Heart Sutra

Home
The Perfect Dharma
Lord Buddha Is God
The Triple Gem
Heart Sutra
The Bodhi Tree - The Tree of Wisdom
Lord Buddha Puja
Buddha Pictures
India's Glorious Kings
Golden Light Sutra
10 Perfections - 10 Jatakas
BUDDHA IS THE MAHAPURUSHA
Avalokiteshwar and Hanuman
Goddess Tara
Nibbana is Shivam
Lord Buddha is Narasimha - The Lion Amongst Men!
Lord Buddha Is Called Gopala and MahaGovinda- The Wise Cowherder
Buddha as Vishnu
Lord Buddha Is Lord Rama - Dasaratha Jataka
Kanha - Ghata Jataka
Bhagwad Gita - A Buddhist Sutra?
BuddhaTube
Buddhism and Hinduism
Buddhism and Christianity
Buddhist Hindu Calendar
Contact Me

á
redprint.gif
goldbandshort.jpg
redprint.gif
redprint.gif
goldbandshort.jpg

buddhared.jpg

redprint.gif
goldbandshort.jpg
redprint.gif
redprint.gif
goldbandshort.jpg
á

goldbandshort.jpg

Anatta-lakkhaṇa Sutta   
The Discourse on the Not-self Characteristic

[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,
Bārāṇasiyaṃ viharati isipatane migadāye.
Tatra kho Bhagavā pa˝ca-vaggiye bhikkhū āmantesi.

I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

"Rūpaṃ bhikkhave anattā.
Rūpa˝ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ rūpaṃ ābādhāya saṃvatteyya,
Labbhetha ca rūpe,
Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.

"The body, monks, is not self. If the body were the self, this body would not lend itself to dis-ease. It would be possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'

Yasmā ca kho bhikkhave rūpaṃ anattā,
Tasmā rūpaṃ ābādhāya saṃvattati,
Na ca labbhati rūpe,
Evaṃ me rūpaṃ hotu evaṃ me rūpaṃ mā ahosīti.

But precisely because the body is not self, the body lends itself to dis-ease. And it is not possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'

Vedanā anattā.
Vedanā ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ vedanā ābādhāya saṃvatteyya,
Labbhetha ca vedanāya,
Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti.

Feeling is not self. If feeling were the self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, 'Let myfeeling be thus. Let my feeling not be thus.'

Yasmā ca kho bhikkhave vedanā anattā,
Tasmā vedanā ābādhāya saṃvattati,
Na ca labbhati vedanāya,
Evaṃ me vedanā hotu evaṃ me vedanā mā ahosīti.

But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus.'

Sa˝˝ā anattā.
Sa˝˝ā ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ sa˝˝ā ābādhāya saṃvatteyya,
Labbhetha ca sa˝˝āya,
Evaṃ me sa˝˝ā hotu evaṃ me sa˝˝ā mā ahosīti.

Perception is not self. If perception were the self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'

Yasmā ca kho bhikkhave sa˝˝ā anattā,
Tasmā sa˝˝ā ābādhāya saṃvattati,
Na ca labbhati sa˝˝āya,
Evaṃ me sa˝˝ā hotu evaṃ me sa˝˝ā mā ahosīti.

But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'

Saṅkhārā anattā.
Saṅkhārā ca hidaṃ bhikkhave attā abhavissaṃsu,
Nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ,
Labbhetha ca saṅkhāresu,
Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti.

Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to dis-ease. It would be possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'

Yasmā ca kho bhikkhave saṅkhārā anattā,
Tasmā saṅkhārā ābādhāya saṃvattanti,
Na ca labbhati saṅkhāresu,
Evaṃ me saṅkhārā hontu evaṃ me saṅkhārā mā ahesunti.

But precisely because mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'

Vi˝˝āṇaṃ anattā.
Vi˝˝āṇa˝ca hidaṃ bhikkhave attā abhavissa,
Nayidaṃ vi˝˝āṇaṃ ābādhāya saṃvatteyya,
Labbhetha ca vi˝˝āṇe,
Evaṃ me vi˝˝āṇaṃ hotu evaṃ me vi˝˝āṇaṃ mā ahosīti.

Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

Yasmā ca kho bhikkhave vi˝˝āṇaṃ anattā,
Tasmā vi˝˝āṇaṃ ābādhāya saṃvattati,
Na ca labbhati vi˝˝āṇe,
Evaṃ me vi˝˝āṇaṃ hotu evaṃ me vi˝˝āṇaṃ mā ahosīti.

