What Does Heart Sutra Really Convey?

Preface

The full title of the Heart Sutra is “Prajna Paramita Heart Sutra” (Prajñā Pāramitā Hṛdaya Sūtra). Although its Chinese version only comprises two hundred and sixty characters, it is a universally known text that contains the essence of the prajna sutras. However, it has long been widely misunderstood by readers.

When we read a book, we usually first look at the theme because everything in the book revolves around the explanation and elaboration of this theme—nothing deviates from the theme. Based on this principle, the focal point of the theme of the Heart Sutra or the Prajna Paramita Heart Sutra is the mind (literally “heart in Chinese). A “sutra” is a common noun that refers to a scripture that strings together all the doctrines in a thorough and coherent manner.

Which “heart” does the Heart Sutra actually refer to? We can naturally exclude the anatomical heart of the human body. The term “heart” in the sutra primarily refers to the functions of the mind or consciousness (henceforth referred to as “mind”) that are non-physical in nature.

Based on its non-material functions, the mind can be broadly divided into the True Mind and the illusory mind. The True Mind refers to the mind of ultimate reality, while the illusory mind refers to the mind that arises and ceases. The True Mind has inherently and perpetually existed since beginningless; it is neither arising nor ceasing, neither defiled nor immaculate, and neither increasing nor decreasing. The illusory mind, on the other hand, arises and ceases momentarily, possesses defilements and purity, and does increase and decrease.

All sentient beings are inherently endowed with both the True Mind and the illusory mind. In every instant, these two minds operate concurrently in the same location. Due to the different degrees of purity, the “mind” can be roughly classified into the minds of sentient beings, bodhisattvas, and Buddhas.

The mind of sentient beings: In general, sentient beings are at most only aware of the existence of their illusory mind; they do not know that they also possess a   True Mind. Hence, they live their daily lives within the scope of their illusory mind and are unable to attain liberation.

The mind of bodhisattvas: Even though bodhisattvas have realized the True Mind, defiled seeds still exist in this mind at this stage. Hence, the mind of bodhisattvas is neither genuine nor false.

The mind of Buddhas: The mind of all Buddhas is completely pure and will not undergo any more changes. Hence, the Buddha’s mind has the characteristics of permanence, bliss, self, and purity.

The content of the Heart Sutra includes all kinds of minds—those of sentient beings, bodhisattvas, as well as Buddhas.

Currently, the vast majority of people explain the Heart Sutra as a text that preaches all phenomena being dependent arising without any intrinsic nature.  The Heart Sutra states that there is “no eyes, ears, nose, tongue, body, or mental faculty; no form, sound, odor, taste, touch, or mental object; no eye element, all the way through to no element of mental consciousness. There is no ignorance or the ending of ignorance, all the way through to no old age and death or the ending of old age and death. There is no suffering, accumulation, cessation, or path. There is no wisdom or attainment.” At first glance, these words appear to suggest that the Heart Sutra negates all phenomena. Those people, therefore, conclude arbitrarily that the content of the Heart Sutra conveys the notion that all phenomena arise and cease depending upon conditions. All phenomena eventually vanish into total nothingness, complete voidness.

However, is the Heart Sutra really expressing the nothingness of all phenomena? Let us go back to the point we raised at the beginning: The theme of a book or an article is its main point of discussion.

From this perspective, since this sutra is named Heart Sutra, there must exist a “heart” to deserve such a detailed exposition. The objective is to help readers gain a better understanding of this “heart”; only then would an explanation on this sutra be meaningful.

If the Heart Sutra were about “the emptiness of all phenomena,” then the sutra should have been named the “Emptiness of All Phenomena Sutra,” which would then be fully consistent with its theme. We can, therefore, conclude, based on basic knowledge, that the content of the Heart Sutra is definitely about a certain “heart” (or mind) and not about “the emptiness of all phenomena.”

The full title of the Heart Sutra is Prajna Paramita Heart Sutra (Prajñā Pāramitā Hṛdaya Sūtra). “Prajna” is a transliteration of the Sanskrit word which means “bodhi wisdom,” while “Paramita” is the transliteration of the Sanskrit word which means “to reach the opposite shore.” In other words, the Prajna Paramita Heart Sutra literally translates as: “scripture that discusses the ‘heart’ (or mind) that enables us to reach the opposite shore with the bodhi wisdom.”

The complete six hundred volumes of the Sutra on the Great Perfection of Wisdom (Mahā Prajñā Pāramitā Sūtra) were translated by Bodhisattva Xuanzang during the Tang dynasty. This sutra primarily elaborates on the bodhi wisdom. Since ancient times, Buddhist practitioners have been aware that the Diamond Sutra is the condensed version of the Sutra on the Great Perfection of Wisdom, while the Heart Sutra is the quintessential core of the Diamond Sutra. Hence, the Heart Sutra contains the core essence of the prajna sutras.

The Buddha Dharma is the Dharma of the mind. In accordance with the Laṅkāvatāra Sutra, Chan master Mazu Daoyi said: “The mind is the core essence of Buddha’s words. The absence of door is the Dharma door.” In order to embark on the learning of the Buddha Dharma, practitioners need to realize the “mind” first. Only then can they enter the doorless door consisting of the Mahayana path of vision, truly begin learning the Dharma, and continue to progress along the path to Buddhahood. One cannot be considered to be truly practicing the Dharma prior to realizing this “mind” because one has yet to enter the door of Mahayana Dharma.

In order to realize this “mind”, one will obviously have to first understand the content of this “mind”. One will then comprehend what the target of realization is and how to work hard towards realizing it. Only then can one have the opportunity to realize this “mind” in the future. We can, therefore, see the significance of the Heart Sutra: It is an unsurpassed, priceless treasure that allows Buddhist practitioners to understand this “mind” and eventually guides them towards its realization.

In brief, we can see that the Heart Sutra elaborates on the content of the “mind”, which is indeed extensive and profound. If one can attain a correct understanding of this content, one will then have a chance to try and realize this “mind”. Any learner who aspires to learn the Dharma, who aims to tread the path to Buddhahood, and who wishes to eventually become a Buddha should first acquire an in-depth understanding of the Heart Sutra. In this sutra, the Buddha explains to us what this “mind” truly is, which allows us to understand and thereby realize this “mind”; we will then be able to embark on the learning and practice of the Dharma and eventually fulfill the path to Buddhahood after three incalculable eons.

The Heart Sutra is indeed the precious key to the door of the path to Buddhahood. All Buddhist practitioners ought to read it with devotion and respect, contemplate and explore its contents in detail, and pray that the Buddhas and bodhisattvas will bestow blessing and guidance upon them so that they can one day enter the door of the Mahayana path of vision and begin treading the path to Buddhahood.

The Sutra

PRAJNA PARAMITA HEART SUTRA

Translated by the Dharma Master Xuanzang in the Tang Dynasty

Bodhisattva Guanzizai, in practicing the profound prajna paramita, observes and perceives that the five aggregates are all empty, thus transcending all suffering and distress.

Sariputra! Form is none other than emptiness; emptiness is none other than form. Form is emptiness; emptiness is form. The same is true of sensation, perception, formation, and consciousness.

Sariputra! All phenomena are emptiness-appearances, which are neither arising nor ceasing, neither defiled nor immaculate, neither increasing nor decreasing. Therefore, in emptiness there is no form, sensation, perception, formation, or consciousness; no eyes, ears, nose, tongue, body, or mental faculty; no form, sound, odor, taste, touch, or mental object; no eye element, all the way through to no element of mental consciousness. There is no ignorance or the ending of ignorance, all the way through to no old age and death or the ending of old age and death. There is no suffering, accumulation, cessation, or path. There is no wisdom or attainment. Since there is no attainment, the bodhisattva’s mind relying on prajna paramita is free from worries and obstructions; without worries and obstructions, it has no fear, leaves delusions far behind, and attains the ultimate nirvana.

All Buddhas of the three times attain anuttarā-samyak-saṃbodhi through reliance on prajna paramita.

Hence, the prajna paramita is the great incredible mantra, the great illuminating mantra, the unsurpassed mantra, and the peerless mantra. It can remove all sufferings; it is genuine and not illusory.

