Английская Википедия:Heart Sutra

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Шаблон:Short description

Файл:Falongsibeiye.png
A reproduction of the palm-leaf manuscript in Siddham script, originally held at Hōryū-ji Temple, Japan; now located in the Tokyo National Museum at the Gallery of Hōryū-ji Treasure. The original copy may be the earliest extant Sanskrit manuscript dated to the 7th–8th century CE.Шаблон:Sfn

Шаблон:MahayanaBuddhism Шаблон:Zen Buddhism The Heart Sūtra (Шаблон:Lang-sa Шаблон:IAST or Шаблон:Lang-zh Шаблон:Transliteration, Шаблон:Bo) is a popular sutra in Mahāyāna Buddhism. In Sanskrit, the title Шаблон:IAST translates as "The Heart of the Perfection of Wisdom".

The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposition on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are Śūnyatā (emptiness).

It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition."Шаблон:Sfn The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan, as well as other source languages.

Summary of the sutra

In the sutra, Avalokiteśvara addresses Śariputra, explaining the fundamental emptiness (śūnyatā) of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna). Avalokiteśvara famously states, "Form is Emptiness (śūnyatā). Emptiness is Form", and declares the other skandhas to be equally empty—that is, dependently originated.

Avalokiteśvara 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 two truths doctrine 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 mental understanding. Thus the bodhisattva, as the archetypal Mahayana Buddhist, relies on the perfection of wisdom, defined in the Mahāprajñāpāramitā Sūtra to be the wisdom that perceives reality directly without conceptual attachment, thereby achieving nirvana.

The sutra concludes with the mantra Шаблон:IAST, meaning "gone, gone, everyone gone to the other shore, awakening, svaha."Шаблон:Refn

Popularity and stature

Файл:Putuoshan Heart Sutra 普陀山 心經.jpg
The Heart Sutra engraved (dated to 1723) on a wall in Mount Putuo, bodhimanda of Avalokiteśvara Bodhisattva. The five large red characters read "guān zì zài pú sà" in Mandarin, one of the Chinese names for Avalokiteśvara or Guanyin, which is at the beginning of the sutra. The rest of the sutra is in black characters.

The Heart Sutra is "the single most commonly recited, copied, and studied scripture in East Asian Buddhism."Шаблон:Sfn[1]Шаблон:RefnШаблон:Refn It is recited by adherents of Mahayana schools of Buddhism regardless of sectarian affiliation[2]Шаблон:Rp with the exception of Shin Buddhists and Nichiren Buddhists.[3][4]

While the origin of the sutra is disputed by some modern scholars,Шаблон:Sfn it was widely known throughout South Asia (including Afghanistan) from at least the Pala Empire period (Шаблон:Circa–1200 CE) and in parts of India until at least the middle of the 14th century.[5]Шаблон:Refn[6]Шаблон:Refn The stature of the Heart Sutra throughout early medieval India can be seen from its title 'Holy Mother of all Buddhas Heart of the Perfection of Wisdom'[7]Шаблон:Rp dating from at least the 8th century CE (see Philological explanation of the text).[1]Шаблон:Rp[5]Шаблон:RpШаблон:Refn

The long version of the Heart Sutra is extensively studied by the various Tibetan Buddhist schools, where the Heart Sutra is chanted, but also treated as a tantric text, with a tantric ceremony associated with it.[5]Шаблон:Rp It is also viewed as one of the daughter sutras of the Prajnaparamita genre in the Vajrayana tradition as passed down from Tibet.[8]Шаблон:Rp[9]Шаблон:RpШаблон:RefnШаблон:Refn

The text has been translated into many languages, and dozens of English translations and commentaries have been published, along with an unknown number of informal versions on the internet.Шаблон:Refn

Versions

There are two main versions of the Heart Sutra: a short version and a long version.

The short version as translated by Xuanzang is the most popular version of adherents practicing East Asian schools of Buddhism. Xuanzang's canonical text (T. 251) has a total of 260 Chinese characters. Some Japanese and Korean versions have an additional 2 characters.[6]Шаблон:RpШаблон:Refn The short version has also been translated into Tibetan but it is not part of the current Tibetan Buddhist Canon.

The long version differs from the short version by including both an introductory and concluding section, features that most Buddhist sutras have. The introduction introduces the sutra to the listener with the traditional Buddhist opening phrase "Thus have I heard". It then describes the venue in which the Buddha (or sometimes bodhisattvas, etc.) promulgate the teaching and the audience to whom the teaching is given. The concluding section ends the sutra with thanks and praises to the Buddha.

