般若波羅蜜多心經略疏

A discussion of the true source, the luminous archetype: utterly still and level, yet obstructed by nets and cages. Subtle awakening, profound and remote, its wellspring transcends language. Though the true and conventional are intermingled, and both emptiness and existence are forgotten, the two truths ever remain; the single flavor is always manifest.

In truth, true emptiness has never been devoid of existence; thus existence is used to discuss emptiness. Provisional existence has from the outset not been nonempty; thus emptiness is used to discuss existence. Because existence is not existence, it is not existence; because emptiness is not empty, it is not emptiness.

The emptiness of what is not empty is emptiness without annihilation; the existence of what is not existent is existence without permanence. Those four attachments disappear, yet the hundred negations remain. Does not the profundity of prajna arise from this?

If it were explained fully and meticulously in words, it would require more than two hundred thousand verses; yet when its essentials are summarized, its hidden principle lies within fourteen lines. Thus it is clear that the true teaching may suddenly appear extensive or concise according to conditions, while its purport transcends words, perfectly interpenetrating and complete.

The Prajnaparamita Heart Sutra is indeed like a bright torch illuminating darkness, a boat riding the waves to rescue those in distress, and a foremost buoy guiding those who are drowning. Prajna takes awe-inspiring spiritual power as its essence; paramita takes arrival at liberation as its function. “Heart” clearly indicates the essential point to which all returns, while “sutra” strings together and贯穿 the teachings.

Since the Dharma is stated and an analogy is clearly presented, these are taken as the title; hence it is called the Buddha’s Discourse on the Prajnaparamita Sutra. The explanation of the Prajnaparamita Sutra is divided into five sections: 1) the reasons that inspired the teaching; 2) the scope of its inclusive content; 3) its doctrinal purport and intent; 4) explanation of the sutra’s title; and 5) extensive exposition of the sutra text.

1. The reasons that inspired the teaching: According to the Treatise on the Great Perfection of Wisdom, just as Mount Sumeru, king of mountains, does not quake without causes and conditions, nor when conditions are insufficient, so too the Buddha’s inspiration to expound the Prajnaparamita Sutra required the full presence of many causes and conditions, such as: a. wishing to destroy the wrong views of non-Buddhist paths; b. wishing to break the attachments of those of the Two Vehicles and lead them into the Mahayana Dharma; c. causing bodhisattvas who have newly aroused the aspiration not to cling to the Dharma of emptiness; d. causing them to awaken to the two truths, true and conventional, and arouse a correct understanding of the Middle Way;

e. revealing the Buddha’s lofty virtues so that people may give rise to pure faith; f. wishing to cause people to arouse the aspiration for great bodhi; g. causing them to cultivate the vast and profound practices of bodhisattvas; h. causing all grave obstructions to cease; i. causing them to attain the fruits of bodhi and nirvana; and j. leaving the teaching for later generations to benefit sentient beings.

These may be summarized under the ten intentions above, for which the Buddha was inspired to teach this sutra.

2. The scope of its inclusive content: This means that it is contained within the Sutra Pitaka of the Three Pitakas; among the two repositories, it belongs to the Bodhisattva Pitaka; and within that, provisional and real teachings are included in the Teaching of Reality.

3. Its doctrinal purport and intent: What the words express is the doctrine; that toward which the doctrine tends is its intent. First this is stated generally and then specifically.

Generally, the three modes of prajna are taken as the purport: true suchness means clearly contemplating true nature; contemplative illumination means the wondrous wisdom capable of contemplation; and written words mean the language that clearly illuminates the supreme teaching. Nothing lies outside these three modes, and therefore they are taken as the doctrinal purport. Specifically, there are also three aspects: 1) regarding teaching and meaning as a pair, the verbal teaching is taken as the doctrine and the other two meanings as its intent; 2) regarding object and wisdom as a pair, the object of true emptiness is taken as the doctrine and the wisdom that clearly contemplates it as the intent;

3) regarding cause and result as a pair, the causal practice of bodhi is taken as the doctrine and the virtues of the fruit of bodhi as the intent.

4. Explanation of the sutra’s title: “Prajnaparamita Heart Sutra” also has three points. 1) First, in terms of teaching and meaning, it is divided into two: the “heart of prajna” is the meaning that is expressed, while the single word “sutra” is that which conveys it, thereby revealing the Prajnaparamita teaching; the name is established according to meaning. 2) According to the meaning expressed, Dharma and analogy are presented in two senses: “Prajnaparamita” is the Dharma expressed, while the single word “Heart” presents the illustrative analogy.

