Vladimir Pyatsky

Smadar Pyatsky
Translated by: Helga Ivars Anderes Von Krauinsh

Shine of Prajnaparamita

ISRAEL, YAVNE

2016
 Contents

Prajnaparamita Hridaya
Sutra…………………………………………………………………………………………………………..2
SECTION 1 Theory of skandhas ..................................................................... 5
1. Form (rupa).............................................................................................................. 7
2. Sensation (vedana) ............................................................................................... 9
3. Notions (samjna) ................................................................................................. 10
4. Will and memory (samskara) .......................................................................... 12
5. Consciousness (vijnana)..................................................................................... 13
SECTION 2 Terminology and characters .................................................... 16
Sanskrit terms and established Buddhist phrases .......................................... 18
Characters................................................................................................................... 19
SECTION 3 Mantras and methods of Prajnaparamita................................ 23

2
 Prajnaparamita Hridaya Sutra
Translation by the Nalanda Translation Committee

Thus have I heard. Once the Blessed One was dwelling in Rajagriha at Vulture
Peak mountain, together with a great gathering of the sangha of monks and a
great gathering of the sangha of bodhisattvas. At that time the Blessed One
entered the samadhi that expresses the dharma called "profound illumination,"
and at the same time Arya-Avalokiteshvara, the bodhisattva mahasattva, while
practicing the profound prajnaparamita, saw in this way: he saw the five
skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shariputra said to Arya-
Avalokiteshvara, the bodhisattva mahasattva, "How should a son or daughter of
noble family train, who wishes to practice the profound prajnaparamita?"

Addressed in this way, Arya-Avalokiteshvara, the bodhisattva mahasattva, said

to venerable Shariputra, "O Shariputra, a son or daughter of noble family who
wishes to practice the profound prajnaparamita should see in this way: seeing
the five skandhas to be empty of nature. Form is emptiness; emptiness also is
form. Emptiness is no other than form; form is no other than emptiness. In the
same way, feeling, perception, formation, and consciousness are emptiness.
Thus, Shariputra, all dharmas are emptiness. There are no characteristics.
There is no birth and no cessation. There is no impurity and no purity. There is
no decrease and no increase. Therefore, Shariputra, in emptiness, there is no
form, no feeling, no perception, no formation, no consciousness; no eye, no ear,
no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no
taste, no touch, no dharmas, no eye dhatu up to no mind dhatu, no dhatu of

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dharmas, no mind consciousness dhatu; no ignorance, no end of ignorance up
to no old age and death, no end of old age and death;

no suffering, no origin of suffering, no cessation of suffering, no path, no

wisdom, no attainment, and no non-attainment.

Therefore, Shariputra, since the bodhisattvas have no attainment, they abide by

means of prajnaparamita. Since there is no obscuration of mind, there is no
fear. They transcend falsity and attain complete nirvana.

All the buddhas of the three times, by means of prajnaparamita, fully awaken to
unsurpassable, true, complete enlightenment.

Therefore, the great mantra of prajnaparamita, the mantra of great insight, the
unsurpassed mantra, the unequaled mantra, the mantra that calms all
suffering, should be known as truth, since there is no deception. The
prajnaparamita mantra is said in this way:

OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

Thus, Shariputra, the bodhisattva mahasattva should train in the profound

prajnaparamita."

Then the Blessed One arose from that samadhi and praised noble
Avalokiteshvara, the bodhisattva mahasattva, saying: "Good! Good, O son of
noble family! thus it is, O son of noble family, thus it is. One should practice
the profound prajnaparamita just as you have taught and all the tathagatas and
arhats will rejoice."

When the Blessed One had said this, venerable Shariputra and noble
Avalokiteshvara, the bodhisattva mahasattva, that whole assembly and the
world with its gods, humans, asuras, and gandharvas rejoiced and praised the
words of the Blessed One.

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 SECTION 1

Theory of skandhas

Prajnaparamita hridaya sutra or the Herat Sutra investigates skandhas and

their emptiness in detail. Thus, in order to understand this sutra, first, it is
necessary to familiarize oneself with the theory of skandhas.

In Sanskrit skadha means “pile”, “accumulation”. There are two main provisions
of the skandha theory: general and special.

