Lopez JR Donald S - The Heart Sutra Explained Indian and Tibetan Commen
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The Heart Sutra Explained (Suny Series in Buddhist Studies) Paperback – November 15, 1987
by Donald S. Lopez Jr. (Author)
4.5 out of 5 stars 10 ratings
Renowned for its terse declaration of the perfection of wisdom, the Heart Sutra is the most famous of Buddhist scriptures. The author draws on previously unexamined commentaries, preserved only in Tibetan, to investigate the meanings derived from and invested into the sutra during the later period of Indian Buddhism.
The Heart Sutra Explained offers new insights on "form is emptiness, emptiness is form," on the mantra "gate gate paragate parasamgate bodhi svaha," and on the synthesis of Madhyamika, Yogacara, and tantric thought that characterized the final period of Buddhism in India. It also includes complete translations of two nineteenth century Tibetan commentaries demonstrating the selective appropriation of Indian sources.
"It makes a major contribution to Buddhist studies by bringing forth new and important material to contextualize one of the most beloved and well-known Buddhist texts, the Heart Sutra. It does so in a manner that is both scholarly and readable." -- Anne C. Klein, Stanford University
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"It makes a major contribution to Buddhist studies by bringing forth new and important material to contextualize one of the most beloved and well-known Buddhist texts, the Heart Sutra. It does so in a manner that is both scholarly and readable." -- Anne C. Klein, Stanford University
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Publisher : State University of New York Press (November 15, 1987)
Customer Reviews: 4.5 out of 5 stars 10 ratings
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ALEX A KERR
5.0 out of 5 stars Academic, very thorough study of the Heart Sutra and its sources
Reviewed in the United States on August 15, 2019
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This is a seriously academic book, a bit of a heavy read, but the information, especially on Indian and Tibetan sources and commentary on the Heart Sutra is absolutely vital, much of it unavailable elsewhere.
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Michael Maniscalco
5.0 out of 5 stars Thrilled!
Reviewed in the United States on November 4, 2021
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Received the book a day earlier than expected and excellent condition. I bought the book expecting "Used-Like New," to be slightly used but no.....this book was immaculate. It was wrapped in cellophane, then wrapped again in bubble wrap before being sealed into the mailer. Excellent weather protection.
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Joseph
5.0 out of 5 stars Five Stars
Reviewed in the United States on March 14, 2016
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Great translation
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robin friedmanTop Contributor: Philosophy
VINE VOICE
5.0 out of 5 stars A Study of the Heart Sutra
Reviewed in the United States on September 28, 2003
Even though it is only a single page in length, the Heart Sutra is probably the most famous Buddhist sutra. The Heart Sutra dates from about 350 A.D., by best estimates, and is part of the broad school of Buddhism known as the Mahayana, as distinguished from the earlier tradition known as the Theravada. The Heart Sutra is a distillation of a series of Mahayana texts known as the "Perfection of Wisdom" sutras some of which consist of as much as 100,000 stanzas. (The Diamond Sutra is the other well known Perfection of Wisdom sutra) The Heart Sutra thus is difficult in its brevity almost as much as in the profundity of its teachings.
Professor Donald Lopez is a well-known academic Buddhist scholar whose books tend to take a historical, almost naturalistic approach to Buddhism. His early book, "The Heart Sutra explained" consists of the brief text of the Heart Sutra together with an introduction and a commentary. The commentary is not modern in character. Instead, Professor Lopez' commentary is based upon the work of seven classical commentators on the Heart Sutra from medieval India written between about 750 and 1050 A.D. Professor Lopez also provides in full two Tibetan commentaries on the Heart Sutra dating from the 19th Century.
Following the introduction, the first part of the book is a detailed commentary on the text of the Heart Sutra, beginning with the title. The commentary focuses on the two most famous parts of the Sutra, the difficult statement that "Form is emptiness; emptiness is form", and the mantra near the conclusion of the Sutra, which is generally translated as "Gone, gone, gone beyond, gone completely beyond, enlightenment."
Lopez discusses the comments of the Indian and Tibetan commentators on each section of this text and also offers his own explanatory background information. The book is a difficult reading, of a difficult text and difficult commentaries. The book did help me with the text and helped me understand Mahayana Buddhism. The Heart Sutra presupposes in its readers a basic understanding of the earlier form of Buddhism and its teachings.
