APPENDIX

This page includes supplementary topics that clarify the analytical and practical content, providing deep insights into the Buddha’s teachings. The page consists of:

  • The Nikāya Piṭaka (Pāḷi source): A comprehensive directory with direct links to the core discourses.
  • Core Doctrines: Summary articles outlining the foundational teachings of the Blessed One.
  • The Vimalakīrti Nirdeśa Sūtra (Topic 13): The full bilingual English-Vietnamese translation, offering a holistic overview of the Northern Buddhist tradition (Sanskrit source).
  • The Dhamma Seal  Sutta– The Three Doors to Liberation (Topic 14)

Click the plus (+) icon to expand the content:

Click on the orange link to open the translation.

1. Long Discourses (Dīgha Nikāya)

  • DN 15: Mahānidānasutta — The Great Discourse on Causation
  • DN 16: Mahāparinibbānasutta — The Great Discourse on the Buddha’s Extinguishment

2. Middle Discourses (Majjhima Nikāya)

  • MN 18: Madhupiṇḍikasutta — The Honeyball
  • MN 20: Vitakkasaṇṭhānasutta — The Stabilization of Thoughts
  • MN 28: Mahāhatthipadopamasutta — The Longer Simile of the Elephant’s Footprint
  • MN 43: Mahāvedallasutta — The Greater Series of Questions and Answers
  • MN 44: Cūḷavedallasutta — The Shorter Series of Questions and Answers
  • MN 112: Chabbisodhanasutta — The Sixfold Purity
  • MN 117: Mahācattārīsakasutta — The Great Forty
  • MN 118: Ānāpānassatisutta — Mindfulness of Breathing
  • MN 119: Kāyagatāsatisutta — Mindfulness of the Body
  • MN 140: Dhātuvibhaṅgasutta — The Exposition of the Elements

3. Linked Discourses (Saṃyutta Nikāya)

  • SN 12.10: Gotamasutta — Gotama
  • SN 12.63: Puttemaṃsasutta — A Child’s Flesh
  • SN 22.54: Bījasutta — The Seed
  • SN 22.79: Khajjanīyasutta — Being Devoured
  • SN 22.81: Pālileyyasutta — At Pārileyyaka
  • SN 22.87: Vakkalisutta — Vakkali
  • SN 48.10: Dutiyavibhaṅgasutta — Analysis (2nd)
  • SN 56.11: Dhammacakkappavattanasutta — Rolling Forth the Wheel of Dhamma

4. Numbered Discourses (Aṅguttara Nikāya)

  • AN 3.65: Kesamuttisutta — With the Kālāmas of Kesamutta
  • AN 6.63: Nibbedhikasutta — Penetrative
  • AN 10.58: Mūlakasutta — Rooted
  • AN 10.99: Upālisutta — With Upāli

The contents of these Suttas are readily available on www.suttacentral.net in the original Pali, as well as English, Vietnamese, and many other languages. The English versions are the esteemed translations by the Ven. Bhikkhu Sujato and Ven. Bhikkhu Bodhi. When the conditions are right, XGM will upload summaries of these Suttas to the website and various social platforms for seekers with affinity to reference.

The Buddha likened the Five Hindrances to obstacles of the mind that weaken wisdom. Therefore, we must live with a mind detached from them and purified of them. We must clearly understand what acts as “nutriment” (feeding them) and “non-nutriment” (starving them) so that the Five Hindrances do not arise, grow, or expand, allowing us to practice appropriate attention (Yoniso Manasikara).

1. Nutriments that cause the Five Hindrances to arise and grow:

  • Sensual Desire: The sign of the beautiful (Subha-nimitta) – attractive, pleasant, and delightful objects of the five senses related to desire.
  • Ill-will/Aversion: The sign of the repulsive (Patigha-nimitta) – objects that are unpleasant, disagreeable, or irritating.
  • Sloth and Torpor: Discontent, laziness, drowsiness, overeating, or a sluggish state of mind.
  • Restlessness and Remorse: An unsettled mind– a state of agitation, overthinking, and fabrication of delusive objects.
  • Doubt: Things that are bases for doubt– such as lack of faith in the Dhamma, lack of direction, or lack of self-confidence.
  • Note:If there is inappropriate attention(Ayoniso Manasikara), these act as nutriments that cause unarisen hindrances to arise and existing ones to grow and expand.

2. “Non-nutriments” (Antidotes) for the Five Hindrances:

  • Sensual Desire: The sign of the unattractive (Asubha-nimitta) – contemplation of the foulness of the body, contemplation of corpses, or the emptiness of the Four Elements.
  • Ill-will/Aversion:Loving-kindness(Metta) – the liberation of the heart through compassion for all sentient beings.
  • Sloth and Torpor: Arousal of energy (Viriyārambha) – the element of exertion and endeavor; focusing the mind on light and maintaining mindfulness and clear comprehension.
  • Restlessness and Remorse: Tranquillity of mind (Samatha) – an unagitated, calm, and quiet inner state.
  • Doubt:Clear discrimination– distinguishing between wholesome and unwholesome states, blameworthy and blameless, inferior and superior, and dark and bright qualities to eliminate hesitation.

