The Heart Sutra
Prologue
by Grand Master T'an Hsu
The
Hrdaya or Heart Sutra is presently the topic. According to the grand
master Chih I of the T'ien T'ai sect, any speaker who endeavors to
explain one of the Mahayana sutras should cover five points of the
scripture's profound meaning, or five profundities. What are they?
1.
Explanation of terms and names.
2. Definition of the substance.
3. Clarification of the principles.
4. Discussion of its (sutra's) application.
5. Discernment of the doctrine.
The
five profundities regarding this sutra are as follows: The Dharma and
the example stand for the name. All dharmas are empty (or void) of
substance. "Nothing there to be attained" is the principle. Breaking
off the three hindrances (greed, hatred and ignorance) is the
application and the ripening of the fruit is the doctrine. The
following details will provide further explanation:
By
means of explaining its name, the sutra will be seen and distinguished
within the context of all of the Buddha's teaching. Altogether, there
were seven reasons for naming a sutra according to seven categories as
follows:
The
first consists simply of the name of the speaker (of a particular
sutra), for example Amitabha Sutra, Vimalakirti Sutra, etc. In the
second category the name designates the teaching conveyed in that
particular discourse, such as Nirvana Sutra or Prajnaparamita Sutra, to
give two examples. In the third category, the sutras are named to
elucidate the doctrine they teach by analogy. The title Brahmajala
Sutra derives from the net of banners used for the adornment of the
palace of Mahabrahman.
Each
eye of the net is said to have contained a Mani-Pearl and their
brightness reflected each other ad infinitum. Likewise, the
BuddhaDharma is forever reflected through the brightness of the radiant
minds of bodhisattvas. In the fourth category, the sutras are named
after the person(s) seeking Dharma from the Buddha, i.e., the Sutra of
Prajna for the Benevolent King spoken by the Buddha. In that sutra, the
Buddha teaches sixteen benevolent kings. The Buddha and the kings are
the persons and Prajna is the Dharma. The fifth category combines an
example specific to each case and the Dharma. The name Prajnaparamita
Hrdaya (heart) Sutra for example, consists of Prajnaparamita which is
the Dharma, and Hrdaya or Heart which is the specific example. (More on
the subject later.)
In
the sixth category, the name of a sutra expresses the connection
between a person or a being, and an object or event that is the clue to
the Dharma. The name The Sutra of the Bodhisattva's Necklace, to give
an example, hints at the transcendental adornments of a highly
accomplished spiritual being. The bodhisattva is the being, the
necklace is the object, and their connection is the clue to the Dharma.
The
combination of the teacher's name and the name of the Dharma with an
analog are included in the seventh category of titles. Consider, for
instance, the title Buddhavatamsaka Mahavaipulya Sutra: The Buddha is
the teacher, Mahavaipulya is the Dharma and Avatamsaka is the analog.
The Buddha attained the fruit of buddhahood because he returned all the
causes of all actions. Avatamsaka is the analog, the ground of
buddhahood. Maha means great, suggesting that in this instance the
doctrine is applied universally and accommodates all other doctrines.
Vaipulya stands for the function of pure karma in all places. Because
of the Buddha's attainment of that stage, the mind encompasses the
universe and all is buddha-sphere in the ten directions. Furthermore,
each buddha-sphere encompasses a chilicosm: This is over the heads of
most because people only know about this world, due to their narrow
outlook.
The
above seven categories of the titles relevant to Mahayana sutras are
based either on individual(s); a particular Dharma; an analog; or any
combination of these.
The
title of The Prajnaparamita Heart (or Hrdaya) Sutra combines Dharma,
i.e., Prajnaparamita, with a specific example — Heart or Hrdaya. The
terms used are in Sanskrit: Prajna means wisdom, and Prajnaparamita
stands for wisdom acquired experientially, by means of intuitive
insight, and perfected through cultivation to the level of
transcendental knowledge; it is the original wisdom of the mind, or the
True Mind. Why, then, add words to it? Because that sutra is axiomatic
to the entire collection of the Prajnaparamita scriptures. Just as we
hold the heart to be the center, that sutra holds the essence of all
the Prajnaparamita texts.
