LATE VEN.KHENPO MIGMAR TSERING
THE HEART
SUTRA
CANBERRA, AUSTRALIA
Now first of all create
good motivation, thinking that you are going to engage in this
activity of listening to the teaching for the sake of attaining
highest enlightenment, in order to benefit all sentient beings.
Remain with this motivation throughout the course of listening to
the teaching. Now the text we are going to deal with today is the
Heart Sutra, which is a sutra in the Prajnaparamita
literature. It is one of the smaller texts among the
teachings given by the Buddha on the perfection of wisdom, the
highest enlightened wisdom. These teachings on the prajnaparamita
or the perfection of wisdom were given mainly at Vultures' Peak in
Rajagriha, in what is
now Bihar State of India and the teachings
come under the category of the second turning of the wheel of the
Dharma.
All the teachings of the
Buddha are subsumed in the three turnings of the wheel of the
Dharma. Generally, we say that the first wheel of the four noble
truths was turned at Sarnath, near Varanassi. The second wheel
turning was on the teachings based on non-characteristics or
teachings based on emptiness and were given mainly at the Vulture's
Peak. These teachings were of an analytical nature, while in the
first wheel turning of the Dharma, Buddha mainly taught on the
existence of all phenomena on the basis of explaining that one has
to accept cause and result in samsara, as well as that which lies
within nirvana. In other words, the cause and result of
samsara and of nirvana. So these four truths are to be
accepted on the basis of the existence of phenomena. In
other words the negation of phenomena was not taught in the first
wheel turning of the Dharma, as the disciples were of the Hinayana
level. This teaching was mainly meant for the level of disciples
with a lower faculty of mind.
The second wheel turning of
the Dharma, which was called the teaching of non characterics,
consisted of teachings on emptiness and prajnaparamita. Now
emptiness is taught from the point of view of the object of
transcendental knowledge. This is what is to be
understood by the teaching on emptiness, whereas prajnaparamita, or
the perfection of wisdom, is the transcendental knowledge on the
basis of which one understands the state of
emptiness. So the madhyamika texts which are
commentaries to the sutras of the Buddha are also commentaries
related to this prajna paramita literature. The same
prajnaparamita sutras which were taught at Vultures' Peak by the
Buddha have as their commentaries the Madhyamika literature, as
well as the rest of the prajnaparamita literature. The
prajnaparamita sutras explicitly show the aspect of emptiness, the
object to be realised by the transcendental knowledge, not the
levels of realisation. These are said to be taught in
the prajnaparamita sutra in an implicit way.
Acharya Nagajuna, who was
the foremost expounder of the madhyamika literature, the one who
first taught the theory of emptiness and in this way began the
philosophical school of madhyamika, explained the prajnaparamita
sutra by means of it's explicit meaning. That is, the state of
emptiness or the ultimate nature of all phenomena. So Nagarjuna
commented on the explicit meaning of the prajnaparamita sutras and
these texts came to be known as the madhyamika literature,
madhyamika philosophy. Whereas, the Bodhisattva Maitreya
wrote commentaries on the implicit meaning of the prajnaparamita
literature, which deals with the levels of
understanding. With respect to emptiness, which is the
object, it is always accompanied by the knowledge which understands
that particular level of emptiness.
So there are different
levels of establishing this state of emptiness, it is not something
which one can see in a moment. There is no fast method. So these
works by Maitreya deal with the gradual method. In the course of
this gradual method there will be different levels of object used
to establish the state of emptiness and different levels of
knowledge of realisation in the course of understanding the state
of emptiness. So these different levels of realisation
are in connection with the five paths. The realisation
of a practitioner at the time of the path of accumulation, the path
of application, the path of seeing, the path of meditation and the
path of no more learning are explained in the prajnaparamita
literature.
These texts are called the
five teachings of Maitreya, the main text being the Abhisamaya
alankara , which is studied as the main subject when it comes to
studying prajnaparamita literature. The main prajnaparamita
commentary in such a course of study of prajnaparamita literature
would be the Abhisamaya alankara. Now the madhyamika literature is
a commentary to the same prajnaparamita literature from a different
perspective. You see, the name for the prajnaparamita sutra was
given on the basis of the knowledge, not on the basis of the
object, which is emptiness. But the contents of the sutra deal with both
the object and the subject in implicit and explicit
ways. So two systems of commentaries came about in order
to explain the broader meaning of the prajnaparamita sutras,
particularly these commentaries written by Maitreya. Not
only the Abhisamaya alankara but such works as the Sutra Alankara,
and then the Uttara Tantra, are also studied as important texts in
order to understand the meaning of the prajnaparamita
sutras.
