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Also by Geshe Kelsang Gyatso
Meaningful to Behold
Clear Light of Bliss
Universal Compassion
Joyful Path of Good Fortune
Guide to Dakini Land
The Bodhisattva Vow
Heart Jewel
Great Treasury of Merit
Introduction to Buddhism
Understanding the Mind
Tantric Grounds and Paths
Ocean of Nectar
Essence of Vajrayana
Living Meaningfully, Dying Joyfully
Eight Steps to Happiness
Transform Your Life
The New Meditation Handbook
How to Solve Our Human Problems
Mahamudra Tantra
Profits received from the sale of
this book will be donated to the
NKT-International Temples Project
A Buddhist Charity,
Building for World Peace
www.kadampa.org/temples.htm
First published in 1986.
Second edition 1989.
Third edition revised and reset 1996.
Fourth edition with new line illustrations and reset 2001.
Reprinted 2004, 2005, 2008, 2010.
The right of Geshe Kelsang Gyatso
to be identified as author of this work
has been asserted by him in accordance with
the Copyright, Designs, and Patents Act 1988.
All rights reserved.
No part of this book may be reproduced
in any form or by any means except for the quotation
of brief passages for the purpose of private
study, research, or review.
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© New Kadampa Tradition-International Kadampa Buddhist Union
1986, 1989, 1996, 2001
Library of Congress Control Number: 2001092514
British Library Cataloguing in Publication Data
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available from the British Library.
ISBN 978-0-948006-80-7 – hardback
ISBN 978-0-948006-77-7 – paperback
Set in Palatino by Tharpa Publications.
Printed on Munken Pure 80 gsm and bound by The Amadeus Press, Cleckheaton, West Yorkshire, England.
This book, Heart of Wisdom, is based on an oral commentary to the Essence of Wisdom Sutra (the Heart Sutra), which was given by the author, Venerable Geshe Kelsang Gyatso, at Manjushri Centre in England.
We thank the author from the depths of our heart for his great kindness in preparing this complete and authoritative explanation of the Heart Sutra in English. With this inspired commentary as the key, the reader can unlock the full extent of the profound and vast aspects of the meaning of this essential Buddhist Sutra. Without the author’s deep insight into the subject, and his compassionate determination to share this insight, this book could not have been produced.
Our appreciation also goes to all the dedicated, senior students of the author who assisted him with the translation and editing, and who prepared the final manuscript for publication.
Roy Tyson,
Administrative Director,
Manjushri Kadampa
Meditation Centre,
September 1996.
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.
The Tibetan text of the Essence of Wisdom Sutra starts with the title of the Sutra and the homage paid by those who translated the Sutra from Sanskrit. Following these is the main body of the Sutra. This commentary contains an explanation of these three sections of the text, plus a short conclusion, and is given under four main headings:
1 The meaning of the title
2 The homage of the translators
3 An explanation of the main body of the Sutra
4 Conclusion
In addition, an explanation is given in the final chapter of how the Sutra can be used as part of a practice to overcome obstacles affecting ourself and others.
Essence of the perfection of wisdom, the Blessed Mother
This is a translation of the title of the Sutra into English. In the Tibetan text, the title is given first in Sanskrit and then in Tibetan, as follows:
Sanskrit: Bhagavatiprajnaparamitahrdaya
Tibetan: Chom den de ma she rab kyi pa rol tu jin pai
There are two main purposes in giving the title in Sanskrit at the beginning of the Tibetan text. The first is to make clear that this is an authentic teaching of Buddha Shakyamuni himself, translated from the original Sanskrit, and not, as some might suppose, a later composition by Tibetans. The second purpose is to remind us of the kindness of the translators. There were many translators of this Sutra, one of the most famous being Rinchen Sangpo. Without their efforts in making this translation, the Tibetan people would not have had the opportunity to study and practise the profound teachings contained within this text. Furthermore, it is through their kindness that Western people can also come into contact with these precious teachings some two thousand five hundred years after the passing away of Buddha.
