Heart Sutra

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The Heart Sūtra^[a] is a popular sutra in Mahāyāna Buddhism. In Sanskrit, the title Prajñāpāramitāhṛdaya translates as "The Heart of the Perfection of Wisdom".

The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition."^[2] 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 gate gate pāragate pārasaṃgate bodhi svāhā, meaning "gone, gone, everyone gone to the other shore, awakening, svaha."^[b]

The Heart Sutra is "the single most commonly recited, copied, and studied scripture in East Asian Buddhism."^[3][4][c][d] It is recited by adherents of Mahayana schools of Buddhism regardless of sectarian affiliation^[5] with the exception of Shin Buddhists and Nichiren Buddhists.^[6][7]

While the origin of the sutra is disputed by some modern scholars,^[e] it was widely known throughout South Asia (including Afghanistan) from at least the Pala Empire period (c. 750–1200 CE) and in parts of India until at least the middle of the 14th century.^[8][f][9][g] 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'^[10] dating from at least the 8th century CE (see Philological explanation of the text).^[11][12][h]

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.^[13] It is also viewed as one of the daughter sutras of the Prajnaparamita genre in the Vajrayana tradition as passed down from Tibet.^[14][i][j]

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.^[k]

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.^[15][l] 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.^[16]

The earliest version of the Heart Sutra may have been translated by Zhi Qian in 222-250 CE. However because it was already lost by Xuanzang's time, its contents are unknown.^[17] According to Conze, Kumarajiva's (fl 4th century CE) translation of the short version of the Heart Sutra (T250) is the earliest translation of the Heart Sutra; however he believes it should be attributed to one of Kumarajiva's disciples.^[18] John McRae and Jan Nattier have argued that this translation was created by someone else, much later, based on Kumārajīva's Mahāprajñāpāramitāupadeśa (Great Treatise on the Perfection of Wisdom).^[19] The earliest extant copy of Kumarajiva's translation however, dates only to the Jin dynasty (1115–1234). According to Huili's biography, Xuanzang learned the sutra from an inhabitant of Sichuan, and subsequently chanted it during times of danger on his journey to the West (i.e. India).^[20] Xuanzang however did not translate the Heart Sutra until some years after his return to China in 649 CE. Xuanzang's version of the Heart Sutra (T251) in the Chinese Tripiṭaka is the first extant version to use the title "Heart Sūtra" (心經 xīnjīng).^[21] Fukui Fumimasa has argued that 心經 or Heart Sutra may mean dhāraṇī sutra.^[22]

This sutra is classified by Edward Conze as belonging to the third of four periods in the development of the Prajñāpāramitā canon, although because it contains a mantra (sometimes called a dhāraṇī), it does overlap with the final, tantric phase of development according to this scheme, and is included in the tantra section of at least some editions of the Kangyur.^[23] Conze estimates the sutra's date of origin to be 350 CE; some others consider it to be two centuries older than that.^[24]

The earliest extant dated text of the Heart Sutra is a stone stele dated to 661 CE. It was engraved three years before the death of Tripitaka Master Xuanzang and twelve years after its translation, by patrons from Yueyang County adjacent to Chang'an (today known as Xian) not far from where Xuanzang was doing his translation work at the time. It is part of the Fangshan Stone Sutra and located in Yunju Temple nearby Beijing. The second oldest extant dated text of the Heart Sutra is another stone stele located at Yunju Temple. It is dated to 669 CE. The third earliest extant dated text of the Heart Sūtra is a stone stele dated to 672 CE; formerly believed to be the oldest extant text which now stands in the Beilin Museum, Xian.^[25] All of the above stone steles have the same descriptive inscription : "(Tripitaka Master) Xuanzang was commanded by Emperor Tang Taizong to translate the Heart Sutra."^[m]

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.^[1][26]

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).^[27][28]

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,^[29] 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.^[30]

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.^[31] 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.^[32] Nattier also points out that the "gate gate" mantra exists in several variations, and is associated with several different Prajñāpāramitā texts.^[32]

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.^[33] 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),^[n] 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^[o] 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.^[34]

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.^{[35][36][37][p][38][39][40]} 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.^{[41][q][42][r][36][s][43][t]}

Li states that of the Indic Palm-leaf manuscript (patra sutras) or sastras brought over to China, most were either lost or not translated.^[u] 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,^[44] which may still be extant, and located at the Giant Wild Goose Pagoda.^[v][w]

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.^[45][x] 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.^[46] Siu also notes that Avalokitesvara's presence as the main speaker in the Heart Sutra is justifiable on several basis.^[y][z]

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.^[47]

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".^[aa]

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 (Bhagavatīprajñāpāramitāhṛdaya), Tibetan: བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ, Wylie: bcom ldan 'das ma shes rab kyi pha rol tu phyin pa'i snying po; transl. Mother of All Buddhas Heart (Essence) of the Perfection of Wisdom.^[49][ab]

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: 般若心经; pinyin: 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 longer version, there exists the traditional opening "Thus have I heard" and Buddha along with a community of bodhisattvas and monks gathered with the bodhisattva of great compassion, 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). Through the power of Buddha, Sariputra asks Avalokiteśvara^{[50]: xix, 249–271 [ac][51]: 83–98} for advice on the practice of the Perfection of Wisdom.

