Prajnaparamita

Earliest texts Western scholars have traditionally considered the earliest sūtra in the Prajñāpāramitā class to be the Aṣṭasāhasrikā Prajñāpāramitā Sūtra or "Perfection of Wisdom in 8,000 Lines", which was probably put in writing in the 1st century BCE. This chronology is based on the views of Edward Conze, who largely considered dates of translation into other languages. This text also has a corresponding version in verse format, called the '''', which some believe to be slightly older because it is not written in standard literary Sanskrit. However, these findings rely on late-dating Indian texts, in which verses and mantras are often kept in more archaic forms. According to Edward Conze, the PP literature developed in nine stages: (1) An urtext similar to the first two chapters of the Sanskrit Ratnagunasaṃcaya Gāthā; (2) Chapters 3 to 28 of the Ratnagunasaṃcaya are composed, along with the prose of the Aṣṭasāhasrikā. This base text was further expanded with (3) material from the Abhidharma, and (4) concessions to the "Buddhism of Faith" (referring to Pure Land references in the sūtra). This process led to (5) further expansion into larger PP sūtras as well as (6) contraction into the shorter sūtras (i.e. Diamond Sūtra, Heart Sūtra, down to the Prajñāpāramitā in One Letter). This expanded corpus formed the basis for the (7) Indian PP Commentaries, (8) Tantric PP works and (9) Chinese Chan texts. Jan Nattier also defends the view that the Aṣṭasāhasrikā developed as various layers were added over time. These Mahāsāṃghikas had two famous monasteries near Amarāvati Stupa and Dhānyakataka, which gave their names to the Pūrvaśaila and Aparaśaila schools. Each of these schools had a copy of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra in Prakrit. It is very similar to the first Chinese translation of the Aṣṭasāhasrikā by Lokakṣema (ca. 179 CE) whose source text is assumed to be in the Gāndhārī language; Lokakṣema's translation is also the first extant translation of the Prajñāpāramitā genre into a non-Indic language. Comparison with the standard Sanskrit text shows that it is also likely to be a translation from Gāndhāri as it expands on many phrases and provides glosses for words that are not present in the Gāndhārī. This points to the text being composed in Gāndhārī, the language of Gandhara (the region now called the Northwest Frontier of Pakistan, including Peshawar, Taxila and Swat Valley). The "Split" manuscript is evidently a copy of an earlier text, though Falk and Karashima do not give an estimate on how old the original may be. In contrast to western scholarship, Japanese scholars have traditionally considered the Diamond Sūtra (Vajracchedikā Prajñāpāramitā Sūtra) to be from a very early date in the development of Prajñāpāramitā literature. The usual reason for this relative chronology which places the Vajracchedikā earlier is not its date of translation, but rather a comparison of the contents and themes. Some western scholars also believe that the Aṣṭasāhasrikā Prajñāpāramitā Sūtra was adapted from the earlier Vajracchedikā Prajñāpāramitā Sūtra. This view is taken in part by examining parallels between the two works, in which the Aṣṭasāhasrikā seems to represent the later or more developed position. According to Nattier, the Pañcaviṃśatisāhasrikā is basically the Aṣṭasāhasrikā base text which has been "sliced" up and filled with other material, increasing the length of the text considerably. Other PP texts were also composed which were much shorter and had a more independent structure from the Aṣṭasāhasrikā. Regarding the shorter PP texts, Conze writes, "two of these, the Diamond Sūtra and the Heart Sūtra are in a class by themselves and deservedly renowned throughout the world of Northern Buddhism. Both have been translated into many languages and have often been commented upon.". Jan Nattier argues the Heart Sutra to be an apocryphal text composed in China from extracts of the Pañcaviṃśatisāhasrikā and other texts c. 7th century. Red Pine, however, does not support Nattiers argument and believes the Heart Sutra to be of Indian origin. Esoteric Prajñāpāramitā texts During the later phase of Indian