Both versions are chanted on a daily basis by adherents of practically all schools of East Asian Buddhism and by some adherents of Tibetan and Newar Buddhism.[10]

Dating and origins

Файл:Xinjing shengjiaoxu wangxizhi.png
The third oldest dated copy of the Heart Sutra, on part of the stele of Emperor Tang Taizong's Foreword to the Holy Teaching, written on behalf of Xuanzang in 648 CE, erected by his son, Emperor Tang Gaozong in 672 CE, known for its exquisite calligraphy in the style of Wang Xizhi (303–361 CE) – Xian's Beilin Museum

Earliest extant versions and references to the Heart Sutra

The earliest extant dated text of the Heart Sutra is a stone stele dated to 661 CE located at Yunju Temple and is part of the Fangshan Stone Sutra. It is also the earliest copy of Xuanzang's 649 CE translation of the Heart Sutra (Taisho 221); made three years before Xuanzang passed away.[11][12][13][14]Шаблон:RpШаблон:Refn

A palm-leaf manuscript found at the Hōryū-ji Temple is the earliest undated extant Sanskrit manuscript of the Heart Sutra. It is dated to c. 7th–8th century CE by the Tokyo National Museum where it is currently kept.Шаблон:Sfn[15]Шаблон:Rp

Authorship of the Heart Sutra

Nattier's hypothesis

According to Conze (1967), approximately 90% of the Heart Sutra is derivable from the larger Sanskrit Prajñāpāramitā Sūtras, including the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra in 25,000 lines), the Aṣṭasāhasrikā Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra in 8,000 lines), and the Śatasāhasrikā Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra in 100,000 lines).[16][17]

Nattier (1992) questions the Sanskrit origins of the Heart Sutra. Nattier states that there is no direct or indirect evidence (such as a commentary) of a Sanskrit version before the 8th century,[18] and she dates the first evidence (in the form of commentaries by Xuanzang's disciples Kuiji and Woncheuk, and Dunhuang manuscripts) of Chinese versions to the 7th century. Nattier believes that the corroborating evidence supports a Chinese version at least a century before a Sanskrit version.[19]

Nattier further argues that it is unusual for Avalokiteśvara to be in the central role in a Prajñāpāramitā text. Early Prajñāpāramitā texts involve Subhuti, who is absent from both versions of the Heart Sūtra. The Buddha is only present in the longer version of the Heart Sutra.[20] Nattier claims the presence of Avalokitesvara in the Heart Sutra could be considered evidence that the text is Chinese in origin as Avalokitesvara was never as popular in India.[15] Nattier also points out that the "gate gate" mantra exists in several variations, and is associated with several different Prajñāpāramitā texts.[15]

According to Nattier, only 40% of the extant text of the Heart Sutra is a quotation from the Mahāprajñāpāramitāupadeśa (Great Treatise on the Perfection of Wisdom), a commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra written by Nāgārjuna and translated by Kumārajīva; while the rest was newly composed.[21] Based on textual patterns in the extant Sanskrit and Chinese versions of the Heart Sūtra, the Mahāprajñāpāramitāupadeśa and the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, Nattier has argued that the supposedly earliest extant version of the Heart Sutra, translated by Kumārajīva (344-413),Шаблон:Refn that Xuanzang supposedly received from an inhabitant of Sichuan prior to his travels to India, was probably first composed in China in the Chinese language from a mixture of material derived from Kumārajīva's Chinese translation of the Mahāprajñāpāramitāupadeśa, and newly composed text (60% of the text). According to Nattier, Xuanzang's version of this text (Taisho 251) was later translated into Sanskrit, or properly speaking, back-translated, since part of the sutra was a translation of a sanskrit text.

According to Nattier, excluding the new composition, Kumarajiva's version of the Heart Sutra (T250) matches the corresponding parts of Kumārajīva's translation of the Mahāprajñāpāramitāupadeśa almost exactly; the other, Xuanzang's version (T251) are missing two linesШаблон:Refn with a number of other differences, including one different line, and differences in terminology. The corresponding extant Sanskrit texts (ie. Heart Sutra and Prajñāpāramitā Sūtra in 25,000 lines), while agreeing in meaning, differ in virtually every word.[22]

Criticism of Nattier

Nattier's hypothesis has been rejected by several scholars, including Harada Waso, Fukui Fumimasa, Ishii Kōsei, and Siu Sai Yau, on the basis of historical accounts and comparison with the extant Sanskrit Buddhist manuscript fragments.[23]Шаблон:Sfn[7]Шаблон:RefnШаблон:SfnШаблон:SfnШаблон:Sfn Harada and Ishii, as well as other researchers such as Hyun Choo and Dan Lusthaus, also argue that evidence can be found within the 7th century commentaries of Kuiji and Woncheuk, two important disciples of Xuanzang, that undermine Nattier's argument.[24]Шаблон:Refn[25]Шаблон:Refn[26]Шаблон:Refn[2]Шаблон:Rp

