birth and death) is only a deluded perception, and therefore the halting of whirling of the house (metaphor of Nirvana) is also a deluded perception. If from the beginning, the house has never whirled around, how can we say that it has halted whirling around? Hence, it is said in the Lankavatara Sutra: [15] “There is no Nirvana for Buddhas to attain, and there is no Buddha who attains the Nirvana.”

In this Heart Sutra, the wisdom of sentient beings —ordinary people, Hinayanists, Mahayanists, practitioners of the One Buddha Vehicle— is totally swept away, until there is nothing left to sweep. Only then does one qualify to be a Buddha.

In chapter 17 of the Diamond Sutra, the Anuttara Samyak Sambodhi [Supreme Genuine Complete Enlightenment] was repeatedly swept away six or seven times. Why? It is somehow easier to understand and accept the wiping out of the attachment to attainments below the Buddhahood. But it is very difficult to accept the wiping out of the attachment to the Buddhahood itself. Therefore the sweeping was done again and again, six or seven times.

[II.4]

ALL BUDDHAS OF THE PAST, PRESENT AND FUTURE, RELYING ON PRAJNA PARAMITA, ATTAIN ANUTTARA SAMYAK SAMBODHI (THE SUPREME GENUINE COMPLETE ENLIGHTENMENT).

Only in this paragraph are we going to really talk about the Buddhahood. Attaining the ultimate Nirvana discussed in the previous paragraph does not mean becoming Buddha. Only those who have already swept away this ultimate Nirvana and the attachment to Buddhas qualify for the Buddhahood.

That is exactly the process followed by ALL BUDDHAS OF THE PAST, PRESENT AND FUTURE. Their practice relies on the PRAJNA PARAMITA, that is to say, they wipe out completely the attachment to the knowledge of ordinary people, of the Hinayanists, of the Mahayanists and of the practitioners of the One Buddha Vehicle. Only when there is nothing more of which they cling to the belief in real existence do they ATTAIN THE SUPREME GENUINE COMPLETE ENLIGHTENMENT [ANUTTARA SAMYAK SAMBODHI].

ANUTTARA means having nothing above it, unsurpassed, unexcelled, supreme.

SAMYAK means genuine.

SAMBODHI means complete enlightenment.

So, ANUTTARA SAMYAK SAMBODHI means the Supreme Genuine Complete Enlightenment.

Genuine Enlightenment is used in opposition to False Enlightenment.

What is false enlightenment? It is the enlightenment realized by the heterodox [16] who, still attached to the notion of the self form [real existence of the self], could not leave the cycle of birth and death. Only those who are able to wipe out their clinging to the notion of the real existence of the self and of all human kind, and therefore leave the cycle of birth and death, could realize the Genuine Enlightenment.

The Arahats and the Pratyeka Buddhas are no longer attached to the belief in the real existence of the self and of all human kind. They realize the Genuine Enlightenment. But their enlightenment is not as complete as the enlightenment of the Buddhas. Only when they realize the Bodhisattvahood is their enlightenment equal to the enlightenment of the Buddhas. Then, their enlightenment is described as genuine, complete.

The enlightenment of the Bodhisattvas is as genuine and complete as the enlightenment of the Buddhas, but its function is not as marvelous. And as there are the Buddhas above them, their enlightenment cannot be described as Supreme. Only when the Bodhisattvas realize the Buddhahood can their realization be described as Supreme Genuine Complete Enlightenment.

Had we not previously boldly wiped out the Ultimate Nirvana, it would be impossible to mention here about attaining the Buddhahood. As it is said in the Diamond Sutra that “Had Sakyamuni Buddha actually attained the Anuttara Samyak Sambodhi, Dikanpara Buddha [17] would not have prophesied his [Sakyamuni’s] attainment of Buddhahood with the name of Sakyamuni.”

Had Ultimate Nirvana in the previous section been interpreted as reaching Ultimate Nirvana, attaining again Ultimate Nirvana [Anuttara Samyak Sambodhi] here, in this part of the sutra, will be purely repetitive. Therefore, the Ultimate Nirvana in the previous section has to be wiped out.

The following part will describe how the function of the Prajna develops as the VOID is freed up by the sweeping. Such interpretation is proper in that it matches the order of the sutra, as all sutras must be coherent from beginning to end, precise and clear.

[II.5]

“THEREFORE, KNOW THAT PRAJNA PARAMITA IS A GREAT SPIRITUAL MANTRA, A GREAT BRIGHT MANTRA, AN UNSURPASSED MANTRA, THE UNEQUALED MANTRA, WHICH CAN REMOVE ALL SUFFERING; IT IS TRUE AND REAL.”

[II.5.1] THEREFORE, KNOW THAT PRAJNA PARAMITA IS A GREAT SPIRITUAL MANTRA, A GREAT BRIGHT MANTRA, AN UNSURPASSED MANTRA, THE UNEQUALED MANTRA,

This paragraph describes the function of the Prajna. This function reveals itself in different degrees, according to the results of the wiping out of the knowledge. The more the knowledge is wiped out, the more the function of the Prajna will reveal itself.