When the five teachings of
Maitreya are explained then some of these texts such as Sutra
alankara are said to be commentaries to the mahayana sutras in
general. This means that not only the prajnaparamita
sutras are appraised, but they also comment on some other sutras,
such as the Samdhinimochana sutra. The sutra of
explaining the intention of the Buddha. But the
Abhisamaya alankara, the Ornament of Realisation, deals
particularly with the prajnaparamita sutras which are collected or
subsumed in the large, the middle and the concise prajnaparamita
sutras. Generally, we say the large, the middle
and the concise Mother Literature, which refers to the
Prajnaparamita sutras taught by the Buddha at Vultures'
Peak.
Now to classify the
prajnaparamita sutras. According to some ancient Tibetan
scholars this literature is classified into two sections, that
of Mother and Son Literature, as it is
called. The Mother literature has six sutras, the
large sutra of one hundred thousand verses, one of twenty five
thousand verses, one of eighteen thousand verses and then two
others which have more than eight thousand verses. The sixth
sutra has a similar number of verses. The
main sutras are the one hundred thousand, the twenty five thousand
and the eight thousand verse sutras. There are some sutras which
have a little more or less verses. Two others are
counted with these main ones and they are classified as the Mother
Prajnaparamita sutras. The shorter ones which also deal with the
same subject, are the prajnaparamita sutra with seven hundred
verses, the sutra of four hundred verses and the other shorter
versions of prajnaparamita, including the Heart Sutra and
Vajracchedika sutra. These are considered as the Son
Literature of Prajnaparamita.
The distinction made
between mother and son literature is on the basis of whether all
the eight topics are dealt with or not. When it comes to explaining
the levels of realisation, then as explained in the Abhisamaya
alankara, eight topics are dealt with. Firstly, there
are three types of knowledge referred to here, omniscient
knowledge, the knowledge of path and fundamental
knowledge. In fact these are first explained on the
basis of the foundation of learning, not in the form of practice.
Then, there are four applications which are the actual different
levels of realisation which a practitioner will attain in the
course of practise. Beginning with the application of complete
aspects, which begins with the realisation at the time of
accumulation and then comes the application of instantaneous
practise which is the realisation at the time of the bohisattva on
the tenth bhumi. After that comes the eighth topic, the result
which is called the dharmakaya or the body of truth. So
the first of these topics is named omniscient knowledge, but it is
not explained on the basis of being what one will first of all
realise or attain. This is mentioned as the first topic, so that
one will know about the result of the practise one is going to be
engaged in.
When someone sees the
benefit or good qualities of an object or aim which one is wishing
to achieve, then naturally they will have joy or happily engage in
the method to achieve this result. So for that reason the first
topic is called omniscient knowledge. A sutra which deals with all
these eight topics is called a mother sutra, whereas the
prajnaparamita sutra which deals with some but not all of these
eight, is considered as son literature.
So we can classify the
prajnaparamita sutras under these two classifications, but most
scholars say that it is not necessary to classify into mother and
son sutras, because all prajnaparamita sutras can be accepted as
mother sutras or mother literature. As in the title of
this sutra, the name ' mother ' is to symbolise or indicate
the transcendental wisdom which is the
prajnaparamita. It is called mother because as a result
of this transcendental knowledge, the bodhisattva arises. One can
become a bodhisattva. One can become a Buddha. In other
words, four types of arya, or superior beings arise as a result of
prajnaparamita, as a result of this transcendental knowledge. So,
in accordance with the level of this ultimate knowledge, this
prajnaparamita, a different realisation is attained, or one obtains
different results.