Originally,
Prajna manifested itself as intuitive wisdom in all sentient beings
since time immemorial. That is called former wisdom or wisdom of life;
but people became confused through grasping, and the True Mind fogged
over by perverted views manifested itself as obsessive
thought-patterns. The cycle of birth and death never stops turning the
wheel of life, and it is difficult to get out. Actually, the True Mind
is never separate from us, not even for one moment. The Buddha spoke
the Prajnaparamita Dharma for close to twenty-two years. Recorded and
compiled, the resulting text consisted of six hundred scrolls,
classified into eight groups.
The
differences that existed were merely differences in expedient means,
adjusted to suit a particular potential, and in every case the aim was
to free those who listened from perverted views, abandon grasping,
return to the original source and understand their True Mind. In other
words, the Prajna teaching is aimed to remove confusion, bring about
recognition of one's own True Mind, and return to the truth. According
to this doctrine the mind has three layers: First is the layer of the
deluded mind; the second is the Prajna mind, and the third is the
center, the heart, or the pivot of the Prajna mind, and such is also
the relation of this sutra to the doctrine. The Heart Sutra is the axis
of all the Prajnaparamita teachings. Taking further the example of the
mind, one might call the Heart Sutra the center of the central sutras.
If we compare the core of this sutra with the worldlings' mind, the
mind of Prajna is the true mind and the mind of worldlings is the
deluded mind.
Again,
the center of the mind's center may be perceived as consisting of three
layers, i.e., the mind of saints, the mind of bodhisattvas and that of
buddhas. Minds of worldlings are immersed in suffering of many kinds.
The mind of a saint, such as the accomplished individual of the two
vehicles, is approaching buddhahood; next comes the mind of a
bodhisattva with only one more rebirth to endure and at the center of
mind's center is buddha or the Ultimate or True Mind. The mind of
Prajnaparamita Sutra is the True Mind, also referred to as the
Essential Wisdom. Essential Wisdom we are speaking of is to be
distinguished from an awareness of objects or environment and their use
and value usually characterized as "knowledge" by worldlings.
The
term "Paramita" is in Sanskrit and it means reaching the other shore.
Prajnaparamita or the Wonderful Wisdom, coursing like a boat,
transports all sentient beings across the sea of defilement to the
other shore that is Nirvana. The word Nirvana, also from Sanskrit,
means transcending birth and death, or simply liberation.
Prajnaparamita is, therefore, the Essential Wisdom and the center of
all kinds of prajna. Most every sutra functions at two levels
simultaneously: One level is general, the other, specific, but the
Prajnaparamita Heart Sutra is just specific: Although its title
includes the word sutra due to usage, the text does not function at the
general level.
"Sutra"
in Sanskrit originally meant to uphold, and when applied to principles,
it upholds the principles of all buddhas moving upward, downward
upholding sentient beings according to their potential. If the one who
understands BuddhaDharma upholds the principles of all the past
buddhas, he/she can liberate sentient beings. Whoever can understand
the theory behind the flawless, accomplished Buddha, can understand
also how to uphold the potential of sentient beings. Sutra means a
shortcut, and a well frequented. path. It means the way to complete
enlightenment.
The
second profundity is the definition of substance. What is the substance
of the Heart Sutra? Starting with "Oh, Sariputra, the characteristic of
the voidness of all dharmas is non-arising" until "there is no wisdom,
and there is no attainment whatsoever" is the definition of the
substance. Consequently, the characteristic of the voidness of all
dharmas" is the substance of this sutra.
The
third profundity is focused on the clarification of the purpose of the
sutra. As we already understand the meaning of this sutra's name as
well as the meaning of its substance, we should have no difficulty
understanding the sutra's principle or purpose. We should understand
its principle according to the sentence "There is nothing to be
attained." When there is nothing to attain, one is able to discern the
characteristic of Emptiness.
