The Great Prajna Paramita Heart Sutra Workbook

An adventure in living a life of peace, joy, love, and compassion By: Kathleen (Shokai) Bishop, MS, PhD Southern Palm Zen Group 2015

I hope you will spend some time working with the Heart Sutra. A wonderful way to change your life for the better is to make a plan that includes living a life around this text. Read the sutra daily and then work on the suggestions and ideas that are included in the workbook or work on things that come up for you as you read about the sutra and chant the sutra. Keep track of your thoughts, feelings, ideas, challenges, and joys at the end of each day in a journal. There are things to think about at the end of each section as well. I hope you’ll ponder on them. You can work on the sutra in the order it is written or in any order that fits in with your current life and circumstances. Enjoy this adventure in Buddhism.

1 The Great Prajna Paramita Heart Sutra Part I

This sutra or scripture is one of the most important sutras in our tradition. We chant this sutra every Saturday morning in our service. It is a great chant that focuses on the teachings of Buddhism. As a beginner it can be very confusing and sometimes mind boggling so in this new series of mine I will attempt to unwind the mystery of the Heart Sutra. I am helped by the authors of many current books on Buddhism through their wisdom and writings. So let’s begin this wonderful adventure!

There are many versions of this verse, but all proclaim the same things just with a little different verbiage. I am using the one that we use in our services at the Southern Palm Zen Group. Feel free to use one that you are more familiar with, your results will always be what you expected.

The full sutra is at the end of the workbook for you to chant each day while working through this series of essays on the Heart Sutra.

The first four verses are as follows:

Avalokitesvara Bodhisattva Doing deep Prajna Paramita, Perceived the emptiness of all five conditions, And was freed of pain.

Wow, that sounds like a big promise to all of us who spend a significant portion of our lives focusing on “misfortune and pain.” So these lines are significant. What will be shared in this sutra could help keep us from focusing our attention, time, and energy in that direction. The majority of the people in the world would like to think and live a more positive life and those who enjoy wallowing in their “misfortune and pain” might just as well stop reading now and move on with their day.

In Chinese Avalokitesvara is known as Kuan-yin. In Buddhism she is known as one of the four great bodhisattvas and over the centuries has appeared as both a man and a woman. Regardless of the sex or the name taken on Avalokitesvara is said to appear wherever someone needs help. Thus, Avalokitesvara has become known as the “one who gives compassion to the world,” which

is a beautiful reason to name this the “Heart Sutra.” For me all compassion comes from the heart, often times our compassion makes no sense to others. It is beyond logic, reason, or knowledge, but streams forth from the wisdom of the heart. As Shohaku Okumura writes, “Prajna means “wisdom.” Wisdom and compassion are the two main aspects of Buddhism and must always go together. Without wisdom, compassion doesn’t work, and without compassion 2 wisdom has no meaning; it’s not alive (page 134).”2

I am sure that everyone reading this has experienced from another or has shown compassion toward someone in a very unique situation. Even when others were saying—are you nuts you moved full speed ahead! Maybe the person did something unthinkable, or incomprehensible,— or unkind, or even criminal, but yet you saw in his or her heart goodness beyond the act or the moment and you were overwhelmed with compassion. That is Avalokitesvara Bodhisattva alive in you as you. Although this may not have “completely” relieved the misfortune or pain it may have helped in minimizing its affects, future actions, or negative thoughts and allowed you to maintain compassion for the person or for yourself.

I had a student many years ago that had a most unspeakable crime committed against her and after much prayer and meditation on forgiveness she was able to completely forgive her assailant and move on with her life in a loving and compassionate way. She even went to see him in jail and tell him that she had forgiven him completely. That is Avalokitesvara Bodhisattva alive and well on planet earth.

As we move through this sutra we will slowly take each section and examine how we can benefit by chanting it and incorporating the teachings into our lives. Our ultimate goal in Buddhism is “to save all sentient beings.” To do this we must think and act with compassion and wisdom like Avalokitesvara Bodhisattva today and every day.

Things to focus on this week:

1. I will begin each day like Avalokitesvara Bodhisattva offering compassion to all sentient beings.

2. I will remind myself that wisdom and compassion must go together.

3. I will remember that wisdom is not knowledge, wisdom comes from above—it does not reside in the brain.

4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress and my opportunities for growth.

