Here we are dealing with the second half of the conclusion and, in the Sanskrit and Tibetan texts, the name of the text, which for historical reasons comes at the end. This passage corresponds to Paragraphs W and X in Silk's (1994) critical edition of the Tibetan.
In Recension One, Paragraph W conveys, using stock phrases or pericopes, the response of Śāriputra as the principle audience of the teaching and the response of beings more generally. In Recension Two there is no specific response from Śāriputra, just a general response from the audience. Recall that R2 lacks any text corresponding to Paragraphs TUV. Interestingly, the last phrase of the conclusion is identical in all of the Chinese texts, including T 252 (the sole representative of R2).
Texts
T 253: 爾時世尊說是語已，具壽舍利弗大喜充遍，觀自在菩薩摩訶薩亦大歡喜。時彼眾會天人阿修羅乾闥婆等，聞佛所說，皆大歡喜，信受奉行。At that time, after the Bhagavān had spoken, Elder Śāriputra overflowed with great joy, Avalokiteśvara bodhisatva mahāsatva was also greatly pleased. Then, that numerous gathering of devas (天), humans (人), asuras (阿修羅), gandharvas (乾闥婆), etc., heard what the Buddha said; they were all greatly pleased, faithfully accepted and respectfully practiced.
T 254: 爾時世尊如是說已，具壽舍利子，觀世音自在菩薩，及彼眾會一切世間天人阿蘇囉巘䭾嚩等，聞佛所說，皆大歡喜，信受奉行。At that time, after the Bhagavān had spoken, Elder Śāriputra, Avalokiteśavara bodhisatva and the others in the congregation (眾會), all the world with devas, humans, asuras, gandharvas, etc., heard what the Buddha said, they were all greatly pleased, faithfully accepted and respectfully practiced.
T 255: 時薄伽梵說是語已。具壽舍利子，聖者觀自在菩薩摩訶薩，一切世間天人阿蘇羅乾闥婆等，聞佛所說，皆大歡喜，信受奉行。When the Bhagavan had spoken, Elder Śāriputra, Ārya Avalokiteśvara bodhisatva mahāsatva, and all the world with its devas, humans, asuras, gandharvas, etc., heard what the Buddha said, they were all greatly pleased, faithfully accepted and respectfully practiced.
T 257: 佛說此經已，觀自在菩薩摩訶薩并諸苾芻，乃至世間天人阿修羅乾闥婆等一切大眾，聞佛所說，皆大歡喜，信受奉行。The Buddha spoke this sūtra, Avalokiteśvara bodhisatva mahāsatva, all the bhikṣus up to the whole world with its devas, humans, asuras, gandharvas, etc., and all people, heard what the Buddha said, they were all greatly pleased, faithfully accepted and respectfully practiced.
Skt. Idam avocad bhagavān āttamanā āyuṣmāñc Chāriputraḥ āryāvalokiteśvaro bodhisatvo mahāsatvas te ca bodhisatvā mahāsatvāḥ sā ca sarvāvatī pariṣat sadeva-mānuṣāsura-garuda*-gandharvaś ca loko bhagavato bhāṣitam abhyanandan. iti prajñāpāramitā-hṛdaya-sūtraṃ samāptam.The Bhagavan said this. Overjoyed, Elder Śāriputra, Noble Avalokiteśvara bodhisatva mahāsatva, those bodhisatva mahāsatvas, the whole gathering, and the world with its devas, humans, demons and celestial musicians rejoiced in the words of the Bhagavan. The Sutra of the Heart of Paragnosis is completed.*absent from Jb
TibA: W bcom ldan 'das kyis de skad ces bka' stsal nas / tshe dang ldan pa shā ri'i bu dang / byang chub sems dpa' sems dpa' chen po 'phags pa spyan ras gzigs dbang phyug dang / thams cad dang ldan pa'i 'khor de dang / lha dang / mi dang / lha ma yin dang / dri zar bcas pa'i 'jig rten yi tangs te / bcom ldan 'das kyis gsungs pa la mngon par bstod po // X bcom ldan 'das ma shes rab kyi pha rol tu phyin pa'i snying po zhes bya ba theg pa chen po'i mdo rdzogs so // The Blessed One having spoken this, Elder Śāriputra, bodhisatva mahāsatva Ārya Avalokiteśvara, the world encompassing that entire audience and gods, and men, and asuras, and gandharvas rejoiced and praised the speech of the Blessed One. Thus concludes the Mahāyāna Sūtra of the Blessed Mother, the Heart of the Transcendent Perfection of Wisdom.
