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At
that time, the Bodhisattva, the Mahasattva, the Superior Avalokitesvara was contemplating the practice
of the profound perfection of
wisdom and saw that those five aggregates also are empty of
inherent existence.
Form
is emptiness; emptiness
is form. Emptiness is not other than form;
form is not other than emptiness. In the
same way, feeling, discrimination,
compositional factors, and consciousnesses are empty.
Sariputra, in that way all phenomena
are empty, without characteristic, un-produced, un-ceased,
stainless, not stainless, undiminished, unfilled.
Therefore,
Sariputra, in emptiness there is no form, no
feeling, no discrimination, no
compositional factors, no consciousness, no eye, no ear, no nose, no
tongue, no body, no mind, no form, no sound, no odour, no taste, no object of touch, no phenomenon.
There is no eye constituent, no mental constituent, up to and including no
mental consciousness constituent. There
is no ignorance, no extinction of ignorance,
up to and including no ageing and death and no extinction of ageing and death.
Similarly,
there are no sufferings, no origins, no cessations,
no paths, no wisdom, no attainment, and also no non-attainment.
Therefore, Sariputra, because Bodhisattvas have no
attainment they depend on and abide in the perfection of wisdom and their minds
are without obstruction and without
fear. Having completely passed beyond all error they go to the
completion of nirvana.
All
the Buddhas who abide in the three times
have been fully awakened into unsurpassed, perfect, complete enlightenment through relying on the perfection of wisdom.
Therefore,
the mantra of perfection of wisdom
is the mantra of
great knowledge, the unsurpassed mantra, the mantra
equal to the unequalled, the
mantra that thoroughly pacifies all suffering. Because it is not false it
should be known to be true.
The
mantra of the perfection of wisdom is stated:
Gone, gone, gone beyond , gone completely beyond,
enlightenment., Svaha!”
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At
that time, the Bodhisattva, the Mahasattva, the Superior Avalokitesvara was contemplating the practice
of the profound perfection of
wisdom and saw that those five aggregates also are empty of
inherent existence.
Form
is emptiness of inherent existence; emptiness of inherent existence is form. Emptiness of inherent existence is not other than form; form is not other than emptiness of inherent existence. In the same way, feeling, discrimination, compositional factors and consciousnesses
are empty of
inherent existence.
Sariputra, in that way all phenomena
are empty of
inherent existence, without inherent existence characteristic, un-produced, un-ceased,
stainless, not stainless, undiminished, unfilled.
Therefore,
Sariputra, in emptiness of
inherent existence there is
no
inherently existing form,
no
inherently existing feeling,
no
inherently
existing discrimination,
no inherently existing compositional factors,
no inherently existing consciousness,
no inherently existing eye,
no
inherently
existing ear,
no
inherently
existing nose,
no
inherently
existing tongue,
no
inherently
existing body,
no
inherently
existing mind,
no
inherently
existing form,
no
inherently
existing sound,
no
inherently
existing odour,
no inherently
existing taste,
no
inherently
existing of touch,
no
inherently
existing phenomenon.
There
is no inherently existing constituent,
no
inherently
existing mental constituent,
up
to and including no inherently existing mental consciousness constituent. There is
no inherently
existing ignorance,
no inherently existing extinction of ignorance, up to and
including
no inherently
existing ageing and death and
no inherently
existing extinction of ageing and death.
Similarly,
there are
no
inherently
existing sufferings,
no
inherently
existing origins,
no
inherently
existing cessations,
no inherently existing paths,
no inherently existing wisdom,
no inherently existing attainment, and also no
inherently existing non-attainment.
Therefore, Sariputra, because Bodhisattvas have no inherently existing attainment they depend on and abide in the perfection of wisdom and their minds
are without (possibly
existing, but inherently non-existing) obstruction and without (possibly existing, but inherently non-existing)
fear. Having completely passed beyond all (possibly existing but inherently non-existing) error
they go to the completion of (inherently
non-existing) nibbana.
All
the Buddhas who abide in the (inherently non-existing) three times have been fully awakened into
unsurpassed, perfect, complete (inherently non-existing) awakening through relying on the (inherently non-existing) perfection of wisdom.
Therefore,
the mantra of perfection of wisdom
(i.e. of the non-inherence of existence of
all sankharas) is the mantra of great knowledge,
the unsurpassed mantra, the mantra equal to the unequalled, the mantra that thoroughly pacifies all (existing
(?) but inherently non-existing)
suffering. Because it is not false it should be known to be true.
The
mantra of the perfection of wisdom is stated:
Gone, gone, gone beyond, gone completely beyond, awakened,
Amen!.”
To wit: “Empty, empty, empty, empty (= awakening).
Amen!” Meditation using the mantra “Empty, empty, empty, empty” pacifies
(i.e. eliminates distress). @ 100% application, 100% elimination of
distress (hence nibbana) is achieved. The same affect is achieved by
visualising the SRI Yantra.
Clinging to (or desiring) that which is empty of inherent
existence leads to distress, and to the belated realization: “Vanity,
Vanity, all is vanity”
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The quasi deity =
Mahasattva Avalokitesvara appears to have been invented
by a Mahayana sectarian.
Mahàvagga,
1st Khandhaka
Samyutta Nikàya
Division
III Book 22 Chapter 2
Also
S. 35:85 see below
ditto
ditto
Ittivutaka
Sutta 44
Logic
conclusion
Samyatta Nikaya 35:85 (see below)
Ud. 8:1-3d
S. 43:1-44
Sabbe
sankhara anatta, i.e. ‘Know, all emerged phenomena are empty of atta!”
Dhammapada
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