09/06/13 Heart Sutra - Wikipedia, the free encyclopedia

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Sanskrit text of the Heart Stra, in
the Siddha script. Replica of the
6th-century palm-leaf manuscript
preserved at Hry-ji monastery.(
)
Chinese text of the Heart Stra, by
Yuan Dynasty artist and calligrapher
Zhao Mengfu (12541322 CE).
Heart Sutra
From Wikipedia, the free encyclopedia
The Heart Stra (Sanskrit: Prajpramit
Hdaya) is a famous stra in Mahyna Buddhism. Its Sanskrit name
Prajpramit Hdaya literally means "The Heart of the Perfection
of Transcendent Wisdom". The Heart Stra is often cited as the
best-known
[1]
and most popular Buddhist scripture of all.
[2][3]
Contents
1 Introduction
2 Origin and early translations
2.1 Critical Editions
2.2 Nattier hypothesis
2.3 Title
3 Text
4 Mantra
4.1 Chinese exegesis
4.2 Tibetan exegesis
4.3 Translation
5 Recordings
6 Popular culture
7 Western philosophy
8 See also
9 Notes
10 References
11 Further reading
12 External links
12.1 Translations
12.2 Discourses
Introduction
The Heart Stra, belonging to the Perfection of Wisdom (Prajpramit) category of Mahyna Buddhism
literature along with the Diamond Stra, is perhaps the most prominent representative of the genre.
The Heart Stra is made up of 14 shlokas in Sanskrit, with each shloka containing 32 syllables. In the
standard Chinese translation by Xuanzang, it has 260 Chinese characters. In English it is composed of sixteen
sentences.
[4]
This makes it the shortest text in the Perfection of Wisdom genre, which contains scriptures in
lengths up to 100,000 shlokas. According to Buddhist scholar and author Geshe Kelsang Gyatso in his
commentary to the Heart Stra:
The Essence of Wisdom Sutra (Heart Stra) is much shorter than the other Perfection of
Wisdom stras but it contains explicitly or implicitly the entire meaning of the longer Sutras.
[5]
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This sutra is classified by Edward Conze as belonging to the third of four periods in the development of the
Perfection of Wisdom canon, although because it contains a mantra (sometimes called a dharani), it does
overlap with the final, tantric phase of development according to this scheme, and is included in the tantra
section of at least some editions of the Kangyur.
[6]
Conze estimates the sutra's date of origin to be 350 CE;
some others consider it to be two centuries older than that.
[7]
Recent scholarship is unable to verify any date
earlier than the 7th century CE.
[8]
The Chinese version is frequently chanted (in the local pronunciation) by the Chan (Zen/Seon/Thin) school
during ceremonies in China, Japan, Korea, and Vietnam respectively. It is also significant to the Shingon
Buddhist school in Japan, whose founder Kkai wrote a commentary on it, and to the various Tibetan Buddhist
schools, where it is studied extensively.
The stra is in a small class of stras not attributed to the Buddha. In some versions of the text, starting with that
of Fayue dating to about 735,
[9]
the Buddha confirms and praises the words of Avalokitevara, although this is
not included in the preeminent Chinese version translated by Xuanzang. The Tibetan canon uses the longer
version,
[10][11]
although Tibetan translations without the framing text have been found at Dunhuang. The Chinese
Buddhist canon includes both long and short versions, and both versions exist in Sanskrit.
[10]
Origin and early translations
The earliest extant text of the Heart Sutra is the palm-leaf manuscript found at the Horyuji Temple, and dated
to 609 CE. It was one of two texts which formed the basis for a published edition by Max Mller (1881), and
formed the basis of a published edition by Shaku Hannya (1923). (See image top right) However it is important
to note that a comparison of the script with India manuscripts and inscriptions argues for a date in the 8th
century for the Horyuji manuscript.
[12]
A Chinese text attributed to Xuanzang and dated 649 CE is preserved in the Chinese Tripiaka. Stories exist of
earlier translations but are likely to be apocryphal. In particular Edward Conze acknowledges that the text
attributed to Kumarajva is the work of his student. It is not mentioned a biography compiled in 519 CE.