That is, inward prajna contains the wondrous and essential meaning, just as the human heart is the sovereign organ situated within a closely integrated system. 3) According to the essence and function of the Dharma, it is divided into two: prajna is taken as the essence. Prajna is translated as wisdom, namely the wondrous awakening that mysteriously realizes the subtle true source. Paramita is its function.

Paramita is translated as “reaching the other shore,” meaning that through this wondrous wisdom one crosses completely beyond birth and death and reaches the shore of true emptiness, liberation. Ordinary wisdom does not reach the shore of liberation, and therefore this name is used. This means that essence is also function; an analogy is given for the Dharma, and the teaching and its meaning are taught; hence this title is established.

5. Exposition of the sutra text: “The Bodhisattva Avalokiteshvara...” The Prajnaparamita Sutra is also called the Heart Sutra. This sutra has neither an introductory section nor a transmission section.

The entire sutra is divided into two passages: the first reveals prajna, and the second speaks the mantra, clarifying secret wisdom. On what basis is it discussed in these two ways? The explanatory words illuminate the meaning, causing the wisdom of clear understanding to arise and eliminating the obstruction of afflictions; the secret words of the mantra cause merit to arise through recitation and thus eliminate karmic obstructions.

By eliminating the two obstructions, the two adornments—merit and wisdom—are perfected. This is divided into two. According to the preceding text, it may further be divided into two: a) first, a brief statement of the general outline in two sections; and from “Shariputra, form is not different from emptiness” onward, the real meaning is presented and extensively explained so as to make it clear.

Because the meaning is not simple, it is first stated briefly; because the brief account is not complete, an extensive explanation must follow. Furthermore, the first part is based on practice and speaks briefly; the latter follows it with an extensive explanation to clarify the meaning. The brief explanation based on practice has four points: 1) the person capable of contemplation; 2) the practice to be undertaken; 3) the object contemplated in practice; and 4) the benefits of contemplation.

Thus it speaks of:

1. The person capable of contemplation: The Bodhisattva Avalokiteshvara is the one capable of contemplation. This means that nothing is lacking in the objective domains of principle and phenomena; his contemplation penetrates them freely, and hence he is so named. Furthermore, he observes beings’ capacities and conditions and brings them to ultimate freedom without overlooking any; therefore this is his name. The former explanation is based on wisdom and the latter on compassion. “Bodhi” means awakening; “sattva” means a sentient being. Because this person seeks liberation above through wisdom and rescues sentient beings below through compassion, he receives this designation according to the relevant sphere.

2. The practice undertaken: “When practicing the profound prajnaparamita.” The wondrous practice of prajna is of two kinds: a) the shallow, namely the prajna of the emptiness of persons; and b) the profound, namely the prajna of the emptiness of dharmas. Here, simply distinguishing the shallow from the profound, it is called the practice of profound prajna. “When” means that the bodhisattva sometimes, like those of the Two Vehicles, contemplates the emptiness of persons. The Lotus Sutra says that for those who should be liberated through the body of a shravaka, he immediately manifests the body of a shravaka, and so forth. This is not such an occasion, and therefore it says, “when practicing the profound.”

3. The object contemplated in practice: This means penetratingly seeing that the intrinsic nature of the five skandhas is entirely empty. This is the profound principle of the two kinds of emptiness—the emptiness of persons and of dharmas—seen through wisdom.

4. The benefits of contemplation: This means realizing true emptiness, from which all suffering and distress cease, and thereby ending the two kinds of birth and death: segmented birth and death and transformational birth and death. One realizes the fruits of bodhi and nirvana, the ultimate peace and bliss; hence it says that one crosses beyond all suffering and calamity. The foregoing is a brief account and does not state everything.

“Shariputra, form is not different from emptiness; emptiness is not different from form. Form itself is emptiness; emptiness itself is form. Feeling, perception, formations, and consciousness are likewise.” From here onward, the real meaning is extensively discussed under five points: 1) eliminating external doubts; 2) revealing the essence of dharmas; 3) clarifying what is transcended; 4) discussing what is attained; and 5) praising the excellence of the teaching. 1) The passage eliminating doubts has four explanations: a) eliminating the doubts of the Lesser Vehicle; b) an explanation also encompassing the doubts of bodhisattvas; c) directly revealing the correct meaning; and d) accomplishing contemplative practice. a) The opening words “Shariputra” identify the person who doubts.