Buddhism, Tāntric Prajñāpāramitā texts were produced from the 8th century up to the 11th century CE. These later esoteric Prajñāpāramitā sutras are generally short texts which contain mantras and/or dhāraṇīs and also reference esoteric Buddhist (Mantrayana) ideas. Esoteric Prajñāpāramitā sutras include texts such as the Adhyardhaśatikā Prajñāpāramitā Sūtra (150 lines), the famous Heart Sutra (Prajñāpāramitāhṛdaya), the Ekaślokikā prajñāpāramitā, Svalpākṣarā Prajñāpāramitā, Kauśikā Prajñāpāramitā, Saptaślokikā Prajñāpāramitā, the *Prajñāpāramitānāmāṣṭaśataka and the Candragarbha Prajñāpāramitā. Some of these sources, like the Svalpākṣarā, claim that simply reciting the dharanis found in the sutras are as beneficial as advanced esoteric Buddhist practices (with the full ritual panoply of mandalas and abhiseka). These scriptures may have been recited in esoteric rituals and two of them remain in widespread use today: Prajñāpāramitāhṛdaya (commonly recited throughout Asia by Buddhists) and the Adhyardhaśatikā (an widely recited text in Shingon Buddhism). Prajñāpāramitā in Central Asia By the middle of the 3rd century CE, it appears that some Prajñāpāramitā texts were known in Central Asia, as reported by the Chinese monk Zhu Zixing, who brought back a manuscript of the Prajñāpāramitā of 25,000 lines: China In China, there was extensive translation of many Prajñāpāramitā texts beginning in the second century CE. The main translators include: Lokakṣema (支婁迦讖), Zhī Qīan (支謙), Dharmarakṣa (竺法護), Mokṣala (無叉羅), Kumārajīva (鳩摩羅什, 408 CE), Xuánzàng (玄奘), Făxián (法賢) and Dānapāla (施護). These translations were very influential in the development of East Asian Mādhyamaka and on Chinese Buddhism. Xuanzang (fl. c. 602–664) was a Chinese scholar who traveled to India and returned to China with three copies of the Mahāprajñāpāramitā Sūtra which he had secured from his extensive travels. Xuanzang, with a team of disciple translators, commenced translating the voluminous work in 660 CE using the three versions to ensure the integrity of the source documentation. An important PP text in East Asian Buddhism is the Dazhidulun (大智度論, T no. 1509), a massive commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā translated by Kumārajīva (344–413 CE). Tibetan Buddhist scholasticism generally studies the PP sutras through the Abhisamayālaṅkāra and its numerous commentaries. The focus on the Abhisamayālaṅkāra is particularly pronounced in the Gelug school, who according to Georges Dreyfus "take the Ornament as the central text for the study of the path" and "treat it as a kind of Buddhist encyclopedia, read in the light of commentaries by Je Dzong-ka-ba, Gyel-tsap Je, and the authors of manuals [monastic textbooks]." == Texts ==

The Main Prajñāpāramitā Sūtras ) from Dunhuang (circa 868 CE). An Indian commentary on the Mahāyānasaṃgraha, entitled Vivṛtaguhyārthapiṇḍavyākhyā (A Condensed Explanation of the Revealed Secret Meaning, Derge No. 4052), lists eight Prajñāpāramitā sūtras which were "taught to bodhisattvas" and are seen as superior (from the Sravakayana sutras) because they are superior "in eliminating conceptually imaged forms". The eight texts are listed according to length and are the following: Xuanzang returned to China with three copies of this Sanskrit work which he obtained in South India and his translation is said to have been based on these three sources. In total it includes 600 scrolls, with 5 million Chinese characters. This collection consists of 16 Prajñāpāramitā texts: • Prajñāpāramitā sūtra in 100,000 verses (scrolls 1-400) • Prajñāpāramitā sūtra in 25,000 verses (scrolls 401-478) • Prajñāpāramitā sūtra in 18,000 verses (scrolls 479-537) • Prajñāpāramitā sutra in 8,000 verses (scrolls 538-555) • An abridged version of the Prajñāpāramitā sūtra in 8,000 verses (scrolls 556-565) • Devarājapravara prajñāpāramitā sūtra - a part of the Questions of Suvikrānta (scrolls 566-573) • Prajñāpāramitā sūtra in 700 verses (scrolls 574-575) • Nāgaśripa-priccha Prajñāpāramitā (scroll 576) • The Diamond Sutra (scroll 577) • Prajñāpāramitā sūtra in 150 verses (scroll 578) • Ārya pañcapāramitānirdeśa nāma mahāyāna sūtra (bokrull 579-592) • The Questions