“THERE IS NO WISDOM AND THERE IS NO ATTAINMENT
WHATSOEVER”
This part of the sutra concerns the teaching of the six paramitas, or the bodhisattva practice as explained in the Tripitaka. Allowing one’s actions to be guided by one or all of the paramitas, one will surely attain the path and the fruit. For each of the previously mentioned six fundamental defilements there is one of the six paramitas or perfections of virtue, to be applied as a specific antidote.
Charity eliminates greed, discipline cures laziness, patience overcomes hatred, determination overcomes laxity, meditation cools the mind making it receptive to wisdom and wisdom dispels ignorance. The Mahayana doctrine of action and principle differs from the Theravada as to the intent. In addition to one’s actions that should follow the paramitas one is expected, according to the Mahayana understanding of the bodhisattva path, endeavor to liberate all sentient beings by leading them toward an upward path while seeking his/her own enlightenment upward. If one has not cut off grasping completely, one’s wisdom becomes colonized by consciousness, turning into an obstacle rather than being a virtue.
According to the Buddha, “there is no wisdom and there is no attainment whatsoever”. It means that the paramitas and the bodhisattva action as promulgated by the Tripitaka are not entities to be grasped, conceptualized, manipulated or used. But this is the perspective of the Mahayana, Dharma; the teaching of Emptiness is evident neither in the practice nor the wisdom, and not in Buddhahood for that matter, as taught by the Theravadins.
The Dharma of Emptiness is characterized by the concept of Emptiness as the substance of all dharmas. Then the six paramitas and the bodhisattva action are the reflection in the mirror, since they are all amenable to change and therefore empty of self. The already introduced Chinese term Wu, meaning non, un-, or none, expresses the true nature of the mirror, or its capacity to receive and relinquish all that goes on in front of it without holding on to any part of it. If the paramitas are practiced with the understanding that they are rooted in Emptiness, the great enlightenment can be attained. Non-wisdom is the true wisdom, non-attainment is the true attainment. This is what it means to practice deeply the Prajna Paramita; the five fundamental conditions of passions and delusions stop, and the two kinds of birth and death are finished forever.
In addition to the paramitas of bodhisattva action there is another set of six paramitas of principle as part of teachings of the intermediate school (Tung Jiao). Action and Principle are not separated in the teaching of the differentiated school (Bie Jiao), but in the original or genuine school (Yuan Jiao) the six paramitas are practiced as non-action; the practice leads to perfect wisdom and to the supreme Bodhi.
“BECAUSE THERE IS NOTHING TO BE ATTAINED, THE
BODHISATTVA RELYING ON PRAJNA PARAMITA HAS NO
OBSTRUCTION IN HIS MIND.”
“Nothing to be attained” is the all-important theme of the Sutra. The obstruction alluded to in the above sentence refers to the three obstructions of function, to wit: 1. The karmic obstruction, or the obstruction of deeds done in the past; 2. The obstruction of retribution and 3. The obstruction of passion.
The above quote implies the supramundane Void as the True Existence of all dharmas and for that same reason no dharmas can be obtained. “Since the bodhisattva cannot seek outside help when dealing with obstructions, he has to rely on insights provided by his own radiant wisdom for his attainment of freedom. The first to break off is the obstruction of retribution; it is of two kinds, the dependent condition (meaning one’s circumstances) and the resultant person (meaning one’s physical condition). The bodhisattva already discarded these two kinds of obstruction, and several types of anxiety vanished from his mind.
“BECAUSE THERE IS NO OBSTRUCTION, HE HAS NO FEAR.”
This sentence is about discarding obstructions to action. Not to be obstructed by body and mind means to be free of worry and of fear. The practice of bodhisattva action engenders five kinds of fear, and those who did not break off delusion yet, who are in the early stages of the bodhisattva career, are particularly susceptible:
1. Fear of being left without sustenance after giving away all possessions; 2. Fear of being insignificant after giving up one’s reputation; 3. Fear of dying in situations that call for self-sacrifice; 4. Fear of falling into evil circumstances; 5. Fear of addressing an assembly, especially in the presence of important people.
These five fears obstruct Dharma practice and without them there is no obstruction to action.
“AND HE PASSES FAR BEYOND CONFUSED IMAGINATION.”
This statement is related to the obstacle or obstruction of passion. That obstruction has its root in the defilement of confusion or ignorance, manifested as mistaking the impermanent for permanent, the ugly for beautiful, and suffering for happiness. It is the way of people of mundane interests. The bodhisattva whose perception has been clarified through Prajna has been liberated to a great extent from that obstruction.
“AND REACHES ULTIMATE NIRVANA.”