For these reasons, the prajna paramita mantra is delivered. Thus, recite it like so: “Gate gate pāragate pārasaṃgate bodhi svāhā!”

A Simple Exposition

Bodhisattvas who have established correct knowledge and the view that “the True Mind is inherently self-existing,” while practicing deep contemplation, will personally realize in a single moment the essence of the True Mind due to wisdom from sudden enlightenment. They will be able to directly observe and comprehend that the True Mind inherently exists by itself. They will also perceive that none of the phenomena of the aggregates, sense-fields, elements, and all other dharmas are real and that all phenomena are all illusory. Hence, they will have initiated the prajna wisdom to reach the opposite shore.

Sariputra! The form dharma’s emptiness-appearance is no other than the mind of emptiness-nature; the mind of emptiness-nature is no other than the form dharma’s emptiness-appearance. The form dharma is the mind of emptiness-nature; the mind of emptiness-nature is the form dharma. Similar to the form dharma, the same reasoning applies to sensation, perception, formation, and consciousness.

Sariputra! All phenomena are dharma appearances manifested from the mind of emptiness-nature. They have never arisen from the outset and, therefore, will never cease to exist in the future; never been undefiled from the outset and will never be defiled in the future;  never been increasing from the outset and will never be decreasing in the future.

Therefore, in the principle realm belonging to the ultimate reality of the mind of emptiness-nature, there are no aggregates of form, sensation, perception, formation, or consciousness; no visual faculty, auditory faculty, olfactory faculty, gustatory faculty, tactile faculty, or mental faculty; no visual object, auditory object, olfactory object, gustatory object, tactile object, or mental object; no eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, or mental consciousness.

In the principle realm of the ultimate reality of the True Mind, the notion of ignorance in the twelve links of dependent arising does not exist. Naturally, there will be no ending of ignorance; this applies all the way through to no old age and death as well as no ending of old age and death. In the principle realm of the ultimate reality of the True Mind, there are no four noble truths of suffering, accumulation of suffering, cessation of suffering, and the path leading to the cessation of suffering; no wisdom and no attainment whatsoever. Since the True Mind does not have anything to attain, those who realize the True Mind are called bodhisattvas, namely bodhisattva-mahāsattvas.

Based on the True Mind that they have directly realized, all bodhisattvas practice by aligning themselves with the nature of this True Mind consisting of having no wisdom and no attainment; as a result, these bodhisattvas are free from worries and obstructions. Without worries and obstructions, no dreadful phenomena will arise. They will hence be able to leave delusional and imaginary states far behind and eventually realize the ultimate nirvana of bodhisattvas, which is the non-abiding nirvana of the Buddha Ground.

Based on the True Mind that they have realized, all Buddhas of the three times in ten directions bring forth the prajna wisdom to reach the opposite shore and eventually achieve the ultimate fruition of Buddhahood of anuttarā-samyak-saṃbodhi. One should, therefore, know that the prajna paramita is the great incredible mantra, the great illuminating mantra, and the unsurpassed mantra. It is unequaled by any other mantra. It can remove and eliminate the sufferings of all sentient beings. It truly exists and is not illusory.

Next, the Buddha spoke the content of the prajna paramita mantra: “Gate gate pāragate pārasaṃgate bodhi svāhā.”

Introduction

The Heart Sutra is a sutra well known in regions populated by ethnic Chinese communities. Both monastic and lay bodhisattvas include the Heart Sutra as part of their daily chanting during their morning and evening routine. This sutra is not restricted to Buddhism but is also usually used in Taoism as part of their daily chanting and ceremonies. Elderlies who are immersed in traditional folklore also chant the Heart Sutra as part of their daily routine. It is evident that the Heart Sutra is a universally popular sutra amongst both Buddhists as well as non-Buddhists. Why is the Heart Sutra so popular? The main reason is that it is very concise with only two hundred and sixty Chinese characters; one can finish chanting it quickly.

Regardless of whether they are literate or not, many people are able to chant and even recite the Heart Sutra. However, if you ask them: “What is the meaning of the Heart Sutra?,” many people will look dazed because they do not know what the Heart Sutra truly conveys. Some monastic Dharma masters or lay Buddhists claim: “The Heart Sutra preaches the notion of ‘dependent arising without any intrinsic nature’— a system of ‘empty nature with names only’.” Having seriously misunderstood the true content of the Heart Sutra, they become those who seek the Dharma beyond the True Mind. What exactly does the Heart Sutra convey then? Its full title is the Prajna Paramita Heart Sutra (Prajñā pāramitā Hṛdaya Sūtra); it enables sentient beings to acquire the wisdom to reach the opposite bank and allows learners to accomplish the Three-Vehicle bodhi—sound-hearer bodhi, solitary-realizer bodhi, and Buddha bodhi.

The sound-hearer bodhi is the Dharma-path towards awakening practiced by sound-hearers. On this path, after listening to the teachings of the World Honored One, those sound-hearers observe, based on the four noble truths, four foundations of mindfulness, eightfold paths, etc., that the five aggregates, six entrances, twelve sense-fields, and eighteen elements are all unreal. This allows them to eliminate the three fetters—self-view, skepticism about true reality, as well as misconceptions about the precepts—and thereby attain the first fruition of a sound-hearer to become a stream-enterer. Through further practice, sound-hearers can eliminate the five higher fetters—desire in the form realm as well as the formless realm, restlessness, arrogance, and ignorance—and thereby become arhats with the attainment of the fourth fruition. Upon their passing away, they are willing to extinguish all of their own aggregates, sense-fields, and elements, thus allowing themselves to forever disappear from the three realms by entering the remainderless nirvana.

The solitary-realizer bodhi is the Dharma-path towards awakening practiced by solitary-realizers. Solitary-realizers observe and contemplate the ten links as well as the twelve links of dependent arising and ascertain that there is a “consciousness” that gives rise to the dharma phenomena of birth, old age, illness, death, suffering, and even name and form. No other dharma can surpass it, as taught by the Buddha in the sutras: “The source of dependent arising ends with this consciousness and does not go beyond this consciousness.” This “consciousness” is the True Mind possessed by every sentient being. Solitary-realizers observe that all phenomena of the aggregates, sense-fields, and elements are illusory and that only this “consciousness” is genuine. They know that the remainderless nirvana is not a nihilistic emptiness since this “consciousness” still remains. Hence, they will eliminate the three fetters to attain the first fruition of a stream-enterer and even further eliminate the five higher fetters to attain the fourth fruition—to become pratyekabuddhas. Upon death, they will enter the remainderless nirvana which is an absolutely tranquil state, and never re-appear in the three realms.

The Buddha bodhi is the Dharma-path practiced by bodhisattvas in order to become enlightened and attain Buddhahood. It is only by following this path and going through the fifty-two stages of practice that bodhisattvas can achieve Buddhahood. At the beginning of the stages of the ten faiths, bodhisattvas develop trust in the Buddha’s teachings until they acquire total faith and complete the stages of the ten faiths. They then make the transition to the stages of the ten abidings and begin to extensively cultivate the deeds related to the external six paramitas of bodhisattvas. At the stage of the seventh abiding, they realize the True Mind and begin to extensively practice the deeds related to the internal six paramitas of bodhisattvas. At the stage of the tenth abiding, they see the Buddha-nature with the physical eye by seeing that their body, mind, mountains, rivers, and the earth are all illusory; they attain the illusory-like comprehension and complete the stages of the ten abidings. Next, they advance their practice by entering the ten stages of practices, the ten stages of dedications of merits, and the ten grounds in sequence. After having completed the stages of the ten grounds, those bodhisattvas proceed to the stage of virtual enlightenment, during which they dedicate themselves for one hundred eons to the accumulation of virtues and merits in order to attain the thirty-two majestic physical features and eighty good marks. At this stage, all moments are opportune for them to sacrifice their physical bodies, and all places are suited for them to sacrifice their lives; they are willing to give away whatever they have, be it internal or external assets, so long as these are required by sentient beings.