Of the three types of
knowledge, the knowledge of omniscience is the highest realisation
which an Arya Buddha achieves. When it comes to dividing the Arya,
or superior beings, then we have four types. The
Shravaka Arya, Pratyeka Buddha Arya, Bodhisattva Arya and Arya
Buddha. The Arya in mahayana is divided into two: Arya
Bodhisattva and Arya Buddha. So these four Aryas arise
as a result of the perfection of wisdom and the levels of
perfection are in the form of the knowledge of omniscience,
knowledge of the path and fundamental
knowledge. Now of the three types of knowledge explained
in the eight topics of prajnaparamita literature, the fundamental
knowledge is the cause of two types of Arya. The Arya
Shravaka and Arya Pratyeka Buddha. Fundamental knowledge
refers to the knowledge which realises the emptiness of the
aggregates, which are the basis of the 'self ', but does not
include the realisation of the emptiness of all
phenomena. The knowledge of the path refers to the
knowledge of a bodhisattva which understands all three paths of the
three yanas, or vehicles. The path of the Shravaka, of
the Pratyeka Buddha and the path of a Bodhisattva. This
realisation of these three paths is called knowledge of the path,
which is the realisation of the Arya Bodhisattva. The
knowledge of omniscience, is the knowledge by which one becomes an
Arya Buddha. So here, the prajnaparamita, which is the
perfection of wisdom, is divided into these three types of
knowledge, as a result of which we have the four types of
Arya.
As the perfection of wisdom
functions as a cause for the attainment of these four types of
Aryas, then the perfection of wisdom is called the mother and the
four Aryas are referred to as the sons. That is, the
mother referring to the knowledge and the son referring to the
Aryas. How a mother produces an Arya as a son is explained from two
aspects. This mother is also further divided into the mother which
produces an arya and that which assists the arya in functioning in
his or her activity. The mother which is the producing
mother and in a way the benefiting mother is explained in terms of
different moments.
For example. The
understanding of the aggregates as emptiness on the level of path
of application is also called a mother because in the next moment
the realiser will attain the stage or level of Shravaka
Arhat. So this Arhat which arises one moment later than the
accumulated fundamental knowledge is the result of the previous
accumulation of this fundamental knowledge. So this
fundamental knowledge is the mother with respect to producing the
Shravaka Arhat or Arya. So this idea of mother and son
with respect to the mother prajnaparamita producing the Arya is
explained in terms of two different
moments.
Now the knowledge itself
can not produce the Shravaka Arhat, the one who already possesses
this knowledge because this knowledge and the arya who possesses it
exist at the same time. Two things which are simultaneous cannot
act as a cause and a result. Cause and result have to be explained
in terms of different moments because the cause comes one moment
before and the result one moment later. This fundamental knowledge
which the Shravaka Arhat possesses cannot become a
mother which produces that Arya because they exist at the same
time. But as a result of that fundamental knowledge, that Shravaka
Arhat can function or engage in his or her particular activity,
which is remaining in nirvana.
The Shravaka Arhat can
remain in nirvana which is free from the sufferings of samsara
because of possessing this fundamental knowledge. So the
fundamental knowledge which one possesses now acts as an assistance
or a condition by which one remains in Nirvana. So it is
called the mother of assisting or benefiting. The mother and son
relationship is explained in the context of the mother
prajnaparamita producing an Arya or a mother helping an Arya in his
or her function. These are the two contexts in which it is
explained.
Since the term mother is
used to indicate the prajnaparamita or the perfection of wisdom
itself, then to have the name ' mother ' for a sutra, it is not
necessary that the sutra should deal with all the eight topics
because being named mother the knowledge itself becomes a mother in
relation to the four Aryas or superior beings.
So the Heart Sutra, is also
named a mother sutra because it deals with the topic of
prajnaparamita, which is the mother to all the Aryas. It is also
called the mother of all the Buddhas of the three
times. (The past, present and future.) It is
said in the sutras, as well as many commentaries, that the
attainment of Buddhahood by all the Buddhas of three times depends
on this prajnaparamita. So the importance of
prajnaparamita is explained in the different sutras and shastras by
saying that only by depending on this prajnaparamita is one able to
become a Buddha. So whether it is the present Buddha, a Buddha in
the past or a Buddha yet to come, this result is due only to the
prajnaparamita. This refers not only to the Arya Buddha, but also
the other three types of Aryas. If the attainment of
Buddhahood depends on prajnaparamita then naturally the attainment
of the level of Bodhisattva depends on it as
well.
The other two Aryas, the
Shravaka Arya and Pratyeka Buddha Arya, who are called the hinayana
realisers, those who have attained the hinayana result, also depend
on the prajnaparamita because as explained earlier, prajnaparamita
consists of these three knowledges. It does not mean
only the omniscient knowledge, but all three. As explained earlier,
the attainment of the two hinayana results depends on fundamental
knowledge. In respect of the order of explanation in the text,
omniscient knowledge comes first and then the knowledge of path and
then fundamental knowledge.