When there is no more mental pain or grief, Nirvana becomes perceptible, comprehensible, inviting and attractive. It is the complete and final cessation of greed or craving, hatred and ignorance, and therefore the cessation of rebirth and of the continuity of life. Dharma-kaya, Prajna and, consequently, freedom manifest themselves to their fullest. Nirvana cannot be expressed through words; it has to be experienced.
“THE BUDDHAS OF THE PAST, PRESENT AND FUTURE, BY
RELYING ON PRAJNA PARAMITA HAVE ATTAINED SUPREME ENLIGHTENMENT.”
In this sentence Prajna is proclaimed to be the perfect, ultimate Dharma of supreme relevance not only to bodhisattvas but to all the past, present and future Buddhas as well.
“THEREFORE, THE PRAJNA PARAMITA IS THE GREAT MAGIC SPELL, THE SPELL OF ILLUMINATION, THE SUPREME SPELL, WHICH CAN TRULY PROTECT ONE FROM ALL SUFFERING WITHOUT FAIL.”
The above segment of the Sutra praises the merits of Prajna. The term “spell” suggests that the theme and the essence of this sutra transcends concept; its power and its strength are operative in realms not amenable to manipulation. Furthermore, its effect can manifest itself instantaneously, transcending the worldly, attaining holiness.
“THEREFORE HE UTTERED THE SPELL OF PRAJNAPARAMITA, SAYING GATE, GATE, PARAGATE, PARASAMGATE, BODHI SVAHA.”
The above is a mantra, i.e., an esoteric teaching by means of which we are reminded of the subtlety and complexity of the inconceivable Dharma. The body of the Teachings includes some exoteric parts, such as the sutras, and some esoteric ones, such as the dharmas and the mantras. Exoteric Teachings are accessible to rational understanding and can be explained, but the meanings of the esoteric or mystic forms of prayer such as dharmas and mantras are not within the reach of the intellect; the good is upheld and cannot be lost and evil cannot arise. During recitation, dharmas and mantras enable the one reciting them to control both the sound and the timing, but any recognizable words and meanings which would normally hold his/her mind captive are not there. He/she has then an opportunity to experience expansiveness or spaciousness of mind, it being one of mind’s very special characteristics.
To recite this mantra by itself, omitting the text of the sutra is a true Mahayana practice of the non-discriminating mind. The inconceivable nature of the teaching is apprehended and the teaching seen as a whole. Thorough study of the sutra and a complete understanding, equal the meaning implied in the mantra (sometimes referred to as “spell”).
The explanation of The Heart Sutra, including both the exoteric and the esoteric aspects, is presently completed. Any contrived and/or faulty interpretations of the Teachings ought to be carefully avoided.
GLOSSARY
Terms are from Sanskrit unless stated otherwise.
Agamas. Generic term applied to a collection of traditional doctrines and precepts, The sutras of Theravada (Hinayana) are referred to at times as the Agamas.
Anuttara Samayak Sambodhi. The incomparably, completely and fully awakened mind; it is the attribute of buddhas.
Arhat: The one who has achieved Nirvana: A Saint in the Theravada tradition. The stage is preceded by three others, 1. Stream Winner, 2. Once-Returner, 3. Non-Returner, 4. Arhat.
Arya. Any individual ennobled by his/her own continuing effort on the path to enlightenment.
Asamkhyia (kalpa). Term related to the Buddhist metaphysics of time. Each of the periodic manifestations and dissolutions of universes which go on eternally has four parts, called asamkhiya kalpas.
Avalokitesvara.The name is a compound of Ishwara, meaning Lord, and avalokita, looked upon or seen, and is usually translated as the Lord Who Observes (the cries of the world); the Buddhist embodiment of compassion as formulated in the Mahayana Dharma; the most important Bodhisattva of the Mahayana pantheon, second only to the Buddha.
Avatansaka or Avatamsaka (Sutra). One of the 5 key texts of the Mahayana canon. Its principal doctrine is that of the law-nature (Dharma-dhatu) of the universe. In modern terms it means that all objects and energies are under the law of causation, on account of which they are co-existent and interdependent.
Bhikshu. Religious mendicant; Buddhist fully ordained monk. Bhikshuni is the equivalent term designating a woman.
Bodhi. Perfect wisdom or insight knowledge by means of which a person becomes buddha.
Brahmajala. Or Indra’s net, characterized by holding a luminous gem in every one of its eyes. (Hindu mythology).
Dharani. Extended mantra used in esoteric branch of Buddhism to focus and expand the mind. Its words, or sounds, should not communicate any recognizable meaning.
