Với kẻ kiên trì thì không có gì là khó, như dòng nước chảy mãi cũng làm mòn tảng đá.Kinh Lời dạy cuối cùng
Lấy sự nghe biết nhiều, luyến mến nơi đạo, ắt khó mà hiểu đạo. Bền chí phụng sự theo đạo thì mới hiểu thấu đạo rất sâu rộng.Kinh Bốn mươi hai chương
Xưa, vị lai, và nay, đâu có sự kiện này: Người hoàn toàn bị chê,người trọn vẹn được khen.Kinh Pháp cú (Kệ số 228)
Giặc phiền não thường luôn rình rập giết hại người, độc hại hơn kẻ oán thù. Sao còn ham ngủ mà chẳng chịu tỉnh thức?Kinh Lời dạy cuối cùng
Không nên nhìn lỗi người, người làm hay không làm.Nên nhìn tự chính mình, có làm hay không làm.Kinh Pháp cú (Kệ số 50)
Sống chạy theo vẻ đẹp, không hộ trì các căn, ăn uống thiếu tiết độ, biếng nhác, chẳng tinh cần; ma uy hiếp kẻ ấy, như cây yếu trước gió.Kinh Pháp cú (Kệ số 7)
Cỏ làm hại ruộng vườn, si làm hại người đời. Bố thí người ly si, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 358)
"Nó mắng tôi, đánh tôi, Nó thắng tôi, cướp tôi." Ai ôm hiềm hận ấy, hận thù không thể nguôi.Kinh Pháp cú (Kệ số 3)
Như đá tảng kiên cố, không gió nào lay động, cũng vậy, giữa khen chê, người trí không dao động.Kinh Pháp cú (Kệ số 81)
Kẻ hung dữ hại người cũng như ngửa mặt lên trời mà phun nước bọt. Nước bọt ấy chẳng lên đến trời, lại rơi xuống chính mình.Kinh Bốn mươi hai chương
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Sūtra of the All-Encompassing Knowledge Store, the Heart of Prajñā-Pāramitā
Translated by: Rulu
Font chữ:
Thus I have heard:
At one time the Buddha was staying on the Vulture Peak Mountain near the great city of Rājagṛha, together with 100,000 great bhikṣus and 77,000 Bodhisattva-Mahāsattvas. At their head were Avalokiteśvara Bodhisattva, Mañjuśrī Bodhisattva, Maitreya Bodhisattva, and others. They all had attained the Samādhi of Total Retention, abiding in the inconceivable liberation.
Avalokiteśvara Bodhisattva, seated in the multitude, rose and came to the Buddha. Facing the Buddha, he joined his palms and bent over respectfully. Gazing deferentially at the venerated visage, he said to the Buddha, “World-Honored One, I would like to pronounce in this assembly Bodhisattvas’ all-encompassing knowledge store, the heart of prajñā-pāramitā. I pray only that the World-Honored One will permit me to pronounce to the Bodhisattvas the secret tenets of the Dharma.”
The World-Honored One replied to Avalokiteśvara Bodhisattva in the Brahma tone: “Very good! Very good! Great Compassionate One, you have my permission to speak and to be the great radiance to sentient beings.”
Then Avalokiteśvara Bodhisattva, having received the Buddha’s approval and considerate protection, entered the right experience in the Samādhi of Wisdom Light. After he entered this samādhi, with its power, he went deep into prajñā-pāramitā and saw that the self-essence of the five aggregates is all empty. With the understanding that the self-essence of the five aggregates is all empty, he peacefully rose from his samādhi. Forthwith, he told Śāriputra the Wise, “Good man, this Bodhisattva has the heart of prajñā-pāramitā, called the All-Encompassing Knowledge Store. Now hearken and ponder well! I will pronounce it to you.”
That having been said, Śāriputra the Wise responded to Avalokiteśvara Bodhisattva, “Yes, Great Pure One, I pray that you will pronounce it. Now is the right time.”
Thereupon, he told Śāriputra, “Bodhisattva-Mahāsattvas should learn in this way. The nature of form is emptiness; the nature of emptiness is form. Form is no different from emptiness; emptiness is no different from form. In effect, form is emptiness and emptiness is form. The same is true for sensory reception, perception, mental processing, and consciousness. The nature of consciousness is emptiness; the nature of emptiness is consciousness. Consciousness is no different from emptiness; emptiness is no different from consciousness. In effect, consciousness is emptiness and emptiness is consciousness. Śāriputra, dharmas, with empty appearances, have neither birth nor death, neither impurity nor purity, neither increase nor decrease.
“Therefore, in emptiness there is no form, nor sensory reception, perception, mental processing, or consciousness; no eye, ear, nose, tongue, body, or mental faculty, nor sights, sounds, scents, flavors, tactile sensations, or mental objects; no spheres, from eye sphere to mental consciousness sphere. There is neither ignorance nor ending of ignorance, neither old age and death nor ending of old age and death. There is no suffering, accumulation [of afflictions], cessation [of suffering], or the path. There is neither wisdom-knowledge nor attainment because there is nothing to attain.