But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

Taṃ kiṃ ma˝˝atha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vāti."

What do you think, monks — Is the body constant or inconstant?"

"Aniccaṃ bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

"And is that which is inconstant easeful or stressful?"

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

Ṅo hetaṃ bhante."

Ṅo, lord."

"Taṃ kiṃ ma˝˝atha bhikkhave vedanā niccā vā aniccā vāti."

"What do you think, monks — Is feeling constant or inconstant?"

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

And is that which is inconstant easeful or stressful?

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

Ṅo hetaṃ bhante."

Ṅo, lord."

"Taṃ kiṃ ma˝˝atha bhikkhave sa˝˝ā niccā vā aniccā vāti."

"What do you think, monks — Is perception constant or inconstant?"

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

"And is that which is inconstant easeful or stressful?"

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

Ṅo hetaṃ bhante."

Ṅo, lord."

"Taṃ kiṃ ma˝˝atha bhikkhave saṅkhārā niccā vā aniccā vāti."

"What do you think, monks — Are mental processes constant or inconstant?"

"Aniccā bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

"And is that which is inconstant easeful or stressful?"

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

Ṅo hetaṃ bhante."

Ṅo, lord."

"Taṃ kiṃ ma˝˝atha bhikkhave vi˝˝āṇaṃ niccaṃ vā aniccaṃ vāti."

"What do you think, monks — Is consciousness constant or inconstant?"

"Aniccaṃ bhante."

"Inconstant, lord."

"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."

"And is that which is inconstant easeful or stressful?"

"Dukkhaṃ bhante."

"Stressful, lord."

"Yam-panāniccaṃ dukkhaṃ vipariṇāma-dhammaṃ,
Kallaṃ nu taṃ samanupassituṃ,
Etaṃ mama eso'ham-asmi eso me attāti."

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

Ṅo hetaṃ bhante."

Ṅo, lord."

"Tasmātiha bhikkhave yaṅki˝ci rūpaṃ atītānāgata-paccuppannaṃ,
Ajjhattaṃ vā bahiddhā vā,
Oḷārikaṃ vā sukhumaṃ vā,
Hīnaṃ vā paṇītaṃ vā,
Yandūre santike vā,
Sabbaṃ rūpaṃ,

Thus, monks, any body whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body —

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappa˝˝āya daṭṭhabbaṃ.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Yā kāci vedanā atītānāgata-paccuppannā,
Ajjhattā vā bahiddhā vā,
Oḷārikā vā sukhumā vā,
Hīnā vā paṇītā vā,
Yā dūre santike vā,
Sabbā vedanā,

Any feeling whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling —

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappa˝˝āya daṭṭhabbaṃ.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Yā kāci sa˝˝ā atītānāgata-paccuppannā,
Ajjhattā vā bahiddhā vā,
Oḷārikā vā sukhumā vā,
Hīnā vā paṇītā vā,
Yā dūre santike vā,
Sabbā sa˝˝ā,

Any perception whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception —

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappa˝˝āya daṭṭhabbaṃ.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Ye keci saṅkhārā atītānāgata-paccuppannā,
Ajjhattā vā bahiddhā vā,
Oḷārikā vā sukhumā vā,
Hīnā vā paṇītā vā,
Ye dūre santike vā,
Sabbe saṅkhārā,

Any mental processes whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes —

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappa˝˝āya daṭṭhabbaṃ.

are to be seen as they actually are with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Yaṅki˝ci vi˝˝āṇaṃ atītānāgata-paccuppannaṃ,
Ajjhattaṃ vā bahiddhā vā,
Oḷārikaṃ vā sukhumaṃ vā,
Hīnaṃ vā paṇītaṃ vā,
Yandūre santike vā,
Sabbaṃ vi˝˝āṇaṃ,

Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness —

Netaṃ mama neso'ham-asmi na meso attāti,
Evam-etaṃ yathābhūtaṃ sammappa˝˝āya daṭṭhabbaṃ.

is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Evaṃ passaṃ bhikkhave sutavā ariya-sāvako,
Rūpasmiṃ pi nibbindati,
Vedanāya pi nibbindati,
Sa˝˝āya pi nibbindati,
Saṅkhāresu pi nibbindati,
Vi˝˝āṇasmiṃ pi nibbindati.

Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, & disenchanted with consciousness.

Nibbindaṃ virajjati,
Virāgā vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmiṃ vimuttam-iti ˝āṇaṃ hoti,
Khīṇā jāti,
Vusitaṃ brahma-cariyaṃ,
Kataṃ karaṇīyaṃ,
Nāparaṃ itthattāyāti pajānātīti."

With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'

Idam-avoca Bhagavā,
Attamanā pa˝ca-vaggiyā bhikkhū Bhagavato
bhāsitaṃ abhinanduṃ.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmi˝ca pana veyyā-karaṇasmiṃ bha˝˝amāne,
Pa˝ca-vaggiyānaṃ bhikkhūnaṃ anupādāya,
Āsavehi cittāni vimucciṃsūti.

And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.

goldbandshort.jpg

praj˝āpāramitāhṛdayasutram [vistaramātṛkā]


praj˝āpāramitāhṛdayasutram|
[vistaramātṛkā]

|namaḥ sarvaj˝āya||
एवं मया श्रुतम्। एकस्मिन् समये भगवान् राजगृहे विहरति स्म गृध्रकूटे पर्वते महता भिक्षुसंघेन सार्धं महता च बोधिसत्त्वसंघेन। तेन खलु समयेन भगवान् गम्भीरावसंबोधं नाम समाधिं समापन्नः। तेन च समयेन आर्यावलोकितेश्वरो बोधिसत्त्वो महासत्त्वो गम्भीरायां प्रज्ञापारमितायां चर्यां चरमाणः एवं व्यवलोकयति स्म। पञ्च स्कन्धांस्तांश्च स्वभावशून्यं व्यवलोकयति॥
evaṁ mayā śrutam| ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakūṭe parvate mahatā bhikṣusaṁghena sārdhaṁ mahatā ca bodhisattvasaṁghena| tena khalu samayena bhagavān gambhīrāvasaṁbodhaṁ nāma samādhiṁ samāpannaḥ| tena ca samayena āryāvalokiteśvaro bodhisattvo mahāsattvo gambhīrāyāṁ praj˝āpāramitāyāṁ caryāṁ caramāṇaḥ evaṁ vyavalokayati sma| pa˝ca skandhāṁstāṁśca svabhāvaśūnyaṁ vyavalokayati||

Thus have I once heard:

The Blessed One was staying in Rajagrha at Vulture Peak along with a great community of monks and great community of bodhisattvas, and at that time, the Blessed One fully entered the meditative concentration on the varieties of phenomena called the Appearance of the Profound. At that very time as well, holy Avalokitsevara, the bodhisattva, the great being, beheld the practice itself of the profound perfection of wisdom, and he even saw the five aggregates as empty of inherent nature.