[13]
John McRae and Jan Nattier have argued that this translation was created by someone else, much later, based
on Kumarajiva's Large Stra.
[14]
Zhi Qian's version, supposedly composed in 200-250 CE, was lost before
the time of Xuanzang, who produced his own version in 649CE, which closely matches the one attributed to
Kumarajiva.
[15]
Xuanzang's version is the first record of the title "Heart Stra" ( xnjng) being used for the
text,
[16]
and Fukui Fumimasa has argued that actually means dhra scripture.
[17][18]
According to
Huili's biography, Xuanzang learned the sutra from an inhabitant of Sichuan, and subsequently chanted it during
times of danger in his journey to the West.
[19]
Thus the available evidence points towards the Heart Sutra being composed in 6th or 7th century.
Critical Editions
There have been several critical editions of the Sanskrit text of the Heart Sutra, but to date the definitive edition
is Conze's, originally published in 1948, and then again in 1967. Conze had access to 12 Nepalese manuscripts;
seven mss. and inscriptions from China; two mss. from Japan; as well as several translations from the Chinese
Canon and one from the Tibetan.
[20]
There is a great deal of variation across the manuscripts in the title, the
magala verses, and within the text itself. Many of the manuscripts are corrupt or simply carelessly copied.
Nattier hypothesis
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However, based on textual patterns in the Sanskrit and Chinese versions of the Heart Stra and the
Mahaprajnaparamita Sutra, scholar Jan Nattier has suggested that the earliest (shortest) version of the Heart
Stra was probably first composed in China in the Chinese language from a mixture material derived from the
Chinese translation of the Large Perfection of Wisdom Sutra (cf. vol. 1-1, pg 64 of Takaysu 2007) and new
composition, and that this assemblage was later translated into Sanskrit (or back-translated, in the case of most
of the stra). She argues that the majority of the text was redacted from a Larger Sutra on the Perfection of
Wisdom, which had originated with a Sanskrit Indian original, but that the "framing" passages (the introduction
and concluding passages) were new compositions in Chinese by a Chinese author, and that the text was
intended as a dharani rather than a stra.
[8][21][22]
The Chinese version of the core (i.e. the short version) of the
Heart Stra matches a passage from the Large Sutra almost exactly, character by character; but the
corresponding Sanskrit texts, while agreeing in meaning, differ in virtually every word.
[23]
Furthermore, Nattier
argues that there is no evidence (such as a commentary) of a Sanskrit version before the 8th century CE,
[24]
and
she dates the first evidence (in the form of commentaries by Xuanzang's disciples Kuiji and Wonch'uk, and
Dunhuang manuscripts) of Chinese versions to the 7th century CE. She considers attributions to earlier dates
"extremely problematic". In any case, the corroborating evidence supports a Chinese version at least a century
before a Sanskrit version.
[25]
This theory has gained support amongst some other prominent scholars of
Buddhism, but is by no means universally accepted.
[26]
Title
The Zhi Qian version is titled Po-jo po-lo-mi shen-chou i chuan
[27]
or Prajnaparamita Dharani;
[28]
the
Kumarajiva version is titled Mo-ho po-jo po-lo-mi shen-chou i chuan
[27]
or Maha Prajnaparamita
Mahavidya Dharani. Xuanzang's translation was the first to use Hrdaya ("Heart") in the title.
[29]
Despite the common name Heart Stra, the word stra is not present in known Sanskrit manuscripts, which
refer to it simply as prajpramithdaya.
[10]
Xuanzang's translation was also the first to call the text a sutra.
No extant Sanskrit copies use this word, though it has become standard usage in Chinese and Tibetan, as well
as English.
[30]
Some citations of Zhi Qian's and Kumarajiva's versions prepend moho (which would be maha in Sanskrit) to
the title. Some Tibetan editions add bhagavat, meaning "Victorious One" or "Conqueror", an epithet of
Prajnaparamita as goddess.