After having fulfilled the required virtues and merits during one hundred eons, a bodhisattva will be born in the heaven and observe the causes and conditions of sentient beings. When the causes and conditions mature, he will take rebirth in the human world and manifest the eight phases of a Buddha’s life. While sitting on the bodhi seat, he will press the ground with one hand and attain the awakening to the True Mind. The “wisdom of specific knowledge” of the highest grade, the “wisdom of equality” of the highest grade, and the “great perfect mirror wisdom” will then manifest themselves. When he sees a bright star in the sky near dawn, he will see the Buddha-nature with his physical eye; the “wisdom of accomplishing activities” will manifest and he will become an Ultimate Buddha who has perfected the four kinds of wisdom. Commencing from the realization of the True Mind at the stage of the seventh abiding, bodhisattvas know that all dharmas are generated by this True Mind and no dharma can exist independently from the True Mind. They then cultivate the various stages in sequential order spanning three countless eons, and finally realize and attain the non-abiding nirvana that dwells neither in birth and death nor in nirvana.

We can see from the aforementioned analysis that the Heart Sutra actually teaches about the True Mind possessed by every sentient being. None of the phenomena pertaining to the aggregates, sense-fields, and elements and none of the dharma such as the Three-Vehicle bodhi and so forth can exist without this mind. It is impossible to talk about the Heart Sutra or to discuss the aggregates, sense-fields, elements or any other dharma beyond this “mind.”

The contents of the Heart Sutra have three major aspects. The first aspect involves the “mind,” also known as the mind of emptiness-nature; it constitutes the main topic of the Heart Sutra. This mind truly exists, has always existed, and will never cease to exist. It is by no means “incomprehensible and unrealizable,” as affirmed by some monastic Dharma masters and lay Buddhists. Those who misapprehend the mind of emptiness-nature, a truly existent dharma as stated by the Buddha, as illusory dharma inevitably become non-Buddhist nihilists, who are admonished by the Buddha.

Secondly, the aggregates, sense-fields, elements as well as the various dharmas described in the Heart Sutra are emptiness-appearances, which are generated by the mind of emptiness-nature in dependence upon various conditions. They are all illusory phenomena that constantly arise and cease.

The third aspect is the relationship between the mind of emptiness-nature and emptiness-appearances. The mind of emptiness-nature itself neither arises nor ceases; in contrast, one can directly experience the impermanent nature of the constantly arising and ceasing emptiness-appearances such as the aggregates, sense-fields, elements, and the various dharmas. Hence, the mind of emptiness-nature and the emptiness-appearance have different natures: The former is a dharma that neither arises nor ceases, while the latter consists of dharmas that are in a constant flux of arising and ceasing. Because their natures are completely different, they are not the same dharma and are therefore described as “non-identical.” At the same time, emptiness-appearances such as the aggregates, sense-fields, elements, and the various dharmas are generated by the mind of emptiness-nature in dependence upon conditions; they are part of the intrinsic nature of the mind of emptiness-nature—they belong to and are subsumed under the mind of emptiness-nature and are therefore non-distinct from it. Considering these two aspects, the two are referred to as being neither identical nor distinct. This is similar to the relationship between the hand and the body. The hand and the body are two different entities; therefore, they are non-identical. However, the hand is part of the body; it cannot be said to be separate from the body; therefore, the two are non-distinct. Considering these two aspects, the hand and the body are said to be neither identical nor distinct.

Exposition of the Sutra
Who Is Bodhisattva Guanzizai?

We will now discuss the text of the Heart Sutra. “Bodhisattva Guanzizai, in practicing the profound prajna paramita, observes and perceives that the five aggregates are all empty, thus transcending all suffering and distress.” The meaning of this passage is: “Bodhisattvas who have established correct knowledge and view that ‘the True Mind inherently exists by itself’ proceed to practice deep contemplation. During this process, they will instantaneously realize the True Mind due to wisdom from sudden enlightenment. They will be able to directly observe and comprehend that the True Mind inherently exists by itself. They will also perceive that none of the phenomena of the aggregates, sense-fields, elements, and the various dharmas are genuine; all of them are illusory. They will initiate prajna wisdom to reach the opposite shore.” A bodhisattva who has realized the True Mind and can directly observe and comprehend that this mind inherently and independently exists by itself is referred to as a “Bodhisattva Guanzizai.” Bodhisattva Guanzizai can observe that none of the phenomena of the aggregates, sense-fields, elements, and the various dharmas exist in the principle realm of the ultimate reality of the True Mind that he has personally realized, and yet the latter does not hinder the arising, abiding, changing, and ceasing of the former in the phenomenal world. Since there is not even a single dharma exists in the principle realm of the ultimate reality, there will certainly be no birth and death or various kinds of suffering and distress. Therefore, he transcends all suffering and distress.

Many Dharma masters and lay Buddhists interpreted “Bodhisattva Guanzizai” as Bodhisattva Guanshiyin (Avalokitêśvara in Sanskrit). This is a serious misunderstanding! In fact, the Bodhisattva Guanzizai set forth in the Heart Sutra refers to an individual with the following characteristics: Having encountered a truly enlightened mentor who is  willing to guide him and help him establish the correct knowledge, this bodhisattva accepts those teachings, including the concept that “the True Mind inherently exists by itself.” Based on this correct knowledge, he then engages in profound Chan contemplation to search for the True Mind that does not see, hear, feel, or know yet inherently exists by itself. Once the causes and conditions of his merits, wisdom, and power of meditative concentration mature, he will uncover this True Mind that inherently exists by itself through wisdom from sudden enlightenment. The bodhisattva will then be able to directly observe that this True Mind indeed does not see, hear, feel or know and exists inherently by itself. This self-existence is not temporary but incessant, it does not depend on whether someone is observing it or not. Only such a bodhisattva, endowed with the correct knowledge to contemplate Chan and thereby realize the True Mind, corresponds to the Bodhisattva Guanzizai set forth in the Heart Sutra.

The term “in practicing the profound prajna paramita” means that Bodhisattva Guanzizai engages in deep Chan contemplation to search and realize the True Mind. However, to be able to contemplate in-depth, one must have the correct knowledge and view, power of meditative concentration, virtuous merits, etc. Otherwise, one will not be in a position to practice in-depth contemplation or even realize the True Mind and see the Buddha-nature. Therefore, there are only a few enlightened Chan masters since ancient times.

The term “correct knowledge and view” refers to the understanding gained from the guidance passed on by truly enlightened mentors that the True Mind does not see, hear, feel, or know. One must utilize the conscious mind that can see, hear, feel, and know, to contemplate and search in the direction away from seeing, hearing, feeling, and knowing to uncover the eighth consciousness mind that never sees, hears, feels or knows. The mentors will also teach that the True Mind and the illusory mind work in unison as if there is only one mind. The term “power of meditative concentration” described earlier refers to the skill of access concentration as a minimum prerequisite for a profound awakening as well as a deep experience when one personally realizes the inherently existing True Mind. Similarly, the “virtuous merits” refer to the stocks of virtue which one accumulates while cultivating in true Dharma organizations. After having been completely imbued by the above three factors and upon practicing profound Chan contemplation, one will be able to personally realize the inherently existing True Mind through wisdom from sudden enlightenment when the causes and conditions mature. One will then initiate prajna wisdom to reach the opposite shore. When Bodhisattvas realize the True Mind through wisdom from sudden enlightenment, the correct views of prajna arise.  They will find that this True Mind really does exist by itself and does not see, hear, feel, or know, exactly what the mentors had taught. It does not discern or discriminate amongst the six sense objects. The one that differentiates the six sense objects is the self with a defiled nature—the unreal mind consisting of the seven evolving consciousnesses.

Having awakened to and realized the True Mind and become a Bodhisattva Guanzizai, he can directly observe and contemplate the following: First, none of the dharmas of the aggregates, sense-fields, and elements exist in the principle realm of the ultimate reality of the True Mind. However, this does not hinder the True Mind from constantly manifesting the various dharmas in the phenomenal realm in dependence upon conditions. Therefore, the bodhisattva observes that none of the phenomena have any intrinsic nature. This is exactly what the Heart Sutra described as “the five aggregates are all empty.” Secondly, there does not exist even one single phenomenon in the principle realm of the ultimate reality of this True Mind. When Bodhisattva Guanzizai has realized the True Mind of no attainment and successfully aligns himself with this mind, he observes that all phenomena also have no attainment. Hence, Bodhisattva Guanzizai continues to eliminate afflictions and develop wisdom and virtuous merits. It may appear that he has attained something, yet he has actually attained nothing due to the fact of aligning himself with this True Mind of no attainment. Even though there are various kinds of sufferings and distress in the phenomenal realm, Bodhisattva Guanzizai will not be affected because he has already aligned himself with the True Mind of no attainment. Therefore, he has transcended “all suffering and distress.” Bodhisattva Guanzizai has attained nothing amid the phenomenal world of attainment, and through such continual and sequential practice, he will eventually attain Buddhahood.

