Chapter1 - Introduction

I feel very fortunate to have the opportunity to give this commentary to the Essence of Wisdom Sutra, or Heart Sutra. Similarly, those who have the opportunity to study the meaning of this Sutra, which is the essence of Buddha’s teachings, are also extremely fortunate. Because of the profound nature of this Sutra it is possible that some people will find certain parts of this commentary difficult to understand. I will try to explain these teachings as clearly as possible, to the limit of my ability, but because this Sutra deals with emptiness – the ultimate nature of reality – we must be prepared to encounter some difficulties. You should try not to become discouraged, and please do not become frustrated and angry! Through patient study and contemplation it is possible to gain a complete understanding of the entire Sutra. As our familiarity with these teachings grows, so too will our understanding.

All teachings of Buddha are either Sutra or Tantra teachings and thus there is not a single scripture of Buddha that is not one of these two. Sutra teachings are divided into two types: Hinayana Sutras and Mahayana Sutras. Of these two, the Essence of Wisdom Sutra belongs to the category of Mahayana Sutras. The Mahayana Sutras themselves comprise many different types of teaching, but the most precious and supreme are the Perfection of Wisdom Sutras (Skt. Prajnaparamitasutra).

There are several Perfection of Wisdom Sutras of varying lengths. The most extensive of these is the Perfection of Wisdom Sutra in One Hundred Thousand Lines, which in the Tibetan translation occupies twelve volumes. There is also a medium length Sutra of twenty-five thousand lines in three volumes, and a short, single-volume Sutra of eight thousand lines. In addition there is an even shorter Sutra in eight chapters of verse known as the Condensed Perfection of Wisdom Sutra. The Perfection of Wisdom Sutras explain all the stages of the paths of wisdom and method, the paths which together are the means to attain full enlightenment, or Buddhahood. In particular, in these Sutras Buddha sets forth his ultimate view of the nature of reality, and thus among Sutras the Perfection of Wisdom Sutras are held to be supreme.

The Essence of Wisdom Sutra is much shorter than the other Perfection of Wisdom Sutras but it contains explicitly or implicitly the entire meaning of the longer Sutras. It is because it contains the very essence of the perfection of wisdom teachings that it is known as the Essence of Wisdom Sutra. Through studying, contemplating, and meditating on this Sutra we can gain a perfect understanding of the nature of reality; we can overcome hindrances and difficulties in our daily life; and finally we can overcome the obstacles preventing our full awakening, thereby attaining the perfect state of Buddhahood. We are indeed fortunate to have met these essential teachings of Buddha.