The Heart Sutra - Compassion and the Cessation of Suffering (Part 5 of 5)
Last week’s post left just two questions
outstanding: One, what does the realization of emptiness have to do with the cessation
of suffering; and, two, how is it that the realization of emptiness gives rise
to compassionate action? In order to focus more completely on these questions,
I’ll change the format of this final post in the Heart Sutra series just a
little bit by concentrating on Rosan Yoshida’s translation at the
beginning and then presenting the three translations in full at the close of
this post.
Recall that we left off last week
with the realization that, with respect to ultimate reality, even the Four
Noble Truths are empty; and there is nothing, not even knowledge, to be gained.
After all, our conception of knowledge
presupposes a knower and a known, and our conception of gain requires that
something with a determinable identity enjoy some enhancement of some kind.
Clearly this is all solidly in the mundane realm where qualitative and
quantitative judgments still have meaning. The mundane realm, however, is
precisely what we seek to transcend. Let’s begin again by examining the
remainder of the Heart Sutra as translated by Yoshida (1979). Passage breakouts
are those utilized by Conze (1959, p. 163) and are noted by the ‘+’ symbol:
“The concrete embodiment and practical
basis of emptiness” +
Therefore, in no grasping one lives in no
mind-hindrance,
relying on the Prajnaparamita of
Bodhisattvas.
Because there is no mind hindrance, and no
fear,
one settles in Nirvana,
transcending the perverted views.
“Full emptiness is the basis also of
Buddhahood” +
All the Buddhas residing in the three times
are awakened to the unsurpassed right
Awakening,
relying on the Prajnaparamita.
“The teaching brought within reach of the
comparatively unenlightened” +
Therefore, know the Prajnaparamita,
the Great Mantra, the Great Wisdom Mantra,
the Unsurpassed Mantra, the Peerless Mantra,
which brings cessation of all sufferings;
which is true, as it is not false.
The Mantra in the Prajnaparamita is uttered
thus:
Gate * Gate Para-Gate * Para-Sam-Gate Bodhi
Svaha.
Thus ends the heart of Prajnaparamita.
The Realization of Emptiness Gives Rise
to Compassion
Therefore, in no grasping one lives in no
mind-hindrance,
relying on the Prajnaparamita of
Bodhisattvas.
In other words, in relying on the
perfection of insight – the realization of the emptiness of all phenomena – one
lives in a state of wholeness and completeness, not desiring anything; and in
this state without desire one is able to enjoy complete freedom of mind.
Perhaps we can relate just a little bit to this state. There are times, aren’t
there, when our appetites are perfectly sated, when we’re warm and dry and
clothed and fed, when we’re neither bored nor over-stimulated, when we’re
neither worried about the future nor ruminating over the past, when we’re
neither longing to be with ‘someone else’ nor wishing to enjoy ‘our’ solitude,
when thoughts of what we should be doing or could be doing have all fallen by
the wayside and we’re simply attending wholeheartedly to that which we are
doing? And isn’t it the case that when we’re enjoying such a state our minds
have a seemingly limitless capacity for concentration, deep reflection, and
penetrating insight? Usually, we’re expending such an incredible amount of psychic
energy dealing with (or merely worrying about) all the myriad issues related to
making sure this small self is safe and comfortable that we can’t help but
remain mired in our own karmic mud.
So what happens, anyway, as we lift
our heads up out of our karmic mud (even if only briefly) and experience the
emptiness conveyed by the Heart Sutra? Those who are still thinking of
emptiness in a nihilistic way might think of this experience as one characterized
by complete freedom from rules, constraints, and social mores – freedom that
would lead to the embrace of anarchy or chaos as the individual, finally unloosed
from all restraining influences (gosh, even the most profound, guiding teachings
of the wisest amongst us are empty!), begins to act as they and they alone see
fit. Recall, however, that the experience of emptiness is one of wholeness and
completeness, without desire for anything. This state of wholeness and
completeness is one in which the small self has been transcended and reality is
seen in all of its integrated, interconnected, and unified glory. Thich Nhat
Hanh (1988) refers to this integration and interconnectedness as interbeing.
When we experience reality in this
way – having relinquished the small-self separation of reality into subject and
object – we become moved to act on behalf of the integrated whole which has now
become more real to us than that tiny piece of the whole that we used to
identify with (the small self). We see how harming another is merely harming
the whole of which ‘we’ are but a part. Thus, harming another is merely harming
‘our’ self. We see the fleeting nature of ‘our’ lives; we see that ‘each of us’
is merely seeking to be happy; we see how ‘each of us’ is merely striving to
actualize ‘our’ true nature – in whatever muddled fashion that karma nudges
‘us’ to adopt. Given this reality regarding the experience of emptiness, there
is no longer any need for any rules or laws or mandates in order to ensure that
we act in the greater good. There does not need to be a judging God at the end
of ‘our’ road in order to keep us from doing harm; there does not need to be
the threat of a lower birth in some reincarnated form in order to nudge us
toward goodness. It’s not that we have risen above the mundane world (recall
that nothing has been attained); it’s not that we can act with impunity (recall
Hyakujo’s admonition that the enlightened individual “does not ignore causation”
– Sekida, 1977, p. 31); rather, it is the case that our desire (now more
accurately viewed as aspiration) has become perfectly in accord with the needs
of the whole of reality. This is how the realization of emptiness gives rise to
compassion.