In summary, Bodhisattva Guanzizai refers to the bodhisattva who has realized the True Mind when he practiced profound prajna paramita; he personally realized the inherently existing True Mind through the wisdom of sudden enlightenment and gain direct comprehension of prajna. Thereby, he observes that the aggregates, sense-fields, elements, and the various phenomena are all generated by the True Mind in dependence upon conditions, and hence they are all illusory dharmas. He perceives that the five aggregates are all empty.  Bodhisattva Guanzizai observes and reacts to all phenomena as if there are no suffering or distress since he has already aligned himself with the essential nature of non-attainment of the True Mind, despite various kinds of suffering and distress manifested in the phenomenal realm. He, therefore, has transcended all suffering and distress.

The Relationship between Emptiness-Appearances and Emptiness-Nature

Let us first look at the next passage in the Heart Sutra: “Sariputra! Form is none other than emptiness; emptiness is none other than form. Form is emptiness; emptiness is form. The same is true of sensation, perception, formation, and consciousness.” A simple explanation is as follows: “Sariputra! The form dharma’s emptiness-appearance is no other than the mind of emptiness-nature; the mind of emptiness-nature is no other than the form dharma’s emptiness-appearance. Form dharma is the emptiness-nature; the Emptiness-nature is the form dharma. Similar to the form dharma, the same reasoning applies to sensation, perception, formation, and consciousness.”

This paragraph clearly conveys that the relationship between the five aggregates—form, sensation, perception, formation, and consciousness—and the mind of emptiness-nature is neither identical nor distinct. For instance, the form dharma is a produced dharma and therefore arises and ceases; hence, it is called “emptiness-appearance.” On the other hand, the mind of emptiness-nature has existed since beginningless time and will continue to exist even after immeasurable eons. It is a dharma that neither arises nor ceases and is completely different from the “emptiness-appearance” which is constantly arising and ceasing. Hence the two are described as “non-identical.” At the same time, we cannot say that the form dharma is not part of the intrinsic nature of the mind of emptiness-nature. For instance, the physical body is produced by the mind of emptiness-nature of oneself in dependence upon conditions of the four great elements of his father and mother. The form dharma cannot exist without the mind of emptiness-nature. Hence the form dharma is inherently part of the intrinsic nature of the mind of emptiness-nature and is therefore non-distinct from it. Considering these two aspects, they are referred to as being neither identical nor distinct.

This principle is the same as the Buddha’s teaching in Vol. 3 of the Miscellaneous Agama Sutra: “Therefore, bhikkhus! All forms, whether they are from the past, future, or present, internal or external, rough or fine, beautiful or ugly, and far or near, are neither Self nor distinct from Self; the forms and Self do not encompass each other. The same is true of sensation, perception, formation, and consciousness.” A simple explanation is as follows: “Therefore, well-informed noble disciples see those various form dharmas, such as those that have passed, or those that will appear in the future, or those that are present now; or those internal form factors of the body organs and so on, or those external form factors such as the mountains, rivers, and the earth; or those that are rough or fine, beautiful or ugly, and far or near, they are all phenomena that arise and cease and cannot be the true dharma. Therefore, they are not the true Self. However, they are not distinct from the true Self either. Due to the fact that the form dharma and the true Self operate in unison, so they do not encompass each other. Since the form dharma is perceived as such, the same is applied to sensation, perception, formation, and consciousness.”

This passage already clearly conveys to the public that the form dharma is definitely not the true Self. It is the illusory self; it is thus referred to as not the Self. On the other hand, the form dharma is part of the intrinsic nature of the true Self. Therefore, the true Self can manifest various form dharmas in dependence upon conditions based on its innately existing nature. For instance, the true Self of every sentient being can bring forth the body of the five sense faculties as well as the inanimate world of mountains, rivers, and earth together with those who share the collective karma and enable all of them to live and experience things in this inanimate world. This shows the fact that the form dharma is originally a part of the intrinsic nature of the true Self and cannot exist without this true Self. It is thus described as non-distinct from the Self. The illusory self of the form dharma works in unison with the true Self—the mind of emptiness-nature; therefore, they do not encompass each other. The form dharma is perceived as such, and the same reasoning is true for sensation, perception, formation, and consciousness.

The Buddha’s teaching in Vol. 3 of the Miscellaneous Agama Sutra is identical to that of the Heart Sutra. This tells us that the Buddha already implied the location of the True Mind in the first round of Dharma transmission. He then proceeded, in the second round of Dharma transmission, to teach about the various essential natures of the True Mind to the bodhisattvas who had awakened to the True Mind and realized the true suchness..

The reason Buddha established these expediencies is that practitioners of the Two Vehicles do not have to realize the mind of emptiness-nature. Sound-hearers know from the teachings of Buddha, while solitary-realizers know through their own observation and contemplation, that there exists an ultimate reality of remainderless nirvana, and it is not nihilistic emptiness after one enters the remainderless nirvana. They will then be willing to extinguish their own aggregates, sense-fields, and elements, and enter the remainderless nirvana, never to appear in the three realms again. Therefore, the Buddha did not explicitly elucidate the mind of emptiness-nature or its various natures to the Two-Vehicles practitioners during the first round of Dharma transmission. On the other hand, the ultimate goal of bodhisattvas is to achieve Buddhahood. If the Buddha does not explain in detail the mind of emptiness-nature to the bodhisattvas, they will not be able to realize the True Mind and see the Buddha-nature, let alone achieve Buddhahood in the future.

Hence, the Buddha explained in detail and in-depth during the second and third rounds of Dharma transmission, the various intrinsic natures of the mind of emptiness-nature and the complex interactions among all the various consciousnesses. These enable bodhisattvas to personally realize and experience them all and eventually attain Buddhahood after three immeasurable eons.

The Buddha established three rounds of Dharma transmission in order to implicitly and explicitly teach disciples where the mind of emptiness-nature is, along with its various contents. The objective is to allow disciples to practice in the right sequence according to their disposition, capacity, and causes and conditions, so as to attain the Three-Vehicle bodhi and eventually realize the single Buddha Vehicle. This is why the Buddha taught in the Heart Sutra: “The form dharma is not the true Self. The true Self is not form dharma. On the other hand, form dharma is not different from the true Self and the true Self is also not different from form dharma either. The form dharma is perceived as such and the same is true for sensation, perception, formation, and consciousness. Sensation, perception, formation, and consciousness are not the true Self and the true Self is not sensation, perception, formation, or consciousness either. Sensation, perception, formation, and consciousness are the true Self, and the true Self is sensation, perception, formation, and consciousness.”

Let us use another example from the Diamond Sutra of the second round of Dharma transmission to elaborate on this point. The Buddha taught in the Diamond Sutra: “The so-called Buddha Dharma is no Buddha Dharma. It is called the Buddha Dharma.” The “Buddha Dharma” here refers to the True Mind of every sentient being. It does not designate the Buddha Dharma expressed by worldly beings through verbalization  nor does it point to the printed copies of the three tripiṭaka and the twelve divisions of scriptures, because those are all emptiness-appearances and not what the Buddha truly means by “Buddha Dharma.”  The true Dharma refers to the True Mind that exists in all sentient beings. We can conclude that the contents of the Diamond Sutra and the Heart Sutra interoperate and neither of them deviate from the True Mind in all sentient beings.

Let us look at the next passage: “Sariputra! All phenomena are emptiness-appearances, which are neither arising nor ceasing, neither defiled nor immaculate, neither increasing nor decreasing.” A simple exposition is as follows: “Sariputra! All phenomena are the dharma appearances manifested from the mind of emptiness-nature. They have never arisen from the outset and, therefore, will never cease to exist in the future; never been undefiled from the outset and will never be defiled in the future;  never been increasing from the outset and will never be decreasing in the future.”