[1] Red Pine (2004) The Heart Sutra Translation and Commentary. Counterpoint: Berkeley, CA

[2] Okumura, S (2012) Living by Vow A Practical Introduction to Eight Essential Zen Chants and Text. Wisdom Publications.: Somerville, MA

3 The Great Prajna Paramita Heart Sutra Part II

The next verses address emptiness.

O Shariputra, form is no other than emptiness, Emptiness no other form; Form is exactly emptiness, Emptiness exactly form; Sensation, conception, discrimination, awareness are likewise like this.

The sutra above says, “Form is exactly emptiness, emptiness exactly form.” Now that’s a brain twister! How can something be both form and not form, full of something and yet full of nothing? When I hit my shin on the coffee table that doesn’t feel like it’s full of “nothing” to me! So rather than try to break this idea down intellectually let’s work on using this idea to help us during our sitting and to help us deal with the outer world more effectively and compassionately.

Thanissaro Bhikkhu talks about emptiness in his book Meditations2. He writes this:

When the Buddha talks about emptiness in the Pali Canon, he does so in two major contexts. One is this sense of dwelling in emptiness as the mind gets still and the emptiness begins to surround things. That’s the side of emptiness that’s obviously positive.

You can maintain this spacious sense of dwelling in emptiness and, at the same time, the things that used to bother you, the things that used to weigh you down, become empty, too; empty of self. Because they’re empty, they don’t disturb the emptiness of your awareness. You can live together. You can live with these things but not be weighed down by them (page 168). 1

Since I created this reality I can change it at any time and I can create a new reality out of the emptiness that is everything. I can take the weight out of the fear, negativity, thoughts, actions and the like anytime I want to. If everything is emptiness then I can take those things back to their true nature or emptiness and remove those negative thoughts and emotions that I have attached to them. I can free myself of them.

I can see this as a glass filled with something, something that may not be healthy for me and in doing so I can empty that glass. I can pour its contents into the sink or onto the ground and look back into that glass and see nothing. I can begin to fill it up again, if I so choose, with something healthy more fulfilling for my mind and body.

4 This may be a very simplistic way of looking at this complex and mind boggling Buddhist idea of emptiness, but what good are the Buddhist teachings if they are not usable, understandable, or helpful in keeping us on this beautiful path of love, compassion, and kindness—none!

Many years ago I read an article in Unity Magazine about a woman whose life had begun with a very difficult and demeaning childhood. So when anyone asked her about her childhood she told them the awful stories over and over again. Her current life was filled with hardship and loss and one day she awoke to the idea that we call “emptiness” in her life and realized that even though she could not change the past she could change how she viewed it. From that day on when someone would ask her about her childhood she would relate the same happy story over and over again of her favorite aunt taking her to the park and what a fabulous time they had. It took time, but over the next few years she quietly built a new past in her mind and she began to remember small events that were good as she was growing up until she had created a new and loving past in her mind and a glorious new present began to appear.

Her cup was filled with fear, anger, and animosity until she chose to empty it and to begin filling it up with love. If your cup is filled to the brim already how can you pour more tea into it? You can’t! First you must empty it to make room for more tea. When sitting open yourself to this “spacious sense of dwelling in emptiness.” Empty your cup and free yourself, as she did, of those things that are drawing you away from the place your heart most desires to be. And even though those things are empty too we can see them without giving our power away to them. How do we do that, keep sitting, and keep looking for the emptiness in all things and watch what happens in your life.

Choose emptiness.

Things to focus on this week:

1. I will begin seeing the emptiness in all things today.

2. I will remind myself that doing this can help me create a peaceful life filled with love and compassion for self and others.

3. I will remember to see the emptiness in things of the past that may have hurt or hindered me and I will watch for the lightness in mind, body, and spirit and see the weight being lifted from me and the emptiness taking its place.

4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress and my opportunities for growth.

[1] DeGraff, G. (Thanassaro Bhikkhu. (2006) Meditations2, Dhamma Talks, Metta Forest Monastery, Valley Center: CA.