Sharika is the name of a kind of bird, translated into Chinese as the autumn egret. Because his mother was clever and sharp, with eyes like those of that bird, he was named “the son of that woman”; since his designation referred to his mother, he was called the Son of Sharika. Thus the mother was named after the bird, and the son after his wise mother.

Being foremost in wisdom and worthy of being the chief disciple, he became the one for whom the doubt was explained. Shariputra doubted: “I belong to the Lesser Vehicle and, while still at the stage with remainder, see the skandhas as empty of a person; this is also called the emptiness of dharmas. How does it differ from the emptiness taught here?” In response to this doubt, the Buddha explained: “When you see the skandhas and consider them empty of a person, you regard the skandhas as different from emptiness.

Here it is revealed that the intrinsic nature of the skandhas is originally empty. It is not as you see it; therefore it is said that form is not different from emptiness, and so forth.”

Again he doubted: “In the Lesser Vehicle, when I enter the stage of nirvana without remainder, body and cognition are both extinguished, and neither emptiness nor form remains. How does that differ from this?”

The Buddha answered: “According to your view, form itself is not emptiness; only when form is extinguished does emptiness come into being. It is not so here. Form itself is emptiness; emptiness does not result from the destruction of form, and therefore it differs from your view.” Since the doubts of the Two Vehicles do not go beyond these two attachments, they must be explained. b) The explanation encompassing the doubts of bodhisattvas: According to the Ratnagotravibhaga, bodhisattvas whose minds are not confused have three kinds of doubt: 1) doubting that emptiness is not different from form and clinging to emptiness as outside form.

Here, “form is not different from emptiness” is stated to eliminate that doubt. 2) Doubting that emptiness destroys form and clinging to annihilative emptiness. Here, “form itself is emptiness,” and emptiness is not the destruction of form, is stated to eliminate that doubt. 3) Doubting that emptiness is a thing and clinging to emptiness as existent. Here, “emptiness itself is form” is stated, so that one cannot grasp emptiness by means of emptiness, thereby eliminating that doubt.

Once doubt has been eliminated, true emptiness is revealed. c) Directly revealing the correct meaning: It is only because form is emptiness. With respect to the characteristics of illusory form, there are three meanings: 1) the meaning of mutual opposition, as when it is said that within emptiness there is no form, and so forth, taking emptiness to negate form. By this standard, there would be no emptiness within form, because form opposes emptiness, just as one might say that what eternally remains must eternally perish. 2) The meaning of nonobstruction: illusory form necessarily does not obstruct emptiness; true emptiness necessarily does not obstruct illusory form.

If emptiness obstructed form, it would be annihilative emptiness, not true emptiness. If form obstructed emptiness, it would be real form, not illusory form. 3) The meaning of mutual support: if this illusory form were in its essence not empty, it could not be established as illusory form. It is precisely because form is empty that form can exist.

The Larger Prajnaparamita Sutra says that if dharmas were not empty, there would be neither cause nor result. The Madhyamaka Treatise says that because of the meaning of emptiness, all dharmas are established; this applies even to true emptiness. Taking the foregoing points as the standard, one should understand it thus.

Therefore true emptiness communicates with existence in four senses: 1) forgetting self while retaining the other: because emptiness itself is form, form appears while emptiness is concealed; 2) losing the other while retaining self: because form is emptiness, form disappears while emptiness is revealed; 3) both self and other remain: because concealment and revelation are nondual, this is true emptiness. That is, “form is not different from emptiness” means that illusory form—form—remains; “emptiness is not different from form” means that true emptiness is manifest as emptiness.

Since they never obstruct one another, both remain; 4) both self and other disappear: because the essence and characteristics are raised together, both are wholly subsumed and the two extremes are utterly forgotten. Form in relation to emptiness likewise has four meanings: 1) the other appears and the self disappears; 2) the self appears and the other disappears; 3) both self and other remain; and 4) both are entirely extinguished.