TibB: bcom ldan 'das kyis de skad ces bka' stsal nas / tshe dang ldan pa shā ri'i bu dang / byang chub sems dpa' * 'phags pa spyan ras gzigs dbang phyug dang / thams cad dang ldan pa'i 'khor de dang lha dang / mi dang / lha ma yin dang / dri zar bcas pa'i 'jig rten yi tangs te / bcom ldan 'das kyis gsungs pa la mngon par bstod po //'phags pa bcom ldan 'das ma shes rab kyi pha rol tu phyin pa'i snying po rdzogs so //The Blessed One having spoken this, Elder Śāriputra, and bodhisatva mahāsatva Ārya Avalokiteśvara, and the world encompassing that entire audience and gods, and men, and asuras, and gandharvas rejoiced and praised the speech of the Blessed One. Thus concludes the Mahāyāna Sūtra of the Blessed Mother, the Heart of the Transcendent Perfection of Wisdom.* omits sems dpa' chen po = mahāsatva
T 252: 佛說是經已，諸比丘及菩薩眾，一切世間天人阿脩羅乾闥婆等，聞佛所說，皆大歡喜，信受奉行。After the Buddha preached this sutra, all the bhikṣus and the bodhisatva congregation, all the world—the devas, humans, asuras, gandharvas, etc.—heard what the Buddha said, they were all greatly pleased, faithfully accepted and respectfully practiced.
Notes and Comments
Congregation
The standard sutra ending says that the main protagonists along with the whole world rejoiced at the Buddha's words. In R1 this is Elder Śāriputra and Bodhisatva Avalokiteśvara. The phrase—together with everyone in the gathering (ca sarvāvatī parṣad)—is a little unusual but is followed by the utterly stock phrase about the world with its various kinds of being (sadeva-mānuṣa-āsura-gandharvaḥ lokaḥ). Most of the mss include the bodhisatvas (te ca bodhisatvā mahāsatvāḥ ) but this is omitted in Jb, TibA, TibB, and Nh.
It was notable that the opening mentioned the bodhisatva-saṃgha, but they are not mentioned here.
T 253 translates ca sarvāvatī parṣad as bǐ zhòng huì 彼眾會; while T 254 has bǐ zhòng huì yīqiè shìjiān 彼眾會一切世間—where yīqiè shìjiān 一切世間 means "all the world". This appears to be an attempt to include ca loko but mistakes the grammatical relationship.
There are some differences between the Conze edition and Jb, aka the Hasedera Manuscript (which was the foundation for both Müller's edition and the edition by Vaidya which is now widely available on the internet e.g. DBSC).
Conze: āttamanā āyuṣmāñc Chāriputraḥ āryāvalokiteśvaro bodhisatvo mahāsatvas te ca bodhisatvā mahāsatvāḥ sā ca sarvāvatī parṣat sadeva-mānuṣāsura-garuda-gandharvaś ca loko bhagavato bhāṣitam abhyanandann iti.
Jb: ānandamanā āyuṣmān śāriputraḥ āryāvalokiteśvaraśca bodhisatvaḥ sā ca sarvāvatī pariṣat sadeva-mānuṣāsura-gandharvaś ca loko bhagavato bhāṣitam abhyanandan||
Jb has ānandamanā आनन्दमना for āttamanā आत्तमना, omits te ca bodhisatvā mahāsatvāḥ, and omits garuda.
