A Commentary on Heart Sūtra Part 1

Commentary:

A Bodhisattva is defined as a Wisdom Being in the sense that this Awakened Being has developed the insight (vipaśyanā看破; 徹見) of the Perfection of Wisdom (Prajñāpāramitā般若波羅蜜多). Having developed the Perfection of Wisdom, the Wisdom Being’s mental consciousness becomes purified or undefiled (asaṃkleśa淨化). Mental purity leads to the development of mental shield of perfect Equanimity (Upekṣā舍心) which prevents influx of cankers (āśravas染著). As the Wisdom Being is completely or perfectly equanimous or even-minded, the Wisdom Being is unobstructed mentally (無礙) owing to right mindfulness (sati正念) and clear awareness (了了分明) supported by the Perfection of Wisdom of Non-discrimination (無分別智). Such a Wisdom Being is said to have developed profound Tranquility (Śamatha 止), Concentration (Samādhi定) and Insight (Vipaśyanā慧觀). Such profoundity of cultivation and mental development engenders the Dharma eye (法眼). The Dharma eye, dust-free, is said to have been developed when one has intuitively discerned the Insubstantiality( Nairātmya無我) or Emptiness (Śūnyatā空) of the Five Aggregates (五蕴) of Form (色), Perceptions(受), Volitions(想) or Dispositions(行), and Consciousness(識). Dharma eye is the mind of Non-discriminative Wisdom.. Having intuitively intuited into the Emptiness of the Five Agreggates (Skandhas), the Wisdom Being develops the knowledge of Non-discriminative Wisdom (nirvikalpa-jñāna無分別智). The Non-discriminative Wisdom enables the Wisdom Being to annihilate the illusive egoistic or selfish self (假我) superimposed in his or her Five Aggregate. Most importantly, this Non-discriminative Wisdom of spotless Dharma eye enables the Self-awakened One to penetrate into the cosmic illusion of the multiplicity of the empirical world (萬法皆幻). The annihilation of self or ego, invigorated by the insightful penetration of the illusion of multiplicity of the cosmos, terminates his or her suffering (滅苦; 斷煩惱) completely and permanently. The Wisdom Being is not only disentangled from the bondage of the mundane world but also he has also escaped from the bondage of the incessant suffering of saṃsāra (輪回) – the cycle of birth, death and rebirth.

Commentary:-

The expression ‘Form (Rūpa)’ does not differ from Emptiness (Śūnyatā)’ is equated with the following expression ‘ Form is Emptiness’. ‘Form’ refers to existence or affirmation (有) of all phenomena whilst Emptiness refers to non-existence or negation (無自性) of all phenomena. When it is asserted that Form equals Emptiness, the ultimate Truth of Reality or Actuality of all phenomena is the ineffable identity of the pair of opposites, namely, Affirmation = Negation or Existence = Non-existence. These equations elucidate that while Negation or Non-existence of all phenomena is acknowledged, their Affirmation or Existence is not denied. This is to preserve the Middle Path. Negation is exercised to reveal the Ultimate Truth of Emptiness (Śūnyatā) of inherent existence whilst affirmation is to preserve the pragmatic value of the Conventional Truth. This identity of the opposites is also expounded emphatically in the Diamond Sūtra which also originates similarly from the Large Sūtras of Perfection of Wisdom (Mahāprajñāpāramitā-sūtras).

The sentence ‘Form is Emptiness’ can be interpreted to explain further why the apparent or contradictory opposites are equal thus:

In the ultimate analysis, ‘Form’ (Rūpa色) is a phenomenon (法) empty or devoid self- or intrinsic empty (niḥsvabhāva空無自性). It is therefore insubstantial (無我) and signless (nirnimitta無相). ‘Emptiness’ (Śūnyatā空性) means ‘Devoid of self-nature’. Therefore, both sides of the equation connote non-substantialism: ‘Form’ is not substantial and Emptiness is also not substantial. Therefore, Form equals Emptiness and Emptiness equals Form. Evidently, the true nature of Form is Emptiness and Emptiness is the true nature of Form. The Sūtra emphasizes that A= B and B =A from the Ultimate Truth perspective. From the Conventional Truth perspective, they are different. This difference or distinction is merely appearance or external. In actuality, they are absolutely identical internally. The goal of Buddhist Training and cultivation is to discern the Identity or Emptiness of all phenomena in the ultimate analysis. The distinction between Conventional Truth and Ultimate Truth must be distinguished to discern the profound message of the Buddha.

Whoever discerns the distinction between the Conventional Truth and Ultimate Truth truly apprehends the profound message of the Heart Sūtra or the Buddha.