So fundamental knowledge is
the knowledge of the two hinayana realisers. Without attaining or
gaining this knowledge one cannot become a hinayana realiser. The
attainment of hinayana results definitely depend on the
prajnaparamita. To gain any kind of realisation or attainment, in
any of the three yanas, whether it is Shravaka yana or Pratyeka
Buddha yana, or Mahayana, prajnaparamita becomes indispensable. It
is because of this that it is considered very
important.
This particular sutra, the
Heart Sutra, is of particular importance because it is
concise and very short with respect to the number of words, but it
has all the meaning explained that one can find in the large,
middle and concise prajnaparamita sutras. The large
sutra of one hundred thousand verses has twelve volumes in the
Tibetan translation, the middle sized sutra of twenty five thousand
verses has three volumes and the concise sutra of eight thousand
verses has one volume. The same meaning can be found in the Heart
sutra as is contained in the large sutra of one hundred thousand
verses.
Whenever there is more than
one sutra on the same subject, there is argument about the purpose
of the other sutras. It is argued that there is no need for
repetition, if a meaning is taught in one sutra, then another sutra
on the same subject seems superfluous. This argument is also
applicable to the commentaries. All kinds of teachings were given
by the Buddha in the sutras, there is no other form or method that
the Buddha did not teach, so there won't be any special meaning or
content in the commentaries, it is argued.
However, as there are
people with different levels of mental faculties, a particular
teaching that can be understood by one person cannot be understood
by another. This is due to the different levels of their mind. A
teaching that a practitioner of a particular level may understand
at one point in time may not be understood by a practitioner on the
same level at another point in time.
So in order to enable
people of different levels of mind to understand the meaning
explained in the sutras, the commentaries are written. Those who
have a natural inclination towards lengthier explanations will find
the longer prajnaparamita helpful. Those of sharper mental
faculties, who do not have a natural inclination for lengthier
explanations, but strive for the meaning, who have the intellect to
understand, will find such sutras as this Heart sutra more
beneficial.
It is for these reasons
that the Heart sutra is considered so important in all Tibetan
monasteries, by all Tibetan Buddhists. All monks recite it
regularly, whenever a religious function commences, it is usual
that it begins with the recitation of the Heart sutra. This is
followed by another ritual prayer, which is recited to dispel
obstacles.
Generally, the benefit of
recitation of this sutra, which is applicable to the chanting of
all sutras, is the accumulation of merit. The chanting of even one
verse of Dharma that was taught by the Buddha, in this case, the
Heart sutra, has great merit, as one is expressing the ultimate
meaning of prajnaparamita. The mind will also focus on the meaning
of the words. Even if one does not understand the meaning of the
words one still accrues merit. There will be others who hear the
chanting of the words, thereby naturally imprinting on their minds
what they hear. By helping others in this way, one also accumulates
merit.
So the chanting of this
sutra is a common traditional practise in Tibetan monasteries. When
we explain the prajnaparamita in its direct application, we divide
it into three sections. causal prajnaparamita, resultant
prajnaparamita and textual prajnaparamita.
The word paramita literally
means that which has gone beyond, and prajna means transcendental
wisdom, the ultimate knowledge. So, 'the
knowledge that has gone beyond', is the literal meaning of
prajnaparamita.
It is only the omniscient
knowledge of the Buddha that has gone beyond the limits of samsara
and nirvana, which is the exact meaning of prajnaparamita The word
prajnaparamita can be used on different levels, but
the actual prajnaparamita
is to be understood in terms of resultant prajnaparamita. The
causal prajnaparamita is all the knowledge which the realisers of
all three yanas possess, like the knowledge of path, which is, as
was explained earlier, only a cause by which one will obtain the
omniscient knowledge, it is not the result.
There are two levels to
this, the knowledge at the time of the path of accumulation and
that at the time of the path of application. This is not as direct
as the knowledge one has as an Arya, but it is still considered as
prajnaparamita. All the texts, the sutras dealing with
prajnaparamita as well as the commentaries, (shastras ) are called
textual prajnaparamita.
A text, for instance, this
Heart sutra, is
not ' the knowledge which has gone beyond ' samsara
and nirvana, so it is not the definitive, or actual prajnaparamita.
It is however named prajnaparamita because it expresses this , it
deals with the subject of prajnaparamita.