General provision defines all phenomena as skandhas making no

difference between them. It explains emptiness of skandhas. The point of
this provision is that all phenomena have composite structure. Their composite
structure is revealed in the fact that they are constructed (consist of parts,
accumulations), inconstant, changeable, subject to suffering and, eventually, to
destruction. Thus they don’t have any real essence. This is theory of Anitya-
Dukkha-Anatman (inconstancy – suffering – absence of real essence).

The special provision considers skandhas as 5 groups of attachments with

which mind identifies itself, thinking of them “This is me”. Thus, identifying
the mind with skandhas is manifestation of faith and its strengthening, keeping
it in samsara – faith in the reality of the “I” feeling. Traditionally 5 skandhas are
distinguished: form, sensation, notion, will and memory, and consciousness.

In order to get the idea of skandhas and gain some insight of their interaction,
let’s use the metaphor of fingers.

Each finger corresponds to one of the skandhas: the big finger - to the 1st
skandha (form), the index finger to the 2nd skandha (sensation), the middle

5
finger to the 3rd skandha (notions), the forth finger to the 4th skandha (will and
memory), the small finger to the 5th skandha (consciousness).

Also the concept of nama-rupa is applied for skandha analyses. Nama means
“name” and is understood as “psychic essence”, and rupa means “form”. From
the point of this conception, form corresponds to the big finger and the other
four skandhas (fingers) together constitute the psychic essence. When “name”
joins in with form – it is birth. And when “name” separates from form – it is
death.

pic. 1. Birth and death

Considering skandhas separately, it would be fair to mention that the forth

form – is a crude (physical) essence, perception and notion – are subtle (related
to sleep) essence; residual impressions and consciousness – are unformed,
causative essence (essence of deep sleep).

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 Pic. 2. Three essences

1. Form (rupa)

Form, rupa in Sanskrit, is understood as “body”, and its character can be

defined as “striving to activity”.

There are three aspects of the form emptiness:

1.1 Composite structure – Any form consists of four primary elements: hardness,
fluidity, warmth, and vibration. These elements are called primary, as all forms
consist of them.

All forms have the four elements but in different proportion. It is the
proportion of their presence that creates the difference between forms.

Each of the elements has both external and internal manifestations. External
manifestation is forces of nature, and internal – everything from which the
body consists of.

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 It is important to remember that external and internal manifestations of any
element do not have any personality.

Element External manifestation Internal manifestation

Hardness (inertness) Earth Hard and solid: hair, nails, teeth,
skin, muscles, sinews, bones,
marrow, excrements, internal
organs, etc.
Liquid (cohesion) Water Liquid and fluid: bile, slime, pus,
blood, perspiration, fat, ear wax,
tears, saliva, skin fat, joint oil,
urine, etc.
Warmth (radiation) Fire Transformation of food into
energy and body systems
facilitating it.
Vibration Wind Any energy of movement:
Udana – ascending wind;
Apana – descending wind;
Samana – wind accompanying
digestion;
Prana - the wind that penetrates
channels; fire;
Vyana - wind, supporting life.

Study of these elements brings one to the following conclusion: «This (body)
does not belong to me, this (body) is not me, I am not this (body)».

“As a space limited by a tree and cane, straw and clay we call «home», the space
made by bones, sinews, muscles and skin we call «our body».» - Word of the
Buddha, I. The Noble Truth about Suffering, Group of Materiality.

The quality of the form we considered above (composite structure) reveals its
emptiness.
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1.2. Changeability - Any form goes through the stages of origin, development,
fading and disappearance. A being is born, grows, matures and then becomes
old and eventually dies. Thus, the form is inconstant, subject to suffering and
deprived of some eternal “I”. Thus, it is empty.

1.3. Attachment and aversion to form – Any person experiences attachment and
aversion to the body. We are attached to the exterior image of our own body
and feel aversion to it inward parts and to what they release.

We consider beautiful the exterior image that conceals inner accumulations of

the body, and we consider revolting the image that reveals inner accumulations
of the body. For example, we think pustules on skin, hump, hair in ears or in
the nose, wrinkles or sagged skin, excrements and etc. revolting. All said above
is true about people's attitude to bodies of other creatures.