[31]
In the Tibetan text the title is given first in Sanskrit and then in Tibetan:
Sanskrit: Bhagavatprajpramithdaya
Tibetan: ,, Wylie: bcom ldan 'das ma shes rab kyi pha rol tu
phyin pa'i snying po
In other languages, the title is frequently called "Heart Sutra" in common-usage:
English: Heart of the Perfection of Wisdom
Chinese: xn jng ( / )
Japanese: Han-nya Shin-gy ( / )
Korean: Panya Shimgyeong ()
Text
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Sanskrit manuscript of the Heart
Stra, written in the Siddha script.
Bibliothque nationale de France
Various commentators divide this text into different numbers of sections. Briefly, the sutra describes the
experience of liberation of the bodhisattva of compassion,
Avalokitevara, as a result of insight gained while engaged in deep
meditation to awaken the faculty of praja (wisdom). The insight
refers to apprehension of the fundamental emptiness of all
phenomena, known through and as the five aggregates of human
existence (skandhas): form (rpa), feeling (vedan), volitions
(samskr), perceptions (saj), and consciousness (vijna).
The specific sequence of concepts listed in lines 12-20 ("...in
emptiness there is no form, no sensation, ... no attainment and no non-
attainment") is the same sequence used in the Sarvastivadin
Samyukta Agama; this sequence differs in comparable texts of other
sects. On this basis, Red Pine has argued that the Heart Stra is
specifically a response to Sarvastivada teachings that, in the sense
"phenomena" or its constituents, are real.
[32]
Lines 12-13 enumerate
the five skandhas. Lines 14-15 list the twelve ayatanas or abodes.
[33]
Line 16 makes a reference to the eighteen dhatus or elements of consciousness, using a conventional shorthand
of naming only the first (eye) and last (conceptual consciousness) of the elements.
[34]
Lines 17-18 assert the
emptiness of the Twelve Nidnas, the traditional twelve links of dependent origination.
[35]
Line 19 refers to the
Four Noble Truths.
Avalokitevara addresses ariputra, who was, according to the scriptures and texts of the Sarvastivada and
other early Buddhist schools, the promulgator of abhidharma, having been singled out by the Buddha to receive
those teachings.
[36]
Avalokitevara famously states that, "Form is empty (nyat). Emptiness is form." and
declares the other skandhas to be equally empty that is dependently originated. Avalokitevara then goes
through some of the most fundamental Buddhist teachings such as the Four Noble Truths and explains that in
emptiness none of these notions apply. This is interpreted according to the concept of smaran as saying that
teachings, while accurate descriptions of conventional truth, are mere statements about reality they are not
reality itself and that they are therefore not applicable to the ultimate truth that is by definition beyond our
comprehending. Thus the bodhisattva, as the archetypal Mahyna Buddhist, relies on the perfection of wisdom,
defined in the larger Perfection of Wisdom sutra to be the wisdom that perceives reality directly without
conceptual attachment. This perfection of wisdom is condensed in the mantra with which the sutra concludes.
It is unusual for Avalokitevara to be in the central role in a Prajpramit text. Early Prajpramit texts
involve Subhuti, who is absent from both versions of the Heart Stra, and the Buddha who is only present in
the longer version.
[37]
This could be considered evidence that the text is Chinese in origin.
[8]
Mantra
Jan Nattier points out in her article on the origins of the Heart Stra that this mantra in several variations is
present in the Chinese Tripiaka associated with several different Prajpramit texts.
[8]
The version in the
Heart Stra runs:
Sanskrit IAST: gate gate pragate prasagate bodhi svh
Sanskrit Devangar:
Sanskrit IPA: te te pate paste bod saa
This was transliterated by other Mahayana Buddhist traditions in China and Tibet, and then spread to other
regions such as Korea, Vietnam, and Japan. Classical transliterations of the mantra include:
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Chinese: /

Chinese Pinyin: Jid, jid, blu jid, blusng jid, pt suph

Vietnamese: Yt , yt , Ba la yt , Ba la tng yt , B tt b ha
Japanese: /
(Romanisation: Gyatei Gyatei Haragyatei Harasgyatei Boji Sowaka)
Korean: (Romanisation: Aje aje bara-aje
baraseung-aje moji sabaha)
Tibetan: ;

Chinese exegesis
In the traditions of Chinese Buddhism in East Asia, it is said that the Indian masters who came to China to
translate Sanskrit texts never translated mantras into Chinese because they knew this could not be done. They
also held that it was impossible to explain the esoteric meanings of the mantras in words.