As to
the discussion of the application of this sutra - it being the fifth
profundity - it is to break off the three obstacles. What are these?
They are 1) passions; 2) deeds (past karma); and 3) retribution.
Problems, worries and suffering all are related directly to the three
obstacles.
There
are two kinds of retribution: 1. Being the resultant person, 2. Being
in the dependent condition(s). Being the resultant person means being
what we are physically, our body. Some are strong, in good health and
others respect them for it. Some are unsightly, unwholesome and others
dislike them. The strong, the weak, the long-lived and the short-lived,
the beautiful, the ugly, the wise as well as the foolish, all have
varied causes in their previous lives, and accordingly receive diverse
effects in their present existence. Those who have produced good causes
in their previous existence enjoy good health, longevity, beauty and
wisdom in this life. Those who generated evil causes in their past
lives have various deficiencies and shortcomings in the present. That
is what being resultant person means.
Being
in the dependent condition(s) means one's circumstances, including
clothing, sustenance and shelter. Obviously, those who have all their
needs satisfied live happily; favorable events occur, yet they do not
have to exert themselves, because of good causes in their previous
lives. A resultant person relies on dependent conditions for survival
and the conditions, in turn, have their causes in the past existence.
Good karma, practice and deeds that benefit others at present will
produce favorable effects in future existence.
The
connection between cause and effect must not be doubted. The obstacles
resulting from past deeds come into existence because we live in this
world. It really does not make any difference who is a lay person and
who is a monk or a nun. Most are involved in interactions inevitably
connected with existence within society, which frequently produce
circumstances generating obstacles through karma. Karma is of three
kinds: Good, bad and unmovable.
The
obstacle of passion arises because of retribution for deeds done in the
past. The circumstances produced then are favorable or adverse
according to karma. Strife to achieve one's goal combines with the
confusion that usually accompanies it, produces numerous defilements
and the result is suffering. That is the obstacle of passion.
The
original defilements count six in number: Greed, hatred, ignorance,
aggregates, doubt and heterodox views.
All
three obstacles are severed naturally when the meaning of the sutra is
thoroughly understood because the application of this sutra is breaking
off the three obstacles. To get rid of the three obstructions is to be
released from many kinds of suffering. The suffering is all-pervasive
and even devas must endure it, though to a much lesser degree than
humans.
Therefore
the purpose of all Buddhadharma is to depart from suffering and dwell
in happiness.
Discernment of the doctrine: Since we have already reached some
understanding as to the meaning of the sutra in terms of the four
profundities, i.e., its name, substance, principles and application, we
are in position to proceed to the last one - the discernment of
doctrine. The entire body of the Buddha's teaching can be divided into
five phases and the example of five ways milk is used to provide
nourishment can be applied to situate the phase of the Heart Sutra in
the context of the entire body of the Buddha's teachings.
While
teaching, the Buddha frequently referred to the example of the white
cow of Snow Mountains. On the slopes of the Snow Mountains grow many
varieties of grass that make the cow healthy and strong. The milk is
wholesome and rich in nutrients and helps those who drink it better to
survive. Similarly, the Buddhadharma can nourish our wisdom, and
therefore the example of five uses of milk appropriately illustrates
the five stages of the Buddha's teaching.
Initially,
the Buddha spoke the essence of the Avatamsaka Sutra (Hwa Yen in
Chinese), it being the first phase of his teaching. It was the teaching
as formulated in the Mahayana sutras, and those with obstructions could
not rise to its level. It was like offering fresh, raw milk to a baby;
those with obstructions could not rise to its level.
The
second phase is represented by the Agamas, comparable to thin, sour
milk. The Buddha spoke the Avatamsaka first so that the eyes of
Mahayana bodhisattvas would open to the view of the buddhas. At that
time many of shallow root could not and would not accept these highest
teachings; though they had eyes they could not see; though they had
ears, they could not hear. Though they had mouths, they could not ask.
