The Heart Sūtra is a popular sutra in Mahāyāna Buddhism. In Sanskrit, the title translates as "The Heart of the Perfection of Wisdom".
The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposition on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are Śūnyatā (emptiness).
It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition." The text has been translated into English dozens of times from Chinese, Sanskrit, and Tibetan, as well as other source languages.
In the sutra, Avalokiteśvara addresses Śariputra, explaining the fundamental emptiness (śūnyatā) of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna). Avalokiteśvara famously states, "Form is Emptiness (śūnyatā). Emptiness is Form", and declares the other skandhas to be equally empty—that is, dependently originated.
Avalokiteśvara then goes through some of the most fundamental Buddhist teachings, such as the Four Noble Truths, and explains that in emptiness, none of these notions apply. This is interpreted according to the two truths doctrine as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality—they are not reality itself—and that they are therefore not applicable to the ultimate truth that is by definition beyond mental understanding. Thus the bodhisattva, as the archetypal Mahayana Buddhist, relies on the perfection of wisdom, defined in the Mahāprajñāpāramitā Sūtra to be the wisdom that perceives reality directly without conceptual attachment, thereby achieving nirvana.
The sutra concludes with the mantra , meaning "gone, gone, everyone gone to the other shore, awakening, svaha."
The Heart Sutra is "the single most commonly recited, copied, and studied scripture in East Asian Buddhism."[1] It is recited by adherents of Mahayana schools of Buddhism regardless of sectarian affiliation with the exception of Shin Buddhists and Nichiren Buddhists.[2] [3]
While the origin of the sutra is disputed by some modern scholars, it was widely known throughout South Asia (including Afghanistan) from at least the Pala Empire period (–1200 CE) and in parts of India until at least the middle of the 14th century.[4] [5] The stature of the Heart Sutra throughout early medieval India can be seen from its title 'Holy Mother of all Buddhas Heart of the Perfection of Wisdom'[6] dating from at least the 8th century CE (see Philological explanation of the text).
The long version of the Heart Sutra is extensively studied by the various Tibetan Buddhist schools, where the Heart Sutra is chanted, but also treated as a tantric text, with a tantric ceremony associated with it. It is also viewed as one of the daughter sutras of the Prajnaparamita genre in the Vajrayana tradition as passed down from Tibet.[7] [8]
The text has been translated into many languages, and dozens of English translations and commentaries have been published, along with an unknown number of informal versions on the internet.
There are two main versions of the Heart Sutra: a short version and a long version.
The short version as translated by Xuanzang is the most popular version of adherents practicing East Asian schools of Buddhism. Xuanzang's canonical text (T. 251) has a total of 260 Chinese characters. Some Japanese and Korean versions have an additional 2 characters.[5] The short version has also been translated into Tibetan but it is not part of the current Tibetan Buddhist Canon.
The long version differs from the short version by including both an introductory and concluding section, features that most Buddhist sutras have. The introduction introduces the sutra to the listener with the traditional Buddhist opening phrase "Thus have I heard". It then describes the venue in which the Buddha (or sometimes bodhisattvas, etc.) promulgate the teaching and the audience to whom the teaching is given. The concluding section ends the sutra with thanks and praises to the Buddha.
Both versions are chanted on a daily basis by adherents of practically all schools of East Asian Buddhism and by some adherents of Tibetan and Newar Buddhism.[9]
The earliest extant dated text of the Heart Sutra is a stone stele dated to 661 CE located at Yunju Temple and is part of the Fangshan Stone Sutra. It is also the earliest copy of Xuanzang's 649 CE translation of the Heart Sutra (Taisho 221); made three years before Xuanzang died.[10] [11] [12] [13]
A palm-leaf manuscript found at the Hōryū-ji Temple is the earliest undated extant Sanskrit manuscript of the Heart Sutra. It is dated to c. 7th–8th century CE by the Tokyo National Museum where it is currently kept.