[38]
It is said that when
a devotee succeeds in realizing singleness of mind (samdhi) by repeating a mantra, then its profound meaning
will be clearly revealed to him or her.
[38]
Tibetan exegesis
Each Buddhist tradition with an interest in the Heart Stra seems to have its own interpretation of the stra, and
therefore of the mantra. As Alex Wayman commented:
One feature of these commentaries [in Tibetan] on the Heart Stra struck me quite forcibly: each
commentary seemed so different to the others, and yet they all seemed to show in greater or lesser
degree the influence of the Mdhyamika school of Buddhist philosophy.
[39]
Donald Lopez goes further to suggest:
The question still remains of the exact function of the mantra within the sutra, because the sutra
provides no such explanation and the sadhanas make only perfunctory references to the mantra.
[40]
Tibetan exegesis of the mantra tends to look back on it from a Tantric point of view. For instance seeing it as
representing progressive steps along the five paths of the Bodhisattva, through the two preparatory stages (the
path of accumulation and preparation gate, gate), through the first part of the first bhumi (path of insight
pragate), through the second part of the first to the tenth bhumi (path of meditation Prasamgate), and to
the eleventh bhumi (stage of no more learning bodhi svh). As Geshe Kelsang Gyatso explains in The New
Heart of Wisdom:
This mantra, retained in the original Sanskrit, explains in very condensed form the practice of the
five Mahayana paths, which we attain and complete in dependence upon the perfection of
wisdom.
[41]
The current Dalai Lama explains the mantra in a discourse on the Heart Sutra (http://www.wisdom-
books.com/ProductDetail.asp?PID=16603) both as an instruction for practice and as a device for measuring
one's own level of spiritual attainment, and translates it as go, go, go beyond, go thoroughly beyond, and
establish yourself in enlightenment. In the discourse, he gives a similar explanation to the four stages (the four
go's) as in the previous paragraph.
Translation
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Edward Conze attempted to render the mantra into English as: "gone gone, gone beyond, gone altogether
beyond, O what an awakening, all hail!" There are several approaches to translating the mantra, most of which
assume that the mantra obeys the rules of Classical Sanskrit. However, the string of words resists analysis and,
like most mantras, is not a grammatical sentence.
Recordings
The Heart Stra has been set to music a number of times.
[42]
Many singers solo this sutra.
[43]
The Buddhist
Audio Visual Production Centre () produced an album of recordings of the Heart Stra in
1995 featuring a number of Hong Kong pop singers, including Alan Tam, Anita Mui and Faye Wong and
composer by Andrew Lam Man Chung () to raise money to rebuild the Chi Lin Nunnery.
[44]
Other
Hong Kong pop singers, such as the Four Heavenly Kings sang the Heart Stra to raise money for relief efforts
related to the 1999 Chichi earthquake.
[45]
Shaolin Monk Shifu Shi Yan Ming also recites the Sutra at the end of
the song "Life Changes" by the Wu-Tang Clan, in remembrance of the deceased member ODB. The outro of
the b-side song Ghetto Defendant by the British first wave punk band The Clash also features the heart sutra,
recited by American beat poet Allen Ginsberg. A slightly edited version is used as the lyrics for Yoshimitsu's
theme in the PlayStation 2 game Tekken Tag Tournament. An Indian styled version was also created by
Bombay Jayashri title named - Ji Project.