The longer sutra then describes, while the shorter opens with, the liberation of Avalokiteśvara, gained while practicing the paramita of prajña (wisdom), seeing the fundamental emptiness (śūnyatā) of the five skandhas: form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna).

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.^[52] 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.

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.^[53] Lines 12–13 enumerate the five skandhas. Lines 14–15 list the twelve ayatanas or abodes.^[54] 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.^[55] 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.^[56] Line 19 refers to the Four Noble Truths.

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 final lines of the Heart Sutra can be read in two different ways, depending on the interpretation of the character 咒, zhòu, meaning either mantra (danini), or "a superlative kind of practical knowledge or incantation (vidyā).^[57] According to Attwood, vidyā may be misunderstood, and the concluding mantra may have been a later addition.^[57]

Therefore, the Perfection of Wisdom is the all powerful mantra/knowledge, the great enlightening mantra/knowledge, the unexcelled mantra/knowledge, the unequalled mantra/knowledge, able to dispel all suffering. This is true and not false.^[58][57]

The shorter sutra concludes with the mantra: "Gate Gate Pāragate Pārasamgate Bodhi Svāhā" (literally "Gone gone, gone beyond, gone utterly beyond, Enlightenment hail!").^[59]

In the longer 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.^[60]

The Heart Sūtra mantra in Sanskrit is गते गते पारगते पारसंगते बोधि स्वाहा (IAST: gate gate pāragate pārasaṃgate bodhi svāhā, IPA: ɡəteː ɡəteː paːɾəɡəteː paːɾəsəŋɡəte boːdʱɪ sʋaːɦaː), meaning "gone, gone, everyone gone to the other shore, awakening, svaha."^[ad]

Two commentaries of the Heart Sutra were composed by pupils of Xuanzang, Woncheuk and Kuiji, in the 7th century.^[61] These appear to be the earliest extant commentaries on the text. Both have been translated into English.^[41][62] Both Kuījī and Woncheuk's commentaries approach the Heart Sutra from both a Yogācāra and Madhyamaka viewpoint;^[63][41] 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,^[64][65] and Hakuin, who gives a Zen commentary.^[66]

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.^{[67]: 155, 298 [ae]}

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.^{[65]: 21, 36–37}

Major Chinese language Commentaries on the Heart Sutra

#	English Title[af]	Taisho Tripitaka No.[69]	Author[ag]	Dates	School
1.	Comprehensive Commentary on the Prañāpāramitā Heart Sutra[11] Archived 2017-11-16 at the Wayback Machine	T1710	Kuiji	632–682 CE	Yogācāra
2.	Prajñāpāramitā Heart Sutra Commentary[41]	T1711	Woncheuk	613–692 CE	Yogācāra
3.	Brief Commentary on the Prajñāpāramitā Heart Sutra[4][70]	T1712	Fazang	643–712 CE	Huayan
4.	A Commentary on the Prajñāpāramitā Heart Sutra[4]	M522	Jingmai	c. 7th century[71]: 7170
5.	A Commentary on the Prajñāpāramitā Heart Sutra[4]	M521	Huijing	715 CE
6.	Secret Key to the Heart Sutra[65][64]: 262–276	T2203A	Kūkai	774–835 CE	Shingon
7.	Straightforward Explanation of the Heart Sutra[4][72]: 211–224	M542	Hanshan Deqing	1546–1623 CE[71]: 7549	Chan Buddhism
8.	Explanation of the Heart Sutra[4]	M1452 (Scroll 11)	Zibo Zhenke	1543–1603 CE[71]: 5297	Chan Buddhism
9.	Explanation of the Keypoints to the Heart Sutra[4]	M555	Ouyi Zhixu	1599–1655 CE[71]: 6321	Pure Land Buddhism
10.	Zen Words for the Heart[66]	B021	Hakuin Ekaku	1686–1768 CE	Zen

Eight Indian commentaries survive in Tibetan translation and have been the subject of two books by Donald Lopez.^[73][8] 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".^[8] 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):