The second part of a book consists of commentaries on the Heart Sutra by two 19th century Tibetan teachers. Both are lengthy and difficult. The first commentary is rationalistic in character, I think, while the second commentary is longer and takes a tantric approach to the text.
I thought the title of Professor Lopez' book, "The Heart Sutra Explained" was something of an overstatement, in that the Heart Sutra may be a text that resists and denies explanation. This notwithstanding, I learned from the book and feel better able to approach the Heart Sutra.
There are many books available on Buddhism, but relatively few are based strictly on the Buddhist texts themselves and fewer still offer the reader the opportunity to approach the texts through ancient commentaries. Professor Lopez' book does both. Although difficult, I think this textual approach is the best way to understand Buddhism for the serious student.
Robin Friedman
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28 people found this helpful
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Kim Boykin
4.0 out of 5 stars Better for scholars than for practitioners of Buddhism
Reviewed in the United States on April 15, 2002
The page-long Heart Sutra is one of the most popular Buddhist texts, and this book is a scholarly examination of seven Indian commentaries (8th-11th centuries) and two Tibetan commentaries (18th-19th centuries) on the Heart Sutra.
I'm a Zen practitioner and a Ph.D. student in religion, and I've wanted to know more about the Heart Sutra, but this book is so dense and thoroughly academic that it sat on my shelves mostly unread for several years. When I finally read it because it was assigned in a class, I found it rewarding and learned a lot about the Heart Sutra and Mahayana Buddhist thought more generally.
If you're a scholar of Buddhism or a Buddhist teacher preparing a talk on the Heart Sutra, you might find this a helpful and interesting book. Otherwise, I'd recommend one of these books instead, written by Zen teachers for Zen students: Thich Nhat Hanh's " The Heart of Understanding ," Hakuin's " Zen Words for the Heart ," or Albert Low's " Zen and the Sutras ," which includes a chapter on the Heart Sutra. Two other commentaries by Zen teachers (I haven't read these): Sheng-yen's " There Is No Suffering " and Bernie Glassman's " Infinite Circle ." There are also lots of commentaries available by Tibetan Buddhist teachers.
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Mark Forster
5.0 out of 5 stars ... many commentaries from Tibetan and Indian masters which is great for study and casual reader
Reviewed in the United Kingdom on December 27, 2014
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Book gives a in depth investigation using many commentaries from Tibetan and Indian masters which is great for study and casual reader.
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Madhav Radder
2.0 out of 5 stars Not easily understandable
Reviewed in India on August 18, 2017
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Tough English. Not easily understandable.
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robin friedman
Dec 27, 2016robin friedman rated it it was amazing
A Study Of The Heart Sutra
Even though it is only a single page in length, the Heart Sutra is probably the most famous Buddhist sutra. The Heart Sutra dates from about 350 A.D., by best estimates, and is part of the broad school of Buddhism known as the Mahayana, as distinguished from the earlier tradition known as the Theravada. The Heart Sutra is a distillation of a series of Mahayana texts known as the "Perfection of Wisdom" sutras some of which consist of as much as 100,000 stanzas. (The Diamond Sutra is the other well known Perfection of Wisdom sutra) The Heart Sutra thus is difficult in its brevity almost as much as in the profundity of its teachings.
Professor Donald Lopez is a well-known academic Buddhist scholar whose books tend to take a historical, almost naturalistic approach to Buddhism. His early book, "The Heart Sutra explained" consists of the brief text of the Heart Sutra together with an introduction and a commentary. The commentary is not modern in character. Instead, Professor Lopez' commentary is based upon the work of seven classical commentators on the Heart Sutra from medieval India written between about 750 and 1050 A.D. Professor Lopez also provides in full two Tibetan commentaries on the Heart Sutra dating from the 19th Century.
Following the introduction, the first part of the book is a detailed commentary on the text of the Heart Sutra, beginning with the title. The commentary focuses on the two most famous parts of the Sutra, the difficult statement that "Form is emptiness; emptiness is form", and the mantra near the conclusion of the Sutra, which is generally translated as "Gone, gone, gone beyond, gone completely beyond, enlightenment."