5 The Great Prajna Paramita Heart Sutra Part III

The next lines of the Heart Sutra that I will be writing about in Part III are below:

O Shariputra, all things are expressions of emptiness, Not born, not destroyed; Not stained, not pure, Neither waxing nor waning.: Thus emptiness is not form,, Not sensation or perception, nor reaction nor consciousness;

Shohaku Okumura in his wonderful book Living by Vow a Practical Introduction to Eight Essential Zen Chants and Texts, writes this about emptiness:

When we say form is emptiness, we negate this body and mind. When we understand that emptiness is form, we negate emptiness. Negate means to let go. To let go of thought means to become free from both sides. Then we can see reality from both perspectives without being attached to either. The wisdom of Avalokitesvara is the Middle Way that includes both sides. It is not something in between this side and that. From the middle path we see reality from both views, relative and absolute. We simultaneously negate and affirm both sides. To let go of thought means to become free from both perspectives and simply be in the middle (reality) (page 154).”1

Wow, for me this is a very difficult thing to do. I have opinions about everything and live my life usually from one side, the left, and the philosophy of Emerson and Thoreau. One of my favorite pieces by Emerson was his “Divinity School Address” at Harvard. That talk was so controversial that he was not invited back to the campus for 30 years.

So it is a challenge for me to be able to do as Okumura says, “become free from both perspectives and simply be in the middle (reality).” But when we use mindfulness and meditation as a center for our lives it can become easier and easier each day.

My friend Dan Huston has written a wonderful college textbook that is being used to teach a different kind of communication skills, Communicating Mindfully, Mindfulness-Based Communication and Emotional Intelligence. He writes about a young student of his who found an opportunity to use what he taught her—merging mindfulness and communication skills. She was assigned to give feedback to one of her classmates who was giving a speech on a subject where she held the opposite view point. She was required to use the techniques that she had been learning the Huston’s class on communicating mindfully. The techniques worked and after the class she was able to have a very serious but mindful conversation with her classmate.

Dan wrote:

6 “That is an important distinction because mindfulness meditation is not about picking and choosing what we want; it is about accepting the reality of each and every moment and making a distinction between what is really happening in those circumstances and what we layer on top of it with our reactions—in this case, the circumstances of her reality were growing potentially hostile because of the addition of Jill’s [the speaker] anger and frustration. Fortunately, she [the listener and mindfulness communication student] was able to recognize those feelings as they emerged. She accepted them but did not encourage them with self-talk that could have fueled the fire within her; consequently, those emotions were not allowed to grow in intensity. She noticed them, and let them go (page 239).2

Remember what Okamura said: To let go of thought means to become free from both perspectives and simply be in the middle (reality). So the next time you get the opportunity to listen remind yourself of what Stahl and Goldstein recommend in their mindfulness training manual A Mindfulness-Based Stress Reduction Workbook, “We all want to be heard. It’s essential to feeling understood, accepted, and loved. When we sense that others are truly listening, our fears and defenses tend to fade away, paving the way for greater connection, empathy, and peace in the relationship (page 164).”3 Plus it helps us live the middle (reality) way—without loss, without gain! It also might have helped Emerson get invited back to Harvard a little sooner had he known these techniques!

Things to focus on this week:

1. I will begin listening in the “middle way” to everyone I meet.

2. I will remind myself that doing this can help me create greater connections, empathy and peace in all of my relationships.

3. When I get stuck I will remember that I can “negate” those thoughts, I can let them go, and free myself from “both sides.”

4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress and my opportunities for growth.

[1] Okumura, S (2012) Living by Vow A Practical Introduction to Eight Essential Zen Chants and Text. Wisdom Publications: Somerville, MA

[2] Huston, D. (2010) Communicating Mindfully Mindfulness-Based Communication and Emotional Intelligence. Cengage Learning: Mason, Ohio

[3] Stahl, B. and Goldstein, E. (2010) A Mindfulness-based Stress Reduction Workbook. New Harbinger Publications, Inc.: Oakland, CA 7 The Great Prajna Paramita Heart Sutra Part IV

The next lines of the Heart Sutra that I will be writing about in Part IV are below:

No eye, ear, nose, tongue, body, mind; No color, sound, smell, taste, touch, thing; No realm of sight, no realm of consciousness; No ignorance, no end to ignorance;

