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The garden between records

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01storyEzekiel · The chariot vision02researchAncient Text Research Kit03storyAt the threshold of Kesh · The temple hymn’s conclusion04storyA Vessel on a White Lotus · Amoghapāśa05storySamuel · The source of the voice06storySpeech that went unheard · Vāk and understanding07storyWind, Dust and the Body · An Incantation of Ningirim08storyMoses · Fire in the bush09storyElijah · After the fire10storyA Voice from the Depths · Jonah11storyJacob · The place he did not know12storyThe empty space · A wheel, a vessel and a room13storyJacob · Tell me your name14storyKena · That through which15storyThe yaksha · Power that is not enough16storyWho knows the beginning · The hymn of origins17storyThe Waters of Nun · Book of the Dead18storyZhuang Zhou · The butterfly dream19storyForm and Emptiness · Heart Sūtra20storyThe Kālāmas · When you know for yourselves21storyThe ending of hostility · Pairs22storyThe cessation of suffering · What can change23storyDiscern and choose · Thought, word and deed24storyMusa · Where the two seas meet25storyThe Plant That Could Not Be Kept · Gilgamesh26storyAfter the Flood · Gilgamesh and Genesis27storyNachiketas · The third boon28storyThe unborn · The body and its dweller29storyA Weapon That Can Be Recalled · Mahābhārata30storyThe Stayed Hand · Abraham and Isaac31storyJob · Before explaining32publicationSuffering is not a required course.33storyAn explanation is not pain relief.34storyWhat Shall I Bring? · Micah and Hosea35storyWho sinned? · A question on the road36storyTo follow · To save and to lose37storyLife within me · No longer I38storyThe transfiguration · A voice from the cloud39storyAre you Elijah? · Three Gospel testimonies40storyWords on the Gates · Deuteronomy41storyElijah and Elisha · On the other side of the Jordan42storyThe seven seals · Who can stand?43storyThe image of the beast · Breath and a name44storyThe river and tree after the end · After the visions of judgment45storyAt the foot of Sumeru · Four mountains46storyMani · The name Maitreya47storyWait here for Maitreya · A dialogue48storyBuddha Mani · The Moon God49storyA place by the water · The garden between records

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Form and Emptiness · Heart Sūtra

Heart Sūtra · complete short Sanskrit recension

The Heart Sūtra of the Perfection of Wisdom

Oṃ. Homage to the Blessed One, the noble Perfection of Wisdom!

The noble bodhisattva Avalokiteśvara, practising the profound practice of the perfection of wisdom, contemplated the five aggregates and saw them to be empty of intrinsic nature.

Here, Śāriputra, form is emptiness, and emptiness itself is form. Emptiness is not separate from form; form is not separate from emptiness. Whatever is form is emptiness; whatever is emptiness is form. So too are feeling, perception, formations and consciousness.

Here, Śāriputra, all dharmas are marked by emptiness: neither arisen nor ceased, neither stained nor pure, neither diminished nor filled.

Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, no consciousness; no eye, ear, nose, tongue, body or mind; no visible form, sound, smell, taste, tangible object or mental object; no eye-element, up to no mental-consciousness-element. There is no ignorance and no extinction of ignorance, up to no ageing and death and no extinction of ageing and death. There is no suffering, origin, cessation or path. There is no knowledge, no attainment and no non-attainment.

Therefore, Śāriputra, because of non-attainment, the bodhisattva, relying on the perfection of wisdom, dwells without obstruction of mind. Because there is no obstruction of mind, the bodhisattva is fearless, has passed beyond distorted views and reaches final nirvāṇa.

All buddhas established in the three times, relying on the perfection of wisdom, have fully awakened to unsurpassed complete awakening.

Therefore the perfection of wisdom is to be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, which calms all suffering; it is true because it is not false.

The mantra spoken in the perfection of wisdom is as follows:

Oṃ gate gate pāragate pārasaṃgate bodhi svāhā.

Thus the noble Heart of the Perfection of Wisdom is complete.

Sanskrit · transliteration

Prajñāpāramitā-hṛdaya-sūtra Oṃ Namo Bhagavatyai Ārya-prajāpāramitāyai! Ārya Āvalokiteśvaro bodhisattvo gambhīraṃ prajñāpāramitā-cāryāṃ caramāṇo vyavalokayati sma, pañca-skandhās tāṃś ca svabhāva-śūnyān paśyati sma. Iha Śāriputra rūpaṃ śūnyatā, śūnyat'aiva rūpaṃ, rūpān na pṛthak śūnyatā, śūnyatāyā na pṛthag rūpaṃ, yad rūpaṃ sā śūnyatā, yā śūnyatā tad rūpaṃ. Evam eva vedanā-saṃjñā-saṃskārā-vijñānam. Iha Śāriputra sarva-dharmāḥ śūnyatā-lakṣaṇā anutpannā aniruddhā amalā avimalā anūnā aparipūrṇāḥ. Tasmāc Chāriputra śūnyatāyāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārāḥ na vijñānaṃ, na cakṣuḥ-śrotra-ghrāṇa-jihvā-kāya-manāṃsi, na rūpa-śabda-gandha-rasa-spraṣṭavya-dharmāḥ, na cakṣur-dhātur yāvan na mano-vijñāna-dhātuḥ, n'āvidyā n'āvidyā-kṣayo yāvan na jarā-maraṇaṃ na jarā-maraṇa-kṣayo na duḥkha-samudaya-nirodha-mārgā na jñānaṃ na prāptir n'āprāptiḥ. Tasmāc Chāriputra aprāptitvād bodhisattvo prajñā-pāramitām āśritya viharaty acitt'āvaraṇaḥ. Citt'āvaraṇa-nāstitvād atrasto viparyās'ātikrānto niṣṭhā-nirvāṇaḥ. Tradhva-vyavasthitāḥ sarva-buddhāḥ prajñāpāramitām āśritya anuttarāṃ samyak-sambodhim abhisambuddhāḥ. Tasmāj jñātavyaṃ prajñāpāramitā mahā-mantro mahā-vidyā-mantro'nuttara-mantro samasama-mantraḥ sarva-duḥkha-praśamanaḥ satyam amithyatvāt. Prajñāpāramitāyām ukto mantraḥ, tadyathā - Oṃ gate gate pāragate pārasaṃgate bodhi svāhā. Ity ārya-prajñāpāramitā-hṛdayaṃ samāptam.

Reading notes

The opening of this Sanskrit recension identifies five aggregates and their emptiness of intrinsic nature, svabhāva. “Form”, rūpa, belongs here to the Buddhist account of the bodily and material; it does not refer only to an object’s outline. The text goes on to consider the senses, their objects, knowledge and attainment, then connects the perfection of wisdom with freedom from fear and nirvāṇa.

In the interpretation presented by FPMT, the absence of independent, inherent existence does not abolish the conventional existence of phenomena. This account of emptiness belongs to a particular interpretive tradition and should not be attributed automatically to every Buddhist school.

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