"Maka-hannya-haramitsu means the accomplishment which is great real wisdom." The Maha-prajnaparamita-hrdaya-sutra, also known simply as the Heart Sutra, is the core of the prajnaparamita ("perfection of wisdom") sutras that decsribes how to achieve true wisdom. Master Nishijima notes that Buddhist wisdom involves intuition, not intellecual abilities. He describes this intuition as being the byproduct of keeping our bodies and minds in harmony and balance. To this day, many Mahayana groups will chant the Heart Sutra quite often. The Heart Sutra is used for nearly all Soto Zen ceremonies. "Maka Hannya Haramitsu" is Master Dogen's interpretation of that sutra.
The sutra begins by stating that Avalokiteshvara Bodhisattva was "deeply practicing prajnaparamita" when he discovered that the five aggregates (matter, feeling, thinking, enaction, and consciousness) are empty. He also found that the twelve ayatanas (the six sense organs and their objects) are also empty of any absolute or independent characteristics. Dogen adds that the five aggregates and twelve ayatanas "are suffering, accumulation, cessation, and the Way." This simply means that our everyday existence is the direct experience of each of the Four Noble Truths, all at the same time.
Just as the aggregates and ayatanas are connected interdependently, so are the six paramitas (perfections). We can't have wisdom without generosity, good conduct, patience, diligence, and meditation. Any of these six paramitas can be defined in terms of the others. Dogen continues to describe many other classes of phenomena as being interdependent: past, present, and future; earth, water, fire, wind, space, and consciousness; walking, standing, sitting, and lying-down.
Despite the fact that all phenomena are interdependent and empty of any absolute characteristics, we can still observe and describe them in terms relative to our everyday experiences. The Buddha acknowledges that experiencing this duality of non-duality is very difficult to achieve intuitively - "the profound prajna-paramita is too subtle and fine to fathom." After hearing this, a student asks venerable Subhuti how should one go about researching prajnaparamita. Dogen confirms that "researching prajna is space itself. Space is the research of prajna." In this way, trying to guard the bodhisattvas that are practicing prajnaparamita is like trying to guard space. Receiving and retaining prajna are the same as guarding prajna.
When we venerate prajna, this is the same as venerating the buddhas. This is beause prajna is the buddha, and the buddha is prajna. Everyone who receives and practices true wisdom receives it from the same place, regardless of their level of experience with the practice. All aspects of buddhist conduct and views are just different manifestations of prajnaparamita.
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