These lines begin the section where we think about reality and life and what we hold onto and how ideas of clinging to things and beliefs can be filled with contradictions, falsehoods, challenges, and fears. It can destroy relationships, jobs, and our health when we are unable to see life from different points of view. I know because it happens to me daily and when I sit zazen it relieves me from this world of illusion as Shohaku Okumura writes about so beautifully in his book, Living by Vow, A Practical Introduction to Eight Essential Zen Chants and Texts writes:

Our picture of the world is our reality, but we should understand that it is distorted. This is the meaning of emptiness. Our mind is emptiness. Our sense organs are emptiness. Things outside us are also emptiness. Everything is just illusion. The fact that we live with illusion is our reality. When we really understand this and see how illusion is caused, we can see reality through the illusion. Whatever we see, whatever we grasp with our sense organs and consciousness is illusion. When we see this we are released from attachment to our limited view, to what we have, to what we think we own. We may not become completely free, but we become less restricted by our limitations.

. . .This letting go is prajna or wisdom. It means to become free of our picture of the world caused by our karma. In this way our view becomes a bit broader and deeper (page 175).1

If you are like me and want to have a deeper broader life of peace, joy, and love let us take the time each day to practice zazen (sitting or walking meditation). Okumura goes on to write:

We keep practicing this zazen, sitting and letting go of thought, trying to see things in the most flexible way. This doesn’t mean we negate our delusions. We can never negate them; they are our life. But so long as we fail to see that they are illusory and grasp them as reality, we cannot be free. When we really see the emptiness of subject and object, we can be free from grasping, clinging, and greed (page 174-75). So let us take Okumura’s sage advice this week and see if we can free ourselves from our

illusions about people, places, and things and live a more productive, happy, healthy, and free existence. In the big picture life is short, even if you live to 104. So make the most of what 8 you’ve got. Make a difference in your life and that will make a difference in others’ lives as well.

Things to focus on this week:

1. I will begin each day by sitting in quiet meditation.

2. I will remind myself that doing this can help free me from grasping, clinging, and greed.

3. I release my attachment today and every day from my limited view of life.

4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress and my opportunities for growth.

[1] Okumura, S (2012) Living by Vow A Practical Introduction to Eight Essential Zen Chants and Text. Wisdom Publications: Somerville, MA

Be here now

9 The Great Prajna Paramita Heart Sutra Part V

No old age and death, no cessation of old age and death; No suffering, no cause or end to suffering: No path, no wisdom and no gain.

These verses remind us of The Four Sufferings in Buddhism:

Birth 1. Old age 2. Sickness 3. Death 4. When we think on these things we suffer. We all want to live a long life and be happy, healthy, and rich! But ruminating over it will not change the situation one bit. We are all born, hopefully we will reach old age, hopefully it will not be filled with sickness, and ultimately it will end in death. So why worry, be happy. Happiness may just be the antidote to that sickness and suffering. But no matter how we try there will be times when suffering will enter our lives. Some of our family members and friends will die before we do and that will be sad and we will feel pain and suffering. But for some death may be the only escape from the physical and/or mental suffering that a person experiences. For those dying of a very painful disease they might even feel relieved that the pain and suffering will end upon their death. Thus we can live a life empty of futility knowing that there is each and both: “No old age and death, no cessation of old age and death; no suffering, no cause or end to suffering.” The Four Noble Truths were expounded by the Buddha in his first teaching immediately after his enlightenment. He is to have said this about the “extinction of suffering:” But what, O monks, is the noble truth of the path leading to the extinction of suffering? It is the Noble Eightfold Path that leads to the extinction of suffering, namely: perfect view, perfect thought, perfect speech, perfect action, perfect livelihood, perfect effort, perfect concentration (page 72).1 The origin of suffering has been and will always be desire. If we desire things material, physical, relationships, or to undo the death of a loved one we will suffer. If we cling to our desires that clinging adds to our pain and suffering. Remember— the line is “No suffering, no cause or end to suffering.” In life we will have times of complete joy and accomplishment and

