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Buddhadharma : Fall 2012
FALL 2 0 1 2 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY 27 “Therefore, Shariputra, since bodhisattvas have no attainment, they abide by relying on prajnaparamita. Since their minds are with� out obscuration, they have no fear. Having fully transcended delusion, they attain com� plete nirvana. All the buddhas who abide in the three times fully awaken to unsurpassable completely perfect enlightenment by relying on prajnaparamita. “Therefore, the great mantra of prajnaparam� ita, the mantra of great insight, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that calms all suffering, should be known to be true since it is undeceiving. The prajnaparamita mantra is said as follows: OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA “In this way, Shariputra, bodhisattva maha� sattvas should train in the profound prajna� paramita.” Then the Bhagavan rose from that sama� dhi and spoke to noble Avalokiteshvara, the bodhisattva mahasattva, “Well done! Good, good, O son of noble family. Thus it is, O son of noble family, thus it is. One should practice the profound prajnaparamita just as you have taught and the tathagatas will rejoice.” When the Bhagavan had said this, vener� able Shariputra and noble Avalokiteshvara, the bodhisattva mahasattva, all those surrounding them, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Bhagavan. This was translated into Tibetan by the Indian pandita Vimalamitra and the translator and fully ordained monk Rinchen Dé. It was edited by the great editor–translator Gelo, Namka, and others. English translation by Karl Brunnhölzl based on several Tibetan and Sanskrit editions. From The Heart Attack Sutra The Sutra of the Heart of the Glorious Lady Prajnaparamita T hus have I heard. Once the Bhagavan was residing on Vulture Flock Mountain in Rajagriha together with a great assem� bly of fully ordained monks and a great assembly of bodhisattvas. At that time the Bhaga� van entered the samadhi of the enumerations of phenomena called “perception of the profound.” At the same time noble Avalokiteshvara, the bod� hisattva mahasattva, while practicing the pro� found prajnaparamita, saw the following: he saw the five skandhas to be empty of nature. Then, through the power of the Buddha, ven� erable Shariputra spoke thus to noble Avalok� iteshvara, the bodhisattva mahasattva: “How should a son of noble family or a daughter of noble family train who wishes to practice the profound prajnaparamita?” Noble Avalokiteshvara, the bodhisattva mahasattva, said to venerable Shariputra, “O Shariputra, a son of noble family or a daugh� ter of noble family who wishes to practice the profound prajnaparamita should see in this way: they see the five skandhas to be empty of nature. Form is emptiness; emptiness also is form. Emp� tiness is no other than form; form is no other than emptiness. In the same way, feeling, dis� crimination, formation, and consciousness are emptiness. Thus, Shariputra, all phenomena are emptiness, without characteristics, without aris� ing, without ceasing, without stain, not without stain, without decrease, and without increase. Therefore, Shariputra, in emptiness there is no form, no feeling, no discrimination, no forma� tion, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no form, no sound, no smell, no taste, no tangible object, no phe� nomenon; no eye dhatu up to no mind dhatu, no dhatu of phenomena, no mental consciousness dhatu; no ignorance, no termination of ignorance up to no aging and death and no termination of aging and death; no suffering, no origin, no ces� sation, no path, no wisdom, no attainment, and no nonattainment. RYSZARDFRACKIEWICZ