The meaning of the title of the Sutra can be explained by considering each of its terms. ‘The perfection of wisdom’ is a translation of the Tibetan ‘she rab kyi pa rol tu jin pa’ (Skt. prajnaparamita), which more literally means ‘wisdom gone to the other side’. The actual perfection of wisdom is a wisdom realizing emptiness that is conjoined with the mind of enlightenment, or bodhichitta. There are two types of actual perfection of wisdom: the causal perfection of wisdom and the resultant perfection of wisdom. The causal perfection of wisdom is the wisdom realizing emptiness possessed by Bodhisattvas. It is called the ‘causal perfection of wisdom’ because it acts as the direct cause of attaining the resultant perfection of wisdom. The resultant perfection of wisdom is the Wisdom Truth Body of a Buddha, Buddha’s omniscient wisdom. In addition to the causal and resultant perfection of wisdom, there is also the textual perfection of wisdom. This is the scriptures that reveal the causal and resultant perfection of wisdom. The textual perfection of wisdom is not the actual perfection of wisdom because it is not a mind realizing emptiness. It is merely given this name because it reveals the actual perfection of wisdom. The Essence of Wisdom Sutra is an example of the textual perfection of wisdom because it principally reveals the actual perfection of wisdom and explains the methods to attain the Wisdom Truth Body of a Buddha. Thus, in its full title the Sutra is given the name, ‘The perfection of wisdom’, the name of that which it expresses.
This Sutra is called ‘Essence’ because it contains in a very few lines the essential meaning of the much longer Perfection of Wisdom Sutras, such as the Perfection of Wisdom Sutra in One Hundred Thousand Lines. The title also contains the epithet ‘the Blessed Mother’. This is a translation of the Tibetan ‘chom den de ma’ (Skt. Bhagavati). The expression ‘chom den de’ is a term that is often used to refer to Buddhas. ‘Chom’ means ‘destroyer’ and signifies that a Buddha has overcome or destroyed the four maras and all faults; ‘den’ means ‘possessor’ and indicates that Buddhas possess all good qualities; and ‘de’ means ‘transcended’ and indicates that Buddhas have transcended sorrow. It is difficult to convey this full meaning with an English term and in general this expression has been rendered as ‘Blessed One’. Although ‘chom den de’ normally refers to enlightened beings, this name is also given to the Sutra because by relying upon the teachings contained within it we can attain the final state of Buddhahood. This is an example of a cause being given the name of its effect. ‘Ma’ means ‘mother’, so the full expression ‘chom den de ma’ has been translated as ‘the Blessed Mother’. This Sutra is given the name ‘Mother’ because the perfection of wisdom that it reveals is often called ‘mother’. In general, both emptiness and the mind understanding emptiness are referred to as ‘mother’ because Superior beings are born from them. A Superior being (Skt. Arya) is a person who has directly realized emptiness, the ultimate nature of reality. There are four types of Superior being – the Superior Hearers and Superior Solitary Conquerors of the Hinayana lineage, and the Superior Bodhisattvas and Superior Buddhas of the Mahayana lineage. In all cases, a person first becomes a Superior being by developing a direct realization of emptiness. In this sense, all Superior beings are born from emptiness and the wisdom that realizes emptiness.
Homage to the perfection of wisdom, the Blessed Mother.
Here the Tibetan translators are paying homage to the perfection of wisdom and to the enlightened being Prajnaparamita. ‘The perfection of wisdom’ refers principally to the resultant perfection of wisdom, which is the Wisdom Truth Body of all the Buddhas; but implicitly homage is paid also to the causal and textual perfection of wisdom. ‘The Blessed Mother’ here refers to Prajnaparamita, the female Buddha embodying the resultant perfection of wisdom of enlightened beings. Since the minds and bodies of enlightened beings are the same entity, the minds of Buddhas are able to manifest in physical form so that they can be perceived by other beings. When the mind that is the perfection of wisdom of the Buddhas manifests physically, it appears as Prajnaparamita. The translators made this homage at the beginning so that their work might be completed successfully and be beneficial to all beings.