[ ] The Shambhala Dictionary of Buddhism and Zen (1991) Shambhala Dragon Editions: Boston,1 MA 10 times when we do not. Remember these words were spoken by someone who had already attained liberation. I don’t know about you but I have not yet done so. Maybe you have not either. So don’t beat yourself up simply do the best you can, in the moment, with what you have, where you are, and then move forward toward peace, love, and compassion for yourself and all others. So dealing with our suffering can be a challenge, but not a mountain too high to climb if we follow the Noble Eightfold Path. Let’s live our life each day the best we can, by helping others and working for the good of all concerned. Let’s take one thing at a time. Using mindfulness and love without clinging to anything will help us deal with our suffering. — — The next line says, “No path, no wisdom and no gain.” Sekkei Harada writes about this idea in his book Unfathomable Depths, Drawing Wisdom for Today from a Classical Zen Poem (2014). We also mustn’t be stuck between understanding and not understanding forever. That happens when we cannot transcend and get hung up on something because of it. . . .You have to transcend both what you understand and what you do not understand, and beyond that even transcend what you have transcended (page 175).2 No path, no wisdom and no gain!

Things to focus on this week:

1. I will begin each day by sitting in quiet meditation to transcend the four sufferings if even for only a few minutes.

2. I will remind myself that doing this can help free me from suffering.

3. I release my attachment today and every day from my limited thoughts and fears.

4. Lastly, I will keep a journal of the opportunities that have been presented to me so I can keep track of my progress and my opportunities for growth.

[2] Harada, S. (2014) Unfathomable Depths, Drawing Wisdom for Today from a Classical Zen Poem. Wisdom Publications: Somerville, MA 11 12 The Great Prajna Paramita Heart Sutra Part VI

Remember when reading this sutra you are the bodhisattva regardless of whether you feel like it today or not. It is an inherent characteristic of you that cannot be denied, removed, or ignored: When we try to do so it simply finds ways to remind us.

No gain thus Bodhisattvas live this Prajna Paramita With no hindrance of mind. No hindrance, therefore no fear. Far beyond all such delusion, Nirvana is already here.

Shohaku Okumura in his book Living by Vow A Practical Introduction to Eight Essential Zen Chants and Texts writes about these verses beautifully.

This is prajna—no gain and no loss. There’s nothing coming in or going out because there is no place where anything can come to or go from. There is no border, no separation, just a flow of energy. This is reality beyond our conceptual and calculating way of thinking (p. 194). 1

This may be a difficult concept to grasp as we live in the physical world and we see birth and death every day in our lives and on our TV. And yet the famous healer and author Joel Goldsmith wrote about this same idea in his book Practicing the Presence Guide to Regaining Meaning and a Sense of Purpose in Our Life, (1958)

All through the ages, duality has separated us from our good, but it is a sense of duality, not duality, because there is no duality. The secret of life is oneness, and oneness is not something we bring about. Oneness is a state of being.

There is no such thing as God and man, any more than there is an outside and an inside to the tumbler, separate and apart from each other. The outside and the inside are one (page 56).

The nature of our existence is immortality, eternality, infinity (page 58). 2

Just as Okumura says, there is no border, no separation, just a flow of energy—tumbler energy appearing as a vessel for us to use when we are drinking. Our bodies and our minds are like this vessel and thus there is no gain and no loss, there is nothing coming in or going out and when we grasp this idea we also lose the idea of “hindrance.” This understanding relieves us of our fears and delusions. Thus “Nirvana is already here.” Thus we are already the bodhisattva! Yet, we keep forgetting. Sitting is a great way to help us remember. Practicing the principles of

Buddhism is a great way to remember. Living a life of compassion and peace is a great way to 13 demonstrate that you remember. Simply sitting as often as possible and as long as possible is a great way to demonstrate that you remember.

And from these demonstrations come results in our lives: less fear, less delusion, less hindrance of mind. This is “reality” beyond our everyday thinking. And that is the perfect place to be today!

Things to focus on this week:

I will begin each day by sitting in quiet meditation letting go of everything that is keeping 1. me from focusing my attention on my breath. I will remind myself that doing this can help free me from my fears and delusions. 2. I am not looking into the future for Nirvana because it is already here in this now 3. moment! Lastly, I will keep a journal of the opportunities that have been presented to me so I can 4. keep track of my progress and my opportunities for growth.