These degrees of the function of the Prajna are the four grades of the Mantra.

If the ordinary people’s knowledge is wiped out, then the function of the Prajna will reveal itself automatically at the grade of the GREAT SPIRITUAL MANTRA.

If the Hinayanists’ knowledge is wiped out, then the function of the Prajna will reveal itself automatically at the grade of the GREAT BRIGHT MANTRA.

If the Mahayanists’ knowledge is wiped out, then the function of the Prajna will reveal itself automatically at the grade of the UNSURPASSED MANTRA.

If the knowledge of the practitioners of the One Buddha Vehicle is wiped out, then the function of the Prajna will reveal itself automatically at the grade of the UNEQUALED MANTRA. In this state, there is nothing more to be wiped out, the function of the Prajna is ultimate, hence it is said “UNEQUALED”.

[II.5.2] WHICH CAN REMOVE ALL SUFFERING; IT IS TRUE AND REAL.

We are talking now of ultimate freedom.

According to the Buddha’s teachings, ultimate freedom means not being limited by time, space and quantification.

The positive result of the Buddha’s teachings is thorough. It is not only for this life, nor for the next life, nor during the next one hundred lives, next one thousand lives, even next billion lives. Why? Because if suffering will come back again after the next billion lives, then we do not talk about “ultimate freedom” because this freedom is still limited by time, even the time of a billion lives. The positive result of the Buddha’s teachings is eternal. If suffering returns after a billion lives, the deliverance from suffering cannot be said of as TRUE AND REAL.

[II.6]

THEREFORE, THE PRAJNA PARAMITA WAS PROCLAIMED. IT IS RECITED AS: “GATE, GATE, PARAGATE, PARASAMGATE BODHI SVAHA!”

The last part of the sutra is about the Prajna Paramita Mantra. A mantra represents the command, the automatic function of the self-nature. Therefore, it does not need to be translated or explained.

However, some dharma masters gave this explanation:

“Strive diligently, get to the other shore.”

III CONCLUSION

My purpose in explaining the Heart Sutra is to prove that ts’an chan means holding the sutra.

Many people mistakenly believe that reading and reciting the sutra means holding the sutra. To tell the truth, these people only read and recite the sutra, they do not hold the sutra.

It is only when we believe, receive, observe, and practice a sutra that we actually hold a sutra. It is the same with the precepts. Reading and reciting the precepts does not mean holding the precepts.

When we practice Patriarch Ch’an we give rise to a feeling of doubt. This feeling of doubt will function as an automatic broom which, without the intention of sweeping, sweeps everything away by itself.

The Heart Sutra teaches us to sweep away the knowledge of ordinary people, of the Hinayanists, of the Mahayanists, of the practitioners of the One Buddha Vehicle. We do the sweeping until the moment when there is nothing more to sweep. It is the time of seeing the self-nature, realizing the Buddhahood, knowing the self, being master of oneself, attaining the ultimate freedom, or in other words, of reaching the other shore (Paramita).

Notes:

Master Wei Li is a Vietnamese of Chinese origin. Most of the time, the initial language used for his writings was Chinese. Later on, he translated these writings into Vietnamese, and his Vietnamese disciples assisted him with the proofreading. This translation is rendered from the Vietnamese version.

[1] Sutra: In Buddhism, sutra is the term given to scriptures recording the teachings, mainly, by the Buddha himself.

[2] Avatamsaka Sutra: An important sutra. According to the tradition, it is the first one taught by the Buddha after his enlightenment.

After the Buddha’s passing, various efforts were made to formulate his teachings. In China there were numerous attempts to organize the vast array of sutras introduced from India into coherent systems. The T’ien T’ai system is called The Five Periods and Eight Teachings while the Avatamsaka classification is known as The Five Teachings. The importance of the Avatamsaka Sutra varies in different systems. The name Avatamsaka is associated with the first of the T’ien T’ai’s Five Periods. According to the Avamtasaka’s Five Teachings, this sutra is classified as for use at the highest level of teaching.

[3] Kuan Tzu Tsai

– Kuan: examine, contemplate; contemplation; contemplator.

– Tzu: self.

– Tsai has different meanings: to be alive; living; to be present.

As one term, Tzu tsai means: independent, free, freedom; free from binding forces such as desires, anger, ignorance… habits, free from worries, differentiation, delusion, illusion, etc.

Kuan Tzu Tsai is the Chinese translation of the meaning of the Sanskrit name Avalokitesvara.

In rendering proper names in Sanskrit into Chinese, there were times when the great translators in the old days transliterated them and there were times when they translated them when they could; e.g., based on its meaning, the name Mahamati [the Bodhisattva representing the assembly to ask questions in the Lankavatara Sutra —see note 14 below] was translated as Ta Hui [Great Supra Mundane Knowledge].