Popular culture
In the centuries following the historical Xuanzang, an extended tradition of literature fictionalizing the life of
Xuanzang and glorifying his special relationship with the Heart Sutra arose, of particular note being the Journey
to the West
[46]
(16th century/Ming dynasty). In chapter nineteen of Journey to the West, the fictitious
Xuanzang learns by heart the Heart Sutra after hearing it recited one time by the Crow's Nest Zen Master, who
flies down from his tree perch with a scroll containing it, and offers to impart it. A full text of the Heart Sutra is
quoted in this fictional account. The mantra of the Heart Sutra was used as the lyrics for the opening theme
song of the 2011 Chinese television series Journey to the West.
Western philosophy
Schopenhauer, in the final words of his main work, compared his doctrine to the nyat of the Heart Sutra. In
Volume 1, 71 of The World as Will and Representation, Schopenhauer wrote: "to those in whom the will
[to continue living] has turned and has denied itself, this very real world of ours, with all its suns and Milky
Ways, is nothing."
[47]
To this, he appended the following note: "This is also the PrajnaParamita of the
Buddhists, the 'beyond all knowledge,' in other words, the point where subject and object no longer exist. (See
I. J. Schmidt, 'ber das Mahajana und PradschnaParamita'.)"
[48]
See also
Avalokitevara
Mahyna sutras
Prajpramit
Notes
1. ^ Pine 2004, pg. 16
2. ^ Pine 2004, pg. 18
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2. ^ Pine 2004, pg. 18
3. ^ Nattier 1992, pg. 153
4. ^ Taisho Tripitaka Vol. T08 No. 251 (http://www.cbeta.org/result/normal/T08/0251_001.htm), attributed to
Xuanzang.
5. ^ Heart of Wisdom: An Explanation of the Heart Sutra, Tharpa Publications (4th. ed., 2001), page 2, ISBN 978-
0-948006-77-7
6. ^ Conze 1960
7. ^ Lopez 1988, pg. 5
8. ^
a

b

c

d
Nattier 1992
9. ^ Pine 2004 pg. 26
10. ^
a

b

c
Nattier 1992, pg. 200
11. ^ "Tibetan Version of the Heart Sutra (English)"
(http://www.dharmaweb.org/index.php/Tibetan_Version_of_the_Heart_Sutra_(English)). Dharmaweb. 2005-
10-29. Retrieved 2013-03-16.
12. ^ Bhler (1881: 90)
13. ^ Conze 1967, pg. 154
14. ^ Nattier 1992, pp. 184-9
15. ^ Pine 2004, pg. 22-26
16. ^ Pine 2004, pg. 8
17. ^ Fukui 1987
18. ^ Nattier 1992, pp. 175-6
19. ^ Nattier 1992, pp. 179-80
20. ^ Conze 1948: 49-50; 1967: 154
21. ^ Buswell 2003, page 314
22. ^ Pine 2004, pg. 23
23. ^ Nattier 1992, pp. 159, 167
24. ^ Nattier 1992, pg. 173
25. ^ Nattier 1992, pp. 173-4
26. ^ Pine 2004, pg. 25
27. ^
a

b
Nattier 1992, pg. 183
28. ^ Pine 2004, pg. 20
29. ^ Pine 2004, pg. 36
30. ^ Pine 2004, pg. 39
31. ^ Pine 2004, pg. 35
32. ^ Pine 2004, pg. 9
33. ^ Pine 2004, pg. 100
34. ^ Pine 2004, pp. 105-6
35. ^ Pine 2004, pg. 109
36. ^ Pine 2004, pp. 11-12, 15
37. ^ Nattier 1992, pg. 156
38. ^
a

b
Luk 1991 pg. 85
39. ^ Wayman 1990, p.136
40. ^ Lopez 1990 p.120.
41. ^ Heart of Wisdom by Geshe Kelsang Gyatso, page 125. Tharpa Publications (4th. ed., 2001) ISBN 978-0-
948006-77-7
42. ^ DharmaSound (in web.archive.org): Stra do Corao in various languages
(http://web.archive.org/web/20110716022711/http://www.dharmanet.com.br/multimidia/mp3.php) (mp3)
43. ^ MP3 (http://www.buddhist.idv.tw/B06.htm)
44. ^ "" (http://www.buda.idv.tw/list.asp?
tablename=music&subclass=%A4%DF%B8g%B8s%ACP%AA%A9). Buda.idv.tw. Retrieved 2013-03-16.