Lopez discusses the comments of the Indian and Tibetan commentators on each section of this text and also offers his own explanatory background information. The book is a difficult reading, of a difficult text and difficult commentaries. The book did help me with the text and helped me understand Mahayana Buddhism. The Heart Sutra presupposes in its readers a basic understanding of the earlier form of Buddhism and its teachings.
The second part of a book consists of commentaries on the Heart Sutra by two 19th century Tibetan teachers. Both are lengthy and difficult. The first commentary is rationalistic in character, I think, while the second commentary is longer and takes a tantric approach to the text.
I thought the title of Professor Lopez' book, "The Heart Sutra Explained" was something of an overstatement, in that the Heart Sutra may be a text that resists and denies explanation. This notwithstanding, I learned from the book and feel better able to approach the Heart Sutra.
There are many books available on Buddhism, but relatively few are based strictly on the Buddhist texts themselves and fewer still offer the reader the opportunity to approach the texts through ancient commentaries. Professor Lopez' book does both. Although difficult, I think this textual approach is the best way to understand Buddhism for the serious student.
Robin Friedman (less)
flag12 likes · Like · 5 comments · see review
Jason Hancock
Apr 22, 2008Jason Hancock rated it it was amazing
Shelves: buddhism
Hope is a difficult consideration. To often it falls into the realm of wishful thinking, prayers and faith. It need not be taken in these ways however. It can be seen as a simple optimism for the future, a positive way of thinking that goes along with meditative states and training. It need not be a religious stance or any sort of belief, especially when considered in a Buddhist sense where there need not be any beliefs to hold to in the religious sense. This may be a difficult thing to hear in that Buddhism is a religion and with religions there is an expectation to have a wishful thinking for the future and especially in terms of life beyond this present one. But I do not fall into a state of prayer as I was taught to understand it in my brief Christian upbringing where one seems to be always asking for things, a very needy ploy to ascertain good happenings in ones life and the next. In meditation I do not ask for anything but I receive many concrete things from it that I can lay claim to such as a peaceful state of mind and a reduction of stress that is the most basic benefit of the training and is often seen as a self-help affiliation and not a religious one; but is not this basic benefit what faith expounds throughout the world’s religions?
As far as hope goes, there is no need for wishful thinking, faith, belief, prayer to be attached to it all there need be is a sense of optimism and positive approach that is one of the roots of meditation practice. Again, I have felt these benefits first hand so there is no need to have any belief or faith in a supernatural laying-of-hands because it is a concrete experience that I feel and carry with me. I chose to write about the Heart Sutra to begin an investigation in signs of hope in the texts of Buddhist philosophy. The Heart Sutra is one of the oldest texts in Buddhism and is one of the shortest and can be one of the most perplexing. There are signs of hope in this text in terms of its dealings with dependent arising and cyclic existence.
“Form is Emptiness; emptiness form. Emptiness is not other than form’ form is not other than emptiness.”(19)
Emptiness is dependent on form as form is dependent on emptiness. There cannot be one without the other and so it can appear that they are one and the same. One must be careful not to set up a dichotomy because emptiness and form can be seen to both produce one another and negate one another; they are both equal in this sense and so they do not exist independently and are thus the same, just as life does not exist without death. This is not a nihilistic way of thinking however tempting this may be. In finding the hope in these lines one must consider that form and emptiness are not positives and negative aspects of the same thing for they are no more positive than negatives within each other because there is no ‘each other’ for they are the same and thus there cannot be two sides of the same thing that are more powerful than one independently.
The hope that lies within these lines is that there is dependence upon all that is around us and within us. All the actions we take and thoughts we have impact upon something else and so have consequences and affect not only ourselves but the world around us. There is a cause and effect scenario that is the hope in these statements because it gives meaning to everything we do. We have to take care with our actions because they affect so much beyond and including what we can see, smell, taste, touch, hear and think.
“…in emptiness, there is no form, no feeling, no discrimination, no compositional factors, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind. No form, no sound, no odor, no taste, no object of touch, no phenomenon.” (19)
These lines seem to contradict what I wrote above, Buddhism is full of lines that say one thing and then seem to discount another. One must remember that ‘emptiness is form’ and that they depend on one another through cause and effect. There is not a negation occurring anywhere between these two things, there are not even two things to speak of, there is one thing that originates because of its parts and these parts are form and emptiness. The hope in this lies in that because of mutual dependence upon its parts there really is no one thing in and of itself hence saying that there is no phenomenon. Everything can be broken down into its parts and everything is divisible, there is no beginning and there is no end and this transcends time and space. The tree depends on the soil, the soil depends on the tree to make more soil with its decaying leaves and its eventual death and ‘total’ decay back into the soil. But there is never ‘total’ decay of the tree because it simply becomes that which sustained it. We can understand these cycles with the trees and the soil quite easily but when we put it in terms of our own decay it becomes a little harder to take.