of Suvikrānta (scroll 593-600) A modern English translation: The Great Prajna Paramita Sutra (vols. 1 to 6) translated by Naichen Chen (Tucson: Wheatmark). In the Tibetan Kangyur In the Tibetan Buddhist tradition, the Abhisamayālaṅkāra is traditionally said to be a commentary to seventeen Prajñāpāramitā (PP) source texts. These are seen as the most important PP sutras and they collectively known as the "Seventeen Mothers and Sons" (Wyl. yum sras bcu bdun). The Six Mothers are: • The Perfection of Wisdom in One Hundred Thousand Lines (Sanskrit: śatasāhasrikāprajñāpāramitā, Wylie: ''sher phyin stong phrag brgya pa/ \('bum/\)''), Tohoku (Toh) Catalogue # 8. • The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, sher phyin stong phrag nyi shu lnga pa/ \(nyi khri/\)), Toh 9. • The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭādaśasāhasrikāprajñāpāramitā, sher phyin khri brgyad stong pa), Toh 10. • The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, shes phyin khri pa), Toh 11. • The Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikāprajñāpāramitā, sher phyin brgyad stong pa/), Toh 12. • The Verses that Summarize the Perfection of Wisdom (Prajñāpāramitāsaṃcayagāthā, shes rab kyi pha rol tu phyin pa sdud pa tshigs su), Toh 13. The Eleven Sons are: • Abhisamayālaṅkāra (Ornament of clear realization), the central Prajñāpāramitā shastra in the Tibetan tradition. It is traditionally attributed as a revelation from the Bodhisattva Maitreya to the scholar Asanga (fl. 4th century CE), known as a master of the Yogachara school. The Indian commentary on this text by Haribadra, the Abhisamayalankaraloka, has also been influential on later Tibetan texts. There is also another Indian commentary to the AA by Vimuktisena. • Śatasāhasrikā-pañcaviṃśatisāhasrikāṣṭādaśasāhasrikā-prajñāpāramitā-bṛhaṭṭīkā, often attributed to Vasubandhu (4th century). • Satasahasrika-paramita-brhattika, attributed to Daṃṣṭrāsena. • Dignāga's Prajnaparamitarthasamgraha-karika. • Ratnākaraśānti's Prajñāpāramitopadeśa. ==Themes in Prajñāpāramitā sutras==

Core themes (Tib. Rabjor), a major character in the Prajñāpāramitā literature, who is proclaimed as the foremost "dweller in non-conflict" (araṇavihārīnaṃ) and "of those worthy of offering" (dakkhiṇeyyānaṃ) The Bodhisattva and Prajñāpāramitā A key theme of the Prajñāpāramitā sutras is the figure of the Bodhisattva (literally: awakening-being) which is defined in the 8,000-line Prajñāpāramitā sutra as: :"One who trains in all dharmas [phenomena] without obstruction [asakti, asaktatā], and also knows all dharmas as they really are." A Bodhisattva is then a being that experiences everything "without attachment" (asakti) and sees reality or suchness (Tathātā) as it is. The Bodhisattva is the main ideal in Mahayana (Great Vehicle), which sees the goal of the Buddhist path as becoming a Buddha for the sake of all sentient beings, not just yourself: :They make up their minds that 'one single self we shall tame ... one single self we shall lead to final Nirvana.' :A Bodhisattva should certainly not in such a way train himself. :On the contrary, he should train himself thus: "My own self I will place in Suchness [the true way of things], and, so that all the world might be helped, :I will place all beings into Suchness, and I will lead to Nirvana the whole immeasurable world of beings." A central quality of the Bodhisattva is their practice of Prajñāpāramitā, a most deep (gambhīra) state of knowledge which is an understanding of reality arising from analysis as well as meditative insight. It is non-conceptual and non-dual (advaya) as well as transcendental. Literally, the term could be translated as "knowledge gone to the other (shore)", or transcendental knowledge. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra says: :This is known as the Prajñāpāramitā of the bodhisattvas; not grasping at form, not grasping at sensation, perception, volitions and cognition. A further passage in the 8,000-line Prajñāpāramitā sutra states that Prajñāpāramitā means that a Bodhisattva stands in emptiness (shunyata) by not standing (√sthā) or supporting themselves on any dharma (phenomena), whether conditioned or unconditioned. The dharmas that a Bodhisattva does "not stand" on include standard listings such as: the five aggregates, the sense fields (ayatana), nirvana, Buddhahood, etc. This is explained by stating that Bodhisattvas "wander without a home" (aniketacārī); "home" or "abode" meaning signs (nimitta, meaning a subjective mental impression) of sensory objects and the afflictions that arise dependent on them. This includes the absence, the "not taking up" (aparigṛhīta) of even "correct" mental signs and perceptions such as "form is not self", "I practice Prajñāpāramitā", etc. To be freed of all constructions and signs, to be signless (animitta) is to be empty of them and this is to stand in Prajñāpāramitā. The Prajñāpāramitā sutras state that all Buddhas and Bodhisattvas in the past have practiced Prajñāpāramitā. Prajñāpāramitā is also associated with Sarvajñata (all-knowledge) in the Prajñāpāramitā sutras, a quality of the mind of a Buddha which knows the nature of all dharmas. ) prostrating at the feet of the past Buddha Dipankara According to Karl Brunnhölzl, Prajñāpāramitā means that "all phenomena from form up through omniscience being utterly devoid of any intrinsic characteristics or nature of their own." Furthermore, "such omniscient wisdom is always nonconceptual and free from reference points since it is the constant and panoramic awareness of the nature of all phenomena and does not involve any shift between meditative equipoise and subsequent attainment." Edward Conze outlined several psychological qualities of a Bodhisattva's practice of Prajñāpāramitā: • Non-apprehension (anupalabdhi) • No settling down or "non-attachment" (anabhinivesa) • No attainment (aprapti). No person can "have," or "possess," or "acquire," or "gain" any dharma. • Non-reliance on any dharma, being unsupported, not leaning on any dharma. • "Finally, one may say that the attitude of the perfected sage is one of non-assertion." Other Bodhisattva qualities . '''' manuscript. Nālandā, Bihar, India. The Prajñāpāramitā sutras also teach of the importance of the other pāramitās (perfections) for the Bodhisattva such as Ksanti (patience): "Without resort to this patience (kṣānti) they [bodhisattvas] cannot reach their respective goals". Another quality of the Bodhisattva is their freedom from fear (na vtras) in the face of the seemingly shocking doctrine of the emptiness of all dharmas which includes their own existence. A good friend (kalyanamitra) is useful in the path to fearlessness. Bodhisattvas also have no pride or self-conception (na manyeta) of their own stature as Bodhisattvas. These are important features of the mind of a bodhisattva, called bodhicitta. The Prajñāpāramitā sutras also mention that bodhicitta is a middle way, it is neither apprehended as existent (astitā) or non-existent (nāstitā) and it is "immutable" (avikāra) and "free from conceptualization" (avikalpa). The Bodhisattva is said to generate "great compassion" (maha-karuṇā) for all beings on their path to liberation and yet also maintain a sense of equanimity (upekṣā) and distance from them through their understanding of emptiness, due to which, the Bodhisattva knows that even after bringing countless beings to nirvana, "no living being whatsoever has been brought to nirvana." An example from the Diamond Sutra of this use of negation is: :As far as 'all dharmas' are concerned, Subhuti, all of them are dharma-less. That is why they are called 'all dharmas.' The rationale behind this form is the juxtaposition of conventional truth with ultimate truth as taught in the Buddhist two truths doctrine. The negation of conventional truth is supposed to expound the ultimate truth of the emptiness (Śūnyatā) of all reality - the idea that nothing has an ontological essence and all things are merely conceptual, without substance. The Prajñāpāramitā sutras state that dharmas should not be conceptualized either as existent, nor as non existent, and use negation to highlight this: "in the way in which dharmas exist (saṃvidyante), just so do they not exist (asaṃvidyante)". Māyā The Prajñāpāramitā sutras commonly state that all dharmas (phenomena), are in some way like an illusion (māyā), like a dream (svapna) and like a mirage. The Diamond Sutra states: :"A shooting star, a clouding of the sight, a lamp, An illusion, a drop of dew, a bubble, a dream, a lightning's flash, a thunder cloud—this is the way one should see the conditioned." Even the highest Buddhist goals like Buddhahood and Nirvana are to be seen in this way, thus the highest wisdom or prajña is a type of spiritual knowledge which sees all things as illusory. As Subhuti in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra states: :"Even if perchance there could be anything more distinguished, of that also I would say that it is like an illusion, like a dream. For not two different things are illusions and Nirvāṇa, are dreams and Nirvāṇa." This is connected to the impermanence and insubstantial nature of dharmas. The Prajñāpāramitā sutras give the simile of a magician (māyākāra: 'illusion-maker') who, when seemingly killing his illusory persons by cutting off their heads, really kills nobody and compare it to the bringing of beings to awakening (by 'cutting off' the conceptualization of self view; Skt: ātmadṛṣṭi chindati) and the fact that this is also ultimately like an illusion, because their aggregates "are neither bound nor released". The illusion then, is the conceptualization and mental fabrication of dharmas as existing or not existing, as arising or not arising. Prajñāpāramitā sees through this illusion, being empty of concepts and fabrications. Perceiving dharmas and beings like an illusion (māyādharmatā) is termed the "great armor" (mahāsaṃnaha) of the Bodhisattva, who is also termed the 'illusory man' (māyāpuruṣa). Sutra worship According to Paul Williams, another major theme of the Prajñāpāramitā sutras is "the phenomenon of laudatory self reference—the lengthy praise of the sutra itself, the immense merits to be obtained from treating even a verse of it with reverence, and the nasty penalties which will accrue in accordance with karma to those who denigrate the scripture." Later developments According to Edward Conze, later Prajñāpāramitā sutras added much new doctrinal material. Conze lists the later accretions as: • Increasing sectarianism, with all the rancor, invective and polemics that that implies • Increasing scholasticism and the insertion of longer and longer Abhidharma lists • Growing stress on skill in means, and on its subsidiaries such as the Bodhisattva's Vow and the four means of conversion, and its logical sequences, such as the distinction between provisional and ultimate truth • A growing concern with the Buddhist of faith, with its celestial Buddhas and Bodhisattva and their Buddha-fields; • A tendency towards verbosity, repetitiveness and overelaboration • Lamentations over the decline of the Dharma • Expositions of the hidden meaning which become the more frequent the more the original meaning becomes obscured • Any reference to the Dharma body of the Buddha as anything different from a term for the collection of his teachings • A more and more detailed doctrine of the graded stages (bhūmi) of a Bodhisattva's career. ==Selected English translations==

;Larger and smaller Prajnaparamita Sutras Scholarly • Edward Conze (1978), Selected Sayings from the Perfection of Wisdom', Buddhist Society, London, . Portions of various Perfection of Wisdom sutras • Edward Conze (1985), The Large Sutra on Perfect Wisdom, University of California, . Mostly the version in 25,000 lines, with some parts from the versions in 100,000 and 18,000 lines • Edward Conze (1994), The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary, Four Seasons Foundation, . The earliest text in a combination of strict translation and summary • Lex Hixon (1993), Mother of the Buddhas: Meditation on the Prajnaparamita Sutra, Quest, . Selected verses from the Prajnaparamita in 8,000 lines • R.C. Jamieson (2000), The Perfection of Wisdom, Extracts from the Aṣṭasahāsrikāprajñāpāramitā, Penguin Viking, . Foreword by H.H. the Dalai Lama; illustrated with Cambridge University Library Manuscript Add.1464 & Manuscript Add.1643 • Naichen Chen (2017), The Great Prajna Paramita Sutra, Volume 1, Wheatmark, . Unabridged English translation of Xuanzang's Chinese rendition (fascicles 