The foregoing should be taken as a standard for contemplation. Thus the arising and disappearance of illusory form do not obstruct the free concealment and revelation of true emptiness. United, they form a single, perfect flavor that rests on nothing; this is the Dharma-nature. d) Accomplishing contemplative practice is understood through three points: 1) Contemplating form as emptiness brings conduct to rest; contemplating emptiness as form establishes contemplative activity.

When emptiness and form are nondual and revealed in a single thought, only the complete practice of calm abiding and insight is ultimate. 2) Seeing form as emptiness perfects great wisdom, so one does not abide in samsara; seeing emptiness as form perfects great compassion, so one does not abide in nirvana. Because the objective spheres of form and emptiness are nondual, compassion and wisdom are equal in meaning, and one practices in the place of nonabiding. 3) Great Master Zhizhe, Zhiyi, relying on the Garland of Jewels Sutra, established the three contemplations in a single thought, saying:

1. The contemplation of entering emptiness from the provisional means that form is emptiness.

2. The contemplation of entering the provisional from emptiness means that emptiness is form.

3. The equal contemplation of emptiness and the provisional means that form and emptiness are not different.

2. Revealing the essence of dharmas: “Shariputra, all dharmas are marked by emptiness.” This contains two points, first general and then specific. First, “all dharmas are marked by emptiness” means that the skandhas are not one, and therefore they are called all dharmas. To illuminate the condition of this emptiness, it is called the mark of emptiness. The Madhyantavibhaga says: “The nonexistence of duality, and the existence of that nonexistence, is the mark of emptiness.” “Nonduality” means the absence of grasper and grasped. To say that this emptiness exists would establish grasper and grasped; the nonduality of the two is called the mark of emptiness.

“They neither arise nor cease, are neither defiled nor pure, neither increase nor decrease.” These specific revelations form three pairs among six empty dharmas. There are three ways of explaining them: a) according to stages; b) according to dharmas; and c) according to contemplative practice. a) According to stages: 1) “Neither arising nor ceasing” refers to the stage of ordinary beings before entering the grounds. Ordinary beings die here and are born there, revolving for many kalpas; this is the stage of arising and ceasing.

Having realized true emptiness and transcended this stage, it is said to be neither arising nor ceasing. 2) “Neither defiled nor pure” refers to bodhisattvas midway on the path. Bodhisattvas still possess defiling obstructions but already cultivate pure practices; this is called the stage of defilement and purity. Having realized true emptiness and transcended this stage, it is said to be neither defiled nor pure. 3) “Neither increasing nor decreasing” refers to the path of cultivation after attaining the fruit of buddhahood.

The delusion of samsara had not formerly been ended but is now exhausted; this is decrease. Through the course of cultivation, the myriad virtues that were formerly incomplete are now perfected; this is increase. Having realized this true emptiness, it is said to neither increase nor decrease.

Furthermore, the doctrine of Buddha-nature distinguishes three kinds: 1) before entering the grounds, it is called the abiding Buddha-nature of intrinsic nature; 2) during cultivation on the path, it is called the emergent Buddha-nature; and 3) after attaining the fruit, it is called the Buddha-nature of the attained fruit. The single Buddha-nature alone is divided into three. The same is true of true emptiness, which is not different in itself but is distinguished according to stages.

Again, the Dharma-dhatu is without distinctions, yet, as the treatise explains, it is first called the defiled stage, next the defiled-and-pure stage, and finally the wholly pure stage; these correspond to the same scheme. b) According to dharmas: Although this true emptiness is form, form arises through conditions, while true emptiness does not give birth to form. Though conditions move and cease, true emptiness does not cease.

Moreover, while flowing along with conditions it is not defiled; when freed from obstructions it is not purified. When extraneous obstructions are exhausted, it does not decrease; when virtues become abundant, it does not increase. Arising and ceasing belong to conditioned dharmas, but here they are used to reveal the marks of true emptiness; hence it is called the mark of emptiness. c) According to contemplative practice: The three kinds of non-nature are established in relation to the three natures for contemplation.

1. In relation to the imagined nature, the contemplation of signlessness is established: because that nature itself is empty, there is neither arising nor ceasing. 2. In relation to the dependent nature, the contemplation of nonarising is established: because dependent defilement and purity arise through conditions, they have no intrinsic nature. 3.