The Realization of Emptiness Gives Rise to
the Cessation of Suffering
Because there is no mind hindrance, and no
fear,
one settles in Nirvana, transcending the perverted views.
I think we’ve all enjoyed at least
a little glimpse of the freedom of mind that arises when we’re in such a state
of contentment or acceptance – without grasping for anything; it’s just that for
most of us these states are, oh, so very brief! Imagine what it must be like to
live in such a state of wholeness and
completeness rather than merely briefly enjoying it. In such a state, this
freedom of mind would remain even as circumstances change. After all, whatever
new circumstances might present themselves would be accepted just as
wholeheartedly and completely as the previous circumstances had been accepted –
without any longing for what had been, nor yearning for something new.
What is fear, after all, but a
concern that things will turn out in some ‘unacceptable’ way? But there is no
longer any ‘unacceptable’ way; everything is accepted wholeheartedly and
completely. Thus, with perfect freedom of mind, and fearlessness, one settles
in Nirvana. Rosan Yoshida roshi refers to Nirvana as the “no wind” or “windless
state”. In his teachings he often describes Nirvana as being like when a candle
flame is burning straight and tall, without flickering – illuminating the
entire world without shadow. Nivana can also be thought of as “unconditioned
peace” – peace that does not depend on any particular conditions for its
existence. (Please also see the blog post titled Unconditioned Peace.) So it is
that the realization of emptiness gives rise to the cessation of suffering.
Oh, and just what are these perverted views, anyway? Conze (1967)
notes that translators sometimes prefer to think of these views as being “inverted”
or “upside-down” rather than perverted;
perhaps “wrong notions” is more descriptive (p. 40). In Conze’s translation he
refers to “transcending perverted views” as “overcoming what can upset” (1959,
p. 163). Thich Nhat Hanh refers to this as being “[liberated] forever from
illusion” (1988, p. 1). However we refer to these views, the first three of them
are rooted in our failure to recognize the three marks of existence:
impermanence, suffering, and the emptiness of self. The fourth, essentially related
to seeking pleasure in worldly things, might encompass sexual relations, the eating
of flesh, or any other practices that stir up the senses, cause harm, and keep one from
settling into that aforementioned peace beyond causes and conditions. This practitioner
sees the inclusion of this fourth view as an attempt to provide specific
behavioral guidance. I contend that complete comprehension of the three marks
of existence would in and of itself provide guidance regarding the seeking of
pleasure in worldly things. (Note: lay practitioners who have not chosen a
celibate path are just going to have to come to grips with this one on their
own!) Conze (1967) summarizes these perverted views as misguided attempts to find
“(1) permanence in what is essentially nonpermanent, (2) ease in what is
inseparable from suffering, (3) selfhood in what is not linked to any self, and
(4) delight in what is essentially repulsive and disgusting” (p.40).
Now, lest we be tempted to narrowly
interpret this fourth perverted view
as speaking only to monastics, those who might need specific encouragement regarding
how to deal with their naturally arising sexual urges, for instance, let’s consider it in a
much broader way. Have you not been disgusted to learn that the running shoes
and clothing that you wear were manufactured in some sweatshop with abysmal
working conditions – perhaps utilizing child labor? Have you not been repulsed
to learn of the harm caused to indigenous people in the course of the extraction
of natural resources (so-called blood diamonds, crude oil extraction in
Nigeria, mountaintop removal coal mining in Appalachia, the so-called fracking
method of natural gas extraction)? Have you not gotten queasy after reading what
happens to our coveted computers and other personal electronics when they get
recycled by individuals with little recourse working in wretched industrial encampments
thick with the toxic stench of burned off plastics and insulation and the toxic
soup of the extraction chemicals utilized? It would seem then that,
notwithstanding how we might consider this fourth perverted view’s relevance to
lay practitioners seeking guidance in our sexually liberated modern world,
there are plenty of opportunities for us to examine how we take delight in that
which is “essentially repulsive and disgusting.”
Emptiness is the Basis of Buddhahood
All the Buddhas residing in the three times
are awakened to the unsurpassed right
Awakening,
relying on the Prajnaparamita.
This passage ensures us of the
universality of the Awakening resulting from our understanding of this
teaching. All the Buddhas that have ever been or will ever be have awakened to
this truth of shunyata – emptiness.