Note: With appropriate attention (Yoniso Manasikara), these act as non-nutriments, preventing unarisen hindrances from arising and causing existing ones to be abandoned.

In the process of practice, when evil and unwholesome distractions (related to greed, hatred, and delusion) arise and disturb the mind, the Buddha taught five techniques to subdue them and stabilize the mind. Just as a skilled craftsman has specific tools for different materials, a practitioner should flexibly apply these five methods to achieve inner stillness and composure:

  1. Replacing the Object (Changing the Sign): Shift the mind’s focus from an unwholesome thought to a wholesome one. It is like a skilled carpenter using a small peg to knock out and drive out a larger one from a socket.
  2. Reflecting on the Danger: Contemplate the harmful consequences of unwholesome thoughts, seeing them as impure, blameworthy, and leading to suffering. It is like a young person who loves ornaments feeling horror and loathing when the carcass of a dog or a snake is hung around their neck.
  3. Ignoring and Disregarding: Pay no attention and give no thought to them. It is like a person who has eyes but does not wish to see objects appearing before them; they would close their eyes or look away to avoid notice.
  4. Analyzing the Cause (Stilling the Thought-Formation): Trace the origin and process of how the thought arose to see its lack of essence. As a result, the thoughts weaken and vanish. It is like a person running fast who asks, “Why am I running?” then slows to a walk, then stands, then sits, and finally lies down to find greater peace.
  5. Subduing with Resolve: If the above methods fail, the practitioner should clench their teeth, press the tongue against the roof of the mouth, and resolutely use the mind to crush the mind to subdue the unwholesome states. It is like a strong man seizing a weaker man by the head or shoulders to restrain and pin him down.

Refer to MN 20 Vitakkasanthana Sutta (The Removal of Distracting Thoughts)

How can we recognize a person’s true virtue in a world full of superficial appearances? In the Satta Jatila Sutta (SN 3.11), the Buddha taught four empirical methods to understand an individual’s true nature. This assessment is not based on mere appearance or fleeting words, but on deep observation and real-world experience:

  1. Virtue is known through living together: It is only by living and interacting with someone over time that their true moral conduct and character become apparent.
  2. Integrity is known through communication (dealings): Through personal contact, working together, and handling practical matters, we can recognize a person’s honesty, purity, or hidden motives.
  3. Fortitude is known through adversity: When facing misfortune, hardships, or major life crises, a person’s inner strength and resilience are clearly revealed.
  4. Wisdom is known through discussion: Through dialogue, the exchange of thoughts, and problem-solving, we can evaluate a person’s intellectual depth and understanding.

Crucial Note (The Essential Conditions): Observing these four traits only yields accurate results when three conditions are met:

  • It must be over a long period(conclusions cannot be rushed).
  • It must be with attention(careful observation, not superficiality).
  • It must be by one with wisdom (the capacity to distinguish right from wrong, wholesome from unwholesome).

This is a very special discourse recording the encounter between the Buddha and the Venerable Pukkusāti in a potter’s workshop. The core of the sutta (MN 140) is a profound analysis of the Six Elements to achieve absolute tranquility.

1.Analysis of the Six Elements (Chadhātu):

The Buddha taught that a human being is composed of six elements:

  • Earth Element (Pathavī-dhātu):Whatever is solid or harsh (hair, body hair, nails, teeth, skin, flesh…).
  • Water Element (Āpo-dhātu):Whatever is liquid or cohesive (blood, sweat, tears…).
  • Fire Element (Tejo-dhātu):Whatever is thermal (body warmth, digestion…).
  • Air Element (Vāyo-dhātu):Whatever is mobile or in motion (breath, gases in the stomach…).
  • Space Element (Ākāsa-dhātu):The holes and hollows within the body (ear canals, nostrils, mouth…).
  • Consciousness Element (Viññāṇa-dhātu):The pure awareness or cognition that remains after abandoning attachment to the five elements above.

2.The Process of Contemplation:

  • The practitioner observes that each element (e.g., the Earth element), whether internal (within the body) or external (in nature), is “not mine, I am not this, this is not my self.“
  • From this realization, the mind becomes dispassionate and liberated toward the elements.

3.Ultimate Tranquility:

  • Having relinquished attachment to the six elements, the practitioner attains Purity of Equanimity (Upekkha-pārisuddhi).
  • They identify feelings (pleasant, painful, or neutral) but do not let them dominate; the mind dwells in stillness.

Finally, they understand: “Birth is ended, the holy life has been fulfilled”—attaining an unshakeable state, no longer moved by life and death.