According to Conze (1967), approximately 90% of the Heart Sutra is derivable from the larger Sanskrit Prajñāpāramitā Sūtras, including the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra in 25,000 lines), the Aṣṭasāhasrikā Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra in 8,000 lines), and the Śatasāhasrikā Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra in 100,000 lines).[14] [15]
Nattier (1992) questions the Sanskrit origins of the Heart Sutra. Nattier states that there is no direct or indirect evidence (such as a commentary) of a Sanskrit version before the 8th century,[16] and she dates the first evidence (in the form of commentaries by Xuanzang's disciples Kuiji and Woncheuk, and Dunhuang manuscripts) of Chinese versions to the 7th century. Nattier believes that the corroborating evidence supports a Chinese version at least a century before a Sanskrit version.[17]
Nattier further argues that it is unusual for Avalokiteśvara to be in the central role in a Prajñāpāramitā text. Early Prajñāpāramitā texts involve Subhuti, who is absent from both versions of the Heart Sūtra. The Buddha is only present in the longer version of the Heart Sutra.[18] Nattier claims the presence of Avalokitesvara in the Heart Sutra could be considered evidence that the text is Chinese in origin as Avalokitesvara was never as popular in India. Nattier also points out that the "gate gate" mantra exists in several variations, and is associated with several different Prajñāpāramitā texts.[19]
According to Nattier, only 40% of the extant text of the Heart Sutra is a quotation from the Mahāprajñāpāramitāupadeśa (Great Treatise on the Perfection of Wisdom), a commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra written by Nāgārjuna and translated by Kumārajīva; while the rest was newly composed.[20] Based on textual patterns in the extant Sanskrit and Chinese versions of the Heart Sūtra, the Mahāprajñāpāramitāupadeśa and the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, Nattier has argued that the supposedly earliest extant version of the Heart Sutra, translated by Kumārajīva (344-413), that Xuanzang supposedly received from an inhabitant of Sichuan prior to his travels to India, was probably first composed in China in the Chinese language from a mixture of material derived from Kumārajīva's Chinese translation of the Mahāprajñāpāramitāupadeśa, and newly composed text (60% of the text). According to Nattier, Xuanzang's version of this text (Taisho 251) was later translated into Sanskrit, or properly speaking, back-translated, since part of the sutra was a translation of a Sanskrit text.
According to Nattier, excluding the new composition, Kumarajiva's version of the Heart Sutra (T250) matches the corresponding parts of Kumārajīva's translation of the Mahāprajñāpāramitāupadeśa almost exactly; the other, Xuanzang's version (T251) are missing two lines with a number of other differences, including one different line, and differences in terminology. The corresponding extant Sanskrit texts (ie. Heart Sutra and Prajñāpāramitā Sūtra in 25,000 lines), while agreeing in meaning, differ in virtually every word.[21]
Nattier's hypothesis has been rejected by several scholars, including Harada Waso, Fukui Fumimasa, Ishii Kōsei, and Siu Sai Yau, on the basis of historical accounts and comparison with the extant Sanskrit Buddhist manuscript fragments.[22] Harada and Ishii, as well as other researchers such as Hyun Choo and Dan Lusthaus, also argue that evidence can be found within the 7th-century commentaries of Kuiji and Woncheuk, two important disciples of Xuanzang, that undermine Nattier's argument.[23] [24] [25] [26]
Li states that of the Indic Palm-leaf manuscript (patra sutras) or sastras brought over to China, most were either lost or not translated.[27] Red Pine, a practicing American Buddhist, favours the idea of a lost manuscript of the Large Perfection of Wisdom Sutra (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra) with the alternate Sanskrit wording, allowing for an original Indian composition,[28] which may still be extant, and located at the Giant Wild Goose Pagoda.[29] [30]
Harada rejects Nattier's claims that the central role of Avalokiteśvara points to a Chinese origin for the Heart Sutra. Harada notes that the Aṣṭasāhasrikā Prajñāpāramitā ("Prajñāpāramitā Sūtra in 8,000 lines"), one of the two oldest prajñāpāramitā sutras, also has other speakers than the Buddha, namely Subhuti, Sariputra as well as Ananda.[31] Harada also notes the blending of Prajñāpāramitā and Avalokiteśvara Bodhisattvas in Mahayana Buddhist belief beginning from at least Faxian and Xuanzang's time (i.e. 4th - 5th century CE and 7th century CE); and therefore Avalokiteśvara's presence in the Heart Sutra is quite natural.[32] Siu also notes that Avalokitesvara's presence as the main speaker in the Heart Sutra is justifiable on several basis.[33]
However, the question of authorship remains controversial, and other researchers such as Jayarava Attwood (2021) continue to find Nattier's argument for a Chinese origin of the text most convincing explanation.