45. ^ "1999, 921" (http://www.youtube.com/watch?
v=xe3Z1Tdz_uk). Youtube.com. 2012-08-10. Retrieved 2013-03-16.
46. ^ Yu, 6
47. ^ ist denen, in welchen der Wille sich gewendet und verneint hat, diese unsere so sehr reale Welt mit allen
ihren Sonnen und Milchstraen Nichts.
48. ^ Dieses ist eben auch das PradschnaParamita der Buddhaisten, das 'Jenseit aller Erkenntni,' d.h. der Punkt,
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48. ^ Dieses ist eben auch das PradschnaParamita der Buddhaisten, das 'Jenseit aller Erkenntni,' d.h. der Punkt,
wo Subjekt und Objekt nicht mehr sind. (Siehe Isaak Jakob Schmidt, "ber das Mahjna und Pradschn-
Pramita der Bauddhen" [in: Mmoires de l'Acadmie impriale des sciences de St. Ptersbourg, VI, 4, 1836,
145-149;].)
References
Bhler, G (1881) 'Palaeographical Remarks on the Horiuzi Palm-Leaf Mss.' in Mller (1881), p. 63-95.
Buswell, Robert E. (ed). Encyclopedia of Buddhism (2003) MacMillan Reference Books. ISBN 0-02-
865718-7
Conze, Edward (1948) Text, Sources, and Bibliography of the Prajpramit-hdaya. Journal of the
Royal Asiatic Society, April 80(1-2): 33-51.
Conze, Edward. Prajnaparamita Literature (2000) Munshiram Manoharlal Publishers ISBN 81-215-
0992-0 (originally published 1960 by Mouton & Co.)
Conze, Edward. (1967) The Prajpramit-Hdaya Stra in Thirty Years of Buddhist Studies:
Selected Essays, Bruno Cassirer. p. 147-167.
Conze, Edward. Buddhist Wisdom Books: Containing the "Diamond Sutra" and the "Heart Sutra"
(New edition). Thorsons, 1975. ISBN 0-04-294090-7
Fukui Fumimasa (1987) (in Japanese). Hannya shingyo no rekishiteki kenkyu
. : Shunjusha . ISBN 4-393-11128-1
Lopez, Donald S., Jr. The Heart Sutra Explained: Indian and Tibetan Commentaries (1988) State
Univ of New York Pr. ISBN 0-88706-589-9
Luk, Charles. The Secrets of Chinese Meditation (1991) Samuel Weiser. ISBN 978-0-87728-066-8
Mller, Max. (1881) The Ancient Palm Leaves containing the Prajpramit-Hidaya Stra and
Unia-vijaya-Dhrai. in Buddhist Texts from Japan (Vol 1.iii). Oxford University Press. Online
(http://archive.org/details/buddhisttextsfr00bhgoog)
Nattier, Jan. 'The Heart Stra: A Chinese Apocryphal Text?'. Journal of the International Association
of Buddhist Studies Vol. 15 (2) 1992. p. 153-223.
Pine, Red. The Heart Sutra: The Womb of the Buddhas (2004) Shoemaker 7 Hoard. ISBN 1-59376-
009-4
Geshe Kelsang Gyatso. Heart of Wisdom: An Explanation of the Heart Sutra, Tharpa Publications
(4th. ed., 2001) ISBN 978-0-948006-77-7
Takayasu Kimura. Pacaviatishasrik Prajpramit Vol. I-1, Tokyo: Sankibo Busshorin 2007.
= PvsP1-1 online (http://fiindolo.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/psp_1u.htm) [Input
by Klaus Wille, Gttingen, April 2010].
Wayman, Alex. 'Secret of the Heart Sutra.' in Buddhist insight: essays Motilal Banarsidass Publ., 1990.
pp. 307326. ISBN 81-208-0675-1.