“Bodhisattvas, because they rely on prajñā-pāramitā, have no hindrances in their minds. Without hindrance, they have no fear. Staying far from inverted dreaming and thinking, they will ultimately attain nirvāṇa. Buddhas of the past, present, and future, because they rely on prajñā-pāramitā, all attain anuttara-samyak-saṁbodhi.
“Hence, we know that the Prajñā-Pāramitā [Mantra] is the great spiritual mantra, the great illumination mantra, the unsurpassed mantra, the unequaled mantra, which can remove all suffering. It is true, not false. Hence the Prajñā-Pāramitā Mantra is pronounced. Then the mantra goes:
gate gate pāragate pāra-saṁgate bodhi svāhā ||”
After the Buddha pronounced this sūtra [through Avalokiteśvara Bodhisattva], the multitude of bhikṣus and Bodhisattvas as well as all the gods, humans, asuras, gandharvas, and others in the world, having heard the Buddha’s words, greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.
—Sūtra of the All-Encompassing Knowledge Store, the Heart of Prajñā-Pāramitā
Translated from the digital Chinese Canon (T08n0252)
At one time the Buddha was staying on the Vulture Peak Mountain near the great city of Rājagṛha, together with 100,000 great bhikṣus and 77,000 Bodhisattva-Mahāsattvas. At their head were Avalokiteśvara Bodhisattva, Mañjuśrī Bodhisattva, Maitreya Bodhisattva, and others. They all had attained the Samādhi of Total Retention, abiding in the inconceivable liberation.
Avalokiteśvara Bodhisattva, seated in the multitude, rose and came to the Buddha. Facing the Buddha, he joined his palms and bent over respectfully. Gazing deferentially at the venerated visage, he said to the Buddha, “World-Honored One, I would like to pronounce in this assembly Bodhisattvas’ all-encompassing knowledge store, the heart of prajñā-pāramitā. I pray only that the World-Honored One will permit me to pronounce to the Bodhisattvas the secret tenets of the Dharma.”
The World-Honored One replied to Avalokiteśvara Bodhisattva in the Brahma tone: “Very good! Very good! Great Compassionate One, you have my permission to speak and to be the great radiance to sentient beings.”
Then Avalokiteśvara Bodhisattva, having received the Buddha’s approval and considerate protection, entered the right experience in the Samādhi of Wisdom Light. After he entered this samādhi, with its power, he went deep into prajñā-pāramitā and saw that the self-essence of the five aggregates is all empty. With the understanding that the self-essence of the five aggregates is all empty, he peacefully rose from his samādhi. Forthwith, he told Śāriputra the Wise, “Good man, this Bodhisattva has the heart of prajñā-pāramitā, called the All-Encompassing Knowledge Store. Now hearken and ponder well! I will pronounce it to you.”
That having been said, Śāriputra the Wise responded to Avalokiteśvara Bodhisattva, “Yes, Great Pure One, I pray that you will pronounce it. Now is the right time.”
Thereupon, he told Śāriputra, “Bodhisattva-Mahāsattvas should learn in this way. The nature of form is emptiness; the nature of emptiness is form. Form is no different from emptiness; emptiness is no different from form. In effect, form is emptiness and emptiness is form. The same is true for sensory reception, perception, mental processing, and consciousness. The nature of consciousness is emptiness; the nature of emptiness is consciousness. Consciousness is no different from emptiness; emptiness is no different from consciousness. In effect, consciousness is emptiness and emptiness is consciousness. Śāriputra, dharmas, with empty appearances, have neither birth nor death, neither impurity nor purity, neither increase nor decrease.
“Therefore, in emptiness there is no form, nor sensory reception, perception, mental processing, or consciousness; no eye, ear, nose, tongue, body, or mental faculty, nor sights, sounds, scents, flavors, tactile sensations, or mental objects; no spheres, from eye sphere to mental consciousness sphere. There is neither ignorance nor ending of ignorance, neither old age and death nor ending of old age and death. There is no suffering, accumulation [of afflictions], cessation [of suffering], or the path. There is neither wisdom-knowledge nor attainment because there is nothing to attain.
“Bodhisattvas, because they rely on prajñā-pāramitā, have no hindrances in their minds. Without hindrance, they have no fear. Staying far from inverted dreaming and thinking, they will ultimately attain nirvāṇa. Buddhas of the past, present, and future, because they rely on prajñā-pāramitā, all attain anuttara-samyak-saṁbodhi.
“Hence, we know that the Prajñā-Pāramitā [Mantra] is the great spiritual mantra, the great illumination mantra, the unsurpassed mantra, the unequaled mantra, which can remove all suffering. It is true, not false. Hence the Prajñā-Pāramitā Mantra is pronounced. Then the mantra goes:
gate gate pāragate pāra-saṁgate bodhi svāhā ||”
After the Buddha pronounced this sūtra [through Avalokiteśvara Bodhisattva], the multitude of bhikṣus and Bodhisattvas as well as all the gods, humans, asuras, gandharvas, and others in the world, having heard the Buddha’s words, greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.
—Sūtra of the All-Encompassing Knowledge Store, the Heart of Prajñā-Pāramitā
Translated from the digital Chinese Canon (T08n0252)