In relation to the perfectly accomplished nature, the contemplation of non-nature is established: the first two natures do not exist, yet nothing is lost; contemplative illumination becomes clear, yet nothing increases. Furthermore, whether bound or freed from obstruction, the nature neither increases nor decreases. Moreover, deluded dharmas neither arise nor cease; dependent origination is neither defiled nor pure; and true emptiness neither increases nor decreases.

These three kinds of non-nature reveal the mark of true emptiness.

3. Clarifying what is transcended: “Therefore, in emptiness there is no form; no feeling, perception, formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no form, sound, odor, taste, touch, or dharmas; no eye-dhatu, up to and including no mind-consciousness-dhatu.” What true emptiness transcends is explained through many approaches, of which four are outlined: 1) the approach of expanding and contracting the characteristics of dharmas; 2) the forward and reverse approaches to dependent origination; 3) the approach to the causes and results of defilement and purity; and 4) the approach to object and wisdom, that which knows and that which is known.

1) The approach of expanding and contracting the characteristics of dharmas: First, “therefore, in emptiness” refers back to what was previously said about neither arising nor ceasing, and so forth. In true emptiness there is no form, and so forth; in true emptiness there are not even the five skandhas. This is explained according to the approach of mutual opposition and is therefore called emptiness.

The true principle never destroys form, because intrinsic emptiness does not await form’s destruction; the passages below should be understood according to this standard. Here, concerning the five skandhas, form is combined into one, while mind is expanded into four. Second, “no eye-dhatu...” means that none of the twelve ayatanas exists.

Among the twelve ayatanas, mind is combined into one and a half: the entire mind ayatana and part of the dharma ayatana. Form is expanded into ten and a half: the five faculties and five objects constitute ten ayatanas, together with part of the dharma ayatana. Third, “no eye-dhatu,” and so forth, means that none of the eighteen dhatus exists.

Within the eighteen dhatus, both form and mind are expanded, as should be understood from the skandhas above. These fully comprise the three categories discussed in the treatise.

2) The forward and reverse approaches to dependent origination: “No ignorance” is the forward contemplation of ignorance in the process of cyclic existence. Because the nature of ignorance is empty, it is called “no ignorance.” “Nor any exhaustion of ignorance” is the reverse contemplation of ignorance in the process of return and cessation. Because it is true emptiness, it cannot be exhausted. Here the first link is presented; the remaining links, through the tenth in question, should be understood according to this approach. Thus it says “up to and including” the final link, meaning that old age and death likewise belong to cyclic existence and return and cessation, and are all empty.

3) The approach to the causes and results of defilement and purity: “No suffering, origin, cessation, or path.” Suffering and origin are the worldly cause and result. Suffering is the result of birth and death and is stated first to cause aversion to arise. Origin is the cause of birth, namely karma and afflictions. To detest suffering and cut off origin is to state the result first and the cause afterward. Cessation and the path are the supramundane result and cause. Cessation is the fruit of nirvana and is stated first to inspire delight. The path is the cause of quiescence, namely the Noble Eightfold Path. After cultivating the Noble Eightfold Path, one sees that everything is empty of both nonexistence and existence.

4) The approach to object and wisdom, knower and known: “No wisdom and also no attainment.” Not only is nothing previously mentioned present within emptiness; even the cognition that knows that emptiness cannot be obtained. Thus “no wisdom” means that even the cognition of the principle of emptiness cannot be obtained. A question is raised: Previously, “emptiness itself is form” clarified that form is not lost. Why, then, does this passage say that everything is nonexistent? Would this not mean that emptiness destroys form?

Answer: Previously, although obstruction had ceased, it was not necessarily taught that things are eternally undestroyed. Here, although everything is lost, it is not necessarily taught that things are eternally unestablished. The Larger Prajnaparamita Sutra says: “All dharmas are without possession; this existence itself is emptiness.” From this one should understand “without possession.” Above, the explanation proceeded forward from such existence; here it proceeds in reverse. One Dharma has two meanings, and the differing modes of expression do not contradict one another.

4. Clarifying what is attained has two parts: “Because there is no attainment...” 1) repeating the preceding to connect with what follows; and 2) properly discussing what is attained. 1) “Because there is no attainment” repeats the preceding and connects it with what follows. “Because” indicates the reason and “therefore” indicates causation: the preceding nonattainment is the cause that allows the subsequent attainment. The Larger Prajnaparamita Sutra says: “Through nonattainment, there is attainment.” 2) The discussion of what is attained has two parts: first, the bodhisattva attains nirvana, the fruit of cessation; and second, all Buddhas attain bodhi, the resultant fruit.