Some Buddhist disciples may have the following doubt about this passage: “All dharmas obviously arise and cease, possess defilements and purity, and do increase and decrease. How can they be neither arising nor ceasing, neither defiled nor immaculate, and neither increasing nor decreasing?” They have such doubts because they look at all dharmas from the perspective of the mundane dharma instead of the perspective of both the mundane and supramundane dharmas.

The mind of emptiness-nature in the dharma realm of ultimate reality has never arisen from the outset and, therefore, will never cease to exist in the future. Hence, only the mind of emptiness-nature can be referred to as neither arising nor ceasing. Based on this, if we subsume all phenomena with the emptiness-appearances into the mind of emptiness-nature that neither arises nor ceases, then the former will also be deemed as the latter. For example, after one passes away, if it is not due to the mind of emptiness-nature, in dependence upon conditions including karma from the past, ignorance plus various other causes and conditions, there will be no appearance of the intermediate existence between death and rebirth as well as the physical body in the three lifetimes of the past, present, and future. We can conclude that there is a mind of emptiness-nature that enables various phenomena to manifest incessantly and repeatedly in dependence upon various conditions. Hence, all dharmas are referred to as neither arising nor ceasing.

However, some Dharma masters and lay Buddhists mistook the mental consciousness that constantly arises and ceases for the mind of emptiness-nature. For instance, there is a Dharma master who publicly advocated in her book: “In fact, birth is the beginning of death and death is the starting point of birth. According to Buddhism, even though our body will eventually disintegrate, our mental consciousness (soul) is, in fact, non-ceasing; therefore, it is truly unnecessary for us to fear death.” Some people might question: “The earlier text talked about subsuming the mental consciousness, a dharma that constantly arises and ceases into the mind of emptiness-nature that neither arises nor ceases. This will render the mental consciousness to become neither arising nor ceasing, won’t it? Why do we now say that the mental consciousness constantly arises and ceases?” What is elaborated in the earlier text is that the ever arising and ceasing mental consciousness can be subsumed into the mind of emptiness-nature; this mind of emptiness-nature will again generate, in dependence upon conditions, the mental consciousness that repeatedly arises and ceases. This is not to say that the mental consciousness, a phenomenon that constantly arises and ceases, will become the mind of emptiness-nature that neither arises nor ceases. If this mind of emptiness-nature could be attained through practices, then it would be a produced dharma that will inevitably cease to exist in the future. This would mean that it is definitely not the mind of emptiness-nature that has never arisen nor ceased from the outset. Therefore, the statement that “our mental consciousness is in fact non-ceasing” seriously misleads sentient beings.

The term “neither defiled nor immaculate” means that the True Mind has never been defiled since beginningless time and will never become impure in the future. Some Dharma masters and lay Buddhists advocate: “The pristine awareness with thoughts or the thoughtless pristine awareness is the True Mind.” The definition of “pristine awareness with thoughts” refers to the mind of mutual understanding pertaining to two parties using language or words to communicate, and it belongs to one of the varying phases of the mental consciousness. An example would be: A explains his plan to B using language or words, and B then provides feedback in language or words.  The definition of “thoughtless pristine awareness” refers to a mind with a clear understanding of what the other party is saying, without involving any language or words. For example, when a mother tells her son: “There is no soy sauce at home. Go get a bottle for me at the grocery store.” Upon hearing this, the son knows exactly what his mother wants without the arising of language or words. That is, knowing exactly what the other party wants to express without the arising of language or words in one’s mind; it belongs to yet another of the various phases of the mental consciousness.

Regardless of whether it is the mind of coarse pristine awareness with thoughts or the subtle and fine thoughtless pristine awareness, they are all mental activities within the scope of mental consciousness. The mental activities of the mental consciousness often change in accordance with the state one encounters. Sometimes it reveals a pure side; for example, when one works for sentient beings by building bridges or paving roads, the mind is happy and pure. Sometimes it reveals the impure side; for example when one loses one’s temper when encountering disagreeable circumstances. Thus, the mental consciousness is not the True Mind that is inherently pure and undefiled. Therefore, the claims that “the pristine awareness with thoughts or the thoughtless pristine awareness is the True Mind” are all erroneous statements. The Buddha told us that these are non-Buddhist eternalism, not the Buddha Dharma.

The term of “neither increasing nor decreasing” means that the True Mind has never increased from the outset and will never decrease in the future. Only the mind of emptiness-nature fits the bill. Why? Because all phenomena with the emptiness-appearance have always been increasing or decreasing. For instance, the power of meditative concentration corresponds with the mental consciousness. When one focuses the mental consciousness in a single state through sitting meditation, the power of meditative concentration increases. After one gets off the seat, various afflictions start to manifest and hence the power of meditative concentration decreases. Thus, the power of meditative concentration which corresponds with the mental consciousness increases and decreases. On the other hand, the mind of emptiness-nature has never been in or out of meditative concentration, has always remained unperturbed and immovable, and has never increased nor decreased. For the same reason, if all the phenomena with the emptiness-appearance, which increase and decrease, are subsumed under the neither increasing nor decreasing mind of emptiness-nature, then all those phenomena will also become neither increasing nor decreasing.

However, there are practitioners of Lamaism who wish to unite their True Minds with those of their gurus or the Buddhas and bodhisattvas through visualization. Such a statement is truly absurd! If the True Minds could be merged, it would mean that the True Mind could increase and would definitely decrease in the future. This True Mind that increases and decreases completely contradicts the Buddha’s teachings of “neither increasing nor decreasing” in the Heart Sutra. The endeavors of Lamaist to combine, through visualization, their True Minds with those of their gurus or of the Buddhas and bodhisattvas result from their erroneous thinking! Such a misconception is extremely misleading, as it fully consists of both non-Buddhist eternalist and nihilistic views and has nothing to do with Buddhism.

In summary, in the phenomenal world, all phenomena with emptiness-appearances arise or cease, are defiled or pure, and will increase or decrease. However, if all dharmas with the emptiness-appearance are subsumed under the mind of emptiness-nature that is neither arising nor ceasing, neither defiled nor immaculate, and neither increasing nor decreasing, then all dharmas also become neither arising nor ceasing, neither defiled nor immaculate, and neither increasing nor decreasing.

There Are No Five Aggregates or Eighteen Elements in the Principle Realm of the Ultimate Reality

Let us continue to read the next passage of the Heart Sutra: “Therefore, in emptiness there is no form, sensation, perception, formation, or consciousness; no eyes, ears, nose, tongue, body, or mental faculty; no form, sound, odor, taste, touch, or mental object; no eye element, all the way through to no element of mental consciousness.”

This paragraph in plain language is as follows: “Therefore, in the principle realm belonging to the ultimate reality of the mind of Emptiness-nature, there are no aggregates of form, sensation, perception, formation, or consciousness; no visual faculty, auditory faculty, olfactory faculty, gustatory faculty, tactile faculty, or mental faculty; no visual object, auditory object, olfactory object, gustatory object, tactile object, or mental object; no eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, or mental consciousness.”

The Buddha already revealed that in the principle realm of the ultimate reality of the mind of emptiness-nature, none of the five aggregates, six sense faculties, six sense objects, or six consciousnesses exist. The mind of emptiness-nature is a state of absolute  tranquility and quiescence without clamor, which is in accordance with the notion that “nirvana is tranquil and quiescent” taught by Buddha in the four Āgamas.

Sound-hearers through listening to the teachings of the Buddha and solitary-realizers through observation and contemplation, conclude that apart from the aggregates, sense-fields, and elements, an ultimate origin or primordial existence, which is the True Mind, does exist. Therefore, practitioners of the Two Vehicles know that it is not nihilistic emptiness after they extinguish their own aggregates, sense-fields, and elements to enter the remainderless nirvana. The ultimate origin of the remainderless nirvana still exists; thus, they eliminate the three fetters and become stream-enterers of the first fruition, all the way through eliminating the five higher fetters and become arhats of the fourth fruition. Upon death, they are willing to extinguish their aggregates, sense-fields,  elements, and forever disappear from the three realms, enter remainderless nirvana, and dwell in a state of absolute tranquility and quiescence.