When the word ' mother ' is
used it is generally more pervasive in meaning than the word
prajnaparamita. Prajnaparamita refers solely to the omniscient
knowledge whereas mother can even refer to the knowledge of the
path, the knowledge which a Bodhisattva and the other lower Aryas
possess. This knowledge functions as a cause, functions as a mother
to produce these realisers or
Aryas. As they are still in the process of attaining
the highest enlightenment their knowledge does not fit the
definition of ' the knowledge that has gone beyond
'.
A text does not have the
definition of a ' mother ' either. A text cannot produce an Arya,
one will not become an Arya because of the text. Neither will the
text assist in the functioning of an Arya. However, because it
deals with the topic of Mother Prajnaparamita or the knowledge
which is the ' mother ,' it is also called
prajnaparamita.
So these explanations are
in relation to the naming of things as prajnaparamita. There are
instances of giving the name of the result to the cause, giving the
name of the cause to the result, giving the name of the expressed
meaning to the expression and giving the name of the expression to
the expressed meaning. When we say sun referring to the sun's rays,
the light rays of the sun, then the name sun is given to the sun's
rays on the strength of the name of a cause being given to the
result.
The sun's rays are the
result of the sun, they are not the actual sun. So here we have an
example of the name of a cause being given to the
result. Similarly, when the name prajnaparamita is given to the
knowledge of the lower Aryas, it is done on the strength of giving
the name of the result to the cause.
The prajnaparamita is the
result, not the cause !
When dealing with the text,
it is named on the basis of giving the name of the meaning to the
words, it is named because of the relationship between the
expressed meaning and the expression. In the Tibetan text, the
sutra begins with the Sanskrit title, Bhagavati
Prajnaparamita Hridaya, which translates
as, The heart
of the transcendent and victorious perfection of
wisdom. As in every Tibetan sutra or shastra, it
always begins with the Sanskrit title, firstly to show that this is
an original teaching of the Buddha who gave the original teaching
in the Sanskrit language and secondly, as it has been translated
from Sanskrit, we must remember the kindness of the translators who
have translated it into Tibetan, in this case.
Then comes the title
translated into Tibetan. The purpose of having a title is that just
from this, one can have a glimpse of the meaning of the text which
one is going to study. Prajnaparamita has already been explained.
Heart or essence, (Hridaya), is used in the title as this sutra
contains the essential meaning of all the other Prajnaparamita
sutras. Bhagavati, the feminine of Bhagavat, is translated as
transcendent and victorious and in some other works as the blessed
one. She who has transcended both the extremes of samsara and
nirvana. By getting rid of the sufferings of samsara one has gone
beyond samsara, and the one with omniscient knowledge does not
remain in the pacified state of nirvana, in order to work for the
benefit of sentient beings. This state is called victorious because
it has destroyed the four maras, the four negative forces. The
Devaputra mara, (the demon of the god's son), skhanda mara,( the
demon of the aggregates), klesha mara,( the demon of the delusions)
and mriti mara,( the demon of death.) Mara refers to a
negative force which acts as an obstacle to the achievement of the
highest enlightenment. Devaputra mara is associated with evil
spirits, a particular type of deva beings, who because of their
previous karma cause obstacles and hindrances to anyone who is
engaged in a virtuous activity. If the merit of the practitioner is
not strong enough, then there is the chance of obstacles coming
during the performance of a good activity. This happens even in
ordinary cases. If you don't look further than a direct cause and
result of an activity, then one may think one is doing very good
things, accumulating virtuous merit, but still one faces many
problems. Whereas those who are indulging in non-virtuous
activities, very sinful activities, seem to be prospering in their
daily lives. It is not guaranteed that a good action will have an
immediate result, neither is it guaranteed that the one who is
performing the good action is strong enough to drive away the
obstacles. One may have good motivation and perform a good
activity, but one may require another quality to conquer the
obstacles. One must have accumulated the necessary merit from
previous lifetimes.
In Vajrayana, there are
many methods mentioned to deal with different obstacles. The
destruction of the obstacles is not the main objective, but in
order to reach the highest enlightenment these need to be overcome.
When one becomes an enlightened being, one has overcome all of
these Devaputra mara obstacles. Through practice, when one is able
to get rid of all one's delusions of hatred, desire and ignorance,
the sufferings of samsara, this means that one has destroyed the
mara of delusions. As long as one has these delusions, one cannot
have the ultimate state of enlightenment. One cannot progress in
one's practice because the delusions will obstruct one's
way.
