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Rating: 
Summary: Heart & Diamond reviewed
Review: I am familiar with Edward Conze's translations and comments on the Diamond and Heart Sutras primarily through the 1958 edition of this work. First of all, these are scholarly translations and commentaries. The commentaries are logical and precise, as they need to be to get at the heart of the teaching, in particular, of the Heart Sutra. Conze states, correctly, that to understand the Heart Sutra one has to understand something about Abhidharma concepts. The Abhidharma texts represent early schools of thought in India regarding consciousness and read like a Sears catalog of psychological elements put into a moral context and including conditioned and unconditioned dharmas. The Heart Sutra is in part a response to Abhidharma; one which goes beyond it. Abhidharma is considered the "dry bones" of Zen for good reason. Nevertheless, there are equally good reasons why Shunryu Suzuki told his students at San Francisco Zen Center to study with Conze (advice which was followed). The Heart Sutra is such a pure and intense condensation of wisdom that the effort to understand it is repaid tenfold by even small glimpses of its meaning. It is paradoxical that the teaching of "form is emptiness, emptiness is form,"etc., is amenable to a logical approach, yet Conze is very effective at demonstrating that, at least for those of us who have not attained wisdom-that-goes-beyond (prajna), this is precisely the path to take. His analysis of the Sanskrit in the context of Buddhist logic unlocks a very fruitful path for following the meaning of the Heart Sutra. An openminded approach to Conze's translation and commentaries, applied with some determination and perseverance, is well worth the effort, both with the Diamond and the Heart Sutras, though perhaps more so with the latter. What hits us in the face at first as flatly contradictory reveals itself to be something more than we can imagine. Shunryu Suzuki told us that the "No" in the Heart Sutra is far more positive than any "Yes" could ever be. I haven't seen another approach to the Heart Sutra in print that equals Edward Conze's.
Rating:
Summary: Heart & Diamond reviewed
Review: I am familiar with Edward Conze's translations and comments on the Diamond and Heart Sutras primarily through the 1958 edition of this work. First of all, these are scholarly translations and commentaries. The commentaries are logical and precise, as they need to be to get at the heart of the teaching, in particular, of the Heart Sutra. Conze states, correctly, that to understand the Heart Sutra one has to understand something about Abhidharma concepts. The Abhidharma texts represent early schools of thought in India regarding consciousness and read like a Sears catalog of psychological elements put into a moral context and including conditioned and unconditioned dharmas. The Heart Sutra is in part a response to Abhidharma; one which goes beyond it. Abhidharma is considered the "dry bones" of Zen for good reason. Nevertheless, there are equally good reasons why Shunryu Suzuki told his students at San Francisco Zen Center to study with Conze (advice which was followed). The Heart Sutra is such a pure and intense condensation of wisdom that the effort to understand it is repaid tenfold by even small glimpses of its meaning. It is paradoxical that the teaching of "form is emptiness, emptiness is form,"etc., is amenable to a logical approach, yet Conze is very effective at demonstrating that, at least for those of us who have not attained wisdom-that-goes-beyond (prajna), this is precisely the path to take. His analysis of the Sanskrit in the context of Buddhist logic unlocks a very fruitful path for following the meaning of the Heart Sutra. An openminded approach to Conze's translation and commentaries, applied with some determination and perseverance, is well worth the effort, both with the Diamond and the Heart Sutras, though perhaps more so with the latter. What hits us in the face at first as flatly contradictory reveals itself to be something more than we can imagine. Shunryu Suzuki told us that the "No" in the Heart Sutra is far more positive than any "Yes" could ever be. I haven't seen another approach to the Heart Sutra in print that equals Edward Conze's.
Rating: 
Summary: a review is not a review, therefore it is called a review
Review: Manual of Zen Buddhism has a better translation of both these Sutras. I am also very
appreciative of the Shambhala translations by Price and Mou-lam that doesn't have the
Heart Sutra but has a translation of the Platform Sutra coupled with the Diamond Sutra.
The problem I have with this translation is that after very much enjoying the
Price/Mou-lam translation I thought it might be worth while to have a translation of the
Heart and Diamond in one volume. I had seen this translation so decided to look into it
and felt immediately uncomfortable by the decision to venerate the Buddha. The Buddha
of course was an average wealthy householder who became enlightened. In other words,
he was a somewhat regular human being. In this translation he is usually translated as "The
Lord." In both the Suzuki and Price/Mou-lam translations he is usually referred to as "The
Buddha" or "The World-Honored One" or the "Tathagata" (thus-come, or thus-gone).
Also, this is the only one of the three translations that has someone else, as a servant,
arrange the Buddha's seat after he returns from begging for his meal. A small point, but it
is very touching to think of the Buddha as being humble. This is just the beginning of my
problems with this translation. For instance, the Diamond Sutra is relatively short, so why
not have the complete Sutra and then have the Sutra with commentary like Sheng-yen
does with the translation of the Sutra of Complete Enlightenment. All in all a terrible job.
Rating:
Summary: a review is not a review, therefore it is called a review
Review: The Prajanparamita ("Perfection of Wisdom") consists of thirty-eight books composed between 100 B.C. and A.D. 600, including the Diamond and Heart Sutras, "two of the holiest of the holy" (p. xxviii) Buddhist scriptures. German translator Edward Conze first introduced these sutras to the English-speaking world in 1958. The Diamond and Heart Sutras "lead us to the very summit of existence," he writes. "Up there the air is rather rarified, and we are bound to feel somewhat dizzy at times" (p. 38). And like a raft allowing us to cross a great stretch of water, they carry us to a place of "No eye, ear, nose, tongue, body, mind; No forms, sounds, smells, tastes, touchables, or objects of mind" (p. 97).The Diamond Sutra is said to cut "like a thunderbolt" (p. xxix), and the Heart Sutra is the "heart or essence of the Perfection of Wisdom" (p. xxi). They look deeply into "experience beyond the rigidity of concept," recognizing "the interdependence of all beings" (p. xix)and, at times, they will cause your head to reel as your mind does somersaults! Although Conze comments on these sutras phrase by phrase, he acknowledges his commentary is not intended to convey "the spiritual experience which a Sutra describes. These only reveal themselves to persistent meditation. A commentary must be content to explain words used" (p. 7). The realization of these teachings results in compassion (p. xix). In her excellent Preface to this new edition of Conze's translation, Judith Simmer-Brown notes that "the wisdom of the Prajnaparamita sutras is mind expanding" (p. xv). I am not competent to comment on Conze's translation, and I do not presume to understand these sutras. However, I recommend this book for anyone interested in exploring the Buddhist concepts of emptiness and the absolute nature of reality, or for anyone interested in the pursuit of wisdom--"with the concern for the meaning of life, with its search for ends, purposes and values worthy of being pursued, with its desire to penetrate beyond the appearance of things to their true reality" (p. xxviiii). G. Merritt
Rating: 
Summary: The heart sutra in sanskrit and english
Review: This is a very fine text of the heart sutra which encourages
us to pronounce the sanskrit out loud as a spiritual
practice. I keep wondering though, isn't there more?
Sutras usually take a little longer to read.
Rating:
Summary: The heart sutra in sanskrit and english
Review: This is a very fine text of the heart sutra which encourages
us to pronounce the sanskrit out loud as a spiritual
practice. I keep wondering though, isn't there more?
Sutras usually take a little longer to read.
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