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THE MAHA-PRAJÑA-PÂRAMITÂ-HRIDAYA-SÛTRA

 BUDDHIST SUTRAS    THE MAHA-PRAJÑA-PÂRAMITÂ-HRIDAYA-SÛTRA

Avalolkitêshwara(1) (the Devatâ of the Sûtra)When the Prajnâ Pâramitâ has been fully practised, then we clearly behold that the five skandha(2) are all empty, vain, and unreal. So it is we escape the possibility of sorrow or obstruction.

Sâriputra (the Rishi of the Sûtra)
That which we call form (rûpa) is not different from that which we call space (sûnyatâ). Space is not different from form. Form is the same as space. Space is the same as form.And so with the other skandhas, whether vedaná, or sanjná, or sanskára, or vijnána, (they are each the same as their opposite).

Sáriputra
All these things around us (ye dhammá) being thus stript or devoid of qualities (lakshana), there can be no longer birth or death, defilement or purity, addition or destruction. In the midst then of this void (sûnyatâ), there can be neither rúpavedanásanjnásanskára, or vijnána (i. e., neither of the five skandha); nor yet organs of sense, whether the eye, or nose, ear, or tongue, body, or mind (manas); nor yet objects of sense, i. e. matter (rúpa), or sound, odour, or taste, touch, or ideas (dharma); nor yet categories of sense (dhátu), such as the union of the object and subject in sight, in smell, in touch, in taste, in apprehension.So there will be no such thing as ignorance (avidyâ), nor yet freedom from ignorance, and therefore there can be none of its consequences; and therefore no such thing as decay or death (jará or marana), nor yet freedom from decay and death. So neither can there be a method (or way) for destroying the concourse of sorrows. No such thing as wisdom, and no such thing as attaining (happiness or rest), as there will not be aught that can be attained.The Bôdhisatwa resting on this Prajná Páramitá, no sorrow or obstruction can then affect his heart, for there will be no such thing as sorrow or obstruction. Therefore, having no fear or apprehension of evil, removing far from him all the distorting influences of illusive thought, he arrives at the goal of Nirvâna.The Buddhas of the three ages, relying on this Prajná Páramitá, have arrived at the » unsurpassed and enlightened» condition (samyak-sambôdhi).Therefore we know that this Prajnâ Pâramitâ is the Great Spiritual Dhâranî, —it is the Great Light-giving Dhâranî. This is the unsurpassed Dhâranî. This is the unequalled Dhâranî, able to destroy all sorrows. True and real {i. e., full of meaning), not vain (i. e., unmeaning). Therefore we repeat (or let us repeat) the Prajnâ Paramitâ Dháranî.Then also say —Ki-tai, Ki-tai,Po-lo, Ki-tai,Po-lo-seng-Kitai,Bo-tai-sah-po-ho.(3)

Source
A Catena of Buddhist Scriptures from the Chinese (pp 282-284). BY SAMUEL BEAL. London. TRÜBNER & Co., 60, PATERNOSTER ROW. 1871.

1) Avalokitêshwara, i. e., the manifested Divinity. In such works as the present, this refers to the inward manifestation of the Divinity which takes place in the enlightened Heart. With regard to the general meaning of the term, tliere will be occasion to speak hereafter.
(2) The five skandha or elements of (limited) existence are these. (1) Rupa-skandha, comprehending organs of sense and objects of sense. (2) Vijnyana-skandha consists in intelligence or consciousness of sensation. (3) Vedana-skandha comprises pleasure, pain, or the absence of either. (4) Sanjnya-skandha, the knowledge or belief arising from names and words, as ox, horse, etc. (5) Sanskara-skandha includes passions, as hatred, fear, etc.
(3) i.e., Gata, gata, paragata, parasangata (Gone! gone! gone-across! (or burnt out) gone across for ever!) Bôdhisatwa.
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