1-20) • Naichen Chen (2018), The Great Prajna Paramita Sutra, Volume 2, Wheatmark, . Unabridged English translation of Xuanzang's Chinese rendition (fascicles 21-40) • Naichen Chen (2019), The Great Prajna Paramita Sutra, Volume 3, Wheatmark, . Unabridged English translation of Xuanzang's Chinese rendition (fascicles 41-60) • Huifeng Shi (Matthew Osborn) (2018), ''Annotated English Translation of Kumārajīva's Xiaǒpǐn Prajnāpāramitā Sūtra'', Asian Literature and Translation. Critically annotated translation of the first two chapters of Kumarajiva's 5th century translation of the Perfection of Wisdom in Eight Thousand Lines. • Stefano Zacchetti (2005), ''In Praise of the Light: a critical synoptic edition with an annotated translation of chapters 1-3 of Dharmarakṣa's Guang zan jing 光讚經, being the earliest Chinese translation of the Larger Prajñāpāramitā'', The International Research Institute for Advanced Buddhology, Soka University, Bibliotheca philologica et philosophica buddhica, v. 8. Buddhist translators/commentators • Dr. Gyurme Dorje, for the Padmakara Translation Group (2018, updated 2020), The Transcendent Perfection of Wisdom in Ten Thousand Lines, (Daśasāhasrikāprajñāpāramitā), 84000: Translating the Words of the Buddha. The complete Prajnaparamita in 10,000 lines, translated from the Tibetan. With hyper-linked glossary and Tibetan text. • Gareth Sparham (2022), The Perfection of Wisdom in Eighteen Thousand Lines, |84000: Translating the Words of the Buddha. Full translation from the Tibetan version: Tohoku Catalogue No. 10. ;Heart Sutra and Diamond Sutra Scholarly • Edward Conze (1988), Buddhist Wisdom Books, Unwin, . The Heart Sutra and the Diamond Sutra with commentaries • Edward Conze (2003, Perfect Wisdom; The Short Prajnaparamita Texts, Buddhist Publishing Group, Totnes. (Luzac reprint), . Most of the short sutras: Perfection of Wisdom in 500 Lines, 700 lines, The Heart Sutra and The Diamond Sutra, one word, plus some Tantric sutras, all without commentaries. • Richard H. Jones (2012), The Heart of Buddhist Wisdom: Plain English Translations of the Heart Sutra, the Diamond-Cutter Sutra, and other Perfection of Wisdom Texts, Jackson Square Books, . Clear translations and summaries of the most important texts with essays • Lopez, Donald S. (1998), Elaborations on Emptiness, Princeton, . The Heart Sutra with eight complete Indian and Tibetan commentaries • Lopez, Donald S. (1987), The Heart Sutra Explained, SUNY, . The Heart Sutra with a summary of Indian commentaries • Red Pine (2001), The Diamond Sutra: The Perfection of Wisdom; Text and Commentaries Translated from Sanskrit and Chinese, Counterpoint, . The Diamond Sutra with Chán/Zen commentary • Red Pine (2004), The Heart Sutra: the Womb of Buddhas, Counterpoint, . Heart Sutra with commentary • Paul Harrison (2006), Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra, Hermes Publishing, Oslo. Translation of the Diamond Sūtra from the Sanskrit based on the two oldest manuscripts (the Gilgit and the Schøyen collection manuscripts) • Gregory Schopen (2004), The Perfection of Wisdom, in D. S. Lopez Jr., ed., Buddhist Scriptures (London, 2004), pp. 450–463. Translation of the Diamond Sutra • Kazuaki Tanahashi (2015), The Heart Sutra: A Comprehensive Guide to the Classic of Mahayana Buddhism, Shambhala Publications, . English translation of the Heart Sutra with history and commentary Buddhist translators/commentators • Rabten, Geshe (1983), Echoes of Voidness, Wisdom, . Includes the Heart Sutra with Tibetan commentary • Geshe Kelsang Gyatso (2001), Heart of Wisdom, Tharpa, . The Heart Sutra with a Tibetan commentary • Geshe Tashi Tsering (2009), 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 • 14th Dalai Lama (2005), Essence of the Heart Sutra, Wisdom Publications, . Heart Sutra with commentary by the 14th Dalai Lama • Thich Nhat Hanh (1988), The Heart of Understanding, Parallax Press, . The Heart Sutra with a Vietnamese Thiền commentary • Thich Nhat Hanh (1992), The Diamond that Cuts Through Illusion, Parallax Press, . The Diamond Sutra with a Vietnamese Thiền commentary • Doosun Yoo (2013), 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 ==References==