अथायुष्मान् शारिपुत्रो बुद्धानुभावेन आर्यावलोकितेश्वरं बोधिसत्त्वमेतदवोचत्- यः कश्चित् कुलपुत्रो [वा कुलदुहिता वा अस्यां] गम्भीरायां प्रज्ञापारमितायां चर्यां चर्तुकामः, कथं शिक्षितव्यः ? एवमुक्ते आर्यावलोकितेश्वरो बोधिसत्त्वो महासत्त्वः आयुष्मन्तं शारिपुत्रमेतदवोचत्- यः कश्चिच्छारिपुत्र कुलपुत्रो व कुलदुहिता वा [अस्यां] गम्भीरायां प्रज्ञापारमितायां चर्यां चर्तुकामः, तेनैवं व्यवलोकितव्यम्-पञ्च स्कन्धांस्तांश्च स्वभावशून्यान् समनुपश्यति स्म। रूपं शून्यता, शून्यतैव रूपम्। रूपान्न पृथक् शून्यता, शून्यताया न पृथग् रूपम्। यद्रूपं सा शून्यता, या शून्यता तद्रूपम्। एवं वेदनासंज्ञासंस्कारविज्ञानानि च शून्यता। एवं शारिपुत्र सर्वधर्माः शून्यतालक्षणा अनुत्पन्ना अनिरुद्धा अमला विमला अनूना असंपूर्णाः। तस्मात्तर्हि शारिपुत्र शून्यतायां न रूपम्, न वेदना, स संज्ञा, न संस्काराः, न विज्ञानम्, न चक्षुर्न श्रोत्रं न घ्राणं न जिह्वा न कायो न मनो न रूपं न शब्दो न गन्धो न रसो न स्प्रष्टव्यं न धर्मः। न चक्षुर्धातुर्यावन्न मनोधातुर्न धर्मधातुर्न मनोविज्ञानधातुः। न विद्या नाविद्या न क्षयो यावन्न जरामरणं न जरामरणक्षयः, न दुःखसमुदयनिरोधमार्गा न ज्ञानं न प्राप्तिर्नाप्राप्तिः। तस्माच्छारिपुत्र अप्राप्तित्वेन बोधिसत्त्वानां प्रज्ञापारमितामाश्रित्य विहरति चित्तावरणः। चित्तावरणनास्तित्वादत्रस्तो विपर्यासातिक्रान्तो निष्ठनिर्वाणः। त्र्यध्वव्यवस्थिताः सर्वबुद्धाः प्रज्ञापारमितामाश्रित्य अनुत्तरां सम्यक्संबोधिमभिसंबुद्धाः। तस्माद् ज्ञातव्यः प्रज्ञापारमितामहामन्त्रः अनुत्तरमन्त्रः असमसममन्त्रः सर्वदुःखप्रशमनमन्त्रः सत्यममिथ्यत्वात् प्रज्ञापारमितायामुक्तो मन्त्रः। तद्यथा- गते गते पारगते पारसंगते बोधि स्वाहा। एवं शारिपुत्र गम्भीरायां प्रज्ञापारमितायां चर्यायां शिक्षितव्यं बोधिसत्त्वेन॥
athāyuṣmān śāriputro buddhānubhāvena āryāvalokiteśvaraṁ bodhisattvametadavocat- yaḥ kaścit kulaputro [vā kuladuhitā vā asyāṁ] gambhīrāyāṁ praj˝āpāramitāyāṁ caryāṁ cartukāmaḥ, kathaṁ śikṣitavyaḥ ? evamukte āryāvalokiteśvaro bodhisattvo mahāsattvaḥ āyuṣmantaṁ śāriputrametadavocat- yaḥ kaścicchāriputra kulaputro va kuladuhitā vā [asyāṁ] gambhīrāyāṁ praj˝āpāramitāyāṁ caryāṁ cartukāmaḥ, tenaivaṁ vyavalokitavyam-pa˝ca skandhāṁstāṁśca svabhāvaśūnyān samanupaśyati sma| rūpaṁ śūnyatā, śūnyataiva rūpam| rūpānna pṛthak śūnyatā, śūnyatāyā na pṛthag rūpam| yadrūpaṁ sā śūnyatā, yā śūnyatā tadrūpam| evaṁ vedanāsaṁj˝āsaṁskāravij˝ānāni ca śūnyatā| evaṁ śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā vimalā anūnā asaṁpūrṇāḥ| tasmāttarhi śāriputra śūnyatāyāṁ na rūpam, na vedanā, sa saṁj˝ā, na saṁskārāḥ, na vij˝ānam, na cakṣurna śrotraṁ na ghrāṇaṁ na jihvā na kāyo na mano na rūpaṁ na śabdo na gandho na raso na spraṣṭavyaṁ na dharmaḥ| na cakṣurdhāturyāvanna manodhāturna dharmadhāturna manovij˝ānadhātuḥ| na vidyā nāvidyā na kṣayo yāvanna jarāmaraṇaṁ na jarāmaraṇakṣayaḥ, na duḥkhasamudayanirodhamārgā na j˝ānaṁ na prāptirnāprāptiḥ| tasmācchāriputra aprāptitvena bodhisattvānāṁ praj˝āpāramitāmāśritya viharati cittāvaraṇaḥ| cittāvaraṇanāstitvādatrasto viparyāsātikrānto niṣṭhanirvāṇaḥ| tryadhvavyavasthitāḥ sarvabuddhāḥ praj˝āpāramitāmāśritya anuttarāṁ samyaksaṁbodhimabhisaṁbuddhāḥ| tasmād j˝ātavyaḥ praj˝āpāramitāmahāmantraḥ anuttaramantraḥ asamasamamantraḥ sarvaduḥkhapraśamanamantraḥ satyamamithyatvāt praj˝āpāramitāyāmukto mantraḥ| tadyathā- gate gate pāragate pārasaṁgate bodhi svāhā| evaṁ śāriputra gambhīrāyāṁ praj˝āpāramitāyāṁ caryāyāṁ śikṣitavyaṁ bodhisattvena||
Thereupon, through the Buddha's inspiration, the venerable Sariputra spoke to holy Avalokitsevara, the bodhisattva, the great being, and said, "Any noble son who wishes to engage in the practice of the profound perfection of wisdom should train in what way?"
When this had been said, holy Avalokitsevara, the bodhisattva, the great being, spoke to venerable Sariputra and said, "Sariputra, any noble sons or daughters who wish to practice the perfection of wisdom should see this way: they should see insightfully, correctly, and repeatedly that even the five aggregates are empty of inherent nature. Form is empty, emptiness is form, Emptiness is not other than form, form is also not other than emptiness. Likewise, sensation, discrimination, conditioning, and awareness are empty. In this way, Sariputra, all things are emptiness; they are without defining characteristics; they are not born, they do not cease, they are not defiled, they are not undefiled. They have no increase, they have no decrease.