The titles of the earliest extant manuscripts of the Heart Sutra all includes the words "hṛdaya" or "heart" and "prajñāpāramitā" or "perfection of wisdom". Beginning from the 8th century and continuing at least until the 13th century, the titles of the Indic manuscripts of the Heart Sutra contained the words "bhagavatī" or "mother of all buddhas" and "prajñāpāramitā".
Later Indic manuscripts have more varied titles.
In the western world, this sutra is known as the Heart Sutra (a translation derived from its most common name in East Asian countries). But it is also sometimes called the Heart of Wisdom Sutra. In Tibet, Mongolia and other regions influenced by Vajrayana, it is known as The [Holy] Mother of all Buddhas Heart (Essence) of the Perfection of Wisdom.
In the Tibetan text the title is given first in Sanskrit and then in Tibetan: Sanskrit: भगवतीप्रज्ञापारमिताहृदय (), ; .[8]
In other languages, the commonly used title is an abbreviation of Prajñāpāramitāhṛdayasūtraṃ : i.e. The Prajñāhṛdaya Sūtra) (The Heart of Wisdom Sutra). They are as follows: e.g. Korean: Banya Shimgyeong (Korean: 반야심경); Chinese:Bo Re Xin Jing(Chinese: c=般若心经|p=bō rě xīn jīng );Japanese:Hannya Shingyō (Japanese: はんにゃしんぎょう / 般若心経); Vietnamese (Vietnamese: Bát nhã tâm kinh,般若心經).
Various commentators divide this text into different numbers of sections. In the long version, there exists the traditional opening "Thus have I heard" and Buddha along with a community of bodhisattvas and monks gathered with Avalokiteśvara and Sariputra at Gridhakuta (a mountain peak located at Rajgir, the traditional site where the majority of the Perfection of Wisdom teachings were given), when through the power of Buddha, Sariputra asks Avalokiteśvara[34] [35] for advice on the practice of the Perfection of Wisdom. The sutra then describes the experience of liberation of the bodhisattva of compassion, Avalokiteśvara, as a result of vipassanā gained while engaged in deep meditation to awaken the faculty of prajña (wisdom). The insight refers to apprehension of the fundamental emptiness (śūnyatā) of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna).
The specific sequence of concepts listed in lines 12–20 ("...in emptiness there is no form, no sensation, ... no attainment and no non-attainment") is the same sequence used in the Sarvastivadin Samyukta Agama; this sequence differs in comparable texts of other sects. On this basis, Red Pine has argued that the Heart Sūtra is specifically a response to Sarvastivada teachings that, in the sense "phenomena" or its constituents, are real. Lines 12–13 enumerate the five skandhas. Lines 14–15 list the twelve ayatanas or abodes. Line 16 makes a reference to the 18 dhatus or elements of consciousness, using a conventional shorthand of naming only the first (eye) and last (conceptual consciousness) of the elements.[1] Lines 17–18 assert the emptiness of the Twelve Nidānas, the traditional twelve links of dependent origination, using the same shorthand as with the eighteen dhatus. Line 19 refers to the Four Noble Truths.
Avalokiteśvara addresses Śariputra, who was the promulgator of abhidharma according to the scriptures and texts of the Sarvastivada and other early Buddhist schools, having been singled out by the Buddha to receive those teachings. Avalokiteśvara famously states, "Form is empty (śūnyatā). Emptiness is form", and declares the other skandhas to be equally empty of the most fundamental Buddhist teachings such as the Four Noble Truths and explains that in emptiness none of these notions apply. This is interpreted according to the two truths doctrine as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality—they are not reality itself—and that they are therefore not applicable to the ultimate truth that is by definition beyond mental understanding. Thus the bodhisattva, as the archetypal Mahayana Buddhist, relies on the perfection of wisdom, defined in the Mahaprajnaparamita Sutra to be the wisdom that perceives reality directly without conceptual attachment thereby achieving nirvana.