Now it is reasonable to ask yourself: "Where is my body then, - in the exterior

image or in the inner parts? In what I am attached to or in what I reject in every
possible way?" When we understand that we are not even able to define the
nature of the form as pleasant or unpleasant, we become aware of one more
aspect of its emptiness.

2. Sensation (vedana)

Vedana in Sanskrit means “perception”, "sensation" or "feeling". There are six

types of senses: vision, hearing, smell, taste, touching, thinking. Sensations are
the activity of six organs of senses: vision is the activity of eyes, hearing is the
activity of ears, smelling is the activity of the nose, taste is the activity of the
mouth, sense of touching is the activity of the skin, thinking is the activity of
ushnisha.

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Sensations form perceptions can be pleasant, unpleasant, or neither (neutral).
Pleasant sensations give rise to the desire to live, unpleasant sensations cause
the desire of non-existence, neutral sensations bring forth sensual thirst.

That is why the character of this skandha can be defined as "strive to bliss".

Let's consider four aspects of sensations emptiness according to characteristics

of emptiness defined in the theory of Anitya-Dukkha-Anatman:

2.1. Sensations are inconstant and subject to suffering which is the evidence of
their emptiness.

2.2. As sensations complement each other, neither of the sensations is the main
or leading one that would serve as the basis for other sensations. This points
out to composite (constructed) character of sensations, i.e. their emptiness

2.3. Sensations form perceptions (pleasant, unpleasant, and neutral) are

changeable. Absence of constant qualities of sensations points out their
emptiness.

2.4. Perceptions of people differ, that is why they are subjective. Subjectivity
means absence of real essence, i.e. - emptiness.

3. Notions (samjna)

Sanskrit term samjna consists of two parts: the first is the word sam meaning
"endowing with the feeling I", the second jna originates from the word jnana -
"wisdom". Together samjna means “endowing things with individual essence",
"selecting things from the common stream of sensations", "recognition with
mind of things which it had endowed with peculiarities". Samjna encompasses
mental processes of concentration, attention and attentiveness, recognition,
10
distinction, singling out things from the common stream of sensations,
conceptualization (creation of notions) and etc. All these processes are based
on notions. That is why the most precise definition of this skandha is "notion".

Let's consider three aspects of emptiness of notions:

3.1. Inconstancy of content - Sensations singled out by the consciousness from

the stream of impressions are inconstant. That is why recognition of features
according to which we single out phenomena and the features themselves do
not have constant essence. Let us provide the following example: a man has
made a basket from twigs and cane. If the basket breaks the man repairs it and
replaces canes. Though the basket has undergone changes, the same notion as
before is used to define it. Hence it follows that notion cannot be something
constant. That is why constancy of notions is an illusion. Thus all notions are
empty.

3.2. Duality of origin - Phenomena are selected from the common stream of
sensations, are distinguished and recognized judjing by features or lack of
those. Examples of phenomena singled out by the lack of certain features are
"space” - is not material, “darkness” is lack of light, “cold” – is lack of warmth. It
follows from this that the nature of phenomena is dual, i.e. it does not have
common ground, thus – it is empty.

3.3. Inconstancy of mental processes that rule notions - Attention and

concentration are necessary to operate with notions. The quality of attention
and concentration is changeable. One is attached to concentration because it is
pleasant and because one is afraid of its absence as it is unpleasant – associated
with anxiety and suffering. Notions are empty as they represent ground for
inconstant states of being.

Accumulations of mind which make all phenomena clear and precise are vague
in their nature. That is why the character of this skandha can be defined as
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"striving to clarity". Striving to make everything clear, skandha of notions
itself remains complex, inhomogeneous, not divided in equal parts, that means
- vague.

In the process of meditation we contemplate samjna as dull suspended

matter.

4. Will and memory (samskara)

Samskara in Sanskrit or sankhara in Pali means karmic formation. Karmic

formations are vestiges of actions and decisions performed in the past.

The Law of karma (action) is as follows: actions form consciousness of the

actor. The form of consciousness is manifested in peculiarities of the person's
will and memory. That is why the samskara skandha - i.e. karmic
formations - can be defined as "will and memory".