"Therefore, Sariputra, in emptiness there is no form, no sensation, no discrimination, no conditioning, and no awareness. There is no eye, no ear, no nose, no tongue, no body, no mind. There is no form, no sound, no smell, no taste, no texture, no phenomenon. There is no eye-element and so on up to no mind-element and also up to no element of mental awareness. There is no ignorance and no elimination of ignorance and so on up to no aging and death and no elimination of aging and death. Likewise, there is no suffering, origin, cessation, or path; there is no wisdom, no attainment, and even no non-attainment.

"Therefore, Sariputra, since the bodhisattvas have no obtainments, they abide relying on the perfection of wisdom. Having no defilements in their minds, they have no fear, and passing completely beyond error, they reach nirvana. Likewise, all the Buddhas abiding in the three times clearly and completely awaken to unexcelled, authentic, and complete awakening in dependence upon the perfection of wisdom.

"Therefore, one should know that the mantra of the perfection of wisdom - the mantra of great knowledge, the precious mantra, the unexcelled mantra, the mantra equal to the unequalled, the mantra that quells all suffering - is true because it is not deceptive. The mantra of the perfection of wisdom is proclaimed:

tadyatha - gate gate paragate parasamgate bodhi svaha!

Sariputra, a bodhisattva, a great being, should train in the profound perfection of wisdom in that way."

अथ खलु भगवान् तस्मात्समाधेर्व्युत्थाय आर्यावलोकितेश्वरस्य बोधिसत्त्वस्य साधुकारमदात्- साधु साधु कुलपुत्र। एवमेतत् कुलपुत्र, एवमेतद् गम्भीरायां प्रज्ञापारमितायां चर्यं चर्तव्यं यथा त्वया निर्दिष्टम्। अनुमोद्यते तथागतैरर्हद्भिः॥
atha khalu bhagavān tasmātsamādhervyutthāya āryāvalokiteśvarasya bodhisattvasya sādhukāramadāt- sādhu sādhu kulaputra| evametat kulaputra, evametad gambhīrāyāṁ praj˝āpāramitāyāṁ caryaṁ cartavyaṁ yathā tvayā nirdiṣṭam| anumodyate tathāgatairarhadbhiḥ||
Thereupon, the Blessed One arose for that meditative concentration, and he commended holy Avalokitsevara, the bodhisattva, the great being. "Excellent!" he said. "Excellent! Excellent! Noble child, it is just so. Noble child, it is just so. One should practice the profound perfection of wisdom in the manner that you have revealed - the Tathagatas rejoice!" This is what the Blessed One said.


इदमवोचद्भगवान्। आनन्दमना आयुष्मान् शारिपुत्रः आर्यावलोकितेश्वरश्च बोधिसत्त्वः सा च सर्वावती परिषत् सदेवमानुषासुरगन्धर्वश्च लोको भगवतो भाषितमभ्यनन्दन्॥
idamavocadbhagavān| ānandamanā āyuṣmān śāriputraḥ āryāvalokiteśvaraśca bodhisattvaḥ sā ca sarvāvatī pariṣat sadevamānuṣāsuragandharvaśca loko bhagavato bhāṣitamabhyanandan||
Thereupon, the venerable Sariputra, the holy Avalokitsevara, the bodhisattva, the great being, and that entire assembly along with the world of gods, humans, asuras, and gandharvas, all rejoiced and highly praised what the Blessed One had said.


iti praj˝āpāramitāhṛdayasūtraṁ samāptam|




Add your content here

Enter supporting content here