Where is the hope in our eventual demise? We go back to the earth, we go back to all that depends upon the earth and all that we once depended upon. But what happens to our thoughts? I am not going to speculate on what happens to our thoughts after we die except that I can only say that because of cause and effect, because of mutual dependence that it will be an experience that has similarities to how our thoughts work now. If we take into account that consciousness depends on form and emptiness it will simply continue to behave in a way that is governed by emptiness and form. So if there is no emptiness (death in this case) without form (life in this case) there cannot be one without the other so there is neither and there is both and this will continue to be determined by the issues of cause and effect throughout all time. If one wants to call this heaven or nirvana or whatever else is fine but I will simply call it hope.
“There is no ignorance, no extinction of ignorance, up to and including no aging and death and no extinction of aging and death. Similarly, there are no sufferings, no origins, no cessations, no paths, no exalted wisdom, no attainment, and also no non-attainment.”(20)
“…because their minds are without obstructions, they are without fear. Having completely passed beyond all error they go to the completion of nirvana.” (20)
All religions have a heaven concept or at least of some reward after living a spiritual life. Buddhism is no different. I do not think that a reward is necessary to still bring about hope. I feel that Buddhism offers so much more than a final reward of nirvana that exists apart from life on earth which is sufficient and there need not be a heaven concept beyond this life because there is ‘perfection’ to be had right now. The Heart Sutra offers such wisdom and enlightening words and hope that go beyond any promise of the unknown nirvana.
We are all dying from the day we are born. We are all changing and replacing dead cells in our bodies all the time. In life we are in the throes of death always so why should actual death be an end if we have already met with so many ends throughout our life? The line that states that the Bodisattvas are without fear because of their wisdom about different aspects stated in the sutra is the best indication of hope that there is. The sutra gives meaning to our lives and meaning to our deaths that is the ultimate hope that there is. One of the greatest things that we can hope for in our lives is to not be afraid of death. If one understands the complexities of life (form) one understands the complexities of death (emptiness). Because these things are dependent upon one another they are really no more fear producing when considered in comparison. One can go into death as one goes into death with head held high or downtrodden and scared. How one lives one’s life can tell very much about how one will encounter death. “Emptiness is not other than form; form is not other than emptiness.”(19)
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Jan van Leent
Sep 02, 2014Jan van Leent rated it it was amazing
Shelves: buddhism, sanskrit, religion
The tiny book "The Heart Sutra Explained" (230 pages) includes commentaries by Indian and Tibetan sages.
These commentaries are very useful to study the Heart Sutra from different perspectives.
E.g.: a commentary on the first line in the prologue "Thus I have hear at one time":
"The commentator Vajrapani has high praise for the word Thus ("evam" in Sanskrit), the word with which sutras begin. Those four letters are the source of the 84.000 doctrines taught by Buddha and are the basis of all marvels. The meaning of the other words are less clear, there is controversy over the “I” who heard them and to the meaning of “at one time””.
The high praise of Thus - “evam” - is quite similar to the commentary of Bernie Glassman who says in “The Dude and the Zen Master” that the Heart Sutra begins with the most important word “Avalokiteshvara” or even better with the letter “A”. If this “A” is wholly encompassed, the Heart Sutra is all encompassed.
The controversy over the “I” who heard them and to the meaning of “at one time” may be seen as Buddhist question (or Koan) in my opinion .
This example given is only one of the many commentaries.
Next to this tiny book, a basic knowledge of Sanskrit is very helpful for a further study of the Heart Sutra.
"The Heart Sutra Explained" is highly recommended for a further study of the Heart Sutra from different perspectives, as is a basic course of Sanskrit.
For a first reading and basic study of the Heart Sutra, Red Pine’s translation and commentary is highly recommended.
For a first reading and more poetic commentary, “The Heart of Understanding” by Thich Nhat Hahn is also highly recommended.
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