1. The first part is further divided into two: first, the person relies on the Dharma; and second, obstructions are eliminated and the fruit attained. a) The person relying on the Dharma: “Bodhisattva,” awakened sentient being, identifies the person; its meaning is as explained above. “Because of relying on prajnaparamita” means practicing in reliance upon the Dharma of prajna and leads into what follows. b) Eliminating obstructions and attaining the fruit: “The mind is without hindrance.” This section has three points: a) accomplishment of practice; b) elimination of obstructions;

and c) attainment of the fruit. a) Accomplishment of practice: “The mind is without hindrance” signifies the accomplishment of cultivation: delusion does not disturb the mind, and objects do not unsettle wisdom. b) Eliminating obstructions: “Because there is no hindrance, there is no fear; one remains far removed from all inverted and dreamlike thinking.” “Because there is no hindrance” repeats the preceding to connect with what follows.

“There is no fear” means that outwardly one is not disturbed by hostile maras; evil cannot cause harm. “Far removed from all inverted and dreamlike thinking” means that inwardly one is not inverted by delusion or cognitive obstructions; the causes of evil are entirely extinguished.

c) Attaining the fruit means ultimately attaining nirvana. Nirvana is translated as “perfect quiescence.” The complete perfection of virtues is called “perfect,” while the total elimination of afflictive obstructions is called “quiescence.” In simpler terms, the Lesser Vehicle provisionally establishes a conjured city as a resting place, not yet the treasure land; what is now attained once and for all is certain and therefore called ultimate. Because wisdom can certainly attain it, it is called ultimate. Furthermore, wisdom can reach the utmost boundary of nirvana, and hence it is called ultimate.

2. Attaining the fruit of bodhi: “All Buddhas of the three times rely upon prajnaparamita.” This sentence has two meanings: a) the persons relying on the Dharma; and b) realization of the fruit. a) The persons relying on the Dharma means that all Buddhas of the three times follow no different course of cultivation; there is only this one gate, and therefore they practice in reliance upon prajnaparamita. b) Realization of the fruit: “They attain anuttara-samyak-sambodhi.” Anuttara is translated as “unsurpassed,” samyak as “right,” sam as “equal,” and bodhi as “awakening”; together, “unsurpassed, complete, perfect awakening.” Awakening has two meanings: a) right awakening, namely wisdom in accord with principle, which clearly contemplates the ultimate truth;

and b) equal awakening, namely wisdom in accord with the full measure of phenomena, which clearly contemplates conventional truth.

Both reach the utmost, boundless extent, and therefore it is called unsurpassed. Having attained the ultimate as stated above, one should understand the praise of the mantra’s efficacy.

5. “Prajnaparamita is the great divine mantra, the great illuminating mantra, the unsurpassed mantra, the unequalled mantra.” This passage has two meanings: specific praise and general praise.

Specific praise: “Therefore, one should know” repeats the preceding and connects it with what follows. Because Buddhas and bodhisattvas rely upon prajna to realize the fruits of bodhi and nirvana, one should know that prajna is the great divine mantra, and so forth. Praising the mantra’s supreme excellence also praises the four virtues—permanence, bliss, self, and purity.

There are three explanations: A. According to the Dharma: 1) because it completely eliminates all obstructions and is not false, it is called the divine mantra; 2) because its wisdom illuminates clearly and is not obscured, it is called the illuminating mantra; 3) because it creates no further faults, it is called the unsurpassed mantra; 4) because it is unique and nothing can equal it, it is called the unequalled mantra.

B. The mantra is described according to four functions: 1) it can destroy afflictions; 2) it can destroy ignorance; 3) it causes causal practices to be perfected; and 4) it causes the virtues of the fruit to be perfectly accomplished. C.

According to stages of fruition: 1) it surpasses ordinary beings; 2) it transcends the Lesser Vehicle; 3) its cause is supreme; and 4) its fruit is commensurate. This means that no stage can compare with it, and therefore it is called unequalled.

The Treatise on the Ten Grounds says that “unequalled” refers to the Buddha, with whom sentient beings cannot compare. The repetition of “equal” compares sentient beings with the Buddha’s Dharma-body; why, then, is it still said to be beyond comparison?