The fourth skandha influences all other skandhas (form, sensation, notions,
consciousness):

4.a. Will and memory create inclination to repetition or rejection of actions

performed in the past.

4.b. Will and memory colour sensations.

4.c. Notions are created under the influence of will and memory.

4.d. Will and memory refract the light of the mind like water refracts sunlight.

Let us consider four aspects of emptiness of will and memory skandha:

4.1. Duality of time - Samskaras neither exist, nor not exist. In one respect
they do not exist as they already belong to the past (as memory); in the other
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respect they do exist as their influence exists in the present (as will). Thus the
existence of samskaras is dual. Hence samskaras themselves are dual, i.e.
empty.

4.2. Duality of energy - Samskaras are neither active, nor passive: on the one
hand, samskaras are not active as their action is manifested only under the
influence of other skandhas, on the other hand, samskaras are not passive as
they form other skandhas. This reveals duality of the energy of will and
memory, thus - their emptiness.

4.3. Inconstancy of expression intensity – Manifestation of will and memory

can be either weak or strong: weak samskaras as like imprints on sand which
disappear with the first wave on the shore; strong samskaras are like
inscriptions on stones which can remain for tens of thousands years. Variation
of samskaras intensity reveals their dependence and inconstancy, thus - their
emptiness.

In the process of meditation we become aware of accumulations of samskaras

as additions to the nature of the mind

5. Consciousness (vijnana)

In Sanskrit vijnana means “distinguishing knowledge” and is understood as

“consciousness” or “mind”.

Let’s consider two aspects of the skandha emptiness:

5.1. Consciousness manifests itself via previous four skandhas. That is why it is
dependent, i.e. empty. There are four types of consciousness: consciousness of
form, consciousness of perception, consciousness of understanding and
consciousness of will and memory.
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Every type of consciousness is consists of classes, characteristic to the
corresponding skandha:

5.1.a. Consciousness of form is divided into consciousness of hardness,

consciousness of liquid, consciousness of warmth, consciousness of vibration.

5.1.b. Consciousness of sensations is divided into mind-vision, mind-hearing,

mind-smell, mind-taste, mind-thought.

5.1.c. Consciousness of notions is divided into indefinite quantity of classes:

consciousness of generalizing notions, consciousness of singular notion,
consciousness of positive notions, consciousness of negative notions, etc.

5.1.d. Consciousness of will and memory is divided into consciousness of

will, consciousness of memory, consciousness of transforming will into
memory, consciousness of transforming memory into will.

Skandha of consciousness originates in the result of contemplation of the other

four skandhas’ activity.

As a seed of a tree fruit ripens feeding from all substances contained in the fruit
and then separates from the fruit, the same way the consciousness contains in
itself the substances of all skandhas and separates from them when dying.
During regeneration the skandha of consciousness joins with a new form and
then on the basis of the preserves substances develops skandhas of perception,
notions, will and memory. That is why skandha of consciousness is also the
treasury for all skandhas (phenomena).

The one who is called the Observer is the skandha of consciousness:

5.1.(a). Consciousness of form appears in the result of observation of the body

interaction with exterior manifestations of elements. For example, the
consciousness of hardness appears in the result of observation of the body
interaction with a stone.
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5.1.(b). Consciousness of sensations appears as the result of observation of
notions: observation of how the eye perceives an image; how skin perceives
softness or roughness; how the brain thinks over thoughts, etc.

5.1.(c). Consciousness of notions appears in the result of observation of the

mind's interaction with different notions. For example, the consciousness of
generalizing notions appears in the result of observation of the process of
formation of generalizing notions.

5.1.(d). Consciousness of will and memory appears in the result of

observation of the will and memory interaction. For example, we observe how
under influence of different memories we take the decision to perform this or
that action.

“And it is impossible for anybody to explain leaving existence and entering

existence, or rise, growth, and development of consciousness, regardless of
materiality (form), sensation [perceptions], perception [notions] and mental
constructions.” Word of the Buddha I. The Noble Truth about Suffering.
Group of Consciousness.

5.2. If consciousness is turned inwards, its emptiness is established in the result

of immediate experience of contemplation. This is the aspect of self-evidence –
emptiness testifies for itself. This aspect is the most important in
understanding Prajnaparamita.