The alternative exegesis may be expounded thus :

‘Form’, a contigent phenomenon, is dependently co-arisen from multiple conditions of the infinite system of  Oneness (一體) of the cosmos. It is signless in the infinite total system of the cosmos as none of its constituting conditions exists as a discrete entity or an independent factor. Signs are only perceived if multiple phenomena exist independently as self-contained entities. But in actuality, all phenomena are conglomerated into an infinite Oneness or Totality. Having incorporated into the Oneness or Totality, all individual identities or signs disappear. It is in this ultimate sense that all phenomena are signless. Signlessness connotes that every phenomenon is of the nature of Emptiness (empty of self-nature, sign, mark or characteristic).

Since Form is empty and Emptiness is also empty. It follows that Form is Emptiness and Emptiness is Form. This identity of Form and Emptiness is valid only in terms of Ultimate Truth through the Dhamma eye or the Wisdom of Non-discrimination. In the world of Conventional Truth, the phenomena are discriminative. In the world of Ultimate Truth, the phenomena are non-discriminative. Discrimination or sign defiles the mind whilst Non-discrimination or signlessness purifies the mind.

It is evident from the above illustrations that, in the ultimate analysis, any phenomenon (dharma),for instance ‘Form’, is signless (nirnimitta) or empty of any defining characteristic (lakṣaṇa). Therefore, we conclude that since Emptiness means ‘Void of self-nature or sign’, every phenomenon, such as ‘Form’, is equated with ‘Emptiness of inherent existence’. The reverse of the equation is also true. Emptiness of inherent existence is equated with Form which is also empty of inherent existence.  Since all phenomena are empty of inherent existence or insubstantial, the same equation relating to all phenomena and Emptiness is universally applicable to the other phenomena of Feelings (vedanā), Perceptions (saṃjñā), Volitions (saṃskāra), and Consciousness (vijñāna) which, together with the phenomenon of ‘Form (rūpa)’ comprise the multiplicity of the empirical world or cosmos.

The metaphor of Sea and waves should help explain the equation between Phenomena and Emptiness. The Sea represents Emptiness and the waves represents the phenomena. Conventionally, the Sea and the waves are different in terms of external appearances or signs. But in the ultimately analysis, both are equal in term of their elementary constituents. Both are constituted from two Hydrogen atoms and one Oxygen atom (H2O). The sea is dependently co-arisen from Hydrogen atoms and Oxygen atom. The waves are also dependently co-arisen from Hydrogen atoms and Oxygen atom. The Sea is empty of self-nature and the waves are also empty of self-natures. Therefore both are identical ultimately. The Sea and the waves become different when the wind of ignorance (avidyā) is blowing. When the wind of ignorance ceases blowing, the Sea becomes totally calm and the waves merge with the Sea into unidentifiable Oneness known as the Ocean of Unity.

In the exposition of other non-Buddhist esoteric religious teaching of monotheism such as Christianity, Islam and Hinduism, the God is akin to the Sea and the divine creations are likened to the waves. When the wise has surrendered his or her lower or animal self to become the perfect servant of God, the intellectual self or false self merges with the Universal Self or True Self of God (Truth; Ḥaqq). This self-redemption constitutes the spiritual experience of eternal blissful salvation. Different religions employ different exoteric or outward vehicles to make a return journey to Centre of the human Heart designated dissimilarly. It is designated as Godhood in Christianity or Islam; Brahmanhood in Hinduism or Upaniṣads, Tao in Taoism or Buddhahood in Buddhism. The final esoteric or inward goal of salvation or liberation is identical – self-redemption through self-realization of cosmic illusion of multiplicity or Emptiness or Unity of the world. The highest value of Heart Sūtra, like the Tao Te Ching of Lao Tze, is that it expounds the relationship between Man and the Absolute Truth in the esoteric or inward dimension of all esoteric religions.

It must be stressed that from the perspective of the Conventional Reality or Truth (Saṃvṛti Satya), Form is still Form; Emptiness is still Emptiness.They are only apparently or externally different. Discrimination exists in the conventional world for differentiation purpose to indicate apparent or external individual differences or individualities. They are only identical or non-discriminative (nirvikalpa) from the right vision of the Ultimate Truth (Paramārtha Satya). Identity between the Phenomenon and Emptiness is acknowledged when Emptiness or Insubstantiality of all phenomena (dharma-nairātmya) is discerned intuitively with the development of the Perfection of Wisdom of Non-discrimination. Briefly put, the mind of an Enlightened One is Non-discriminative whilst that of an ordinary worldling is Discriminative. Non-discrimination is the perception of Emptiness, Oneness or Signlessness.

Discriminative view is the illusive perception of substantialism, signs or multiplicity. The negative effect of perceiving substantialism, sign or discrimination is that it arouses attachment and aversion. Attachment and aversion are harmful when they evoke the emotions or poisons of greed, hatred and delusion (貪嗔痴).

