Heart Sutra, also known as The Essence of Wisdom is a popular sutra in Mahayana Buddhism. Recited daily by many Buddhist practitioners, this is the shortest of the Perfection of Wisdom texts. Heart Sutra practice opens the connection between the understanding of emptiness and the five stages of the path to enlightenment. In this article, we will share with you this beautiful sutra and its hidden meaning.
The Essence of The Heart Sutra
The Sutra basically describes the teachings of the Bodhisattva Avalokiteshvara, who in this context represents the virtue of wisdom.
Avalokiteshvara refers to Shariputra, who in the Sutra represents the early Buddhist school of “perfect wisdom”. The bodhisattva especially emphasizes that “form is emptiness, and emptiness is form” and declares the skandhas to be equally empty.
After this, Avalokiteshvara talks about some of the most important Buddhist dogmas and explains that they are simple explanations of reality, but not reality itself, and therefore are not truth in the highest sense of this concept. In other words, a Buddhist cannot rely on words or traditional dogmas of teaching. The bodhisattva, as an archetypal Buddhist, relies on the perfection of wisdom, which perceives things as they really are, that is, perceives reality directly.
This perfect wisdom is centered in the mantra of the heart Sutra, also called Mahamantra:
गते गते पारगते पारसंगते बोधि स्वाहा
GATE GATE PARA GATE PARA SAM GATE BODHI SVAHA
Which can be translated as “gone, gone, everyone gone to the other shore, awakening, svaha“.
Which means complete liberation from illusions and welcomes enlightenment.
The peculiarity of this Sutra is that the teaching does not come from the mouth of the Buddha himself (which is traditional for all sutras); instead, the Buddha only confirms the correctness of Sri Avalokitesvara’s conclusions regarding Prajnaparamita.
The Translation of the Heart Sutra
There are multiple translations of the Heart sutra. Here is the most common version.
Avalokiteshvara, the Bodhisattva of Compassion, meditating deeply on Perfection of Wisdom, saw clearly that the five aspects of human existence are empty, and so released himself from suffering. Answering the monk Sariputra, he said this:
Body is nothing more than emptiness,
emptiness is nothing more than body.
The body is exactly empty,
and emptiness is exactly body.
The other four aspects of human existence —
feeling, thought, will, and consciousness —
are likewise nothing more than emptiness,
and emptiness nothing more than they.
All things are empty:
Nothing is born, nothing dies,
nothing is pure, nothing is stained,
nothing increases and nothing decreases.
So, in emptiness, there is no body,
no feeling, no thought,
no will, no consciousness.
There are no eyes, no ears,
no nose, no tongue,
no body, no mind.
There is no seeing, no hearing,
no smelling, no tasting,
no touching, no imagining.
There is nothing seen, nor heard,
nor smelled, nor tasted,
nor touched, nor imagined.
There is no ignorance,
and no end to ignorance.
There is no old age and death,
and no end to old age and death.
There is no suffering, no cause of suffering,
no end to suffering, no path to follow.
There is no attainment of wisdom,
and no wisdom to attain.
The Bodhisattvas rely on the Perfection of Wisdom,
and so with no delusions,
they feel no fear,
and have Nirvana here and now.
All the Buddhas,
past, present, and future,
rely on the Perfection of Wisdom,
and live in full enlightenment.
The Perfection of Wisdom is the greatest mantra.
It is the clearest mantra,
the highest mantra,
the mantra that removes all suffering.
This is truth that cannot be doubted.
Say it so:
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
The Insight that Brings Us to the Other Shore
Let us also share with you the new Heart Sutra translation by Thich Nhat Hanh.
Avalokiteshvara while practicing deeply with the Insight that Brings Us to the Other Shore, suddenly discovered that all of the five Skandhas are equally empty, and with this realization, he overcame all Ill-being.
“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.
“Listen Sariputra,
all phenomena bear the mark of Emptiness;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Purity,
no Increasing no Decreasing.
“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.
The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.
The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.
Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.
Whoever can see this
no longer needs anything to attain.
Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.
“All Buddhas in the past, present and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.
“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Hidden Meaning of the Heart Sutra
Now let’s dive deeper into understanding the hidden meaning of the Heart Sutra.
Let’s take a closer look at the mantra that is found at the end of the Heart Sutra.
GATE GATE PARA GATE PARA SAM GATE BODHI SVAHA
Gate means gone.
Paragate signifies gone to the further shore and is a stock Sanskrit expression used by Buddhists and Jains to refer to arahants. (The word para signifies the bank of a river opposite to the one on which one is presently standing).
Parasamgate signifies completely gone to the further shore. (The syllable sam means: altogether, thoroughly, or completely.)