Li states that of the Indic Palm-leaf manuscript (patra sutras) or sastras brought over to China, most were either lost or not translated.[27] Red Pine, a practicing American Buddhist, favours the idea of a lost manuscript of the Large Perfection of Wisdom Sutra (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra) with the alternate Sanskrit wording, allowing for an original Indian composition,[28] which may still be extant, and located at the Giant Wild Goose Pagoda.[29][30]

Harada rejects Nattier's claims that the central role of Avalokiteśvara points to a Chinese origin for the Heart Sutra. Harada notes that the Aṣṭasāhasrikā Prajñāpāramitā ("Prajñāpāramitā Sūtra in 8,000 lines"), one of the two oldest prajñāpāramitā sutras, also has other speakers than the Buddha, namely Subhuti, Sariputra as well as Ananda.[31]Шаблон:Refn Harada also notes the blending of Prajñāpāramitā and Avalokiteśvara Bodhisattvas in Mahayana Buddhist belief beginning from at least Faxian and Xuanzang's time (i.e. 4th - 5th century CE and 7th century CE); and therefore Avalokiteśvara's presence in the Heart Sutra is quite natural.[32] Siu also notes that Avalokitesvara's presence as the main speaker in the Heart Sutra is justifiable on several basis.[33]Шаблон:Refn

However, the question of authorship remains controversial, and other researchers such as Jayarava Attwood (2021) continue to find Nattier's argument for a Chinese origin of the text most convincing explanation.[34]

Philological explanation of the text

Title

Historical titles

Файл:Vulturepeak1.jpg
Gridhakuta (also known as Vulture's Peak) located in Rajgir Bihar India (in ancient times known as Rājagṛha or Rājagaha (Pali) - Site where Buddha taught the Prajñāpāramitāhṛdaya (Heart Sutra) and other Prajñāpāramitā sutras.

The titles of the earliest extant manuscripts of the Heart Sutra all includes the words "hṛdaya" or "heart" and "prajñāpāramitā" or "perfection of wisdom". Beginning from the 8th century and continuing at least until the 13th century, the titles of the Indic manuscripts of the Heart Sutra contained the words "bhagavatī" or "mother of all buddhas" and "prajñāpāramitā".Шаблон:Refn

Later Indic manuscripts have more varied titles.

Titles in use today

In the western world, this sutra is known as the Heart Sutra (a translation derived from its most common name in East Asian countries). But it is also sometimes called the Heart of Wisdom Sutra. In Tibet, Mongolia and other regions influenced by Vajrayana, it is known as The [Holy] Mother of all Buddhas Heart (Essence) of the Perfection of Wisdom.

In the Tibetan text the title is given first in Sanskrit and then in Tibetan: Шаблон:Lang-sa (Шаблон:IAST), Шаблон:Bo English translation of Tibetan title: Mother of All Buddhas Heart (Essence) of the Perfection of Wisdom.[9]Шаблон:RpШаблон:Refn

In other languages, the commonly used title is an abbreviation of Prajñāpāramitāhṛdayasūtraṃ : i.e. The Prajñāhṛdaya Sūtra) (The Heart of Wisdom Sutra). They are as follows: e.g. Korean: Banya Shimgyeong (Шаблон:Lang); Japanese: Шаблон:Nihongo; Vietnamese: Шаблон:Lang (chữ Nho: Шаблон:Lang).

Content

Файл:Prajnyaapaaramitaa Hridaya Pel.sogd.jpg
Sanskrit manuscript of the Heart Sūtra, written in the Siddhaṃ script. Bibliothèque nationale de France

Various commentators divide this text into different numbers of sections. In the long version, there exists the traditional opening "Thus have I heard" and Buddha along with a community of bodhisattvas and monks gathered with Avalokiteśvara and Sariputra at Gridhakuta (a mountain peak located at Rajgir, the traditional site where the majority of the Perfection of Wisdom teachings were given), when through the power of Buddha, Sariputra asks Avalokiteśvara[35]Шаблон:RpШаблон:Refn[36]Шаблон:Rp for advice on the practice of the Perfection of Wisdom. The sutra then describes the experience of liberation of the bodhisattva of compassion, Avalokiteśvara, as a result of vipassanā gained while engaged in deep meditation to awaken the faculty of prajña (wisdom). The insight refers to apprehension of the fundamental emptiness (śūnyatā) of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna).

