The Heart Sutra

The most famous of all Buddhist Scriptures, the Heart Sutra encompasses endless wisdom and spiritual guidance within its enigmatic 35 lines. The Heart Sutra is chanted several times daily at Mahayana Buddhist monasteries and temples throughout the world. It is work that will reward repeated and sustained attention. The Heart Sutra has been the subject of extensive commentary, both ancient and modern. One of the finest modern commentaries is the work of the American scholar and translator Red Pine which I will discuss in this review. Red Pine's translation and commentary on the Heart Sutra is a worthy successor to Pine's earlier translation and commentary on the Diamond Sutra, a work emanating from the same "Perfection of Wisdom" group of Buddhist teachings as does the Heart Sutra. Both of Pine's studies work carefully and closely with the text, and both helped me in my approach to these difficult teachings. Pine's study opens with his own translation of the text of the Heart Sutra. This is followed by an introduction in which Pine discusses what is known about the composition, date, and original language of the work. He reviews some of the scholarly controversies over these matters and places the origin of the Sutra in Nortwest India in about 150 A.D. He believes that the work was originally written in Sanskrit, in contrast to some recent scholars who believe it of Chinese origin. Pine follows his historical review with an overview of the text and its purpose. Fundamentally, the Heart Sutra is concerned with teaching wisdom rather than mere knowledge. Specifically, the Sutra is concerned with transcendent wisdom which, as Pine explains it, "is based on the insight that all things, both objects and dharmas, are empty of anything self-existent. Thus, nothing can be characterized as permanent, pure or having a self. And yet, neither can anything be characterized as impermanent, impure, or lacking a self." (p. 21) The wisdom of the Heart Sutra lies beyond mere reasoning and is in the realm of insight and sustained meditation and ethical practice. Pine makes this point eloquently, and it is basic to approaching the Heart Sutra. Pine divides the Heart Sutra into four sections each of which are explored in the four commentarial sections of his book. Each section includes a line-by-line discussion of the text of the Heart Sutra, beginning with Pine's own comments followed by the comments of other students of the work, both ancient and modern. The first part of the work (lines 1-11) set the backdrop of the Heart Sutra in the philosophical commentary of earlier Buddhist tradition known as the Abhidharma. Pine finds the Heart Sutra was written to correct the overly rationalistic approach of certain Abhidharmic texts. In this section, Pine describes briefly the nature of Abhidharmic thought and relates it to the protagonists of the Heart Sutra: Avalokiteshvara, the principle bohdisattva of Mahayana Buddhism who is usually seen as the figure of universal compassion, Prajnaparamita, a name both for the teachings of Mahayana Buddhism and of the goddess who personifies these teachings, and Shariputra, the Buddha's chief disciple who receives the teaching of Prajnaparamita from Avalokiteshvara in the Heart Sutra. The second part of the Heart Sutra, (lines 12-20) consists of a discussion of the conceptual categories of the Abhidharma, which the teachings of the Heart Sutra reject (or transform). Pine's commentary expands upon the nature of these categories, allowing the reader a means of approaching the key teaching of the Sutra that "form is emptiness emptiness is form." The third part of the Heart Sutra in Pine's study, lines 21-28, discuss the bodhisattva path to wisdom and to the realization of Buddhahood, constrasting these goals with the goals of Arahantship and Nirvana in earlier Buddhist teachings. These lines teach that bodhisattvas are "without attainment" and that they live "without walls of the mind". Pine's commentary casts light on this difficult and suggestive teaching and way of understanding. The fourth and final part of Pine's analysis deal with lines 29-35 of the Heart Sutra including the obscure mantra with which it concludes: "Gate, gate, paragate,parsangate, bodhi svaha." In his commentary, Pine discusses the meaning and significance of this mantra and its relationship to the rest of the text. According to Pine, this mantra "reminds and empowers us to go beyond all conceptual categories. ... With this incantation ringing in our minds, we thus enter the goddess Prajnaparamita, and await our rebirth as Buddhas". (p. 7) The study concludes with a useful glossary of terms and of people mentioned in the text and with a translation of a slightly later and longer version of the Heart Sutra. In its detail and concentration, this book would not be the best choice for the beginning student of Buddhism. But for those readers with some basic grounding in the earlier forms of Buddhism which the Heart Sutra critiques and with the Mahayana tradition this book is invaluable. It is a book to be read and studied. Pine gives a thoughtful, well-organized, and learned account of the Heart Sutra that will help the reader approach this seminal text.