The Mantra in the Prajnaparamita
Therefore, know the Prajnaparamita,
the Great Mantra, the Great Wisdom Mantra,
the Unsurpassed Mantra, the Peerless Mantra,
which brings cessation of all sufferings;
which is true, as it is not false.
A mantra serves as a centering device
– a word or phrase that is intended to facilitate entrance into a meditative
state. According to Schuhmacher & Woerner (1994), a mantra is “a power-laden
syllable or series of syllables that manifests certain cosmic forces and
aspects of the buddhas… Continuous repetition of mantras is practiced as a form
of meditation in many Buddhist schools” (p. 220). This is why Conze (1959)
refers to this passage as “the teaching brought within reach of the
comparatively unenlightened” (p. 163). One need not be particularly well-versed in
the teachings of Buddhism, or learned in any worldly way, or even literate, in
order to become immersed in this most profound of teachings. It is almost
certainly the case that many practitioners chanting the Heart Sutra have not
yet grasped its full meaning, and yet the meditative aspects of reciting it are
an important aspect of practice. Indeed, the rhythmic chanting, accompanied by
the tock, tock, tocking of the wooden fish drum does tend to facilitate
entrance into a deep meditative state.
The Mantra in the Prajnaparamita is uttered
thus:
Gate * Gate Para-Gate * Para-Sam-Gate Bodhi
Svaha.
Gate
is Sanskrit for gone. Para is a Sanskrit word encompassing the
concepts of: far, distant, remote,
beyond, on the other or farther side of, final, last, exceeding (in number or
degree), superior, highest, supreme, chief, remotest distance, and highest point or
degree. Thus, it is clear that this mantra is intended to reference or serve
as the path to Complete Awakening, or Buddhahood. “Gone, gone, gone beyond” as
Conze translates.
Sam
is a Sanskrit word that is as delightfully ambiguous in Sanskrit as it is
in English, we shall see. On one hand we could read sam as referring to the thoroughness, intensity, or completeness of
this awakening. On another level, however, we can read in sam the allusion to this awakening being together with or along
with all beings. I asked Rosan Yoshida about this ambiguity and he
confirmed what I had suspected – that this awakening, in keeping with the
bodhisattva vow and our understanding of emptiness, is together with all
beings. “Gone, gone, gone beyond. Gone altogether beyond” as Conze
(1959) translates (my added emphasis). How can we not close such a mantra with
an exclamation as to its profundity? Bodhi
(awakening) and svaha (an
exclamation) thus complete the mantra with the inclusion of, in Conze’s
translation, “O what an awakening. All Hail!”
Thus ends the heart of Prajnaparmita.
I sincerely hope that this
exploration of the Heart Sutra is helpful at least in some small way toward
your understanding of this important teaching. It certainly has furthered my understanding. Please recall
that way back at the beginning of this series I had posed some possible
interpretations of the meaning of the fish carved into the mokugyo (wooden fish
drum) used in the chanting of the Heart Sutra. I had expressed my enjoyment of the
interpretation that the fish symbolize ease of movement and an inability to
drown in this ocean of suffering – samsara. I am even more convinced of the
appropriateness of this symbolism as I contemplate the depths of fearlessness
and compassion imparted by a true and complete understanding of the emptiness
spoken of in this Heart Sutra. We truly can learn to navigate this samsaric existence as fish swimming freely in a great ocean. Thank you all for reading. Here are the complete
translations of the texts that have been referenced only in part up until now. I am exceedingly grateful for the scholarship of these translators:
Rosan Yoshida’s translation:
The Sutra of the Heart of Great Perfection
of Insight
The Venerable Avalokiteshvara Bodhisattva,
when carry’ng out the profound
Prajnaparamita career,
penetrated through the five aggregates
and saw that they are Shunya in their
nature.
Here, Shariputra, Form is Shunyata; Shunyata
is Form.
Form does not differ from Shunyata;
Shunyata does not differ from Form.
That which is Form is Shunyata;
That which is Shunyata is Form.
The very same applies to feeling, idea,
formations and consciousness.
Here, Shariputra, all Dharmas are marked
with Shunyata;
neither originated nor destroyed;
neither defiled nor undefiled;
neither decreased nor increased.
Therefore, Shariputra, in Shunyata,
no form, no feeling, no idea, no formation,
no consciousness;
no eyes, ears, nose, tongue, body, mind;
no form, sound, smell, taste, touch,
mind-object;
no eye-realm and so forth
until no mind-consciousness-realm;
no nescience, no extinction of nescience,
and so forth until no old age and death;
no extinction of old age and death;
no suffering, origination, cessation, path;
no knowledge, no grasping.
Therefore, in no grasping one lives in no
mind-hindrance,
relying on the Prajnaparamita of
Bodhisattvas.
