Heart Sutra - Wikipedia, The Free Encyclopedia

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

en.wikipedia.org/wiki/Heart_Sutra 1/10

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 SutraFrom Wikipedia, the free encyclopedia

The Heart Stra (Sanskrit: PrajpramitHdaya) is a famous stra in Mahyna Buddhism. Its Sanskrit namePrajpramit Hdaya literally means "The Heart of the Perfectionof 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 hypothesis2.3 Title

3 Text4 Mantra

4.1 Chinese exegesis

4.2 Tibetan exegesis

4.3 Translation

5 Recordings

6 Popular culture7 Western philosophy

8 See also

9 Notes

10 References

11 Further reading12 External links

12.1 Translations

12.2 Discourses

Introduction

The Heart Stra, belonging to the Perfection of Wisdom (Prajpramit) category of Mahyna Buddhismliterature 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 thestandard 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 inlengths up to 100,000 shlokas. According to Buddhist scholar and author Geshe Kelsang Gyatso in hiscommentary 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]



This sutra is classified by Edward Conze as belonging to the third of four periods in the development of thePerfection of Wisdom canon, although because it contains a mantra (sometimes called a dharani), it doesoverlap 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) schoolduring ceremonies in China, Japan, Korea, and Vietnam respectively. It is also significant to the ShingonBuddhist school in Japan, whose founder Kkai wrote a commentary on it, and to the various Tibetan Buddhistschools, 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 isnot 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 datedto 609 CE. It was one of two texts which formed the basis for a published edition by Max Mller (1881), andformed the basis of a published edition by Shaku Hannya (1923). (See image top right) However it is importantto 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 ofearlier 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 beforethe 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 toHuili'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 editionis 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, themagala verses, and within the text itself. Many of the manuscripts are corrupt or simply carelessly copied.

Nattier hypothesis



However, based on textual patterns in the Sanskrit and Chinese versions of the Heart Stra and theMahaprajnaparamita Sutra, scholar Jan Nattier has suggested that the earliest (shortest) version of the HeartStra was probably first composed in China in the Chinese language from a mixture material derived from theChinese translation of the Large Perfection of Wisdom Sutra (cf. vol. 1-1, pg 64 of Takaysu 2007) and newcomposition, and that this assemblage was later translated into Sanskrit (or back-translated, in the case of mostof the stra). She argues that the majority of the text was redacted from a Larger Sutra on the Perfection ofWisdom, which had originated with a Sanskrit Indian original, but that the "framing" passages (the introductionand 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 theHeart 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] andshe dates the first evidence (in the form of commentaries by Xuanzang's disciples Kuiji and Wonch'uk, andDunhuang 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) tothe 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 tuphyin 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



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 theexperience of liberation of the bodhisattva of compassion,Avalokitevara, as a result of insight gained while engaged in deepmeditation to awaken the faculty of praja (wisdom). The insightrefers to apprehension of the fundamental emptiness of allphenomena, known through and as the five aggregates of humanexistence (skandhas): form (rpa), feeling (vedan), volitions(samskr), perceptions (saj), and consciousness (vijna).

The specific sequence of concepts listed in lines 12-20 ("...inemptiness there is no form, no sensation, ... no attainment and no non-attainment") is the same sequence used in the SarvastivadinSamyukta Agama; this sequence differs in comparable texts of othersects. On this basis, Red Pine has argued that the Heart Stra isspecifically 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 theFour Noble Truths.

Avalokitevara addresses ariputra, who was, according to the scriptures and texts of the Sarvastivada andother 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." anddeclares the other skandhas to be equally empty that is dependently originated. Avalokitevara then goesthrough some of the most fundamental Buddhist teachings such as the Four Noble Truths and explains that inemptiness none of these notions apply. This is interpreted according to the concept of smaran as saying thatteachings, while accurate descriptions of conventional truth, are mere statements about reality they are notreality itself and that they are therefore not applicable to the ultimate truth that is by definition beyond ourcomprehending. 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 withoutconceptual 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 textsinvolve 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 theHeart Stra runs:

Sanskrit IAST: gate gate pragate prasagate bodhi svhSanskrit 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 otherregions such as Korea, Vietnam, and Japan. Classical transliterations of the mantra include:



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 totranslate 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 whena 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, andtherefore of the mantra. As Alex Wayman commented:

One feature of these commentaries [in Tibetan] on the Heart Stra struck me quite forcibly: eachcommentary 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 asrepresenting progressive steps along the five paths of the Bodhisattva, through the two preparatory stages (thepath 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 tothe eleventh bhumi (stage of no more learning bodhi svh). As Geshe Kelsang Gyatso explains in The NewHeart of Wisdom:

This mantra, retained in the original Sanskrit, explains in very condensed form the practice of thefive 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 measuringone's own level of spiritual attainment, and translates it as go, go, go beyond, go thoroughly beyond, andestablish yourself in enlightenment. In the discourse, he gives a similar explanation to the four stages (the fourgo's) as in the previous paragraph.

Translation



Edward Conze attempted to render the mantra into English as: "gone gone, gone beyond, gone altogetherbeyond, O what an awakening, all hail!" There are several approaches to translating the mantra, most of whichassume 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 BuddhistAudio Visual Production Centre () produced an album of recordings of the Heart Stra in1995 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] OtherHong 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 ofthe song "Life Changes" by the Wu-Tang Clan, in remembrance of the deceased member ODB. The outro ofthe 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'stheme in the PlayStation 2 game Tekken Tag Tournament. An Indian styled version was also created byBombay Jayashri title named - Ji Project.

Popular culture

In the centuries following the historical Xuanzang, an extended tradition of literature fictionalizing the life ofXuanzang 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 fictitiousXuanzang learns by heart the Heart Sutra after hearing it recited one time by the Crow's Nest Zen Master, whoflies down from his tree perch with a scroll containing it, and offers to impart it. A full text of the Heart Sutra isquoted in this fictional account. The mantra of the Heart Sutra was used as the lyrics for the opening themesong 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. InVolume 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 theBuddhists, 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



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 toXuanzang.

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. â b c d Nattier 1992

9. ^ Pine 2004 pg. 26

10. â 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. â 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. â 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 allenihren Sonnen und Milchstraen Nichts.

48. ^ Dieses ist eben auch das PradschnaParamita der Buddhaisten, das 'Jenseit aller Erkenntni,' d.h. der Punkt,



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) StateUniv 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.



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)

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