On the other hand, bodhisattvas utilize the practice of Chan contemplation to realize the True Mind as a result of wisdom from sudden enlightenment. They observe and ascertain that the principle realm of the ultimate reality of the True Mind is a state of absolute tranquility and absence of any dharma. They know that the present moment is the remainderless nirvana. This is a state of wisdom that practitioners of the Two Vehicles are unable to know even if they exhaust all of their supernatural powers as well as wisdom.

Bodhisattvas who have personally realized the True Mind that exists in every sentient being know that they do not need to extinguish their aggregates, sense-fields, and elements to be in the remainderless nirvana. They are not in a hurry to enter the remainderless nirvana and, in order to continue their Buddhist cultivation, retain the last bit of afflictive hindrance to nourish future rebirths so as to continue to acquire bodies of five aggregates in the future. This way, after three immeasurable eons, they will attain Buddhahood and continue to benefit sentient beings perpetually.

After having realized the True Mind, the tathagatagarbha, bodhisattvas can directly observe its nature of not seeing, hearing, feeling, or knowing, and its nature of not discerning or discriminating the six sense objects. As Chan Master Huangbo Duanji of the Chan School once said: “The original mind does not have the functions of seeing, hearing, feeling, or knowing. It is not the mind endowed with the nature of seeing, hearing, feeling, and knowing that is known to most people.”

We can summarize the above statements with two key points: First, after having realized the True Mind, the tathagatagarbha, that neither perceives nor contemplates, one passes from the stage of an ordinary bodhisattva to that of a true bodhisattva of the ultimate truth, as defined by the Buddha. Thereafter, one becomes a member of the bodhisattva sangha and is known as a real monastic monk. In the Chan tradition, they are called the black-clad and not the white-clad. On the other hand, monastics who are not yet enlightened are known as white-clad and not as black-clad.

Secondly, the following ideas contradict what the Buddha taught: the True Mind possesses the functions of seeing, hearing, feeling, and knowing; the pristine awareness with thoughts or thoughtless pristine awareness is the True Mind; the True Mind possesses perceptual functions but does not differentiate and so forth. These are not only outrageously incorrect statements but they will mislead the public and propel them towards the incorrect non-Buddhist view of eternalism.

Some people may wonder: “This True Mind that inherently exists by itself corresponds to the mind in the ‘three realms are mind-only’ doctrine taught by the Buddha in the sutras. It is not the tathagatagarbha you are describing here.” Let us take the Buddha’s teaching in Vol. 4 of the Angulimala Sutra as an example and translate it into plain language: “Bodhisattva Manjushri! It is like knowing that there is gold in the mountain; therefore, we mine the mountain instead of mining the trees because there is no gold in the trees. This is the way it is! Bodhisattva Manjushri! Sentient beings know that they all possess the True Mind, the tathagatagarbha. Therefore, they unremittingly and diligently uphold precepts to cultivate pure practices and say with confidence: ‘I will certainly be able to accomplish Buddhahood in the future.’ Moreover, Bodhisattva Manjushri! If none of the sentient beings possess the True Mind, the tathagatagarbha, then the various pure practices cultivated will eventually be futile, just like trying to churn in water in the hope of producing curd for countless eons but to no avail.”

Clearly, this passage contains the following two teachings: First, the True Mind of all sentient beings is the tathagatagarbha, which corresponds to the mind in the statement “the three realms are mind-only” set forth by the Buddha in the sutras. One cannot assert that there exists a tathagatagarbha other than this mind. Secondly, it is delusional to think that one can cultivate various pure practices or even attain enlightenment to achieve Buddhahood without the tathagatagarbha.

Therefore, anyone who denies the existence of the tathagatagarbha taught in the statement “the three realms are mind-only” and claims that he is cultivating pure deeds is merely uttering conceptual proliferations that do not touch upon the ultimate meaning. According to the sutras, such a person cultivates and holds onto his non-Buddhist erroneous views through long, endless nights.

As the Buddha taught in Vol. 2 of the Angulimala Sutra: “Those who do not believe that all sentient beings possess the tathagatagarbha, like the evil, loathe the true Dharma, do not like to encounter any Buddha, and do not like to hear the Dharma of the tathagatagarbha. They do not have faith or fondness in all Buddhas as well as the true Dharma of tathagatagarbha in the past, present, and future. They resemble owls that prefer to appear in dark nights but not under clear daylight. Because of this reason, they cultivate and learn from erroneous non-Buddhist views in long and endless nights. Their whole body is imbued with habitual tendencies developed and fostered through incorrect non-Buddhist knowledge, unwilling to abandon them.” From the sutra teachings, we can see that those who do not wish to come into contact with various Buddhas or hear the Dharma of the tathagatagarbha and even deny the existence of the tathagatagarbha are like those who constantly transmigrate through birth and death in long, endless nights. They are pitiful beings that Buddha talked about in the sutras.

After realizing the True Mind, the tathagatagarbha, a bodhisattva is able to bring forth the three sets of virtues—the virtue of the dharma body, the virtue of prajna, and the virtue of liberation. The “virtue of the dharma body” refers to the virtue generated by a bodhisattva after he realizes the tathagatagarbha. It allows him to directly observe and contemplate the location of the True Mind, which operates at the same place and at the same time as the aggregates, sense-fields, and elements. The “virtue of prajna” refers to the virtue of wisdom brought forth after a bodhisattva realizes the tathagatagarbha. It is called the fundamental wisdom of non-discrimination, also known as the knowledge-of-the-general-aspect, which includes a small portion of the wisdom of specific knowledge of the lower grade and the wisdom of equality of the lower grade. A bodhisattva still needs to base his practices on the fundamental wisdom of non-discrimination to fulfill the subsequently acquired wisdom of non-discrimination, also known as the knowledge-of-specific-aspects, in order to fully complete the wisdom of specific knowledge of the lower grade and the wisdom of equality of the lower grade. After having fully attained the subsequently acquired wisdom of non-discrimination, a bodhisattva can then advance to the stage of the first ground to practice the knowledge-of-the-aspects-of-paths and eventually accomplish the knowledge-of-all-aspects in full. This type of prajna wisdom is called the virtue of prajna. After a bodhisattva has personally realized the tathagatagarbha, he knows that the nirvana with a primordial pure nature, namely the tathagatagarbha, is the true Self. None of the aggregates, sense-realms, or elements are the true Self. He can thus clearly observe that the five aggregates are all empty. They will attain the “virtue of liberation” as a result of being liberated from the three realms.

From the above analysis, we can conclude that the virtue of liberation is shared among the Three-Vehicle bodhi while the virtue of the dharma body and the virtue of prajna are the unshared sets. As a result, the Two-Vehicle practitioners lack the wisdom derived from the unshared virtues. Hence, when bodhisattvas propagate the Dharma, there is no opportunity for the former to speak up. If the Two Vehicles practitioners insist on showing off their knowledge, then the bodhisattvas can use this opportunity to teach the wondrous Dharma, so that those practitioners can turn to the great vehicle and embark on the path to Buddhahood.

Let us cite the Heart Sutra again to elaborate on how a bodhisattva can bring forth the unshared virtues after having realized the True Mind, the tathagatagarbha: “Bodhisattva Guanzizai, in practicing the profound prajna paramita, observes and perceives that the five aggregates are all empty, thus transcending all suffering and distress.” Due to the wisdom from sudden enlightenment through Chan contemplation, a bodhisattva personally realizes the location of the inherently self-existing True Mind and becomes the “Bodhisattva Guanzizai.” This refers to the virtue of the dharma body. The bodhisattva knows that the inherently self-existing True Mind is, in fact, the true Self, thereby he can directly observe and perceive that the phenomenal dharmas of aggregates, sense-fields, and elements are not the true Self. The bodhisattva is able to “observe and perceive that the five aggregates are all empty” and hence attain the virtue of liberation. Bodhisattva Guanzizai directly observes and perceives that the True Mind truly exists and is unperturbed and immovable, thereby brings forth prajna wisdom to reach the opposite shore and aligns himself with the nature of the principle realm of the ultimate reality of the True Mind, which is devoid of any dharma, thus transcending “all suffering and distress.” This refers to the virtue of prajna. The Heart Sutra already clearly indicated that a bodhisattva possesses the three sets of virtue.

