Reciting the Heart Sutra for Wisdom, Compassion, Purification; with Om Gate Gate Paragate Mantra

Daily recitation of the Heart Sutra is encouraged by most Mahayana and Vajrayana Buddhist teachers. It is a remedy for suffering, and for the accumulation of merit; wisdom; compassion; and success in Dharma practice.
PLEASE TURN ON CC for RECITE ALONG SUBTITLES and choose your language.
CONTENTS
00:00-01:59 Introduction to the Heart Sutra and Benefits of Reciting
02:00-05:23 Recitation of Heart Sutra in English
05:24-07:25 Mantra of the Perfection of Wisdom Om Gate Gate Paragate Parasamgate Bodhi Svaha

Hearing, or Reciting the Sutra out loud is an important, core practice. Reciting especially on Holy Days, such as the 15 Days of Miracles of the Buddha, and the dates celebrating Buddha's first teaching, birthday, Enlightenment and Paranirvana, generates unimaginable merit.

Recite along with us now, and especially on Holy Days. May all beings benefit.

I prostrate to the Arya Triple Gem.
Thus did I hear at one time. The Bhagavan Buddha was dwelling on Mass of Vultures Mountain in Rajagriha together with a great community of monks and a great community of Bodhisattvas.
At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called “Profound Perception.”
Also, at that time, the Bodhisattva Mahasattva Arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature.
Then, through the power of Buddha, the Venerable Shariputra said this to the Bodhisattva Mahasattva Arya Avalokiteshvara:
“How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom?”
He said that, and the Bodhisattva Mahasattva Arya Avalokiteshvara said this to the venerable Shariputra.
“Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature.
Form is empty. Emptiness is form.
Emptiness is not other than form; form is also not other than emptiness.
In the same way, feeling, discrimination, compositional factors, and consciousness are empty.
Shariputra, likewise, all phenomena are emptiness, without characteristic, unproduced, unceased, stainless; not without stain, not deficient, not fulfilled.
Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind, no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon.
There is no eye element and so on up to and including no mind element and no mental consciousness element.
There is no ignorance, no extinction of ignorance, and so on, up to and including no aging, and death, and no extinction of aging and death.
Similarly, there is no suffering, origination, cessation, and path,
There is no exalted wisdom, no attainment, and also no non- attainment.
Shariputra, therefore, because there is no attainment, Bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear.
Having completely passed beyond error, they reach the end- point of nirvana.
All the Buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete en lightenment in reliance on the perfection of wisdom.

Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge;
the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false.
The mantra of the perfection of wisdom is declared:
Tadyatha om gate gate paragate parasamgate bodhi svaha टद्यथ ॐ गते गते परगते परसम्गते बोधी स्वहा
Tadyatha Om gate gate paragate parasamgate bodhi svaha टद्यथ ॐ गते गते परगते परसम्गते बोधी स्वहा
Tadyatha Om gate gate paragate parasamgate bodhi svaha टद्यथ ॐ गते गते परगते परसम्गते बोधी स्वहा
Shariputra, the Bodhisattva Mahasattva should train in the profound perfection of wisdom like that.”
Then the Bhagavan Buddha arose from that concentration and commended the Bodhisattva Mahasattva Arya Avalokiteshvara saying:
“Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the Tathagatas rejoice.”
The Bhagavan having thus spoken, the venerable Shariputra, the Bodhisattva Mahasattva Arya Avalokiteshvara, and those surrounding in their entirety along with the world of gods, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by the Bhagavan.

[miriampatricia]

Lucky to be able to listen to such a beautiful sutra💐🙌
Eternally grateful 🙏🙂

[smileplease]

Thanks India for keep enlightening the world with producing thousands of great people like Buddha. India, you are the soul, mind and wisdom of this world.

[priestboy]

Thank You, Thank You, Thank You <3 <3 <3 <3 <3 <3 May all sentient beings benefit, may all suffering be pacified, may all prayers, mantras, and aspirations be actualized, and, may all the holy wishes of all our Teachers, Lamas, and Gurus, especially HH The Dalai Lama (and also for the holy wishes of my dear dear Guru, Lama Zopa Rinpoche ) be fulfilled.