[1] Okumura, S. (2012) Living By Vow A practical Introduction to Eight Essential Zen Chants and Texts, Wisdom Publications, Boston: MA

[2] Goldsmith, J.S. (1958). Practicing the Presence Guide to Regaining Meaning and a Sense of Purpose in our life. HarperSanFrancisco

14 The Great Prajna Paramita Heart Sutra Part VII

We are winding down our thoughts on the verses from the “Prajna Paramita Heart Sutra” and only have one verse and the mantra left to go after this. All of the verses we have looked at are distinct in their wisdom and bring light to the principles by which Buddhists live.

All past, present and future Buddhas live this Prajna Paramita And attain supreme, perfect enlightenment. Therefore, know that Prajna Paramita is the holy mantra, The luminous mantra, the supreme mantra, The incomparable mantra by which all suffering is cleared.

Lucky for us these are some of the easiest verses to understand and when the Sutra is chanted and the ideas are used regularly they can help bring peace, love, joy, and light into our lives. The verse tells us that throughout the ages people have lived by these principles and through the ideas, techniques, and practices have lived a life where suffering was limited and for some maybe even eliminated.

So if you are looking for a way to alleviate or at least minimize the suffering in your lives make it a habit to sit each day and before the sitting chant “The Great Prajna Paramita Heart Sutra.”

Shohaku Okumura in his book Living by Vow a Practical Introduction to Eight Essential Zen Chants and Texts writes this about these verses:

Although the sutra has the phrase ‘relieves all suffering.’ I don’t believe it works as a kind of pain killer. Instead it enables us to change the way we view our lives and ourselves. It allows us to see the deeper meaning and broader reality of our life. Our way of thinking is limited by our experience, education, culture, and values. Our picture of the world is narrow. This wisdom of prajna-paramita enables us to break through these fixed systems of value and see reality from a wider perspective (p. 202). 1

Just as Okumura says, “Look at life from a different point of view.” I remember sometime back reading a story about a woman who had lived in a very remote area of her country and suddenly fell ill. She traveled far and long to get to a hospital where she was diagnosed with a brain tumor. During the surgery the physicians realized that they could not get it all. They did not say anything to her about that and when she was able they sent her home to die. Several years later she appeared in the ER with another, but different, problem. When the nurse looked up her chart she asked to see a picture ID and without thinking said, “It can’t be you—we sent you home to die.” The patient replied, “Well no one told me that!” She had evidently “changed the way she had viewed her life” from one of illness to one of wellness!

Charles Fillmore the co-founder of Unity was often quoted as saying, “Pain is inevitable— suffering is optional.”

15 Yet, we keep suffering and some even talk themselves into dying and others talk themselves into living. Sitting regularly and practicing the principles of Buddhism is a great way to help us remember that suffering is optional!

Things to focus on this week:

I will begin each day by sitting in quiet meditation while remembering that “suffering is 1. optional.” I will remind myself to simply return my focus to my breath no matter how many times I 2. have to do so—without frustration or anger. I will look for the rainbow behind the cloud and focus my attention there. 3. Lastly, I will keep a journal of the opportunities that have been presented to me so I can 4. keep track of my progress and my opportunities for growth.

[1] Okumura, S. (2012) Living By Vow A practical Introduction to Eight Essential Zen Chants and Texts, Wisdom Publications, Boston: MA

16 The Great Prajna Paramita Heart Sutra Part VIII

Here we are finally at the last few verses of “The Great Prajna Paramita Heart Sutra,” this incredible adventure is about to come to an end and hopefully it will be one of such wonderful magnitude that your life will be better in every way from studying it and chanting it and contemplating its words and listening to the sounds that it sends through your ears into your head as you chant.

The verses are as follows:

This is no other than truth. Therefore, set forth the Prajna Paramita mantra, Set forth this mantra and proclaim Gate, Gate, Paragate, Parasamgate, Bodhi Svaha (x3)

So when we read and chant and think about this sutra we discover our innate ability to go beyond the physical world of modern day living to go where awakening exits and all things are one living in unison and harmony. Beyond thinking and feeling and beyond the intellect that is always trying to make things of mystery have weight and measure and answers and logic. Beyond sight, and sound, and touch, and taste–beyond anything the human mind can comprehend.