Bodhisattvas will discover the fact that birth and death are mere phenomena after they personally realize the True Mind—tathagatagarbha; that is, birth and death must rely on the tathagatagarbha to manifest. The tathagatagarbha, dependent upon conditions, gives rise to the aggregates, sense-fields, and elements of sentient beings and all dharmas. The five aggregates will all cease to exist after death but the karma created in this lifetime is stored within the tathagatagarbha which once again gives rise to a person of brand new five aggregates with a brand new mental consciousness to receive karmic fruits from past lives.

The manifestation of the aggregates, sense-fields, elements, and various dharmas in the past, present, and future lifetimes is made possible by the ability of the tathagatagarbha to span three lifetimes and by the fact that the eight consciousnesses work in unison. This substantiates the teaching that “all phenomena are consciousness-only” found in the sutras. The statement “the three realms are mind-only, and all phenomena are consciousness-only” refers to the True Mind—tathagatagarbha—of all sentient beings. Those who deny the fact that the three realms are mind-only and that all phenomena are consciousness-only are referred to as ignorant persons by the Buddha in the sutras.

Since all the various dharmas—various states—perceived and experienced by sentient beings are manifested by the tathagatagarbha, then what is there to hold on to, or to fuss and fight about?

Therefore, the Buddha expounded in the Mahāvaipulya Buddhāvataṃsaka Sūtra: “All sentient beings travel within the body of Bodhisattva Samantabhadra and have never been out of Bodhisattva Samantabhadra.” This Bodhisattva Samantabhadra refers to the True Mind, tathagatagarbha, individually possessed by all sentient beings.

In summary, there are no five aggregates or eighteen elements in the principle realm of the True Mind, tathagatagarbha. It is a state of absolute quiescence. The True Mind itself does not have the functions of seeing, hearing, feeling, or knowing. It does not discern the six sense objects; discernment is conducted by the seven evolving consciousnesses.

There Is No Twelve Links of Dependent Arising in the Principle Realm of the Ultimate Reality

Bodhisattvas practice Chan contemplation and realize the location of the True Mind through mental consciousness. Thereby, they become the veritable Bodhisattva Guanzizai and bring forth the virtue of the dharma body, the virtue of prajna, and the virtue of liberation. All practitioners of the Three Vehicles possess the virtue of liberation. However, the virtue of the dharma body and the virtue of prajna belong only to bodhisattvas. It is a state of wisdom that Two-Vehicle practitioners are unable to know even if they exhaust all their supernatural powers and wisdom. For instance, the Two-Vehicle practitioners have no idea where the location or what exactly the ultimate reality is when they enter the remainderless nirvana. Bodhisattvas, on the other hand, can explain in detail regarding the remainderless nirvana, which is a state of absolute tranquility and quiescence without any of the six sense faculties, six sense objects, or six consciousnesses.

When bodhisattvas realize the principle realm of the ultimate reality of remainderless nirvana, the present moment is nirvana. They do not totally extinguish themselves in order to attain nirvana as the Two Vehicles do. In contrast, bodhisattvas deliberately retain the last bit of afflictive hindrance to nourish future rebirths and choose not to enter nirvana in order to achieve Buddhahood. They continue to enter the womb and take rebirth, obtaining bodies of the five aggregates in future lifetimes to continue to practice on the path to Buddhahood.

We can thus see from the above analysis that the mental consciousness enables sentient beings to observe the unreal nature of the aggregates, sense-fields, and elements, and help them awaken to the True Mind.  It enables practitioners of the Three Vehicles to become very wise. However, the mental consciousness is a dharma generated indirectly by the True Mind in dependence upon conditions and is within the scope of the consciousness aggregate which consists of six consciousnesses. As a result of the ability of the mental consciousness to discern mental objects in detail, the various phenomena that sentient beings perceive will arise. However, the True Mind does not discern the six sense objects; it purely supports the needs of the mental consciousness. Hence it is said that the True Mind has no wisdom.

The True Mind also possesses another nature—no attainment. Since there does not exist any dharma in the principle realm of the ultimate reality of the True Mind, the True Mind is said to have no attainment. However, there are definitely gains and losses in the phenomenal world. After having aligned with the True Mind of no attainment, there will be neither gain nor loss. Let us take charitable giving as an example. When a donor gives away his property, he loses something. However, he obtains the joy of giving and the karmic outcome of virtuous merits in future lifetimes. He actually attains something. The recipient receives the donation and accepts it with joy. He is said to have attained something. But in the future, he still has to repay the donor for the giving, so it will be a loss at the end. In other words, there are gains and losses for both the donor and receiver. However, for bodhisattvas who have aligned with the True Mind of no attainment, there are no three aspects of charitable giving to speak of. How can there be any gain or loss? Obviously not! Therefore, when bodhisattvas perceive the practice of charitable giving from the perspective of the principle realm of the ultimate reality of the True Mind, there is no donor, recipient, or the object which is donated. This is the true threefold emptiness of giving. This type of charitable giving constitutes true wisdom that leads to the opposite shore. The so-called “threefold emptiness of giving” does not consist of using the mental consciousness to think or imagine that none of the giver, recipient, or act of giving actually existed.

As another example, a bodhisattva is at a losing position before awakening to the True Mind. He is said to have gained something upon finding the True Mind.  Nevertheless, this True Mind is something that the bodhisattva already possesses on the outset. He does not actually find something that does not belong to him originally. Accordingly, he has not attained anything after awakening to the inherently existing True Mind. If a bodhisattva can perceive all dharmas of the mundane world in such a way, he will know that even though there are gains and losses in the phenomenal world, there is really neither gain nor loss after having aligned his mind with the nature of no attainment of the True Mind. He will then know that the True Mind is truly a dharma of no attainment.

In the principle realm of the ultimate reality of the True Mind, there is no ignorance and so on in the twelve links of dependent arising or the four noble truths of suffering, accumulation, cessation, and path. Hence, there is no wisdom to speak of. Since there is no wisdom, there is, of course, no attainment. It is through this non-attainment that bodhisattvas become true bodhisattvas; that is, they become true bodhisattva-mahāsattvas. After having realized this mind of no attainment and align themselves with the nature of the True Mind with no attainment, bodhisattvas continue to diligently practice on the path to Buddhahood and will extensively liberate numerous sentient beings. Although it appears that they have gained something, they still have not gained anything in the principle realm of ultimate reality. As such, after three incalculable eons, they can achieve the unsurpassed perfect enlightenment.

The Four Kinds of Nirvana

As a bodhisattva is about to complete the tenth ground, the palace of the Great Jeweled Lotus Flower King naturally appears. A bodhisattva at the tenth ground enters this palace and emits light that illuminates the worlds in ten directions and then enters from under the feet of all Buddhas in those directions. At this moment, as the Buddhas in ten directions become aware that a bodhisattva is about to complete the tenth ground, they all emit precious light by extending their hands, thus remotely empowering and initiating this bodhisattva at the tenth ground. By doing so, they bring forth his cloud of great Dharma wisdom, turning him into a bodhisattva who has fulfilled the tenth ground, also known as a designated bodhisattva or a Dharma-prince. At the same time, the Buddhas summon all bodhisattvas of the ninth ground and below to surround and make great offerings to this bodhisattva. As they pay their respect and look up to this bodhisattva, all the Buddhas emit light to bless them all, so that everyone receives millions of various samadhis. This tenth ground bodhisattva is blessed by the light emitted by the Buddhas and attains not only the cloud of great Dharma wisdom but also the merit of transcending (the limitation of) the formation aggregate.