After one has attained
Buddhahood, because one has gone beyond the cycle of birth and
death in samsara, one is no longer under the influence of
uncontrolled death. The realiser has more control over death than
death has control over the realiser. In the case of an ordinary
sentient being, death has control. When the time of
death comes, nobody has a chance to escape from death, or postpone
it. In the case of an enlightened being, one can perform the
activity of passing away or dying, whenever one wishes. Coming in
the form of a human being, one can have the lifespan one wishes,
one can lengthen one's lifespan according to one's wish. In the
case of Shakyamuni Buddha, it is said that he lengthened
his lifespan by three months. As he had destroyed the mara of
death, he had control over death and was able to postpone the
occurrence of death.
When one passes into the
nirvana of no remainder, when an enlightened being shows the
manifestation of dying, one discards the five aggregates, one is
said to have destroyed the mara of the aggregates, which will not
occur again. An ordinary sentient being at the time of death
discards the five aggregates of this life, but because one has not
got rid of the entire cycle of birth and death, there will be a new
set of five aggregates in the next life.
Because of a Buddha's
possession of the transcendental, omniscient knowledge, which is
the prajnaparamita, he is said to have overcome the four maras.
Thus the Buddha is victorious ! There are different ways of giving
a title to a sutra or shastra. Sometimes the title is given on the
basis of the number of verses in the particular text. For example,
the Prajnaparamita with one hundred thousand verses. This type of
title is called the title given on the basis of expression. Another
way of giving a title can be on the basis of who requested the
teaching. For example, the Upaliparipriccha sutra, the sutra
requested by Upali, the Indraparipriccha sutra, the sutra requested
by Indra. These are sutras, particular teachings given by the
Buddha at the request of a certain disciple. Another way of giving
a title can be on the basis of the name of the place, or the
circumstances under which the particular sutra was given. For
example, the Lankaravatara sutra, the sutra given while travelling
to Sri Lankar.
But generally, the title is
given from the context of the content of the text. So this is this
case here. The text is divided into three sections. The first part
is the homage or salutations by the translator, the second part,
the actual text followed by the third part, the
conclusion.
The homage or salutations
is paid to the prajnaparamita itself. The homage is inserted by the
translator, it is not part of the original Sanskrit sutra itself.
In order to accomplish the task of translation and in order to show
that the translators are noble beings, they always pays homage to a
holy being or a holy quality. By paying homage to a holy being or
quality, in this case the prajnaparamita, merit will be accrued and
this merit will enable one to accomplish the task of translation
without obstacle. In shastras or commentaries, there will usually
be two lines of salutation. One is by the translator and one is by
the author of the commentary. The explanation of the actual text
has two outlines. The first is the background of the teaching of
this sutra, which is again divided into two, the common background
and the uncommon background.
The second outline is the
main bulk of the teaching itself. This first section is to be found
in all sutras of the Buddha, particularly those sutras related to
Vinaya, teachings on the moral discipline of those who have taken
vows. The circumstances under which the Buddha gave these teachings
are mentioned at the beginning of the teachings and these serve as
the background.
The text states, ' Thus I
have heard at one time , the transcendental victorious one was
abiding at Vulture's Peak in Rajagriha, together with a great
assembly of monks and bodhisattvas.' This is the common
background. All the teachings of the Buddha were collected later by
his disciples, the Arhats. Soon after the para nirvana, the passing
away of the Buddha, all the remaining Arhats gathered at
Rajagriha.
Upali, Kasyapa and Ananda
mainly collected the teachings of the Buddha and this was the
origin of what is known as the Tripitaka, the three baskets of the
teachings. The teachings which deal with transcendental wisdom are
known as the Abhidharma pitaka. The teachings which deal with
meditation or absorption, (samadhi ), are called the Sutra pitaka.
The teachings which deal with moral discipline of those
who have taken vows, novice and fully ordained bhikshus and
bhikshunis, are called the Vinaya pitaka.
Arhat Kasyapa, who was the
first of the seven successors of the Buddha who are listed, was
responsible for collecting the Abidharma pitaka. The Sutra pitaka
was compiled by Arhat Ananda, while the Vinaya pitaka was collected
by Arhat Upali. When they collected these teachings, it was in the
form of recitation more than putting them into written form. There
are several different versions of how the teachings of the Buddha
first came to be written down in book form, but the first
collection of the teachings was done by the chanting of all the
teachings by these three Arhats.