[4] Bodhisattva: Sanskrit term which literally means “enlightening beings”. According to the common understanding of Mahayana Buddhism’s practitioners, a Bodhisattava is a being who seeks the Buddhahood through the systematic practice of the perfect virtues but renounces complete entry into nirvana until all beings are delivered. Details from a Ch’an perspective will be found in II.3.4.

[5] Kuan Shih Yin

– Kuan: examine, contemplate; contemplation; contemplator.

– Shih: world.

– Yin: cries, sounds.

Kuan Shih Yin, most of the times known as Kuan Yin, means “Regarder of the world’s sounds, cries” [please note that it is ‘regarder’ and not ‘hearer’ or ‘listener’.] There are as many as thirty-three different forms of Kuan Yin; for example, the figure is sometimes shown with a bird, a vase, a willow wand or a thousand eyes and hands.

[6] Hui Neng is the 33rd Patriarch in the lineage of the Ch’an School [starting with Mahakasyapa, one of the ten great disciples of Sakyamuni Buddha]. Hui Neng is better known as the Sixth Patriarch [of the Chinese Ch’an lineage]. He is so revered and his place in the Ch’an tradition is so important that the book recording his teachings is given the title of Platform Sutra.

[7] tzu hsing tzu tu

– tzu: self.

– hsing: nature, natural property.

– tu: to cross [a river, a sea], to ferry [to the other shore], to deliver.

As the old Chinese is very succinct, there might be different ways to understand these four words:

– “the one’s nature delivers itself” [from illusion, delusion… to make oneself free]

– “this is your nature, you are going to deliver it” [from illusion, delusion… to make yourself free], no one else is going to/can do it for you

– “seeing the self-nature and deliver oneself”

[8] This four statements is mentioned in the Lankavatara Sutra —see note 15 below. In the English translation from Sanskrit by D.T. Suzuki, its first mentioning is at the very beginning of part XXXVI [Chapter Two]: “Further, Mahamati, the religious teaching of the Tathagata is free from the four statements. That is, it is devoid of oneness and otherness, of bothness and not-bothness, is free from being and non-being, assertion and refutation;”

[9] Ts’an chan roughly means “meditate”, “Zen”.

Ts’an means “reflect on”, chan is the Chinese pronunciation of the Sanskrit word “Dhyana” [“Zen” is the Japanese pronunciation of the Chinese word Ch’an]

For more details, please read The Practice of Ts’an Patriarch Ch’an.

[10] Hua tou literally means “phrase head,” “word head”. Before a thought arises in the mind to become a phrase, it is the head of the phrase.

For more details, please read The Practice of Ts’an Patriarch Ch’an.

[11] Neither ’cause and conditions’ nor ‘self as such’: In the Surangama Sutra, these words were used by the Buddha to wipe out Ananda’s dis-crimination of the ‘natural existence’ [self as such] and ‘existence by cause and conditions’. Ananda was the representative of the assembly at the time the Surangama Sutra was taught by the Buddha, just as Sariputa was the representative of the assembly when this Heart Sutra was taught.

[12] sutras of real and complete meaning: According to the Mahayanists, there are two kinds of sutra: sutras of real and complete meaning and sutras of expedient and incomplete meaning.

[13] open-eye dream: Things experienced in the dreams we have when we sleep appear to be very real. But when we wake up, we know that they are not. These dreams are called closed-eye dreams. Things experienced in our daily life also appear to be very real. We need to enlighten ourselves to be able to recognize that they are not. These unreal things with a very real appearance are spoken of as happening in our open-eye dreams.

[14] Some other commonly known interpretations of this part of the sutra are:

“Because there is no obstruction, he has no fear, and he passes far beyond confused imagination and reaches ultimate nirvana.”

or:

“Because there is no more attachment and hindrance, there is no fear and Far away from erroneous views and wishful-thinking. Ultimately: The Final Nirvana.”

or:

“Having no hindrance, he has no fear and far from all fantasy finally dwells in Nirvana.”

or:

“Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete Nirvana.”

or:

“is freed from delusive hindrance, rid of the fears bred by it, and reaches clearest Nirvana.”

The common denominator of all these interpretations is: the reaching/attainment of Nirvana.

[15] Lankavatara Sutra: A very important sutra and ususally considered as one of the most difficult to understand. According to the tradition, a copy of this sutra was given by Bodhidharma to his successor Hui K’o [the second patriarch in the Chinese Ch’an lineage.]

[16] heterodox: Actually, the term originally used by Master Wei Li simply means “outside of the path,” or any “non-Buddhist” method. In his translations, D.T. Suzuki has chosen the English “philosopher” for this term.

[17] Dikanpara Buddha: A Buddha before Sakyamuni Buddha.

Master Wei Li’s Disciples