Dharma-dhatu. The Law-doctrine that is the reality behind being and non-being. It is interpenetrative and all-inclusive, just as the rotation of the earth holds both night and day.
Dharma-kaya. The first of the three forms of the Buddha: The Self–Nature or Void aspect. The real being in his true nature, indescribable and absolute.
Five Fundamental Conditions of Passions and Delusions: 1. Wrong views which are common to triloka; 2. Clinging or attachment in the desire realm; 3. Clinging or attachment in the form realm; 4. Clinging or attachment in the formless realm which is still mortal; 5. The state of unenlightenment which is the root-cause of all distressful delusion.
Four Fruits of the Arhat. See under Arhat entry.
Hinayana. Lit., a small vehicle; designates Buddhist tradition of southeast Asia; replaced by the term Theravada.
Kalpa. Periodic manifestations and dissolutions of universes which go on eternally. Great kalpas consist of four asamkhiya kalpas corresponding to childhood, maturity, old age and the death of the universe.
Lotus Sutra. Or Saddharma-pundarika, Dharma Flower, or “The Lotus of the True Law.” The sutra is the basis for the Lotus sect (T’ien-t’ai in Chinese). Among the sutras of the Mahayana canon.
Mahayana. Lit., great vehicle; the dominant Buddhist tradition of China. Special characteristics of Mahayana are 1. Emphasis on bodhisattva ideal, 2. The accession of the Buddha to a superhuman status, 3. The development of extensive philosophical inquiry to counter Brahmanical and other scholarly argument, 4. The development of elaborate devotional practice.
Middle Vehicle. Also called Middle Doctrine School or Madhyamika; one of the two main schools of Mahayana thought; it upholds the Void as the only really real or independent, unconditioned Reality.
Nirvana Sutra. The last of the sutras in the Mahayana canon. It emphasizes the importance of Buddha-nature, which is the same as Self-Nature.
Paramita. Perfected virtue, of which there are six, namely: 1. Dana: Generosity; charity. 2. Shila: Morality; harmony. 3. Kshanti: Patience; tolerance of insults. 4. Virya: Valor; vigor in practice. 5. Dhyana: Contemplation; meditation. 6. Prajna: Essential wisdom; awareness as such, beyond the duality of subject and object.
Pratyeka-Buddha. Self-enlightened being who attained without a teacher; attained individual unwilling or unable to teach.
Saddharma-pundarika. See entry under Lotus Sutra.
Saha-lokadhatu or Saha world; this world to be endured, this earth.
Sanskrit. Learned language of India. Canonical texts of Mahayana Buddhism in its Indian stage were written in Sanskrit.
Skandhas. As taught by the Buddha, the skandhas are the components of the human so-called entity that is constantly changing. They are: 1. Name/form; 2. Feeling; 3. Conception; 4. Impulse; 5. Consciousness.
Small Vehicle. See entry under Hinayana.
Sramana. Lit. laborer; applied to those who wholeheartedly practice toward enlightenment; root word of the designation for novice monk.
Sravaka. Lit. hearer; it originally referred to those who paid devoted attention to the spoken words of the Buddha; today it is more often applied to an ardent teacher of Buddhist texts; an individual still needing guidance in Dharma.
Tao. Chinese term meaning the way. In Buddhist terminology it may be applied to practice, to Self-nature or to the Ultimate.
Tathagata. Thus gone; term frequently used by the Buddha in reference to himself.
T’ien T’ai. Chinese name designating a school of Buddhism in that country; the Lotus Sutra is the school’s textual foundation. The T’ien T’ai doctrine speaks of the threefold Truth, the three being three in-one. These are: 1. All things are of the Void; 2. Phenomenal existences of all kinds are only temporary productions and so only the Void; 3. As everything involves everything else, all is one, and something of everything involves everything else, all is one, and something of everything is the basis of its being, this something being the Buddha-nature. The school emphasizes Buddhist philosophy.
The ten Directions. North, South, East, West, N-E, N-W, S-E, S-W, Zenith and Nadir.
Theravada. Lit., the School of the Elders; one of the two main forms of Buddhism known in the world today; practiced chiefly in south-east Asia; has the Pali Canon for textual foundation.
Triloka or Trailoka. The three realms: World of sensuous desire; form; formless world of pure spirit.
Tripitaka. Lit., three baskets: The earliest Buddhist canonical text consisting of three sections: 1. Buddha’s discourses (sutras), 2. Rules of Discipline (Vinaya), 3. Analytical and explanatory texts or commentaries (Sastras); usually referred to as the Pali canon.
Upasaka. Buddhist lay disciple (man), who formally received five precepts or rules of conduct. Upasika is the equivalent term designating woman.