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 SECTION 2

Terminology and Characters

There are important Sanskrit terms in the Heart Sutra, established Buddhist
phrases and characters, understanding of which is necessary for understanding
the theory of skandhas.

Sanskrit Terms and Established Buddhist Phrases

Sanskrit Terms

These terms are explained in the order they appear in the Heart Sutra.

samadhi – Peace of mind, mind's residing in itself.

bodhisattva-mahasattva – A being that has developed in itself

brahmaviharas (immeasurable feelings), a being embodying great virtue.
Refers both to people and to deities.

*bodhi– awakened, enlightened.

*maha – great.
*sattva – virtue.

Arya - spiritual warrior

*arya– noble, precious, elevated.

dharma [in the context of the Heart Sutra] – an element of existence, of

sensory perception, conceptual designing, residual impressions or
consciousness.

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nirvana – cessation of sufferings, the state in which sufferings are deprived of
roots .

tathagata – «one who has thus come», one who acts according to its will

* tatha – thus, this way.

*gata – coming.

arhat – a being which has reached nirvana.

*arhat – worthy, deserving, honorable.

asur – giant, the one fighting with the Sun; spirit of darkness.
*particle «a» – negation.
*surya – sun.

garuda– bird of prey with big wings.

gandharva – worldly deities (usually musicians), dedicating their time to

enjoying themselves.
*gan – to appreciate.
*dharva – pleasure.

Established Buddhist Expressions

These expressions are presented in the order they appear in the Heart Sutra.

“Thus have I heard.”

The phrase “Thus have I heard” has different meanings. Let’s consider two
meanings applicable to Prajnaparamita:

1. The phrase “Thus have I heard” reveals relativity of words with the help
which the meaning of the Heart Sutra is conveyed.

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2. The phrase “Thus have I heard” is traditional for Pali Canon sutras (Tipitaka).
Tipitaka is a collection of Buddha’s instructions which he gave during his life.
Records of these instructions were made soon after his death and were
composed in Pali language under supervision of two out of the ten main
Buddha’s disciples - Ananda and Upali.

Instructions were recorded on palm leaves and put into three baskets: Sutta
Pitaka – description of the Buddha’s conversations with his disciples; Vinaya
Pitaka – rules of conduct in a monk community, Abhidhamma Pitaka –
classification of dhammas (phenomena and teachings). From here derives the
name Tipitaka in Pali, or Tripitaka in Sanskrit meaning "three baskets".

Sutta Pitaka is considered to be recorded from words of Ananda. That is why in

Sutta Pitaka the phrase "This is how I heard it" means the evidence of the
disciple who had received direct instructions from his teacher. The same is true
for later texts, including Prajnaparamita hidraya sutra.

Great gathering of the sangha of monks and a great gathering of the

sangha of bodhisattvas – here all people and deities who found refuge in the
three treasures are included.

To expresse the dharma called "profound illumination" - the doctrine of

Anitya-Dukkha-Anatta which makes it possible to acquire deep vision of
illusiveness of all dharmas (phenomena) and skandhas they consist of
(accumulations).

A son or a daughter of a noble family – members of a Buddhist sangha.

“Here […] all dharmas are emptiness" – word "here" in this case denotes the
five groups of attachments (five skandhas). Word dharma (dharmas) denotes
all elements of these groups of attachments. " are emptiness" means "empty,
void".

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Thus, the meaning of the whole phrase is as follows: all elements constituting
the form, sensation, notions, will-memory and consciousness are empty.

The Buddhas of the three times.

Time manifests its illusiveness in three stages: the past has already gone, it does
not exist, the future has not yet come, its undetermined, the present is just a
notion distinguishing the past and the future.

The buddha state does not belong to any of these times. That is why appearing
in different epochs different buddhas have similar traits. The Buddhas of the
past, of the present, and of the future conceive one and the same teachings via
different methods and different words.

Characters

Main characters

The three main characters of Prajnaparamita hidraya sutra are Arya-

Avalokiteshvara, Shariputra, Shakyamuni Buddha (the Blessed). Below is the
description of these characters.