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 Sūtra is specifically a response to Sarvastivada teachings that, in the sense "phenomena" or its constituents, are real.[1]Шаблон:Rp Lines 12–13 enumerate the five skandhas. Lines 14–15 list the twelve ayatanas or abodes.[1]Шаблон:Rp Line 16 makes a reference to the 18 dhatus or elements of consciousness, using a conventional shorthand of naming only the first (eye) and last (conceptual consciousness) of the elements.[1]Шаблон:Rp Lines 17–18 assert the emptiness of the Twelve Nidānas, the traditional twelve links of dependent origination, using the same shorthand as with the eighteen dhatus.[1]Шаблон:Rp Line 19 refers to the Four Noble Truths.

Avalokiteśvara addresses Śariputra, who was the promulgator of abhidharma according to the scriptures and texts of the Sarvastivada and other early Buddhist schools, having been singled out by the Buddha to receive those teachings.[1]Шаблон:Rp Avalokiteśvara famously states, "Form is empty (śūnyatā). Emptiness is form", and declares the other skandhas to be equally empty 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 two truths doctrine 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 mental understanding. Thus the bodhisattva, as the archetypal Mahayana Buddhist, relies on the perfection of wisdom, defined in the Mahaprajnaparamita Sutra to be the wisdom that perceives reality directly without conceptual attachment thereby achieving nirvana.

All Buddhas of the three ages (past, present and future) rely on the Perfection of Wisdom to reach unexcelled complete Enlightenment. The Perfection of Wisdom is the all powerful Mantra, the great enlightening mantra, the unexcelled mantra, the unequalled mantra, able to dispel all suffering. This is true and not false.Шаблон:Sfn The Perfection of Wisdom is then condensed in the mantra with which the sutra concludes: "Gate Gate Pāragate Pārasamgate Bodhi Svāhā" (literally "Gone gone, gone beyond, gone utterly beyond, Enlightenment hail!").[37] In the long version, Buddha praises Avalokiteśvara for giving the exposition of the Perfection of Wisdom and all gathered rejoice in its teaching. Many schools traditionally have also praised the sutra by uttering three times the equivalent of "Mahāprajñāpāramitā" after the end of the recitation of the short version.Шаблон:Sfn

Mantra

The Heart Sūtra mantra in Sanskrit IAST is Шаблон:IAST, Devanagari: गते गते पारगते पारसंगते बोधि स्वाहा, IPA: Шаблон:IPA, meaning "gone, gone, everyone gone to the other shore, awakening, svaha."Шаблон:Refn

Buddhist exegetical works

Файл:Prajnyaapaaramitaa Hridaya by Zhao Meng Fu Main Part.jpg
Chinese text of the Heart Sūtra by Yuan dynasty artist and calligrapher Zhao Mengfu (1254–1322 CE)

China, Japan, Korea and Vietnam

Файл:Shinnyo-do 05.ogv
Shinshōgokuraku-ji

Two commentaries of the Heart Sutra were composed by pupils of Xuanzang, Woncheuk and Kuiji, in the 7th century.[2]Шаблон:Rp These appear to be the earliest extant commentaries on the text. Both have been translated into English.[24][38] Both Kuījī and Woncheuk's commentaries approach the Heart Sutra from both a Yogācāra and Madhyamaka viewpoint;[2][24] however, Kuījī's commentary presents detailed line by line Madhyamaka viewpoints as well and is therefore the earliest surviving Madhyamaka commentary on the Heart Sutra. Of special note, although Woncheuk did his work in China, he was born in Silla, one of the kingdoms located at the time in Korea.

The chief Tang Dynasty commentaries have all now been translated into English.

Notable Japanese commentaries include those by Kūkai (9th Century, Japan), who treats the text as a tantra,Шаблон:Sfn[39] and Hakuin, who gives a Zen commentary.Шаблон:Sfn

There is also a Vietnamese commentarial tradition for the Heart Sutra. The earliest recorded commentary is the early 14th century Thiền commentary entitled 'Commentary on the Prajñāhṛdaya Sutra' by Pháp Loa.[40]Шаблон:RpШаблон:Refn

All of the East Asian commentaries are commentaries of Xuanzang's translation of the short version of the Heart Sutra. Kukai's commentary is purportedly of Kumārajīva's translation of the short version of the Heart Sutra;but upon closer examination seems to quote only from Xuanzang's translation.[39]Шаблон:Rp