Indian Commentaries on the Heart Sutra from Tibetan and Chinese language Sources

#	English Title[ah]	Peking Tripitaka No.[74][75][76]	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)[77][ai]
5.	Explanation of the Noble Heart of the Perfection of Wisdom	No. 5218	Jñānamitra (c. 10th–11th century CE)[78]: 144
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)[79]: 91
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)[79]: 89
9.	Commentary on the Heart of the Perfection of Wisdom	M526	Āryadeva (or Deva) c. 10th century[aj]

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.^{[48]: 11, 13}

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 (大顛寶通) [c. 815 CE].^[80] In 1881, Max Müller published a Sanskrit text based on the Hōryū-ji manuscript along an English translation.^[81]

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	ISBN 0-86171-010-X
Donald S. Lopez Jr.	The Heart Sutra Explained	SUNY	The Heart Sutra with a summary of Indian commentaries	1987	ISBN 0-88706-590-2
Thich Nhat Hanh	The Heart of Understanding "Translation amended 2014". 13 September 2014. Retrieved 2017-02-26.	Parallax Press	The Heart Sutra with a Vietnamese Thiền commentary	1988	ISBN 0-938077-11-2
Norman Waddell	Zen Words for the Heart: Hakuin's Commentary on the Heart Sutra	Shambhala Publications	Hakuin Ekaku's commentary on Heart Sutra	1996	ISBN 978-1-57062-165-9
Donald S. Lopez Jr.	Elaborations on Emptiness	Princeton	The Heart Sutra with eight complete Indian and Tibetan commentaries	1998	ISBN 0-691-00188-X
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	ISBN 978-0-375-72600-2
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	ISBN 1-55643-385-9
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	ISBN 978-1-59030-079-4
Geshe Sonam Rinchen	Heart Sutra: An Oral Commentary	Snow Lion	Concise translation and commentary from a Tibetan Buddhist perspective	2003	ISBN 978-1-55939-201-3
Red Pine	The Heart Sutra: the Womb of Buddhas	Counterpoint	Heart Sutra with commentary	2004	ISBN 978-1-59376-009-0
14th Dalai Lama	Essence of the Heart Sutra	Wisdom Publications	Heart Sutra with commentary by the 14th Dalai Lama	2005	ISBN 978-0-86171-284-7
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	ISBN 978-0-86171-511-4
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	ISBN 978-1-906665-04-3
Karl Brunnholzl	The Heart Attack Sutra: A New Commentary on the Heart Sutra	Shambhala Publications	Modern commentary	2012	ISBN 978-1-55939-391-1
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	ISBN 978-1-61429-053-7
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	ISBN 978-1-61180-096-8
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	ISBN 979-8-5931-1943-8

The Heart Sūtra has been set to music a number of times.^[82] Many singers solo this sutra.^[83]

• The Buddhist Audio Visual Production Centre (佛教視聽製作中心) produced a Cantonese album of recordings of the Heart Sūtra in 1995 featuring a number of Hong Kong pop singers, including Alan Tam, Anita Mui and Faye Wong and composer by Andrew Lam Man Chung (林敏聰) to raise money to rebuild the Chi Lin Nunnery.^[84]
• Malaysian Imee Ooi (黄慧音) sings the short version of the Heart Sūtra in Sanskrit accompanied by music entitled 'The Shore Beyond, Prajna Paramita Hrdaya Sutram', released in 2009.
• Composer and recording artist Robert Gass, with his group On Wings of Song, released Heart of Perfect Wisdom in 1990, with two long pieces prominently featuring the "Gate Gate" mantra. This is now available as Heart of Perfect Wisdom / A Sufi Song of Love^{[permanent dead link‍]}.
• Hong Kong pop singers, such as the Four Heavenly Kings sang the Heart Sūtra to raise money for relief efforts related to the 1999 Jiji earthquake.^[85]
• A Mandarin version was first performed by Faye Wong in May 2009 at the Famen Temple for the opening of the Namaste Dagoba, a stupa housing the finger relic of Buddha rediscovered at the Famen Temple.^[86] She has sung this version numerous times since and its recording was subsequently used as a theme song in the blockbusters Aftershock (2010)^[87][88] and Xuanzang (2016).^[89]
• Shaolin Monk Shifu Shi Yan Ming recites the Sutra at the end of the song "Life Changes" by the Wu-Tang Clan, in remembrance of the deceased member ODB.
• The outro of the b-side song "Ghetto Defendant" by the British first wave punk band The Clash also features the Heart Sūtra, recited by American beat poet Allen Ginsberg.
• A slightly edited version is used as the lyrics for Yoshimitsu's theme in the PlayStation 2 game Tekken Tag Tournament. An Indian styled version was also created by Bombay Jayashri, titled Ji Project. It was also recorded and arranged by Malaysian singer/composer Imee Ooi.
• An Esperanto translation of portions of the text furnished the libretto of the cantata La Koro Sutro by American composer Lou Harrison.^[90]
• The Heart Sūtra appears as a track on an album of sutras "performed" by VOCALOID voice software, using the Nekomura Iroha voice pack. The album, Syncretism of Shinto and Buddhism by VOCALOID,^[91] is by the artist tamachang.
• Toward the end of the opera The (R)evolution of Steve Jobs by Mason Bates the character inspired by Kōbun Chino Otogawa sings part of the Heart Sūtra to introduce the scene in which Steve Jobs weds Laurene Powell at Yosemite in 1991.
• Part of the Sutra can be heard on Shiina Ringo's song Gate of Living (鶏と蛇と豚), from her studio album Sandokushi (2019)^[92]