The syllable bodhi is a feminine noun that signifies awakening, knowledge, and enlightenment.
The syllable svaha is an indeclinable part of Vedic Sanskrit. It is said to be the name of the wife of Agni, the god of fire. This syllable is used at the end of a chanting that accompanies a burnt offering made at a Vedic sacrifice (rather as “amen” is used at the end of a prayer in Christian liturgy). This syllable cannot really be translated since it is a performative word.
We can read the first “GATE” or “gone” as an incentive to enter the path of accumulating merit, and the second “GATE” or “gone” as a way to prepare the mind for a deep perception of emptiness.
“Gone to the further shore” refers to the path of seeing reality, the direct perception of emptiness. One who attains this vision becomes Arya, or “noble.”
The words “completely gone to the further shore” indicate the path of meditation in which the practitioner through constant practice becomes familiar with emptiness on a deeper level.
The last words of this mantra “Bodhi Svaha” are an incentive to take root in the soil of enlightenment, that is, to enter the final Nirvana.
There are five stages of the path to enlightenment:
- accumulation;
- preparation;
- vision;
- meditation;
- no further learning.
These five stages can be connected with various fragments of the main text of the Heart Sutra.
Four-part representation of emptiness at the beginning of the Sutra:
“Body is nothing more than emptiness,
emptiness is nothing more than body.
The body is exactly empty,
and emptiness is exactly body.”
is a way of practicing emptiness in the first two stages – accumulation and preparation.
The emptiness of the eight aspects of phenomena, expressed in the words:
All things are empty:
Nothing is born, nothing dies,
nothing is pure, nothing is stained,
nothing increases and nothing decreases.
is the realization of emptiness at the stage of vision.
The words:
There is no ignorance,
and no end to ignorance.
There is no old age and death,
and no end to old age and death.
There is no suffering, no cause of suffering,
no end to suffering, no path to follow.
There is no attainment of wisdom,
and no wisdom to attain.
indicate the method of practicing emptiness at the stage of meditation.
The words in the next section:
The Bodhisattvas rely on the Perfection of Wisdom,
and so with no delusions,
they feel no fear,
and have Nirvana here and now.
indicate the practice of emptiness of the last of the ten levels of bodhisattva, where he resides in a state of meditative concentration.
The actual transition from one stage to another takes place while you are in a state of meditative balance.
At the initial stage, when the practitioner goes through the path of accumulation, his understanding of emptiness is primarily intellectual. Practitioners with a sharp mind can reach a sufficiently deep understanding of emptiness before generating the altruistic attitude of bodhichitta. Those who are less inclined to intellectual thinking, first develop the intention to free all living beings from suffering.
In any case, a deep understanding of emptiness has a powerful effect on all other practices, enhancing and complimenting them. It can lead to a powerful renunciation, which is the desire to free oneself from the sufferings of the cycle of being, as well as to become the basis of strong and all-encompassing compassion.
In the accumulation stage, awareness of voidness is mainly the result of learning, reflection, and intellectual understanding. Through meditation on what has been learned, the practitioner further deepens his understanding until eventually, he attains full clarity of penetrating vision.
From this moment, the preparation stage begins. Here the understanding of emptiness is no longer purely intellectual or conceptual, but rather has the character of an experience, although it is not yet a direct comprehension of it.
In the preparation stage, the understanding of emptiness becomes more and more deep, subtle, and clear. The use of conceptual thinking in meditation is gradually fading into the background.
When all the dual perception of subject and object, conditional reality and self-existence is eliminated, the practitioner enters the path of vision. At this stage, there is no division into subject and object. Subjective perception and its object merge into one, and meditation is carried out in the direct perception of emptiness.
As this direct experience of emptiness deepens, the practitioner steadily counteracts the various obscurations that occur during the stage of meditation or assimilation by passing through the so-called seven levels of contamination.
In a Nutshell
According to Dalai Lama XIV interpretation, the stages work like this:
Accumulation refers to realizing emptiness as an intellectual exercise.
Preparation represents actually experiencing emptiness, but indirectly. Here one progressively sees emptiness while concepts gradually recede.
The path of Vision is attained when dualistic perceptions of subject and object are removed, and where emptiness becomes unmediated and direct.
During the stage of meditation, one progresses through subtle “imprints” of mental afflictions, eventually eradicating them.
This finally leads to full Buddhahood, or the stage of No More Learning.
The Bottom Line
First, it may seem very difficult to understand Heart Sutra. Therefore, it is recommended to meditate on it. By meditating on the Heart Sutra, you will, again and again, enter deeply the mysteries of these sacred words. And by making the Mahamantra your daily practice you will see that you’re observing your life experience from a higher perspective.