Major Chinese language Commentaries on the Heart Sutra
# English TitleШаблон:Refn Taisho Tripitaka No.[41] AuthorШаблон:Refn Dates School
1. Comprehensive Commentary on the Prañāpāramitā Heart Sutra[1] T1710 Kuiji 632–682 CE Yogācāra
2. Prajñāpāramitā Heart Sutra Commentary[24] T1711 Woncheuk 613–692 CE Yogācāra
3. Brief Commentary on the Prajñāpāramitā Heart Sutra[1]Шаблон:Rp[42] T1712 Fazang 643–712 CE Huayan
4. A Commentary on the Prajñāpāramitā Heart Sutra[1]Шаблон:Rp M522 Jingmai c. 7th century[43]Шаблон:Rp
5. A Commentary on the Prajñāpāramitā Heart Sutra[1]Шаблон:Rp M521 Huijing 715 CE
6. Secret Key to the Heart Sutra[39]Шаблон:SfnШаблон:Rp T2203A Kūkai 774–835 CE Shingon
7. Straightforward Explanation of the Heart Sutra[1]Шаблон:Rp[44]Шаблон:Rp M542 Hanshan Deqing 1546–1623 CE[43]Шаблон:Rp Chan Buddhism
8. Explanation of the Heart Sutra[1]Шаблон:Rp M1452 (Scroll 11) Zibo Zhenke 1543–1603 CE[43]Шаблон:Rp Chan Buddhism
9. Explanation of the Keypoints to the Heart Sutra[1]Шаблон:Rp M555 Ouyi Zhixu 1599–1655 CE[43]Шаблон:Rp Pure Land Buddhism
10. Zen Words for the HeartШаблон:Sfn B021 Hakuin Ekaku 1686–1768 CE Zen

India

Eight Indian commentaries survive in Tibetan translation and have been the subject of two books by Donald Lopez.Шаблон:Sfn[5] These typically treat the text either from a Madhyamaka point of view, or as a tantra (esp. Śrīsiṃha). Śrī Mahājana's commentary has a definite "Yogachara bent".[5] All of these commentaries are on the long version of the Heart Sutra. The Eight Indian Commentaries from the Kangyur are (cf first eight on chart):

Indian Commentaries on the Heart Sutra from Tibetan and Chinese language Sources
# English TitleШаблон:Refn Peking Tripitaka No.[45][46][47] Author / Dates
1. Vast Explanation of the Noble Heart of the Perfection of Wisdom No. 5217 Vimalamitra (b. Western India fl. c. 797 CE – 810 CE)
2, Atīśa's Explanation of the Heart Sutra No. 5222 Atīśa (b. Eastern India, 982 CE – 1045 CE)
3. Commentary on the 'Heart of the Perfection of Wisdom No. 5221 Kamalaśīla (740 CE – 795 CE)
4. Commentary on the Heart Sutra as Mantra No. 5840 Śrīsiṃha (probably 8th century CE)[5]Шаблон:RpШаблон:Refn
5. Explanation of the Noble Heart of the Perfection of Wisdom No. 5218 Jñānamitra (c. 10th–11th century CE)[48]Шаблон:Rp
6. Vast Commentary on the Noble Heart of the Perfection of Wisdom No. 5220 Praśāstrasena
7. Complete Understanding of the Heart of the Perfection of Wisdom No. 5223 Śrī Mahājana (probably c. 11th century)[49]Шаблон:Rp
8. Commentary on the Bhagavati (Mother of all Buddhas) Heart of the Perfection of Wisdom Sutra, Lamp of the Meaning No. 5219 Vajrāpaṇi (probably c. 11th century CE)[49]Шаблон:Rp
9. Commentary on the Heart of the Perfection of Wisdom M526 Āryadeva (or Deva) c. 10th centuryШаблон:Refn

There is one surviving Chinese translation of an Indian commentary in the Chinese Buddhist Canon. Āryadeva's commentary is on the short version of the Heart Sutra.[50]Шаблон:Rp

Other

Besides the Tibetan translation of Indian commentaries on the Heart Sutra, Tibetan monk-scholars also made their own commentaries. One example is Tāranātha's A Textual Commentary on the Heart Sutra.

In modern times, the text has become increasingly popular amongst exegetes as a growing number of translations and commentaries attest. The Heart Sutra was already popular in Chan and Zen Buddhism, but has become a staple for Tibetan Lamas as well.

Selected English translations

The first English translation was presented to the Royal Asiatic Society in 1863 by Samuel Beal, and published in their journal in 1865. Beal used a Chinese text corresponding to T251 and a 9th Century Chan commentary by Dàdiān Bǎotōng (Шаблон:Lang) [c. 815 CE].[51] In 1881, Max Müller published a Sanskrit text based on the Hōryū-ji manuscript along an English translation.[52]

There are more than 40 published English translations of the Heart Sutra from Sanskrit, Chinese, and Tibetan, beginning with Beal (1865). Almost every year new translations and commentaries are published. The following is a representative sample.