[subrotoxing]

your best content ever... i recite the heart sutra in 3 languages for a total of 81 times every day. I concur that what lama zopa rinpoche said is true..the more you recite this sutra the better you will improve in your understanding of emptiness and develop your wisdom.

[kellydiggs]

Thank you universe for this message and teaching me the best way to handle the stress in my life. I will carry this with me and use this practice 2:52 2:53

[dorjedriftwood]

This is another, translation of the five aggregates.

It goes: form - this is the appearences of the senses.
Feeling- these are the appearances of energy and vibration
Reactions -these are the spontaneous appearance of the elements and humors in response to causes and conditions
Mental formation - these are the appearances thoughts and the imagination, also the inner senses such as recollections and projections of imagined future sound smell taste etc.
Awareness - the conscious knowing aspect which is aware of these four aggregates is itself evidenced only by its knowledge of these four and so can be known as an aggregate of these four. Otherwise you can merely see it’s aggregate nature as the awareness of past present and future. The former is more profound.

The Pranjana Paramita indicates that emptiness is form, form is emptiness, form is none other than emptiness and emptiness none other than form. But then abreviaviates the other four contemplations. In other one should then move on to feeling is emptiness and emptiness is feeling, feeling is none other than emptiness and emptiness none other than feeling. Then replace the term with each aggregate, reaction, mental formation and finally awareness. Most people encountering this sutra are unaware of the teachings on the aggregates and so when they here so too with the other aggregates they don’t realize that they should contemplate each as being one with emptiness.


This is a purposeful deconstruction of cause and condition and absolute truth as all being insubstantial and without karmic basis spontaneously present as a display without inherent reality. Which is further substantiated in the madhyamaka as well as the Ati teachings of Tantra. All of this is in service of the notion that prajnaparamita profound wisdom, which is the actual enlightened mind in its fully enlightened state cannot be based on causes and conditions and so must be accomplished through means of this mysterious thing called “wisdom”, it cannot be achieved by effort which is why the sutra finishes saying there is no attainment (of enlightenment) and no cause (of enlightenment) meaning enlightenment is not based in effort or achievement nor in the accumulation of causes and conditions. It then gives a Mantra… not a Dharani but a Mantra. Which means this recitation is not based in accumulation but in faith and devotion to the deity PranjanaParamita or the primal force of “wisdom” which is a subject ironically which cannot be understood until the realization of relative Bodhichitta which itself is a wisdom based transcendent energy called the mind of enlightenment. From that moment of realization one can then begin to have experiences of something you can slowly gain confidence in calling wisdom.

Fortunately Bodhichitta does have causes and conditions they are as follows.

Recieve the Bodhisattva vow from someone you see as the Buddha. And hold them with appropriate devotion in your heart.
Accumulate the four Imeasurables. (This can be understood as both the prayer and the intense emotions of, compassion, love, joy in virtue, and equanimity (a sense of perfect balanced connection with all beings where all sufferings and joys are equal to our own. As Shantideva says “there is one mind, the mind to be kept and guarded.
Accumulate the Mani Mantra,
Accumulation of the Mahayana refuge.

If you engage in these with joy in diligence of practice there is no way you will not achieve the transcendent energy called Bodhichitta and from there wisdom will slowly show itself. Then one can read such texts and the meaning will slowly steep you in wisdom.

Al la la Ho

I confess if I have failed to teach anything less than my Guru would wish of me. If it is so you may hold these words as inseparable from his love and read them as scripture. But since I am lazy and stupid you should investigate all my claims through study of sutra and Tantra. May mother Rigzema effortlessly draw them in bliss. Sarwa Mangalam.

Lama Rigdze Namdrol
Anudyogin Guru

[rhuyisia]

Would be great if there are "lyrics" so that I could recite together

[celissewillis]

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