Avalokiteshvara

Bodhisattva-mahasattva Arya- Avalokiteshvara is portrayed as a mail deity, as a

rule of white or golden color. His eleven faces (ten of which are turned in all
cardinal directions and one [upper] abides in contemplation of emptiness)
encompass with their attention the whole world. His thousand arms, extended
to all corners of the world, and thousand hands each having a wisdom eye,
express care for all beings.
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Sanskrit name Avalokiteshvara consists of three of three parts: ava, lokita,
ishvara. Ava means "down", lokita means "to observe, to watch", "to notice",
ishvara means "lord, master", "ruler". Together Avalokiteshvara (shortly
Avalokita) means “the lord who watches down", meaning that this bodhisattva
abides in the heaven of pure consciousness and feels compassion.

Pic. 3 Avalokiteshvara

Shariputra

Shariputra, announced by the Buddha his son and heir in dharma, lived in
Indian kingdom Magadha between the end of the 6th B.C. and the beginning of
the 5th B.C. Shariputra was born in a family of brahmans who lived in village
named Nallaka situated to the north from the state capital city of Radjagriha.

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From early childhood he befriended with Maudgalyayana 1, son of a woman-
brahman who lived in a neighboring village.

Having understood insecurity of material things at young age, the friends

started to search for a path which would show them the true point of life. They
lived simple austere life and learned from a skeptic teacher called Sanjaya
Belatthiputta 2.

Once at a mature age, Shariputra met a monk called Assaji 3, when he was
begging. Attracted by his behavior Shariputra followed him and started asking
the monk about his teacher and the teaching he preached. Assaji answered to
Shariputra that his teacher was Shakyamini Buddha. Despite of Assaja’s protest
that he was not qualified enough for passing on the Buddha’s teaching,
Shariputra insisted on his request. Eventually Shariputra succeeded in
persuading Assaja and the monk revealed him the instructions about sufferings
and their reasons.

Shariputra was under great impression from these instructions and shared what
the monk told him with his fellow-seeker – Maudgalyayana. Together the
friends decided to become Buddha’s disciples and abandoned their previous
teacher, having become disappointed with his teachings.

Shariputra and Maudgalyayana learned from the Buddha all their mature and
elderly life (around 40 years). They are called “the right and the left hands of
the Buddha”) (Shariputra – the right hand, Maudgalyayana – the left hand).

Shariputra always preached with great pleasure and became famous for his
wisdom. He was in charge of the community of the Buddha’s monks (sangha)
and even after he became a teacher he continued begging like a simple monk.
1
Later Maudgalyayana became one of the ten main Buddha’s disciples and was known as “Master
of Supernatural Powers”.
2
"Sanjaya Bellatthiputta" is Pali variant of the name of the abovementioned teacher.
3
Later Assaji (Asvajit in Sanskrit ) became one of the first five Buddha’s Arhats.
21
There were other famous Buddha's disciple among Shariputra’s disciples, as
Rahula (son of the Buddha), Maudgalyayana (friend of Shariputra), and Ananda
(the Buddha’s cousin and his personal assistant).

When he grew old Shariputra returned to his village and preached their until
his death. When he was around 80, he became ill and died a few months prior
to the Buddha’s entry into Nirvana. It is assumed that before his death
Shariputra entered into Nirvana at mount Grdhrakuta near Rajagrha.

Probably, Prajnaparamita teaching (Hridaya Sutra wisdom) is considered to be

created by Shariputra because he was considered to be the master of wisdom.
But Prajnaparamita formation took place many centuries after Shariputra's
death (in the beginning of the second cent. B.C.) and it is one of the first texts
of Mahayana school.

The place of passing Prajnaparamita to Shariputra has also symbolic meaning:

following the Hridaya Sutra, Shariputra received Prajnaparamita at Vulture
Peak mountain at the place where he entered into Nirvana, what speaks in
favor of this teaching’s perfection.

Shakyamuni Buddha

Shakyamuni Buddha (the Blessed one) is present in the Hridaya Sutra as power
motivating Shariputra to study the teaching about the emptiness of skandhas
and then approving this teaching. Power, which the Buddha symbolizes, is the
Nature of Shariputra’s mind which in its turn symbolizes an observer.