Author Title Publisher Notes Year ISBN
Geshe Rabten Echoes of Voidness Wisdom Includes the Heart Sutra with Tibetan commentary 1983 Шаблон:ISBN
Donald S. Lopez Jr. The Heart Sutra Explained SUNY The Heart Sutra with a summary of Indian commentaries 1987 Шаблон:ISBN
Thich Nhat Hanh The Heart of Understanding

Шаблон:Cite web

Parallax Press The Heart Sutra with a Vietnamese Thiền commentary 1988 Шаблон:ISBN
Norman Waddell Zen Words for the Heart: Hakuin's Commentary on the Heart Sutra Shambhala Publications Hakuin Ekaku's commentary on Heart Sutra 1996 Шаблон:ISBN
Donald S. Lopez Jr. Elaborations on Emptiness Princeton The Heart Sutra with eight complete Indian and Tibetan commentaries 1998 Шаблон:ISBN
Edward Conze Buddhist Wisdom: The Diamond Sutra and The Heart Sutra Random House The Diamond Sutra and The Heart Sutra, along with commentaries on the texts and practices of Buddhism 2001 Шаблон:ISBN
Chan Master Sheng Yen There Is No Suffering: A Commentary on the Heart Sutra Dharma Drum Publications Heart Sutra with Modern Commentary on Heart Sutra from Major Chan Master From Taiwan China 2001 Шаблон:ISBN
Tetsugen Bernard Glassman Infinite Circle: Teachings in Zen Shambhala Publications Translations and commentaries of The Heart Sutra and The Identity of Relative and Absolute as well as Zen precepts 2003 Шаблон:ISBN
Geshe Sonam Rinchen Heart Sutra: An Oral Commentary Snow Lion Concise translation and commentary from a Tibetan Buddhist perspective 2003 Шаблон:ISBN
Red Pine The Heart Sutra: the Womb of Buddhas Counterpoint Heart Sutra with commentary 2004 Шаблон:ISBN
14th Dalai Lama Essence of the Heart Sutra Wisdom Publications Heart Sutra with commentary by the 14th Dalai Lama 2005 Шаблон:ISBN
Geshe Tashi Tsering Emptiness: The Foundation of Buddhist Thought Wisdom Publications A guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra 2009 Шаблон:ISBN
Geshe Kelsang Gyatso The New Heart of Wisdom: An explanation of the Heart Sutra Tharpa Publications English translation of the Heart Sutra with commentary 2012 Шаблон:ISBN
Karl Brunnholzl The Heart Attack Sutra: A New Commentary on the Heart Sutra Shambhala Publications Modern commentary 2012 Шаблон:ISBN
Doosun Yoo Thunderous Silence: A Formula For Ending Suffering: A Practical Guide to the Heart Sutra Wisdom Publications English translation of the Heart Sutra with Korean Seon commentary 2013 Шаблон:ISBN
Kazuaki Tanahashi The Heart Sutra: A Comprehensive Guide to the Classic of Mahayana Buddhism Shambhala Publications English translation of the Heart Sutra with history and commentary 2015 Шаблон:ISBN
Peter Lunde Johnson Delivering the Heart of Transcendental Discernment An Lac Publications English translations of all 9 Chinese versions of the sutra and the commentaries on it by Fazang (Huayan School) and Kukai (Shingon School) 2020 Шаблон:ISBN

Recordings

Файл:Heart Sutra.oga
Japanese recitation

The Heart Sūtra has been set to music a number of times.[53] Many singers solo this sutra.[54]

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 Sūtra arose, of particular note being the Journey to the West[64] (16th century/Ming dynasty). In chapter nineteen of Journey to the West, the fictitious Xuanzang learns by heart the Heart Sūtra 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 Sūtra is quoted in this fictional account.

The 1782 Japanese text "The Secret Biwa Music that Caused the Yurei to Lament" (琵琶秘曲泣幽霊), commonly known as Hoichi the Earless, because of its inclusion in the 1904 book Kwaidan: Stories and Studies of Strange Things, makes usage of this Sūtra. It involves the titular Hoichi having his whole body painted with the Heart Sūtra to protect against malicious spirits, with the accidental exception of his ears, making him vulnerable nonetheless.[65] A filmed adaptation of this story is included in the 1964 horror anthology Kwaidan.