All Buddhas of the three ages (past, present and future) rely on the Perfection of Wisdom to reach unexcelled complete Enlightenment. The Perfection of Wisdom is the all powerful Mantra, the great enlightening mantra, the unexcelled mantra, the unequalled mantra, able to dispel all suffering. This is true and not false. The Perfection of Wisdom is then condensed in the mantra with which the sutra concludes: "Gate Gate Pāragate Pārasamgate Bodhi Svāhā" (literally "Gone gone, gone beyond, gone utterly beyond, Enlightenment hail!").[36] In the long version, Buddha praises Avalokiteśvara for giving the exposition of the Perfection of Wisdom and all gathered rejoice in its teaching. Many schools traditionally have also praised the sutra by uttering three times the equivalent of "Mahāprajñāpāramitā" after the end of the recitation of the short version.
The Heart Sūtra mantra in Sanskrit is (IAST: , IPA: pronounced as /ɡəteː ɡəteː paːɾəɡəteː paːɾəsəŋɡəte boːdʱɪ sʋaːɦaː/), meaning "gone, gone, everyone gone to the other shore, awakening, svaha."
Two commentaries of the Heart Sutra were composed by pupils of Xuanzang, Woncheuk and Kuiji, in the 7th century. These appear to be the earliest extant commentaries on the text. Both have been translated into English.[37] Both Kuījī and Woncheuk's commentaries approach the Heart Sutra from both a Yogācāra and Madhyamaka viewpoint; however, Kuījī's commentary presents detailed line by line Madhyamaka viewpoints as well and is therefore the earliest surviving Madhyamaka commentary on the Heart Sutra. Of special note, although Woncheuk did his work in China, he was born in Silla, one of the kingdoms located at the time in Korea.
The chief Tang Dynasty commentaries have all now been translated into English.
Notable Japanese commentaries include those by Kūkai (9th Century, Japan), who treats the text as a tantra,[38] and Hakuin, who gives a Zen commentary.
There is also a Vietnamese commentarial tradition for the Heart Sutra. The earliest recorded commentary is the early 14th century Thiền commentary entitled 'Commentary on the Prajñāhṛdaya Sutra' by Pháp Loa.[39]
All of the East Asian commentaries are commentaries of Xuanzang's translation of the short version of the Heart Sutra. Kukai's commentary is purportedly of Kumārajīva's translation of the short version of the Heart Sutra;but upon closer examination seems to quote only from Xuanzang's translation.
| English Title | Taisho Tripitaka No.[40] | Author | Dates | School | ||
|---|---|---|---|---|---|---|
| 1. | Comprehensive Commentary on the Prañāpāramitā Heart Sutrahttp://www.bdkamerica.org/book/comprehensive-commentary-heart-sutra | T1710 | 632–682 CE | Yogācāra | ||
| 2. | Prajñāpāramitā Heart Sutra Commentary | T1711 | 613–692 CE | Yogācāra | ||
| 3. | Brief Commentary on the Prajñāpāramitā Heart Sutra[41] | T1712 | 643–712 CE | Huayan | ||
| 4. | A Commentary on the Prajñāpāramitā Heart Sutra | M522 | Jingmai | c. 7th century[42] | ||
| 5. | A Commentary on the Prajñāpāramitā Heart Sutra | M521 | Huijing | 715 CE | ||
| 6. | Secret Key to the Heart Sutra | T2203A | 774–835 CE | Shingon | ||
| 7. | Straightforward Explanation of the Heart Sutra[43] | M542 | 1546–1623 CE | Chan Buddhism | ||
| 8. | Explanation of the Heart Sutra | M1452 (Scroll 11) | Zibo Zhenke | 1543–1603 CE | Chan Buddhism | |
| 9. | Explanation of the Keypoints to the Heart Sutra | M555 | Ouyi Zhixu | 1599–1655 CE | Pure Land Buddhism | |
| 10. | Zen Words for the Heart | B021 | 1686–1768 CE | Zen |
Eight Indian commentaries survive in Tibetan translation and have been the subject of two books by Donald Lopez. These typically treat the text either from a Madhyamaka point of view, or as a tantra (esp. Śrīsiṃha). Śrī Mahājana's commentary has a definite "Yogachara bent". All of these commentaries are on the long version of the Heart Sutra. The Eight Indian Commentaries from the Kangyur are (cf first eight on chart):
| English Title | Peking Tripitaka No.[44] [45] [46] | Author / Dates | ||
|---|---|---|---|---|
| 1. | Vast Explanation of the Noble Heart of the Perfection of Wisdom | No. 5217 | Vimalamitra (b. Western India fl. c. 797 CE – 810 CE) | |