Among the Buddha, Avlokiteshvara and Shariputra exists the connection of

trikaya (three bodies). The thrikayas are Dharmakaya, Sambhogakaya, and
Nirmanakaya. The Buddha corresponds to Dharmakaya – formless, truth body,
Avalokiteshvara corresponds to Sambhogakaya – subtle body, possessing
22
supernatural abilities and miraculous traits; Shariputra corresponds to
Nirmanakaya – rough, earthly body.

Also connection could be drawn between the Buddha, Avalokiteshvara,

Shariputra and skandhas: the Buddha corresponds to vijnana and samskara
skandhas, Avalokiteshvara corresponds to samjnana and vedana skandhas,
Shariputra corresponds to rupa skandha.

Secondary characters

Secondary characters in the Hridaya Sutra symbolize accumulations of

skandhas of those who practice it: monks symbolize accumulations of rupa;
gandharvas – accumulations of vedanas, people and asuras – samjna
accumulations; deities and garudas – accumulations of samskaras;
bodhisattvas-mahasattvas – accumulations of vijnana.

SECTION 3

Mantras and methods of Prajnaparamita

Verbal form of Prajnaparamita is only a reference to Prajnaparamita.

Prajnaparamita is like the Moon and its verbal form is like a finger pointing at
the Moon. If we do not pay attention to the pointing finger, we do not know in
which direction to search the Moon; but if we are fixed on the finger, then we
overlook the Moon itself.

Each skandha communicates Prajnaparamita in its language:

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1. In the language of rupa Prajnaparamita is communicated via performance of
good actions and abstinence from bad ones.

2. In the language of vedana Prajnaparamita is communicated via Presence of

the teacher.

3. In the language of samjna Prajnaparamita is communicated in words.

4. In the language of samskara Prajnaparamita is communicated via mandalas

offering.

5. In the language of vijnana Prajnaparamita is communicated via

contemplation of Samaya deities.

As in the Hridaya Sutra Prajnaparamita is communicated via the Samjna

language, the emptiness of notions is persistently emphasized in its text.

"[...] Thus, Shariputra. Form is emptiness; emptiness also is form. Emptiness is

no other than form; form is no other than emptiness. In the same way, feeling,
perception, formation, and consciousness are emptiness. Thus, Shariputra, all
dharmas are emptiness. There are no characteristics. There is no birth and no
cessation. There is no impurity and no purity. There is no decrease and no
increase. Therefore, Shariputra, in emptiness, there is no form, no feeling, no
perception, no formation, no consciousness; no eye, no ear, no nose, no tongue,
no body, no mind; no appearance, no sound, no smell, no taste, no touch, no
dharmas, no eye dhatu up to no mind dhatu, no dhatu of dharmas, no mind
consciousness dhatu; no ignorance, no end of ignorance up to no old age and
death, no end of old age and death;

no suffering, no origin of suffering, no cessation of suffering, no path, no

wisdom, no attainment, and no non-attainment.

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Therefore, Shariputra, since the bodhisattvas have no attainment, they abide by
means of prajnaparamita. Since there is no obscuration of mind, there is no
fear. They transcend falsity and attain complete nirvana.»

The part “the bodhisattvas have no attainment, they abide by means of

prajnaparamita” means that bodhisattvas are not tied by emotions, comprised
by the five skandhas. Therefore, not clinging to form, not restricted by striving
to pleasant perceptions and by revolt to unpleasant perceptions, not tempted
by illusory clarity of phenomena, not charmed by impulses, not perverting the
emptiness of consciousness bodhisattva lives relying on absolute power of
noble intention. He (she) does not restrict himself (herself) by the idea of
achieving personal release.

Negation of phenomena in this part expresses the energy of thrust that

overcomes duality.

Further, Avalokiteshvara explains the method of development of virtuous

intention that leads the mind through the ocean of complication and
uncertainty:

" [...]Therefore, the great mantra of prajnaparamita, the mantra of great insight,
the unsurpassed mantra, the unequaled mantra, the mantra that calms all
suffering, should be known as truth, since there is no deception. The
prajnaparamita mantra is said in this way:

OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

Thus, Shariputra, the bodhisattva mahasattva should train in the profound

prajnaparamita”.

The phrase “the mantra of great insight" points to the four stages of movement
on the path of sufferings cessation.