Yu, Anthony C., editor, translator, and introduction (1980 [1977]). The Journey to the West. Chicago
and London: The University of Chicago Press. ISBN 978-0-226-97150-6
Further reading
Geshe Sonam Rinchen. Heart Sutra: An Oral Commentary Snow Lion Publications
(http://www.snowlionpub.com/html/product_6838.html)
Geshe Kelsang Gyatso. The New Heart of Wisdom: Profound Teachings from Buddha's Heart,
Tharpa Publications (5th. ed., 2012) ISBN 978-1906665043
Conze, Edward (translator) (1984). Perfection of Wisdom in Eight Thousand Lines & Its Verse
Summary. Grey Fox Press. ISBN 978-0-87704-049-1.
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Lopez, Donald (1990). The Heart Sutra Explained. South Asia Books. ISBN 978-81-7030-238-4.
McLeod, Ken (2007). An Arrow to the Heart (http://www.arrowtotheheart.com). Victoria, BC,
Canada: Trafford. ISBN 978-1-4251-3377-1.
Nhat Hanh, Thich (1988). The Heart of Understanding. Berkeley, California: Parallax Press.
ISBN 978-0-938077-11-4.
Porter, Bill (Red Pine) (2004-08-31). The Heart Sutra: The Womb of Buddhas. Shoemaker & Hoard.
ISBN 978-1-59376-009-0.
Waddell, Norman (1996-07-15). Zen Words for the Heart: Hakuin's Commentary on the Heart
Sutra. Boston, Massachusetts: Shambhala. ISBN 978-1-57062-165-9.
Gyatso, Tenzin, The Fourteenth Dalai Lama (2002). Jinpa, Thumpten, ed. Essence of the Heart Sutra:
The Dalai Lama's Heart of Wisdom Teachings (http://www.lamrim.com/hhdl/). English Translation by
Geshe Thupten Jinpa. Boston: Wisdom Publications. ISBN 0-86171-318-4.
Hasegawa, Seikan (1975). The Cave of Poison Grass: Essays on the Hannya Sutra. Arlington,
Virginia: Great Ocean Publishers. ISBN 0-915556-00-6.
Fox, Douglass (1985). The Heart of Buddhist Wisdom: A Translation of the Heart Sutra With
Historical Introduction and Commentary. Lewiston/Queenston Lampeter: The Edwin Mellen Press.
ISBN 0-88946-053-1.
External links
Translations
"The Shorter Prajpramit Hdaya Stra"
(http://www.lapislazulitexts.com/shorter_prajnaparamita_hrdaya_sutra.html). Lapis Lazuli Texts.
Retrieved 2010-08-30. From the Chinese translation by Xuanzang (T08n251).
"The Longer Prajpramit Hdaya Stra"
(http://www.lapislazulitexts.com/longer_prajnaparamita_hrdaya_sutra.html). Lapis Lazuli Texts. Retrieved
2010-08-30. From the Chinese translation by Praj (T08n253).
"The Heart of Prajna Paramita Sutra" (http://www.cttbusa.org/heartsutra/heartsutra.htm). Dharma Realm
Buddhist Association. Retrieved 2008-03-22. From the Chinese translation by Tang master Hsan-
Tsang
Lok To translation of Hsan-Tsang work (http://www.buddhanet.net/pdf_file/heart_s2.pdf)
(Archive (http://www.webcitation.org/6G8IkBEcy))
"The Heart of the Perfection of Wisdom" (http://www.lamrim.com/hhdl/heartsutra.html). LamRim.com.
Retrieved 2008-03-22. From the Tibetan text.
Discourses
"Master Hsing Yun at UWest - Class 1A" (http://www.youtube.com/watch?v=8B4mBD_1LPQ).
Retrieved 2008-03-22. A YouTube video of a 47-minute discourse by Hsing Yun
Dr. Yutang Lin: The Unification of Wisdom and Compassion
(http://www.yogichen.org/gurulin/efiles/e0103.html)
Retrieved from "http://en.wikipedia.org/w/index.php?title=Heart_Sutra&oldid=557449653"
Categories: Mahayana sutras Vaipulya sutras
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