Put together, the six characters for prajna-paramita mean relying on supreme wisdom to thoroughly illuminate the power of dhyana, using right dhyana to produce the wisdom of prajna, and, with equality of dhyana and wisdom, reaching the ultimate other shore. That is, in the interaction of dhyana and wisdom, it is imperative that neither be lacking. Each complements and brings out the best in the other. That is the meaning of those several characters when put together.
“Expounding the Absolute Truth through the Heart Sutra,” by H.H. Dorje Chang Buddha III
In short, if you want to realize the liberation state of intrinsic-reality prajna, dhyana and wisdom must be pursued equally. That is, the two aspects of dhyana and wisdom must be equal. Neither of the two can be lacking in the slightest. Even the tiniest deficiency in one of them is unacceptable. Thus, the word dhyana (“ta”) in the sutra title is no less important than prajna. I am the first one to make this statement. Books about the sutra in the past did not say this. Because this “ta” is very important, it cannot be severed out. How could it be acceptable if dhyana was missing! Once we clearly realize that prajna serves as our guide, once we know that prajna acts as our guide, “ta” (dhyana) must be used to open up and develop it. Dhyana is then used to open up and develop prajna. Only in this way can we remove obstacles and achieve perfect clarity.
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