This is the reason why all
the sutras begin with the phrase, 'Thus I have heard at one time ',
because the Arhat is reciting the words which the Buddha taught at
a certain time and a certain place. So this sutra is said to have
been collected by Ananda. As it deals with transcendental knowledge
it can be considered as part of the Abhidharma pitaka, but the
distinction as to which sutras are in which pitaka is not that
definite, because one sutra can deal with all three
topics.
Any sutra which is
explained through question and answer between the Buddha and one of
his disciples, or between two of his disciples are called sutra
pitaka, the basket of discourses. This Heart sutra expresses the
prajnaparamita through a dialogue between Shariputra and the
Bodhisattva Avalokiteshvara. Shariputra, one of the main
disciples among the Hinayana practitioners and Avalokiteshvara, one
of the main disciples among the Mahayana practitioners. This
dialogue took place in front of the Buddha, under his direct
supervision, as a direct blessing of the Buddha, so the teachings
that have come from this are considered to be the teachings of the
Buddha. When Ananda recited this sutra it was reporting an account
of part of Buddha's life.
Generally, we divide the
teachings of the Buddha into three categories. The permitted
teaching, blessed teaching and teachings spoken directly. Permitted
teaching are those teachings in the sutras not directly spoken by
the Buddha, but have been blessed as the teaching of the Buddha,
such as those that commence, ' Thus I have heard at one time.' Now
this line was not actually spoken by the Buddha, but in the course
of his teachings, Buddha himself said that after his paranirvana,
when the teachings needed to be collected, this was the form they
should take. He directed his students to compile the teachings in
this manner.
Blessed teachings are the
actual conversations of his disciples, such as the question put by
Shariputra, or the answer given by Avalokitesvara. These were not
the direct teachings of the Buddha, but Buddha was said to have
blessed them. The blessed teachings of the Buddha can cover such
things as all the different types of miracles performed by a
Pratyeka Buddha. It is even more applicable to the Bodhisattvas, as
they work for the benefit of all types of sentient beings, they
pursue all types of methods, sometimes teaching directly, sometimes
through another person, sometimes enabling inanimate objects to
have the 'sound of the Dharma.'
An example of this, is the
drum in the thirty third heaven, which occasionally makes the sound
which is called the four seals of the teachings.
(i) That
all compounded things are impermanent,
(ii) everything
that deterioates is suffering,
(iii) nirvana
is peace and
(iv) all
phenomena are selfless and empty.
So one can obtain the same
meaning from the sound of this drum that one can get by hearing a
teaching expressed through the mouth. These are considered as the
different methods of teaching pursued by the Buddhas and
Bodhisattvas for the sake of subduing
disciples.
Spoken teaching is those
words in the sutras that were directly uttered by the Buddha, such
as the section in the Heart sutra after the dialogue between
Avalokitesvara and Shariputra, where Buddha praised
Avalokiteshvara, saying that his reply to Shariputra was exact and
perfect. At the time when the Buddha was turning the second wheel
of the Dharma, the prajnaparamita teachings at Vulture's peak in
Rajagriha, simultaneously through a miraculous form, he is said to
have been giving another teaching on Vajrayana at another place.
Vulture's peak, which is still called this today, in present day
Rajki, is where Buddha gave a whole series of teachings, the second
wheel turning of the Dharma was not only for one day or one
session. So the compilation of teachings called the second wheel
turning was given on different occasions, this division was made
mainly on the basis of the subject, which deal with
non-characteristics, or ultimate emptiness.
The place mentioned in
connection with the third wheel turning of the Dharma, when the
Buddha taught the Vajrayana, is usually Vasali, in the present day
state of Bihar, but this is not the only place specified.
Otherwise, one may assume that Buddha only taught at these three
places, Sarnath , Vulture's Peak and Vasali, but this is not so. He
also taught at Sravasti, which is a very important holy place in
the present state of Uttar Pradesh. Buddha is said to have spent
twenty three rainy season retreats there.
The disciples of Buddha
included both Hinayana and Bodhisattva practitioners. When the text
says 'surrounded by a large assembly of Bhikshus ', it mainly
refers to these Hinayana disciples. To the appearance of the outer
world, we say that most of his disciples were Hinayana
practitioners, such as Shariputra and Maudgaliyaputra, who were
considered the two most excellent disciples