Most Buddhist scholars agree that the Heart Sutra and the Mahaprajnapramita-sutra as we know them were translated from independent Indian texts. However, it is uncertain whether the Heart Sutra was incorporated into the Mahaprajnaparamita-sutra, or if it was distilled from the larger sutra. Nonetheless, apart from the larger sutra, the Heart Sutra has a life of its own.

The present Heart Sutra differs from its appearance in the larger sutra. One obvious difference is that the mantra that concludes the Heart Sutra—“Gate Gate Paragate Parasamgate Bodhi Svaha”—does not appear in the Mahaprajnaparamita-sutra. Generally, scholars agree that the narrator is Avalokitesvara Bodhisattva, who speaks to Sariputra, a disciple of the Buddha. On the other hand, the paragraphs in the Mahaprajnaparamita-sutra, which comprise what we call the Heart Sutra make no reference to Avalokitesvara Bodhisattva “coursing in deep prajnaparamita,” suggesting that it is Shakyamuni speaking directly to Sariputra. In my commentary, I will regard the Heart Sutra as if it were the Buddha’ s words.

This book derives from lectures given to my students of Chan. Although some people may believe that Chan is a spiritual doctrine and discipline separate from Buddhist teachings, I want to emphasize that Chan is a school of Buddhism. Of the five Chan sub-schools or ‘houses’ that once existed, two still exist—the Linji (Japanese: Rinzai) and Caodong (Japanese: Soto) schools. 3 Although different in their approaches to the Dharma and practice, all the schools adhere to the core principles of Buddhadharma as espoused by Shakyamuni. Since Buddhism recognizes different affinities and capabilities in people, the many sects, and sub-sects of Buddhism offer different ways someone can absorb and practice the teachings of the Buddha. Chan is simply one such path.