General praise of prajna: Because the Buddha has manifested complete, perfect awakening, it can truly and unfailingly eliminate all suffering. Suffering comprises the three sufferings, the eight sufferings, and every kind of suffering. In addition, segmented birth and death and transformational birth and death are also called all suffering.

Because suffering is certainly eliminated, it is said to be true and not false. The preceding two points differ as extensive and concise, or general and specific, but their purpose is to reveal ultimate prajna. Therefore the Buddha spoke the prajnaparamita mantra, immediately proclaiming the mantra...

From here onward is the second passage, revealing the secret, essential power of prajna. It has two meanings: a) repeating the preceding to connect with what follows; and b) speaking the mantra. a) The preceding points are repeated to connect with what follows. Above it was called the great divine mantra, but its words were not yet known; therefore the mantra is now spoken. b) Speaking the mantra: “Gate gate paragate parasamgate bodhi svaha...” Gone, gone, gone beyond, gone altogether beyond, awakening, svaha!

This mantra has two meanings: a) it cannot be explained, because it is the secret speech of the Buddhas, which ordinary beings cannot understand. One should simply uphold and recite it to eliminate karmic obstructions and increase merit; there is no need to force an explanation. b) If one nevertheless wishes to explain it provisionally, it is as follows: gate is translated as “gone” or “crossed over,” referring to the function of profound wisdom.

Repeating gate twice means crossing oneself over and crossing others over. In paragate, para means the other shore, namely arriving at that place. In parasamgate, sam means “together,” and is also interpreted as “entanglement”; it means that self and others together cross beyond entanglements and reach the other shore.

Where is the other shore called bodhi? It is the place of great awakening. Svaha is translated as swiftly bringing the preceding undertaking to accomplishment.

What follows is a provisional translation of a consummate verse expressing reflections on the Prajnaparamita Sutra:

Prajna is inexhaustible;

Even in a hundred million kalpas, it is difficult to approach.

Praising it according to one’s capacity,

One comprehends the true doctrine.

Dharma Master Fazang briefly explained the Prajnaparamita Heart Sutra at Qingchan Monastery in the capital Chang’an in the second year, translating the sutra at leisure, together with Zheng of Rongyang in Yongzhou, concurrently Director of the Ministry of Rites, whose heart was loyal and filial and whose nature was simple, like jade leaves and golden branches diffusing fragrance. Nine times the blocks were carved and respectfully presented to three kings; the preface by Yiyi Chao was composed with sincere devotion to the Dharma.

From his first black hair until his head gradually turned white, he recited this Heart Sutra as many as one hundred thousand times, his mind following its wondrous meaning and his mouth chanting its divine text. Three times he earnestly requested that the essential points of the sutra be briefly explained, yet how difficult it is to fathom its lofty profundity!

Preface in Praise of the Prajnaparamita Heart Sutra

Selected by Zhang Yue

The myriad dharmas arise from mind, and mind is primary for human beings. The Three Vehicles return to the One. 1) The honored principle of the Dharma is to know that the mind’s nonattainment is true attainment, and to see that the one emptiness that does not penetrate is mysterious penetration. The Tathagata says that the five skandhas are all empty; the person is originally empty.

The Tathagata says that all dharmas are marked by emptiness; dharmas too are empty. Knowing that the illuminating Dharma does not see emptiness, one then relinquishes the Dharma. 2) Are seeing and knowing themselves not also empty? Therefore concentration and wisdom are both within the empty Dharma.

To enter this gate is to enter the gate of illumination; to walk this path is to travel the transcendent road. Could anyone who does not practice profound prajna personally realize this Dharma? The Assistant Director of the Palace Library and Imperial Son-in-Law Commandant, Zheng Wanju of Rongyang, was a profound scholar of broad learning who translated it into a sacred canon, like wine poured forth, while the craftsman Han carved the Heart Sutra.

The wealthy patrons of this virtuous sacred undertaking hoped to reap its fruit in the future. Because the Buddha did not rely upon characteristics, he taught that dharmas are originally unborn; because there is no attainment, the teaching transmitted to the present is not extinguished. The Way remains in written words.

While the meaning remains, heaven passes, waters recede, and teachings flourish; hear them and apply your mind.

A Record of Names Praising the Buddhist Work of Carving the Printing Blocks.