In the 2003 Korean film Spring, Summer, Fall, Winter...and Spring, the apprentice is ordered by his Master to carve the Chinese characters of the sutra into the wooden monastery deck to quiet his heart.[66]

The Sanskrit mantra of the Heart Sūtra was used as the lyrics for the opening theme song of the 2011 Chinese television series Journey to the West.[67]

The 2013 Buddhist film Avalokitesvara, tells the origins of Mount Putuo, the famous pilgrimage site for Avalokitesvara Bodhisattva in China. The film was filmed onsite on Mount Putuo and featured several segments where monks chant the Heart Sūtra in Chinese and Sanskrit. Egaku, the protagonist of the film, also chants the Heart Sūtra in Japanese.[68]

In the 2015 Japanese film I Am a Monk, Koen, a twenty-four year old bookstore clerk becomes a Shingon monk at the Eifuku-ji after the death of his grandfather. The Eifuku-ji is the fifty-seventh temple in the eighty-eight temple Shikoku Pilgrimage Circuit. He is at first unsure of himself. However, during his first service as he chants the Heart Sūtra, he comes to an important realization.[69]

Bear McCreary recorded four Japanese-American monks chanting in Japanese, the entire Heart Sūtra in his sound studio. He picked a few discontinuous segments and digitally enhanced them for their hypnotic sound effect. The result became the main theme of King Ghidorah in the 2019 film Godzilla: King of the Monsters.[70]

Influence on western philosophy

Schopenhauer, in the final words of his main work, compared his doctrine to the Śūnyatā of the Heart Sūtra. 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."[71] To this, he appended the following note: "This is also the Prajna–Paramita of the Buddhists, the 'beyond all knowledge,' in other words, the point where subject and object no longer exist."[72]