At this time, the bodhisattva should have completed all Dharmas that ought to be cultivated. However, he is yet to perfect his merit of virtues. On this account, he advances to the stage of virtual enlightenment to cultivate virtues and merits during one hundred eons in order to attain the thirty-two majestic physical features and eighty associated good marks. At this stage, all moments are opportune for him to sacrifice his physical body and all places are suited for him to sacrifice his life; he is willing to give away whatever he has, be it internal or external assets. Having fulfilled the required virtues and merits during one hundred eons in such a manner, he advances to the stage of sublime enlightenment and become a final-stage Bodhisattva dwelling in the Tuṣita Heaven to observe the timing and conditions of the mundane world. When conditions mature for sentient beings to receive the Dharma, the bodhisattva will descend from the Tuṣita Heaven to enter the mother’s womb and take rebirth in the human world. As he grows up, he will become a monk and manifest a practitioner’s path. On the night of achieving Buddhahood, the bodhisattva will sit on the bodhi seat with one hand pressing the ground and attain the awakening to the True Mind. The “wisdom of specific knowledge” of the highest grade, the “wisdom of equality” of the highest grade, and the “great perfect mirror wisdom” will then manifest themselves. He will see the Buddha-nature with his physical eye at the moment he sees a bright star in the sky near dawn. The “wisdom of accomplishing activities” will then manifest. He not only transcends (the limitation of) the consciousness aggregate but also attains the virtue of the ultimate Buddha ground by having perfected the four kinds of wisdom and completed the practice of the third great incalculable eons. Furthermore, he continues to guide sentient beings perpetually in accordance with the ten inexhaustible vows he made before entering the first ground. This is the last nirvana realized by a bodhisattva, the non-abiding nirvana that dwells neither in samsara nor in nirvana.

Evidently, among the four types of nirvana realized by bodhisattvas and the two types of nirvana realized by the Two Vehicles, some are identical while others are different. The remainderless nirvana and the nirvana with remainder are the identical ones. The ones that are different are the nirvana with a primordial pure nature and the non-abiding nirvana, neither of which constitutes an object of activity of the Two-Vehicle practitioners. As a matter of fact, after the Buddha entered nirvana, no arhats dared to take over the Buddha’s throne. Those arhats were clearly aware that the Buddha’s realization far surpassed what they could comprehend, and therefore none of them dared to claim that they had achieved Buddhahood.

What is a Mantra

Let us continue to look at the sutra: “All Buddhas of the three times attain anuttarā-samyak-saṃbodhi through reliance on prajna paramita. Hence, the prajna paramita is the great incredible mantra, the great illuminating mantra, the unsurpassed mantra, and the peerless mantra. It can remove all sufferings; it is genuine and not illusory. For these reasons, the prajna paramita mantra is delivered. Thus, recite it like so: ‘Gate gate pāragate pārasaṃgate bodhi svāhā!’”

This passage can be translated into plain language as follows: “Based on the True Mind that they have realized, all Buddhas of the three times in ten directions bring forth the prajna wisdom to reach the opposite shore and eventually achieve the ultimate fruition of Buddhahood of anuttarā-samyak-saṃbodhi. One should, therefore, know that the prajna paramita is the great incredible mantra, the great illuminating mantra, and the unsurpassed mantra. It is unequaled by any other mantra. It can remove and eliminate the sufferings of all sentient beings. It truly exists and is not illusory.” Next, the Buddha spoke the content of the prajna paramita mantra: “Gate gate pāragate pārasaṃgate bodhi svāhā.” This tells everyone that subsequent to realizing the True Mind of neither wisdom nor attainment, bodhisattvas not only generate prajna wisdom but also realize the ultimate nirvana of non-abiding at the Buddha ground in the future.

What is a mantra? A mantra is a passage that strings together certain Dharmas using various terms. The passage consists of four, six, or eight lines, and so forth, and each line consists of five, six, or seven words, and so forth, and thus allowing a bodhisattva to easily remember the Dharmas that he wants to remember and to teach others about them. The mantra is also known as an overall summary or a dharani. For example, The Dharani of True Enlightenment states:

The five aggregates and the eighteen elements,

Nirvana and the matrix of Buddhahood,

Wisdom of the ultimate reality,

And knowledge of the aspects of paths,

All dharmas are summed up in them.

 

The first is the most supreme among all,

The second occurs together with the first,

The third is projected by the two above,

The fourth stems from variations in the three above,

The fifth is manifested by the four above,

All phenomena emerge in such order.

 

These five categories of dharmas,

Comprise the path to Liberation,

And the path to Buddhahood.

To benefit oneself and others,

Practitioners seeking true enlightenment,

Should comprehend and realize them all.

The Dharani of True Enlightenment contains all the elements of the path to Buddhahood. It addresses the five aggregates first, explaining what they are, what the contents of the five aggregates are, and why they are illusory. It also explains the differences among the five aggregates within the context of the Three-Vehicle bodhi and so forth. After explaining the five aggregates, it addresses the eighteen elements. What are the eighteen elements and their contents? What is the sequence of giving rise to the elements? Why are they illusory dharmas? After addressing the eighteen elements, the mantra elaborates on the subjects of nirvana, the tathagatagarbha, prajna, the knowledge-of-the-aspects-of-path, and so forth. In the end, it states that practitioners should uphold all of these. What are the Dharmas to be upheld? Why should they be upheld? How to uphold them, and so forth?

The Buddha told us that the prajna paramita is “the great incredible mantra, the great illuminating mantra, the unsurpassed mantra, and the peerless mantra. It can remove all sufferings. It is genuine and not illusory.” The Buddha speaks only the truth, does not exaggerate, explains reality as it is, tells no lies, and does not make any contradictory speech. This means that the Buddha’s verbal deeds are pure. He never deceives sentient beings. What He says is always true. It is absolutely true that Bodhisattvas will eventually be able to remove all the sufferings that plague sentient beings if they can do the following: (1) realize the location of the True Mind that is possessed by every sentient being and that is set forth in the Heart Sutra, and (2) practice in accordance with the essential nature of this True Mind with neither wisdom nor attainment.

Conclusion

In summary, we can see that the mind conveyed in the Heart Sutra is the True Mind that every sentient being possesses. A bodhisattva who conducts deep Chan contemplation is what the Heart Sutra refers to as a bodhisattva who “practices the profound prajna paramita.” When a bodhisattva fully acquires the power of meditative concentration, wisdom, and virtuous merits, he will personally realize the True Mind through wisdom from sudden enlightenment, thereby three situations will then appear: 1.  Having personally realized this Mind of Emptiness, the bodhisattva can observe that this mind exists inherently at all times and becomes the veritable “Bodhisattva Guanzizai.” 2. The bodhisattva directly perceives the emptiness-appearance of the five aggregates, eighteen elements and so forth and ascertains that they are all illusory phenomena that arise and cease, are defiled and immaculate, and increase and decrease. Hence, based on the mind of emptiness-nature that the bodhisattva has personally realized, he “perceives that the five aggregates are all empty.” 3. The bodhisattva directly perceives that emptiness-appearances of the five aggregates, eighteen elements and so forth are dharmas brought forth by the True Mind in dependence upon conditions and are hence part of the essential nature of the True Mind. When the bodhisattva aligns himself with the True Mind which is neither arising nor ceasing, neither defiled nor immaculate, and neither increasing nor decreasing, all dharmas with the emptiness-appearance will also become neither arising nor ceasing, neither defiled nor immaculate, and neither increasing nor decreasing. Thus, the bodhisattva will “transcend all sufferings and distress.” He further discovers that the principle realm of the ultimate reality of the True Mind is an absolute tranquil state without the phenomena of five aggregates, six sense faculties, six sense objects, six consciousnesses, four noble truths, twelve links of dependent arising, and so forth. It does not see, hear, feel, or know, and it does not perceive the six sense objects. Therefore, it has neither wisdom nor attainment. As a result, the bodhisattva aligns himself with the True Mind absent of either wisdom or attainment and becomes a bodhisattva as described in the Heart Sutra, namely a bodhisattva-mahāsattva. Based on this True Mind, the bodhisattva practices deeper by aligning himself with the essential nature of this True Mind that possesses neither wisdom nor attainment; gradually the bodhisattva is free from worries and obstructions. Without worries and obstructions, no dreadful phenomena will arise. As a result, he will be able to leave delusional and imaginary states far behind and eventually realize the ultimate nirvana—the non-abiding nirvana—that dwells neither in samsara nor in nirvana after three countless eons and will become an ultimate Buddha of unsurpassed perfect enlightenment. The above is a brief summary of what the Heart Sutra truly conveys.

 

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What Does Heart Sutra Convey?