by The Sanskrit roots of the word Mantra comes from manas (mind) or man- (to think) and -tra (instrument or tool), which could be translated and "instrument of thought" or "object of mind", for the purpose of meditation. And, in accordance with the Buddha's Sutras and teachings, when the Buddha Gautama used the word "mantra", he did not use it narrowly, in the sense of it being merely syllables or words to be recited (as it is commonly understood now), but rather as any object of meditation (samadhi, concentration) to be brought to the forefront of mind.
In the case of this sutra, it is rather clearly talking about insight meditation (vipasyana/vipassana) as the mantra of prajna paramita (wisdom perfection); this is easily discernible due to the beginning of the sutra mentioning achieving the final goal of enlightenment by penetrating the truth of the 5 aggregates (matter/form, consciousness, feeling, perception, volitional formation) via direct wisdom (insight) and 'seeing' (pasyati) that they are all empty (anitya, anatman, duhkha- the three characteristics / trilakṣaṇa).
Thus, the last lines of the sutra would be better understood as:
"Therefore Prajna Paramita (the perfection of wisdom / Insight meditation) should be recognized as the great practice (meditative contemplation), the practice of great wisdom, the most sublime practice, the incomparable practice (meditative contemplation), and the alleviator of all suffering, It is Truth by virtue of its nonfalsehood. That is why the practice of insight was referred to as the going beyond, the great going beyond, to Enlightenment."
The Heart Sutra
as recited in
the Triratna
Buddhist Community
The Bodhisattva of Compassion,
When he meditated deeply,
Saw the emptiness of all five
skandhas
And sundered the bonds that caused
him suffering.
Here then,
Form is no other than emptiness,
Emptiness no other than form.
Form is only emptiness,
Emptiness only form.
Feeling, thought, and choice,
Consciousness itself,
Are the same as this.
All things are by nature void
They are not born or destroyed
Nor are they stained or pure
Nor do they
wax or wane
So, in emptiness, no form,
No feeling, thought, or choice,
Nor is there consciousness.
No eye, ear, nose, tongue, body,
mind;
No colour, sound, smell, taste,
touch,
Or what the mind takes hold of,
Nor even act of sensing.
No ignorance or
end of it,
Nor all that comes of ignorance;
No withering, no death,
No end of them.
Nor is there pain, or cause of pain,
Or cease in pain, or noble path
To lead from pain;
Not even wisdom to attain!
Attainment too is emptiness.
So know that the Bodhisat
tva
Holding to nothing whatever,
But dwelling in Prajna wisdom,
Is freed of delusive hindrance,
Rid of the fear bred by it,
And reaches clearest Nirvana.
All Buddhas of past and present,
Buddhas of future time,
Using this Prajna wisdom,
Come to full
and perfect vision.
Hear then the great dharani,
The radiant peerless mantra,
The Prajnaparamita
Whose words allay all pain;
Hear and believe its truth!
Gate Gate Paragate Parasamgate
Bodhi Svaha
Gate Gate Paragate Parasamgate
Bodhi Svaha
Gate Gate Paragate Parasamgate
Bodhi Svaha
Source
