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The Heart Sutra When Bodhisattva Avalokiteshvara practiced the profound Prajna-paramita, he investigated and perceived that the five aggregates were non-existent thus securing his deliverance from all distress and sufferings.
Sariputra! Form does not differ from the void, nor the void from form. Form is identical with void and void is identical with form. So also are reception, conception, mental function and consciousness in relation to the void.
Sariputra, the void of all things is not created, not annihilated, not impure, not pure, not increasing and not decreasing.
Therefore, with the void, there is no form and no reception, conception, mental function and no consciousness; there is no eye, ear, nose, tongue, body, and mind; there is no form, sound, smell, taste, touch, and idea; there are no such things as the eighteen realms of sense from the realm of sight up to that of the faculty of mind; there are no such things as the twelve links in the chain of existence from ignorance with also the end of ignorance up to old age and death; there are no such things as the four noble truths and there is no wisdom and also no gain.
Because of gainlessness, Bodhisattvas who rely on Prajna-paramita, have no hindrance in their hearts, and since they have no hindrance, they have no fear, are free from contrary and delusive and ideas and attain the Final Nirvana.
All Buddhas of the past, present and future obtained complete vision and perfect enlightenment by relying on Prajna-paramita. So we know that Prajna-paramita is the great supernatural Mantra, the great bright, unsurpassed and unequalled Mantra which can truly and without fail wipe out all sufferings.
Therefore, he uttered the Prajna-paramita Mantra which reads:
Gate, gate, paragate, parasamgate Bodhi Svaha. |
The Doctrine of the Mean- Chapter 1 What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of Duty; the regulation of this path is called Instruction.
The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actions in the world, and this Harmony is the universal path, which they all should pursue.
Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
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The Great Learning - Chapter 1 What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end. Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.
The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.
From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides. It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for. |
Tao Te Ching - Chapter 1 Tao (The Way) that can be spoken of is not the Constant Tao.
The name that can be named is not a Constant Name.
Nameless, is the origin of Heaven and Earth;
The named is the Mother of all things.
Thus, the constant void enables one to observe the true essence.
The constant being enables one to see the outward manifestations.
These two come paired from the same origin.
But when the essence is manifested,
It has a different name.
This same origin is called “The Profound Mystery.”
As profound the mystery as It can be,
It is the Gate to the essence of all life. |