Unfortunately, the notation in Conze's (1967) edition completely falls apart at this point. E.g. the citation labelled na doesn't exist in Conze's notes. Some of his lettered citations are both the beginning and the end of a passage, some are adjacent to words but the notes deal with phrases. Numbered citations go up to 61, but the notes only go up to 58. I have found at least one variant omitted (note d, Nb tasmā tahi). Also Nb and Ce omit garuḍa but this is not noted by Conze.
Other Sanskrit Prajñāpāramitā texts end similarly.
Pañc: idam avocad bhagavān āttamanaso maitreyapramukhā bodhisattvā mahāsattvāḥ, āyuṣmāṃś ca subhūtir āyuṣmāṃś ca śāriputra āyuṣmāṃś cānandaḥ, śakraś ca devānām indraḥ sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandann iti. (PSP_6-8:179)
Aṣṭa: idamavocadbhagavān āttamanāḥ / te ca maitreyapramukhā bodhisattvā mahāsattvāḥ āyuṣmāṃś ca subhūtirāyuṣmāṃś ca śāriputraḥ āyuṣmāṃścānandaḥ śakraś ca devānāmindraḥ sadevamānuṣāsuragaruḍagandharvaś ca loko bhagavato bhāṣitamabhyanandanniti // (Vaidya 261)
Vaj: idam avocad bhagavān āttamanā sthavira subhūtis te ca bhikṣubhikṣuṇyupāsakopāsikāh sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandan || (Schopen 1989: Gilgit MS 12b2-3)
Note that the main protagonists are named and not necessarily everyone is named in the Nidāna.
T 255 uses a transliteration of bhagavant, i.e. báojiāfàn 薄伽梵 (also in the nidāna in Para D), where other texts use shìzūn 世尊 literally "world honoured" (T 253, 254) while T 252 and T 257 simply opt for fó 佛 "buddha".
A small note is that the title "Elder" āyuṣmān is placed before the name Śāriputraḥ but bodhisatvo mahāsatvas are placed after āryāvalokiteśvaraḥ. This means that bodhisatva and mahāsatva are not titles or epithets the way that āyuṣmān ("one who possesses [long] life") is, they are adjectives. Some time ago I noted that words of the form X-satva in Sanskrit are bahuvrīhi, i.e. adjectival, compounds meaning "whose essence or nature is X". On the other hand, in Sanskrit and Pāli adjectives are often used as proper nouns. So Śiva and, later, Avalokiteśvara are both called nīlakaṇṭha, "dark throated" Words like tathāgata, sugata, and bhagavant are all adjectives being used as proper nouns.
Devas, etcetera
There are three variant spellings for asura, which are all transliterations: āxiūluó 阿修羅, āxiūluó 阿脩羅, and āsūluō 阿蘇囉. Two variants for gandharva: gāntàpó 乾闥婆 and yǎntuómó 巘䭾嚩.
| Text | deva | human | asura | gandharva |
| T 253 | 天 | 人 | 阿修羅 | 乾闥婆 |
| T 254 | 天 | 人 | 阿蘇囉 | 巘䭾嚩 |
| T 255 | 天 | 人 | 阿蘇羅 | 乾闥婆 |
| T 257 | 天 | 人 | 阿修羅 | 乾闥婆 |
| T 252 | 天 | 人 | 阿脩羅 | 乾闥婆 |
Conze's text includes garuḍa, though this is omitted in all the Chinese and both Tibetan versions, as well as in several of the Nepalese mss. It's clearly a late addition and should have been omitted from the text and consigned to a note.
Overjoyed
... bhagavato bhāṣitam abhyanandan.
were overjoyed with the words of the bhagavan.
This word is not in any of my dictionaries. So it is worth looking at the morphology for students who may be scratching their heads. We can see that the word has a prefix abhi-, so the stem is ananda (and sandhi dictates that -i a- → ya). Given the rest of the sentence and the position of this word we expect a verb. In fact, here we have the 3rd person plural imperfect of abhi√nand "to be overjoyed, to rejoice, to hail, to applaud; to be fully satisfied with". The augment a- is added to the root before any prefixes so the morphology is abhi-a-nandan which resolves to abhyanandan. It is plural because there are multiple agents.