The Buddha categorically reiterates that the Middle Path (madhyamā pratipat中觀) should be practised by acknowledging both the Conventional Truth and Ultimate Truth simultaneously. The supramundane wisdom of ultimate Truth ought to be utilized to enhance and consummate the mundane wisdom of Conventional Truth in order to generate a maximally excellent person known as Bodhisattva for the benefits and happiness of self and others. Perceiving the Ultimate Truth of Signlessness(無相) or Emptiness annihilates grasping (upādāna執著). Acknowledging the existence of signs in conventional vision is to discriminate in order to facilitate inter-communication in social intercourses. Perception of both Truths simultaneously liberates Man in the world-illusion of multiplicity.

In order to avoid the extreme misinterpretation of Emptiness as nothingness (nihilism), the Diamond Sūtra (Vajracchedikā-prajñāpāramitā-sūtra), like the Heart Sūtra (Hṛdaya Sūtra), originating from the same genre of Large Discourses of Perfection of Wisdom (Mahāprajñāpāramitā-sūtras), reminds us not to forget to contemplate on the Middle Path (中觀). The same spirit of Diamond Sūtra should be employed to discern the Heart Sūtra which emphasizes the Negation of all phenomena to reveal the Ultimate Truth. The Middle Path is to reaffirm the Conventional Truth or reconstruct the Dharma (Phenomenon) after having acknowledged the Ultimate Truth through the deconstruction of Dharma. The knowledge of Conventional Truth, such as Languages, concepts, symbols, designations, appellations, signs, marks, characteristics and others are knowledge of Conventional Truth. Though they are illusive, apparent and unreal, they still perform useful or pragmatic functions of human intercommunications without which all mundane or worldly daily activities of transactions cease all together. Just assume that the world in which all human beings are denied the utility of language (conventional Truth)  when human beings have forgotten their languages due to virus attack on the human brains without cure. We are fully aware that languages illuminate the world. Devoid of languages which form very important portions of the Conventional Truth, human beings would be living in darkness in the human world which depends mainly on languages to communicate among themselves. Anyway, the knowledge of languages as tools of communication merely illuminates the world partially. Nevertheless, languages are mere dim light of the moon at night. In fact, languages, which obsess the mind and arouse ego, conceals the Ultimate Truth. The concealment of the Ultimate Truth necessitates the function of esoteric religion to unveil the Ultimate Truth. Only the knowledge of Ultimate Truth illuminates the world entirely. The Ultimate Truth is akin to the light of sun in day time. It illuminates the earth clearly.  This knowledge of Ultimate Truth destroys human fallibility completely. It rekindles the light of human gnosis or self-awakening consummating human knowledge and conduct. Mere knowledge of Conventional Truth obscures Ultimate Truth. The Ultimate Truth unveils the Absolute Truth of Actuality of the world.

Commentary:

In the a similar manner like Form, the phenomena of Feelings, Perceptions, Volitions and Consciousness are empty of self-natures, signless or without defining characteristics in the ultimate sense. Only the Enlightened One perceives Emptiness or signlessness (nirnimittata) of all phenomena. The ordinary worldlings do not perceive the Ultimate Truth of Emptiness or Signlessness as the Ultimate Actuality of all phenomena. The signs, marks or characteristics, expressed by language and concepts, are mere illusions (māyā) like magics, dreams, mirages, echoes, reflected moons in the water, children of a barren woman, the hairs of a tortoise and so forth.

Commentary:

Bodhisattva Avalokiteśvara expounded the concept of Emptiness to Śariputra, an interlocutor in the Dharma assembly of noble audience in the Vulture mountain of ancient India. All phenomena are discriminated into diversifying signs, marks or characteristics by concepts and language because the Ultimate Truth of Emptiness or Signlessness of all phenomena have not been penetrated intuitively (未看破實相) by the ordinary worldlings. Emptiness or signlesness is only penetrated after the Awakened One has discerned insightfully into the non-discriminative nature (nirvikalpa-svabhāva) or Oneness of multiplicity or myriad beings of the universe. The Perfection of Wisdom of Non-discrimination (virkalpita-prajñā) unveals the ultimate Truth of Emptiness or Oneness of all phenomena. Emptiness connotes that all phenomena are dependently co-arisen (缘起) from contigent conditions. They are all interdependent and interrelated (相依相成). There exist no separate or independent self-contained entities which manifest their individual self-natures or other natures known as signs, marks or characteristics. All designations of signs, marks or characteristics are erroneously conceptualized or fabricated (虛構) by the worldlings of substantial world-view due to delusion of ignorance (avidyā).

Once the true nature of Insubstantiality of a person (pudgala-nairātmya) and Insubstantiality of phenomena (Dhamma-nairātmya) are visioned rightly through Non-discriminative wisdom, all notions or concepts of signs, marks, or characteristics vanish instantaneously.