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^[93] (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 "The Secret Biwa Music that Caused the Yurei to Lament" (琵琶秘曲泣幽霊), commonly known as Hoichi the Earless, because of its inclusion in the 1904 book Kwaidan: Stories and Studies of Strange Things, 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.^[94] 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.^[95]

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.^[96]

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.^[97]

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.^[98]

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.^[99]

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."^[100] 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."^[101]

• Mahāyāna sutras
• Prajñāpāramitā

• Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Translated by Conze, Edward. Grey Fox Press. 1984. ISBN 978-0-87704-049-1.
• Fox, Douglass (1985). The Heart of Buddhist Wisdom: A Translation of the Heart Sutra With Historical Introduction and Commentary. Lewiston/Queenston Lampeter: The Edwin Mellen Press. ISBN 0-88946-053-1.
• Gyatso, Tenzin (2002). Jinpa, Thumpten (ed.). Essence of the Heart Sutra: The Dalai Lama's Heart of Wisdom Teachings. English translation by Geshe Thupten Jinpa. Boston: Wisdom Publications. ISBN 0-86171-318-4.
• Hasegawa, Seikan (1975). The Cave of Poison Grass: Essays on the Hannya Sutra. Arlington, Virginia: Great Ocean Publishers. ISBN 0-915556-00-6.
• McRae, John R. (1988). "Ch'an Commentaries on the Heart Sutra". Journal of the International Association of Buddhist Studies. 11 (2): 87–115.
• McLeod, Ken (2007). An Arrow to the Heart. Victoria, BC, Canada: Trafford. ISBN 978-1-4251-3377-1. Archived from the original on 2011-07-27.
• Thich, Nhat Hanh (1988). The Heart of Understanding. Berkeley, California: Parallax Press. ISBN 978-0-938077-11-4.
• Rinchen, Sonam. (2003) Heart Sutra: An Oral Commentary Snow Lion Publications
• Schodt, Fred (2020). My Heart Sutra: A World in 260 Characters. San Francisco, California: Stone Bridge Press. ISBN 978-1-61172-062-4.
• A Comprehensive Commentary on the Heart Sutra. Translated by Shih, Heng-ching. Berkeley, Calif.: Numata Center for Buddhist Translation and Research. 2001. ISBN 1-886439-11-7.

• Journey of the Heart Produced by Ravi Verma

• "Multilingual Edition of The Heart Sutra". Faculty of Humanities, University of Oslo. 2022-03-13. Retrieved 2022-03-13. Sanskrit, Chinese, Tibetan, and English versions of The Heart Sutra in sentence-by-sentence reading format; facilitating easy comparison.
• "A Reader's Guide to the Heart Sutra". Shambhala Publications. 2018-09-16. Retrieved 2018-09-18. A guide to some of the important translations and commentaries.
• Character-by-character translation from Chinese
• "The Shorter Prajñāpāramitā Hṛdaya Sūtra". Lapis Lazuli Texts. Retrieved 2010-08-30. From the Chinese version attributed to Xuanzang (T251).
• "The Shorter Prajñāpāramitā Hṛdaya Sūtra". Sutras Mantras. Retrieved 2017-03-02. From the Chinese version attributed to Kumārajīva (T250).
• "The Longer Prajñāpāramitā Hṛdaya Sūtra". Lapis Lazuli Texts. Retrieved 2010-08-30. From the Chinese translation by Prajñā (T253).
• "The Shorter Prajñāpāramitā Hṛdaya Sūtra". Fodian. Archived from the original on 2017-04-20. Retrieved 2017-03-02. Conze's translation from his Sanskrit edition (1948, rev. 1967).
• "The Heart of the Perfection of Wisdom". LamRim.com. Retrieved 2008-03-22. From the Tibetan text.
• The Heart Sutra in English - Translated by Gerhard Herzog. Translation from Chinese, Kaoshiung, Taiwan, 1971.
• Diamond Sutra and Heart Sutra public domain audiobook at LibriVox
• An English translation by 84000: Translating the Words of the Buddha, with extensive notes