The Heart Sutra is a gift, a gem. I don't know how to better express my opinion. Red Pine (Bill Porter) has crafted a translation and analysis of the Prajnaparamita Sutra (Heart Sutra) that surely will stand the test of time. It is readable, incisive, and edifying without being lofty. For those unfamiliar with Buddhism, the Heart Sutra is the kernel of the philosophy, and requires careful consideration to penetrate the many layers of intent. This book gives all readers background material needed to begin understanding the Sutra. The Prajnaparamita Sutra concentrates the focus on emptiness. This is basic to Zen sitting, or zazen ("sitting concentration"). The short form of the Sutra itself is quite short - 35 lines of English text, not quite two pages in this trade-format book - stating the basics without elaboration. The great value of The Heart Sutra is the breadth and depth of material added by Red Pine on a line-by-line basis. Nota bene: This book is NOT a substitute for instruction, but serves to deepen the readers' understanding of the Sutra. Readers who want to learn ABOUT Zen and sitting should read The Art of Just Sitting, Second Edition: Essential Writings on the Zen Practice of Shikantaza . Those who want to learn HOW to sit should find a teacher who is an accredited sensei.

This thoughtful and well written book is a commentary on an important, and very short, Buddhist text called The Heart Sutra. The entire sutra is presented on the first two pages of the book. A short introduction to the major themes of the sutra takes up the next 30 pages. The bulk of the book consists of a hundred and forty page, line by line, analysis of the sutra. The commentary on each line of the text varies in length from one page, to as many as seven or eight, with the majority in the area of three to five pages. The analysis of each line usually consists of several pages of comments by the author, followed by a few more pages of carefully selected commentary by ancient chinese authorities. The author's ability to collect these commentaries is one of the book's chief charms. Red Pine is the pseudonym of Bill Porter, a non-academic author who lives in Port Townsend, Washington. He has spent the majority of his adult life in Asia, where he went after dropping out of graduate school at Columbia in 1972. During his stay in Asia he lived at times in Buddhist monasteries, and went on several long retreats into the mountains. His style of writing is an interesting and somewhat quirky combination of academic rigor and humorous, and quite orthodox, Buddhist commentary. He is obviously in earnest about the texts that he discusses. Unlike a traditional academic, he takes the texts literally, and clearly believes in the literal truthfulness of the text and the historical background from which it emerged. His commentary may be overly detailed and overly rigorous from the point of some readers, but there is little doubt that he is a sincere seeker who delves into the text in a personal search for revelation. In other words, this is not a cold, academic analysis, but a detailed analysis inspired by faith. The Heart Sutra itself is an extremely difficult text, at least from the point of view of most westerners. Red Pine says of it, "The Heart Sutra is Buddhism in a nutshell. It covers more of the Buddha's teachings in a shorter span than any other scripture, and it does so without being superficial or commonplace." Red Pine states that The Heart Sutra is a critical commentary on the philosophy of a popular early Buddhist sect called the Sarvastivadins. The author states that the Sarvastivadins understood that people tend to claim that "something is permanent that is not permanent, ... pleasurable that is not pleasurable, ... self-existent that is not self-existent, and ...pure that is not pure." The author of The Heart Sutra agrees with this analysis. However, The Heart Sutra goes further, and states that Nirvana itself is a delusion. The Heart Sutra also states that "form is emptiness, emptiness form," and that "all dharmas are defined by emptiness." Much of the book is a commentary on the importance and meaning of these and similar assertions which the Sarvastivadins failed to grasp. Unless you have an unusually academic or abstract turn of mind, I would not recommend a detailed commentary on such esoteric subject matter to a new comer to Buddhism. Instead, I would recommend the works of Pema Chodron, Jack Kornfield (A Path with Heart) or Thich Naht Hanh (The Miracle of Mindfulness). However, if you want to broaden your understanding of Buddhism, or want some profound subject matter to help inspire your practice, then you should find this excellent book very rewarding. Red Pine is an unusual character who writes intelligently, and sincerely, about an interesting and important text.