Because there is no mind hindrance, and no
fear,
one settles in Nirvana, transcending the perverted views.
All the Buddhas residing in the three times
are awakened to the unsurpassed right
Awakening,
relying on the Prajnaparamita.
Therefore, know the Prajnaparamita,
the Great Mantra, the Great Wisdom Mantra,
the Unsurpassed Mantra, the Peerless Mantra,
which brings cessation of all sufferings;
which is true, as it is not false.
The Mantra in the Prajnaparamita is uttered
thus:
Gate * Gate Para-Gate * Para-Sam-Gate Bodhi
Svaha.
Thus ends the heart of Prajnaparamita.
Thich Nhat Hanh’s translation:
The Heart of the Prajnaparamita
The Bodhisattva Avalokita,
while moving in the deep course of Perfect
Understanding,
shed light on the five skandhas
and found them equally empty.
After this penetration, he overcame all
pain.
Listen, Shariputra, form is emptiness,
emptiness is form,
form does not differ from emptiness,
emptiness does not differ from form.
The same is true with feelings, perceptions,
mental formations, and consciousness.
Hear, Shariputra, all dharmas are marked
with emptiness;
they are neither produced nor destroyed,
neither defiled nor immaculate,
neither increasing nor decreasing.
Therefore, in emptiness
there is neither form, nor feeling, nor
perception,
nor mental formations, nor consciousness;
no eye, or ear, or nose, or tongue, or body,
or mind,
no form, no sound, no smell, no taste, no
touch,
no object of the mind;
no realms of elements (from eyes to
mind-consciousness);
no interdependent origins and no extinction
of them
(from ignorance to old age and death);
no suffering, no origination of suffering,
no extinction of suffering, no path;
no understanding, no attainment.
Because there is no attainment,
the bodhisattvas, supported by the
Perfection of Understanding,
find no obstacles for their minds.
Having no obstacles, they overcome fear,
liberating themselves forever from illusion
and realizing perfect Nirvana.
All Buddhas in the past, present, and
future,
thanks to this Perfect Understanding,
arrive at full, right, and universal
Enlightenment.
Therefore, one should know that the Perfect
Understanding
is a great mantra, is the highest mantra,
is the unequaled mantra, the destroyer of
all suffering,
the incorruptible truth.
A mantra of Prajnaparamita should therefore
be proclaimed.
This is the mantra:
“Gate gate paragate parsamgate bodhi svaha.”
Edward Conze’s translation:
Homage to the Perfection of Wisdom, the
lovely, the holy!
Avalokita, the holy Lord and Bodhisattva,
was moving
in the deep course of the wisdom which has
gone beyond.
He looked down from on high, he beheld but
five heaps,
and he saw that in their own-being they were
empty.
Here, O Sariputra, form is emptiness,
and the very emptiness is form;
emptiness does not differ from form,
form does not differ from emptiness;
whatever is form, that is emptiness,
whatever is emptiness, that is form.
The same is true of feelings, perceptions,
impulses, and consciousness.
Here, O Sariputra, all dharmas are marked
with emptiness;
they are not produced nor stopped,
not defiled or immaculate,
not deficient or complete.
Therefore, O Sariputra, in emptiness
there is no form, nor feeling, nor
perception, nor impulse
nor consciousness;
no eye, ear, nose, tongue, body, mind;
no forms, sounds, smells, tastes,
touchables,
or objects of the mind;
no sight-organ-element, and so forth,
until we come to: no
mind-consciousness-element;
there is no ignorance, no extinction of
ignorance,
and so forth until we come to: there is no
decay and death;
no extinction of decay and death;
there is no suffering, no origination,
no stopping, no path;
there is no cognition, no attainment, and no
non-attainment.
Therefore, O Sariputra, it is because of his
indifference
to any kind of personal attainment that a
Bodhisattva,
through having relied on the perfection of
wisdom,
dwells without thought-coverings.
In the absence of thought-coverings he has
not been made to tremble,
he has overcome what can upset,
and in the end he attains to Nirvana.
All those who appear as Buddhas in the three
periods of time
fully awake to the utmost, right and perfect
enlightenment
because they have relied on the perfection
of wisdom.
Therefore one should know the Prajnaparamita
as the great spell,
the spell of great knowledge, the utmost
spell,
the unequalled spell, allayer of all
suffering,
in truth – for what could go wrong?
By the Prajnaparamita has this spell been
delivered.
It runs like this:
Gone, Gone, Gone beyond, Gone altogether
beyond.
O what an awakening. All Hail!
This completes the Heart of Perfect Wisdom.
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Photo credits:
Images
courtesy of:
Copyright 2011 by Mark Robert Frank
Insightful and thought-provoking. Great end to a series! Looking forward to whatever topic you decide to write about next!
ReplyDeleteKristen