The Name of the Text
| Nb | ārya prajñāpāramitā-hṛdayaṃ |
| Nd | śrī prajñāpāramitā-hṛdaya |
| Ne | ārya-pañcaviṃśatikā-prajñāpāramitā-hṛdaya nāma dhāraṇī |
| Nf | ārya-pañcaviṃśatikā-prajñāpāramitā-hṛdaya |
| Nh | ārya-śrī-pañcavinsatikā-prajñāpāramitā-hṛdaya nāma dhāraṇī |
| Nm | pañcaviṃśatikā-prajñāpāramitā nāma dhāraṇī |
| Cc | [ārya]prajñā[pāra]m[i]ta-hṛdaya-sūtra |
| Ce | aryrāpañcaviśatikā prajñāpāramitā-hṛdayaṃ |
| Ja | prajñāpāramit [hṛda]yā |
| Jb | prajñāpāramitā-hṛdaya-sūtraṃ |
| Tib | bhagavatī prajñāpāramitā hṛdaya |
| T 252 | 普遍智藏般若波羅蜜多心經 |
| T 253-5 | 般若波羅蜜多心經 |
| T 257 | 佛說聖佛母般若波羅蜜多經 |
Note that Conze doesn't list all of the variants and I have not been able to see all of his sources. Some of these notations are doubled up. For example, Nl = Nh and Nm = Cg.
Pañcaviṃśatikā means "consisting of twenty-five" and refers to the number of syllables, using the śloka meter as a yardstick. A śloka is four padas (half a line) of eight syllables or 32 syllables. This measure is used even for prose texts like this one. So we expect the extended Heart Sutra to be about 800 syllables, though by my rough count it is closer to 1200 or 38 ślokas or aṣṭatrimśadsāharikā.
Note that Monier-Williams suggests that viṃśati 20 is probably derived from dva-daśati, but this oddity seems to go back much further. Proto-Indo-European 20 has been reconstructed as *wīḱm̥t or *du̯idḱm̥ti based on 2 *du̯oh₁ and 10 *deḱm̥t (Greek deka). The change from PIE /ḱ/ to Skt /ś/ is regular. Indo-European counting is much more convoluted than Chinese.
Many of the Nepalese manuscripts explicitly refer to the text as a dhāraṇī and in Asia it was often written along with the Uṣṇīṣavijāya dhāraṇī.
Conclusion
This part of the text is made up of stock phrases although, clearly, there was some variation on how these stock phrases were translated into Chinese and Tibetan. And, of course, there were variations on the theme. The key word in Sanskrit is the verb abhi√nand "rejoice". The Chinese take this a little further with jiē dàhuānxǐ, xìn shòu fèngxíng 皆大歡喜，信受奉行。 "greatly pleased, faithfully accepted and respectfully practiced". Where dàhuānxǐ 大歡喜 corresponds to abhi√nand.
This is both a formalism and something of symbolic value. It is part of what authenticates the text as a genuine sutra. Without this abhinandati the text seems less authentic. And while considerable effort was made by previous generations to guarantee the authenticity of the sutra by associating it with Xuanzang and his trip to India, this seems not to have satisfied the Redactors of R1 and R2. At present we don't know when this happened, but we could speculate that the waning influence of Xuanzang might have had an effect. His Fǎxiāng zōng (法相宗) Yogācāra Buddhism died out after about a century and his translations were never really popular because they eschewed the literary conventions of Chinese literature in favour of more precisely capturing the meaning of the text. Or it might be that the Xīnjīng travelled out into Central Asia where Xuanzang's name meant less than it did in China.
In any case, the fact that the text lacked the necessary features was obviously too much for at least two Buddhists. One created a Chinese extended text (T 252), and one created a Sanskrit extended text that was subsequently translated three times in Chinese (T 253, 254, 257) and twice into Tibetan. I'm once again reminded that there was a lot of editorial activity on the Heart Sutra in Dunhuang, producing a variety of texts.
Next up, I'll try to summarise these eight posts in one.
~~oOo~~