| 2, | Atīśa's Explanation of the Heart Sutra | No. 5222 | Atīśa (b. Eastern India, 982 CE – 1045 CE) | |
| 3. | Commentary on the 'Heart of the Perfection of Wisdom | No. 5221 | Kamalaśīla (740 CE – 795 CE) | |
| 4. | Commentary on the Heart Sutra as Mantra | No. 5840 | Śrīsiṃha (probably 8th century CE) | |
| 5. | Explanation of the Noble Heart of the Perfection of Wisdom | No. 5218 | Jñānamitra (c. 10th–11th century CE)[47] | |
| 6. | Vast Commentary on the Noble Heart of the Perfection of Wisdom | No. 5220 | Praśāstrasena | |
| 7. | Complete Understanding of the Heart of the Perfection of Wisdom | No. 5223 | Śrī Mahājana (probably c. 11th century)[48] | |
| 8. | Commentary on the Bhagavati (Mother of all Buddhas) Heart of the Perfection of Wisdom Sutra, Lamp of the Meaning | No. 5219 | Vajrāpaṇi (probably c. 11th century CE) | |
| 9. | Commentary on the Heart of the Perfection of Wisdom | M526 | Āryadeva (or Deva) c. 10th century |
There is one surviving Chinese translation of an Indian commentary in the Chinese Buddhist Canon. Āryadeva's commentary is on the short version of the Heart Sutra.
Besides the Tibetan translation of Indian commentaries on the Heart Sutra, Tibetan monk-scholars also made their own commentaries. One example is Tāranātha's A Textual Commentary on the Heart Sutra.
In modern times, the text has become increasingly popular amongst exegetes as a growing number of translations and commentaries attest. The Heart Sutra was already popular in Chan and Zen Buddhism, but has become a staple for Tibetan Lamas as well.
The first English translation was presented to the Royal Asiatic Society in 1863 by Samuel Beal, and published in their journal in 1865. Beal used a Chinese text corresponding to T251 and a 9th Century Chan commentary by Dàdiān Bǎotōng (Chinese: [[:zh:大颠|大顛寶通]]) [c. 815 CE].[49] In 1881, Max Müller published a Sanskrit text based on the Hōryū-ji manuscript along an English translation.[50]
There are more than 40 published English translations of the Heart Sutra from Sanskrit, Chinese, and Tibetan, beginning with Beal (1865). Almost every year new translations and commentaries are published. The following is a representative sample.
| Author | Title | Publisher | Notes | Year | ISBN | |
|---|---|---|---|---|---|---|
| Geshe Rabten | Echoes of Voidness | Wisdom | Includes the Heart Sutra with Tibetan commentary | 1983 | ||
| Donald S. Lopez Jr. | The Heart Sutra Explained | SUNY | The Heart Sutra with a summary of Indian commentaries | 1987 | ||
| Thich Nhat Hanh | The Heart of Understanding Web site: Translation amended 2014. 13 September 2014. 2017-02-26. | Parallax Press | The Heart Sutra with a Vietnamese Thiền commentary | 1988 | ||
| Norman Waddell | Zen Words for the Heart: Hakuin's Commentary on the Heart Sutra | Shambhala Publications | Hakuin Ekaku's commentary on Heart Sutra | 1996 | ||
| Donald S. Lopez Jr. | Elaborations on Emptiness | Princeton | The Heart Sutra with eight complete Indian and Tibetan commentaries | 1998 | ||
| Edward Conze | Buddhist Wisdom: The Diamond Sutra and The Heart Sutra | Random House | The Diamond Sutra and The Heart Sutra, along with commentaries on the texts and practices of Buddhism | 2001 | ||
| Chan Master Sheng Yen | There Is No Suffering: A Commentary on the Heart Sutra | Dharma Drum Publications | Heart Sutra with Modern Commentary on Heart Sutra from Major Chan Master From Taiwan China | 2001 | ||
| Tetsugen Bernard Glassman | Infinite Circle: Teachings in Zen | Shambhala Publications | Translations and commentaries of The Heart Sutra and The Identity of Relative and Absolute as well as Zen precepts | 2003 | ||
| Geshe Sonam Rinchen | Heart Sutra: An Oral Commentary | Snow Lion | Concise translation and commentary from a Tibetan Buddhist perspective | 2003 | ||
| Red Pine | The Heart Sutra: the Womb of Buddhas | Counterpoint | Heart Sutra with commentary | 2004 | ||
| 14th Dalai Lama | Essence of the Heart Sutra | Wisdom Publications | Heart Sutra with commentary by the 14th Dalai Lama | 2005 | ||