See also

Шаблон:Portal

Notes

Шаблон:Reflist

References

Шаблон:Reflist

Sources

Шаблон:Refbegin

Шаблон:Refend

Further reading

External links

Шаблон:Wikisource

Documentary

Шаблон:Wikisource

Translations

Шаблон:Buddhism topics Шаблон:Authority control

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  1. ↑ 1,00 1,01 1,02 1,03 1,04 1,05 1,06 1,07 1,08 1,09 1,10 1,11 1,12 Pine 2004
  2. ↑ 2,0 2,1 2,2 2,3 Lusthaus 2003 - While Lusthaus along with Choo, Harada and Ishii agree that Wonchuk consulted with a Sanskrit text of the Heart Sutra, he is unique in his hypothesis that the Sanskrit text may have been the Sanskrit text of the lost Chinese translation by Zhiqian.
  3. ↑ Шаблон:Cite book
  4. ↑ Шаблон:Cite book
  5. ↑ 5,0 5,1 5,2 5,3 5,4 5,5 Lopez Jr. 1996
  6. ↑ 6,0 6,1 Lin 2020
  7. ↑ 7,0 7,1 Harada 2010
  8. ↑ Tai 2005
  9. ↑ 9,0 9,1 Sonam Gyaltsen Gonta 2009
  10. ↑ Шаблон:Cite book
  11. ↑ Шаблон:Cite book
  12. ↑ Шаблон:Cite journal
  13. ↑ Шаблон:Cite web
  14. ↑ He 2017
  15. ↑ 15,0 15,1 15,2 Nattier 1992
  16. ↑ Conze 1967, p. 166 "We have been able to trace roughly nine-tenths of the Hrdaya to the longer Prajnaparamita Sutras."
  17. ↑ Conze 1967, cf pp 157-165 for sections of the text and corresponding attributions.
  18. ↑ Nattier 1992, pg. 173
  19. ↑ Nattier 1992, pp. 173-4
  20. ↑ Nattier 1992, pg. 156
  21. ↑ Nattier (1992), pp 186-7.
  22. ↑ Nattier 1992, pp. 159, 167
  23. ↑ Harada 2002, pp.17-62, Harada 2010, Fukui 1987, Siu 2017 esp. pp 43-44 and pp 72-80
  24. ↑ 24,0 24,1 24,2 24,3 Choo 2006
  25. ↑ Ishii 2015
  26. ↑ Harada 2002
  27. ↑ Шаблон:Cite web
  28. ↑ Pine 2004, pg. 25
  29. ↑ Шаблон:Cite web
  30. ↑ Шаблон:Cite web
  31. ↑ Шаблон:Cite book
  32. ↑ Шаблон:Cite book
  33. ↑ Siu 2017, pp 72 "般若佛典中，內容常為佛陀與舍利子之對答，從中宣示教要，鮮見觀自在菩薩授法之片段，惟略本《心經》以觀自在為核心角色，豈非與一般般若之內涵不同？首先，般若經典中之教說，非純為佛陀所宣，亦非純記其與弟子之對答內容，實不乏菩薩眾發問及弘教（319），同得佛陀認記（320）。" (trans: The contents of the Prajnaparamita genre often has the Buddha answering questions from Sariputra thereby promulgating the essentials of the teachings, its only in the Heart Sutra where Avalokitesvara is the central speaker, why is this so? The teachings of the Prajnaparamita genre are not purely the promulgation of the Buddha nor purely record the discourse between Buddha and his disciples; in fact its not out of the ordinary for bodhisattvas to ask questions and propagate the Dharma, with the approval of the Buddha.) and pp 73 "該菩薩不但名揚中土，天竺各地敬奉者眾多（322）" (trans: [Avalokitesvara] was not only popular in China but was popular throughout the different regions of India.) and footnote 322 in summary states Those promoting the back-translation theory (cf Nattier p 176) often raise the issue that the presence of Avalokitesvara in the extant text of the Heart Sutra is because of the popularity of Avalokitesvara in China at the time, and when creating the sutra [in China] made Avalokitesvara to be the main speaker. This is really untrue. Faxian notes the Mahayana worship of Prajnaparamita, Manjusri and Avalokitesvara in the early 5th century CE [in Mathura, Northern India]. Guṇabhadra on his sea voyage from Sri Lanka [this suggests Avalokitesvara worship was present in Southern India as well as Sri Lanka] to China encountered difficulties which were resolved by the crew and him beseeching Avalokitesvara (early 5th century CE). Xuanzang [in his travelogue] notes several places where Avalokitesvara had famous shrines (located throughout all regions of India) (early 7th century CE).
  34. ↑ Шаблон:Citation
  35. ↑ Powers, 1995
  36. ↑ Keenan 2000
  37. ↑ Шаблон:Cite web
  38. ↑ Shih and Lusthaus, 2006
  39. ↑ 39,0 39,1 39,2 Dreitlein 2011
  40. ↑ Nguyen 2008
  41. ↑ If listing starts with 'T' and followed by number then it can be found in the Taisho Tripitaka; if listing starts with 'M' and followed by number then it can be found in the Manjizoku Tripitaka; If listing starts with 'B' and followed by number then it can be found in the Supplement to the Great Tripitaka
  42. ↑ Minoru 1978 (cf references)
  43. ↑ 43,0 43,1 43,2 43,3 Foguangshan 1989
  44. ↑ Luk 1970
  45. ↑ Шаблон:Cite journal
  46. ↑ Шаблон:Cite web
  47. ↑ If listing starts with 'M' and followed by number then it can be found in the Manjizoku Tripitaka
  48. ↑ Fukuda 1964
  49. ↑ 49,0 49,1 Liao 1997
  50. ↑ Ошибка цитирования Неверный тег <ref>; для сносок Zhou 1959 не указан текст
  51. ↑ Beal (1865: 25–28)
  52. ↑ Müller (1881)
  53. ↑ DharmaSound (in web.archive.org): Sūtra do Coração in various languages (mp3)
  54. ↑ Шаблон:Cite web
  55. ↑ Шаблон:Cite web
  56. ↑ Шаблон:Cite web
  57. ↑ Шаблон:Cite web
  58. ↑ Шаблон:Cite news
  59. ↑ Шаблон:Cite web
  60. ↑ Шаблон:Cite web
  61. ↑ Шаблон:Cite web (text in Esperanto)
  62. ↑ Шаблон:Citation
  63. ↑ Шаблон:Cite web
  64. ↑ Yu, 6
  65. ↑ Шаблон:Citation
  66. ↑ Шаблон:Cite web
  67. ↑ Шаблон:Cite serial
  68. ↑ Шаблон:Cite AV media
  69. ↑ Шаблон:Cite AV media
  70. ↑ Шаблон:Cite web
  71. ↑ ...ist denen, in welchen der Wille sich gewendet und verneint hat, diese unsere so sehr reale Welt mit allen ihren Sonnen und Milchstraßen—Nichts.
  72. ↑ Dieses ist eben auch das Pradschna–Paramita der Buddhaisten, das 'Jenseit aller Erkenntniß,' d.h. der Punkt, wo Subjekt und Objekt nicht mehr sind. (Isaak Jakob Schmidt, "Über das Mahâjâna und Pradschnâ-Pâramita der Bauddhen". In: Mémoires de l'Académie impériale des sciences de St. Pétersbourg, VI, 4, 1836, 145–149;].)
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