The Heart Sutra is a key Mahayana and thus Zen Buddhist text chanted throughout the world daily, considered by many to be the "heart" of this tradition. I read Red Pine's translation of the Heart Sutra over the course of two days and, immediately upon finishing it, reread it. His approach to translation is poetic, scholarly, accesible, and open-minded, giving committed practitioners new ways to appreciate and use this critical sutra. In addition, I suspect that a newcomer truly interested in the marrow of Zen practice would find this short book a marvelous introduction. Red Pine is a gift to the Buddhist community. If you've never read a Mahayana sutra, or if you chant the Heart Sutra daily but haven't read any of his work, I can't think of a better place to start.

Given the prominence and role of the Heart Sutra in contemporary Buddhism, it would have been easy to ignore its origins. In Japan, for instance, it is probably the most chanted sutra, and many lay people have it memorized. Red Pine dutifully uses his introduction to review the existing scholarship to locate where the sutra may have been composed and why, even speculating on possible purposes (e.g., a summary of other Buddhist teachings or texts). He provides historical context to other sutras and points out that different translations in Chinese - let alone English - further confuse what a true Heart Sutra may look like. Finally, Red Pine notes that other Buddhists and scholars have been commenting on it for centuries (there are 80 extant Chinese commentaries that predate modern times). Red Pine does his commentary line by line. In so doing, he gives us an excellent overview of Buddhism, its core concepts, and plenty of nuggets for meditation. For instance, in analyzing line 11 of his translation, he reminds us of the often paradoxical nature of Buddhist teaching. "If ... all dharmas are empty of self-existence, impermanence no longer applies, as they neither come into being nor do they cease to be." That is, if there is no beginning or end, then there can be no impermanence. This is reminiscent of Joshu's dog: just like Buddha nature is not something that can be had, to say it is not there denies the reality. The logical mind freezes. Kensho. Great stuff. My only fault is the translation itself. I prefer the one used by the Rochester Zen Center. Incomplete though it may be, it is great for chanting.

With numerous commentaries written about the Heart Sutra, it is difficult to find something original to say about it. Red Pine's, “The Heart Sutra” is an excellent introductory commentary on the etymology of sanskrit terms used in the sutra. If I may add some additional personal thoughts on the history as outlined in this book, I would add that the Wheel of Dharma is round and as such, it neither has a beginning point nor an end one. There is no need for a “first spinning of the Wheel of Dharma” or a second or a third. There are many tributaries that flow into the river that flows into the Ocean of Excellence. That which is REALITY is immutable and yet the term immutable is only applicable as contraposition to that which is mutable and therefore, has no real basis in reality. To me the Heart Sutra is not about the supercedence of one teaching over another or a chronological, epistemological history but a digest of a normal progresssional process/path for human kind. The lesson of the Heart Sutra is that which is worth experiencing is beyond the knowledge of language; it can not be “known” from a book but has to be experienced. Lesser Vehicle, Greater Vehicle are just mental diversions and have no real basis. The Suringama Sutra goes further stating that even the Tathagata, Arhat, Samyak-sambodhi and etc., are beyond identity and difference. How much more so is Advaita Vedantins, Theravadins, Sarvastivadins, Yogacaras, and so forth?! I still enjoyed this book very much. It was an enjoyable read, well thought out and very, very thought provoking. From here I would recommend the commentary by Ch'an Master Han Shan for further reading. I hope you find this review helpful, if not a little informative. May everyone only see auspiciousness everywhere; let no one have the burden of sorrow or misery.

This translation and interpretation of the heart. Sutra is definitely for the serious student, that desires to understand the history, origin, and meaning behind the Sanskrit and Chinese versions of this profound teaching. Red pine leaves no stone unturned. This is a dense read with a lot of information, so I benefited from reading it as well as listening to the audible version. That definitely helped with my understanding, and I recommend that as a way to absorb the teachings.

A wonderful book. The author lays everything out simply. The sutra itself is very short, but the author goes into the meaning of each verse in great detail. I will be studying this for years.

Fundamental for Zen but needs to be read over and over again. As I understand it, it's chanted in monasteries everyday.

Libretto molto scarno e parecchio accademico. Per lo più si tratta di riferimenti storici e come commentario citazioni di maestri zen cinesi. Non di prima lettura. Se cerchi un libro per capire veramente a fondo e praticare questo sutra guarda altrove, per esempio "The new heart of wisdom" di Geshe Kelsang Gyatso.

Nice overview of the heart sutra

For anyone on the path which is no path and thus said to be the path this is a must have. This and the diamond sutra. I would go as far as to say the diamond sutra is more important to read and understand. Altough you most likely will have come to this realization of no self while watching the mind-body. 🙏

Very good Red Pine