It was as if they were deaf and mute. The Buddha continued teaching the
Avatamsaka for three weeks to convert all those with bodhisattva
potential. Many who could not listen later formulated the Theravada
tradition. In the Deer Park, the Buddha chose to teach the Agamas
thereby making his teaching comparatively easier to understand. Five of
his friends attained deep understanding and became his first monks
(bhiksus) and that marked the beginning of what later became the
Theravada tradition. The Buddha taught Agamas for close to twelve
years. Those who could not follow the teachings during the Avatamsaka
phase can be compared to babies, unable to digest fresh milk, but can
take it thinned down or after the milk was allowed to turn. The
teaching of Agamas is comparable to milk that was thus made easier to
digest.
The
third phase is Vaipulya, interpreted as containing doctrines of equal
relevance. That phase is comparable to milk of full strength that was
allowed to turn in order to be easily digestible. During that time the
Buddha spoke four kinds of teachings, and the division into Theravada
and Mahayana was not marked. The phase is said to have lasted for
approximately eight years.
The
fourth phase, that of Prajna, is believed to have lasted for twenty-two
years; it can be compared to the ripened curd. The nourishment it
provides is concentrated as well as digestible.
The
fifth phase relates to the Saddharma Pundarika and to the Nirvana
Sutras. Returning to the milk simile, it has the quality of clarified
butter. During that period the Buddha is said to have taught Mahayana
Dharma, the unimpeded teaching pointing directly at the mind.
To
summarize, the Buddha taught Dharma in five stages and each of these
displays two facets: Expedience and reality. Expedience means following
the causes and conditions (such as the sentiment and potential of
sentient beings in a given situation); Reality equals Truth or the
absence of falsehood. The Buddha spoke truth of his unsurpassed wisdom
directly.
1)
The earliest stage is that of the Avatamsaka Mahavaipulya Sutra. The
Avatamsaka is said to consist of expedience and reality (or truth) in
equal proportion. Expedience means promoting the understanding of
reality. The Teaching Of Reality makes the entry into the wisdom of
buddhas possible: The first stage includes both 'expedience and reality.
2)
The stage of the Agamas is focused on expedience. The Buddha adapted
his teachings to the potential of sentient beings, specifically of
those in the world; consequently, he did not discuss the superb Dharma
at that time. Agama is a Sanskrit term, meaning incomparable. The name
"Incomparable Dharma" is intended to convey the conviction that nothing
can be compared with the Agamas.
3) In
that stage, the proportion between expedience and reality is about
three parts to one, expedience being predominant. What are the
expedient teachings? The first was later developed into the sutra
section of the Tripitaka. It deals with the two vehicles of Sravaka and
Pratyeka Buddha in relation to their ending the cycle of birth and
death of allotment only, but not the cycle of mortal changes. The two
vehicles have, nevertheless, birth and death. The second expedient
characteristic of the third stage is the earliest formulation of
Mahayana: The Dharma of the attainment of non-birth. The third
expedient is the teaching of differentiation. The fourth expedient
belonging to this stage is the Dharma of Reality. It manifests
progressively the doctrine of perfect teachings. During the third stage
the Buddha is said to have taught these four different approaches.
4)
The stage of Prajna, or the fourth stage, is reflected in the Prajna
scriptures. It is said to be composed of two parts expedience and one
part reality, i.e. the Mahayana teaching, or the great vehicle.
5)
The fifth is that of the Saddharma Pundarika and Nirvana Sutras, is the
stage of the Dharma of Reality or Truth without concern regarding
expedience. At that stage the Buddha had little time left and could not
afford to spend it worrying about the potential of the assembly.
Following his delivery of the Bequeathed Teaching which lasted one day
and one night, the Buddha entered his final Nirvana.
The
Heart Sutra, the topic of the detailed commentary below, belongs to the
fourth stage according to the above scheme. It is said to consist of
two parts expedient and one part Reality, and it is comparable to well
ripened curd.
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