| Geshe Tashi Tsering | Emptiness: The Foundation of Buddhist Thought | Wisdom Publications | A guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra | 2009 | ||
| Geshe Kelsang Gyatso | The New Heart of Wisdom: An explanation of the Heart Sutra | Tharpa Publications | English translation of the Heart Sutra with commentary | 2012 | ||
| Karl Brunnholzl | The Heart Attack Sutra: A New Commentary on the Heart Sutra | Shambhala Publications | Modern commentary | 2012 | ||
| Doosun Yoo | Thunderous Silence: A Formula For Ending Suffering: A Practical Guide to the Heart Sutra | Wisdom Publications | English translation of the Heart Sutra with Korean Seon commentary | 2013 | ||
| Kazuaki Tanahashi | The Heart Sutra: A Comprehensive Guide to the Classic of Mahayana Buddhism | Shambhala Publications | English translation of the Heart Sutra with history and commentary | 2015 | ||
| Peter Lunde Johnson | Delivering the Heart of Transcendental Discernment | An Lac Publications | English translations of all 9 Chinese versions of the sutra and the commentaries on it by Fazang (Huayan School) and Kukai (Shingon School) | 2020 |
The Heart Sūtra has been set to music a number of times.[51] Many singers solo this sutra.[52]
In the centuries following the historical Xuanzang, an extended tradition of literature fictionalizing the life of Xuanzang and glorifying his special relationship with the Heart Sūtra arose, of particular note being the Journey to the West[61] (16th century/Ming dynasty). In chapter nineteen of Journey to the West, the fictitious Xuanzang learns by heart the Heart Sūtra after hearing it recited one time by the Crow's Nest Zen Master, who flies down from his tree perch with a scroll containing it, and offers to impart it. A full text of the Heart Sūtra is quoted in this fictional account.
The 1782 Japanese text ", commonly known as Hoichi the Earless, because of its inclusion in the 1904 book, makes usage of this Sūtra. It involves the titular Hoichi having his whole body painted with the Heart Sūtra to protect against malicious spirits, with the accidental exception of his ears, making him vulnerable nonetheless. A filmed adaptation of this story is included in the 1964 horror anthology Kwaidan.
In the 2003 Korean film Spring, Summer, Fall, Winter...and Spring, the apprentice is ordered by his Master to carve the Chinese characters of the sutra into the wooden monastery deck to quiet his heart.[62]
The Sanskrit mantra of the Heart Sūtra was used as the lyrics for the opening theme song of the 2011 Chinese television series Journey to the West.[63]
The 2013 Buddhist film Avalokitesvara, tells the origins of Mount Putuo, the famous pilgrimage site for Avalokitesvara Bodhisattva in China. The film was filmed onsite on Mount Putuo and featured several segments where monks chant the Heart Sūtra in Chinese and Sanskrit. Egaku, the protagonist of the film, also chants the Heart Sūtra in Japanese.[64]
In the 2015 Japanese film I Am a Monk, Koen, a twenty-four year old bookstore clerk becomes a Shingon monk at the Eifuku-ji after the death of his grandfather. The Eifuku-ji is the fifty-seventh temple in the eighty-eight temple Shikoku Pilgrimage Circuit. He is at first unsure of himself. However, during his first service as he chants the Heart Sūtra, he comes to an important realization.[65]
Bear McCreary recorded four Japanese-American monks chanting in Japanese, the entire Heart Sūtra in his sound studio. He picked a few discontinuous segments and digitally enhanced them for their hypnotic sound effect. The result became the main theme of King Ghidorah in the 2019 film Godzilla: King of the Monsters.[66]
Schopenhauer, in the final words of his main work, compared his doctrine to the Śūnyatā of the Heart Sūtra. In Volume 1, § 71 of The World as Will and Representation, Schopenhauer wrote: "...to those in whom the will [to continue living] has turned and has denied itself, this very real world of ours, with all its suns and Milky Ways, is - nothing."[67] To this, he appended the following note: "This is also the Prajna - Paramita of the Buddhists, the 'beyond all knowledge,' in other words, the point where subject and object no longer exist."[68]