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The idea of leading is communicated in this mantra via syllables GATE, GATE,
PARAGATE, PARASAMGATE:

1. Expression GATE corresponds to the stage srotapanna – entering the stream.

2. Expression GATE repeated without changes, corresponds to the stage

sakadagami – one time return. It is repeated, as on the second stage appears
confidence in following the path, on which a practitioner has stepped on the
first stage.

3. Expression PARAGATE corresponds to the stage anagami – non-return.

4. Expression PARASAMGATE corresponds to the stage named arhat –

perfection.

In Sanskrit mantra means "protection of mind". As form is emptiness, and

emptiness is form, as mantra syllables are silence of the mind, and the silence
of the mind is the mantra syllables. Beyond syllables' forms mantra is
understood as nature of the mind – formless thunder of silence. Nature of the
mind is Mahamantra – the source of all mantras , fixed neither by sounds, nor
by meanings.

The mantra practice includes three stages; mantras repetition, mantra

contemplation, merge of a practitioner’s mind with the mantra. Different skills
play a major role at each stage:

1. At the stage of mantra repeating technical skills play the major role: skillful
use of the count (with the help of beads or fingers), skilful choice of tempo,
skilful choice of a way of pronouncing (spoken aloud, moving lips silently,
whispering, or repeating to oneself), with skillful combination of mantra
visualization. At this stage, the mind finds refuge from falling into extremes of
stupor and compulsive thoughts.

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2. At the stage of mantra contemplation meditative skills play the major role
- practical application of the five wisdoms of a buddha. At this stage the
shackles of five hindrances weaken.
3. At the stage of the mind’s merge with mantra the major role belongs to the
skill of gathering blessings. At this stage the mind calms down at the initial
state.
Mantra almost never has a grammatically correct sentence structure: words
that make up the mantra are often distorted; connections between them (e.g.
prepositions and conjunctions) are broken, missing, or acquire independent
meaning. Therefore, it is impossible to fix the meaning of a mantra clearly and
precisely.
Mantra is much more like a murmur, delirious and ecstatic exclamations than
an everyday speech. Mantric speech allows us to refer to suffering in the
language it understands – in the language of dusk and confusion. Therefore we
can compose a lot of interpretations from the traces of meanings contained in
syllables of a mantra.
Let us consider the meaning of Prajnaparamita Mantra syllables:
OM – the sound of swallowing food, a cosmic sound; sound which serves as a
basis

* Do not always appear in Prajnaparamita Mantra.

* Often is used as a separate mantra.
GA - moving / reaching.
TE –in your direction, to you
PARA – the greatest, transcendental.
SAM – the same.
BODHI – enlightened.

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SVAHA – said right, so be it
*Svaha or soha is frequently used as a separate mantra. For example, while
meditating on the breath, where the syllable so - sound of gasp, syllable ha[m] -
the sound of exhalation. When pronounced many times in a row (soha[m],
soha[m], soha[m] ...) soha begins to sound like hamsa, in Sanskrit meaning
"swan" which is the symbol of a liberated consciousness.
One interpretation of the Prajnaparamita mantra is:
“Going, going, going beyond, going utterly beyond, o what an awakening,
all-hail!”

We offer several other interpretations:

1. I move towards you, I move to you, for you to cross over, to exercise itself,
awakened wisdom!
2. Crossing, crossing, the highest crossing, ferry, ferried by itself, be blessed,
Wisdom!
3. The way to you, the way to you, the supreme way to you, the higher path, lying
through my mind to you, Enlightenment, but dwell in you!
In conclusion, let’s refer to a metaphor of the Buddha's:
"Swans travel the path of the sun; they travel across the heavens with the help of
siddhas [supernatural powers]. The wise leave the world, having overcome mara
with its warrior host. "Dhammapada, chapter 13, paragraph 175.
Syllables united in the mantra remind a swan flock. Good intentions are like
the Sun path across which swans follow thanks to their siddhas. The mind of a
sage, open and boundless as the sky, cannot be caught by mara (the sense of
"I") and the warrior host of mara (confusion and doubt). The swans, the sun
path and the sky are thrikaya, merging into a single radiance of
Prajnaparamita.
LET THE GOOD BE!
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