Let us continue with selections from the Pragñâpâramitâ Hridaya Sûtra, also known as the Heart Sutra, from the book “Buddhist Mahâyâna Texts,” translated into English by E. B. Cowell, F. Max Müller, and J. Takakusu.
The Larger Prajnaparamita Hridaya Sutra
“Adoration to the Omniscient! This I heard: At one time the Bhagavat [Lord Buddha] dwelt at Râgagriha, on the hill Gridhrakûta, together with a large number of Bhikshus and a large number of Bodhisattvas. At that time, the Bhagavat [Lord Buddha] was absorbed in meditation; called Gambhîrâvasambodha. And at the same time the great Bodhisattva Âvalokitesvara, performing Her study in the deep Pragñâpâramitâ [Perfection of Wisdom], thought thus: ‘There are the five Skandhas [Aggregates], and those He (the Buddha) considered as something by nature empty.’ Then the Venerable Sâriputra, through Buddha’s power, thus spoke to the Bodhisattva Âvalokitesvara: ‘If the son or daughter of a family wishes to perform the study in the deep Pragñâpâramitâ [Perfection of Wisdom], how is he to be taught?’ On this the great Bodhisattva Âvalokitesvara thus spoke to the Venerable Sâriputra:
‘If the son or daughter of a family wishes to perform the study in the deep Pragñâpâramitâ [Perfection of Wisdom], he must think thus: There are five Skandhas [Aggregates], and these he considered as by their nature empty. Form is emptiness, and emptiness indeed is form. Emptiness is not different from form; form is not different from emptiness. What is form that is emptiness, what is emptiness that is form? Thus, perception, name, conception, and knowledge are also emptiness. Thus, O Sâriputra, all things have the character of emptiness, they have no beginning, no end; they are faultless and not faultless; they are not imperfect and not perfect. Therefore, O Sâriputra, here in this emptiness there is no form, no perception, no name, no concept, no knowledge. No eye, ear, nose, tongue, body, and mind. No form, sound, smell, taste, touch, or objects. There is no eye, et cetera, till we come to there is no mind, no objects, no mind-knowledge. There is no knowledge, no ignorance, no destruction (of ignorance), till we come to there is no decay and death, no destruction of decay and death; there are not (the Four Truths, namely) that there is pain, origin of pain, stoppage of pain, and the path to it. There is no knowledge, no obtaining, no not-obtaining of Nirvâna. Therefore, O Sâriputra, as there is no obtaining (of Nirvâna), a man who has approached the Pragñâpâramitâ [Perfection of Wisdom] of the Bodhisattvas, dwells (for a time) enveloped in consciousness. But when the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change, enjoying final Nirvâna. All Buddhas of the past, present, and future, after approaching the Pragñâpâramitâ [Perfection of Wisdom], have awoke to the highest perfect knowledge. Therefore we ought to know the great verse of the Pragñâpâramitâ [Perfection of Wisdom], the verse of the great wisdom, the unsurpassed verse, the verse which appeases all pain – it is truth, because it is not false – the verse proclaimed in the Pragñâpâramitâ [Perfection of Wisdom]: “O wisdom, gone, gone, gone to the other shore, landed at the other shore, Svâhâ!” Thus, O Sâriputra, should a Bodhisattva teach in the study of the deep Pragñâpâramitâ [Perfection of Wisdom].’ Then, when the Bhagavat [Lord Buddha] had risen from that meditation, He gave His approval to the Venerable Bodhisattva Avalokitesvara, saying: ‘Well done, well done, noble daughter! So it is, noble daughter. So indeed must this study of the deep Pragñâpâramitâ [Perfection of Wisdom] be performed. As it has been described by Thee, it is applauded by Arhat Tathâgatas.’ Thus spoke Bhagavat [Lord Buddha] with a joyful mind. And the Venerable Sâriputra, and the Honorable Bodhisattva Avalokitesvara, and the whole assembly, and the world of gods, men, demons, and fairies praised the speech of the Bhagavat [Lord Buddha]. Here ends the Pragñâpâramitâhridayasûtra.”