The last line is actually sung like a chant three times.

Shohaku Okumura in his book Living by Vow writes this about these verses.

Since this is a mantra, the words themselves are believed by some to have divine power and so are not translated. Depending on the translator, the meaning is, “Gone, gone, gone beyond” or “Gone altogether beyond. Oh, what an awakening!” Bodhi means “awakening” and svaha means “all hail.” “Gone” points to a reality beyond our system of values, beyond the boundary of our ready-made picture of the world and ourselves. This mantra enables us to break through our internal limitations and see a deeper reality inside us. The Buddha taught us to wake up to this deeper meaning in our daily lives (page 203).1

Gate, Gate Paragate, Parasamgate, Bodhi Svaha…Gone, gone, gone beyond! Gone altogether beyond anything I can know through my intellect. Gone into a world of possibilities that my human mind may not be able to comprehend. This is the place that Deepak Chopra calls “pure potentiality.” The place between this thought and the next that exists some place in quantum physics but is not seen by the human eye. To live in this space is to be all there is to be in this life and any other. To bath in that place where life has “pure potentiality beyond any place my human mind can take me at this moment…into the “silence” as we say in Unity Church.

17 This is where Shodo Harada in his beautiful book of poetry, calligraphy, and prose, Moon by the Window, writes, “The old pine is speaking prajna wisdom (page 203).”2

Normally we see our body and the rest of the world as separate; we live a life apart. When our world and our body meld, we experience the awakening of the Buddha, becoming a perfect whole. Our zazen isn’t for playing around with our own thoughts. This world is filled with problems; our bodies are imperfect too. But putting everything aside and becoming one with this world, completely and totally, is what has to be done (page 203). 3

So let us take time this week to sit and meditate while chanting the last verse of the sutra chanting until you are lost and have gone beyond the words into that perfect place of pure potentiality where the old pine, or the cushion, or the wind in the trees melds you with all things, all sounds, all sights, and all thoughts…melds you into one where you have gone, gone, gone, beyond into awakening.

You can do it…so go for it—go beyond it!

Things to focus on this week:

I will begin each day with at least 5 minutes of chanting “Gate, Gate, Paragate, 1. Parasamgate, Bodhi Svaha.” Before I put my feet on the floor each morning I will remind myself that “I am pure 2. potentiality.” I will remember that if “The old pine is speaking prajna wisdom.” I can too! 3. Lastly, I will keep a journal of the opportunities that have been presented to me so I can 4. keep track of my progress and my opportunities for growth.

[1] Okumura, S. (2012) Living By Vow A practical Introduction to Eight Essential Zen Chants and Texts, Wisdom Publications, Boston: MA

[2] Harada, S. (2011) Moon by the Window, The Calligraphy and Zen Insights of Shodo Harada. Wisdom Publications, Boston: MA

[3] Ibid.

18 The Great Prajna Paramita Heart Sutra

Avalokitesvara Bodhisattva doing deep Prajna Paramita Perceived the emptiness of all five conditions And was freed of pain. O Shariputra, form is no other than emptiness, Emptiness no other than form; Form is precisely emptiness, Emptiness precisely form. Sensation, perception, reaction and consciousness Are also like this. O Shariputra, all things are expressions of emptiness: Not born, not destroyed; not stained, not pure; neither waxing nor waning. Thus emptiness is not form, Not sensation or perception, nor reaction nor consciousness; No eye, ear, nose tongue, body mind; No color, sound, smell, taste, touch, thing; No realm of sight, no realm of consciousness; No ignorance, no end to ignorance; No old age and death, no cessation of old age and death; No suffering, no cause or end to suffering; No path, no wisdom and no gain. No gain thus Bodhisattvas live this Prajna Paramita With no hindrance of mind. No hindrance, therefore no fear. Far beyond all such delusions, Nirvana is already here. All past, present and future Buddhas live this Prajna Paramita And attain supreme, perfect enlightenment. Therefore know that Prajna Paramita is the holy mantra The luminous mantra, the supreme mantra, The incomparable mantra, By which all suffering is cleared. This is no other than truth. Therefore, set the Prajna Paramita mantra, Set forth is mantra and proclaim

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha! (3X)

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