This Sutta (MN 112) records the Buddha’s instructions on how to question and validate a monk’s claim to have attained Arahantship (Final Liberation):

  1. The Four Modes of Cognition (The Four Bases of Knowledge): These are the four ways the six senses experience the six objects: The seen, the heard, the sensed, and the cognized. For an Arahant, the mind is pure; they see things exactly as they truly are. Therefore, they are not pulled in by greed, pushed away by aversion, dependent, or fettered. Their mind is liberated, without the duality of “Self and Dhamma.” Through this insight, their mind is freed from the fermentations (Āsavas), no longer clinging to these four modes of cognition.
  2. The Five Aggregates of Clinging: Understanding their nature as unstable (impermanent), subject to decay, devoid of greed, and providing no true refuge (no real consolation). Because an Arahant clearly sees the nature of the five aggregates, their mind practices “Cessation, Dispassion, Extinction, and Relinquishment” toward all clinging, attachment, establishment, and the underlying tendencies (Anusaya) regarding the five aggregates. Thus, their mind is freed from the fermentations and no longer clings to them.
  3. The Six Elements (Earth, Water, Fire, Air, Space, and Consciousness): These elements have no “Self,” and an Arahant does not regard them as their “Self.” By seeing the six elements as they truly are, the Arahant’s mind practices “Cessation, Dispassion, Extinction, and Relinquishment” toward all clinging, attachment, establishment, and underlying tendencies regarding these elements. Thus, their mind is freed from the fermentations and no longer clings to the six elements.
  4. The Six Internal and External Sense Bases: When the sense bases meet their objects, Perception (Saññā) arises. Understanding their true nature, the Arahant has eradicated, abandoned, and relinquished all sensual desire, greed, delight, and craving, as well as the underlying tendencies toward these phenomena. Consequently, their mind is freed from the fermentations and no longer clings to these perceptions.
  5. The Path of Practice (Overcoming Conceit): The method of practice ensures that when the conscious body contacts the external world, conceit (Māna), the “I-making” obsession, and the underlying tendency of conceit do not arise. An Arahant fully understands the practical roadmap: from going forth into homelessness and maintaining pure virtue, to guarding the sense faculties, practicing mindfulness and clear comprehension, until attaining the Jhanas and the Knowledge of the Destruction of the Fermentations). Therefore, they can speak of these matters without fault.

Upon hearing a noble disciple answer these five points clearly and completely, we should express our appreciation by saying “Sadhu” (Excellent) and add: “It is a gain for us, a great gain for us, that we have come to know a person of such perfected holy life as the Venerable One.”

1. Developing the Four 4 Foci of Mindfulness to fulfill the 7 Factors of Enlightenment (MN 118):
This process begins when one dwells contemplating the Body in the Body, ardent, clearly comprehending, and mindful, subduing greed and distress with regard to the world:

  • Mindfulness: When mindfulness is established firmly and without distraction, at that moment, the Mindfulness Factor of Enlightenmentarises and is developed to fulfillment.
  • Investigation of Dhamma: Dwelling with mindfulness, the practitioner uses wisdom to discriminate, select, observe, and investigate those dhammas. At that moment, the Investigation of Dhamma Factor of Enlightenmentarises.
  • Energy: When the practitioner constantly investigates and penetrates those dhammas with wisdom, unwearied energy is aroused. At that moment, the Energy Factor arises.
  • Rapture: As energy is maintained, non-material rapture (born of seclusion from sensual desires) arises in the energetic person. At that moment, the Rapture Factorarises.
  • Tranquillity: For one whose mind is full of rapture, both the body and mind become calm and light. At that moment, the Tranquillity Factor of Enlightenmentarises.
  • Concentration : When the body and mind are tranquil, the practitioner easily achieves a state of stillness and one-pointedness. At that moment, the Concentration Factor arises.
  • Equanimity: When the mind is concentrated, the practitioner skillfully observes with a mind of equanimity (neither clinging nor pushing away). At that moment, the Equanimity Factor arises.

Note: The practitioner follows the same process when mindfulness relates to feelings, mental states, or mental phenomena.

2. Developing the Seven Factors of Enlightenment to Fulfill True Knowledge and Liberation:
For the Seven Factors of Enlightenment to lead to the final fruit, the practitioner must develop them based on:

  • Dependent on Seclusion: Distancing from hindrances and unwholesome states.
  • Dependent on Dispassion: Eradicating desire and attachment.
  • Dependent on Cessation: Aiming for the end of suffering.
  • Resulting in Letting Go: Completely relinquishing all clinging.

When the Seven Factors of Enlightenment are developed in this direction, they lead to the fulfillment of True Knowledge and Liberation.

The Buddha taught (*)

Therefore, Ananda, be a light unto yourself, be your own refuge, having no other refuge; let the Dhamma be your light, take the Dhamma as your refuge, having no other refuge. And how, Ananda, is a monk a light unto himself… taking the Dhamma as his refuge?

Here, Ananda, a monk dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, removing covetousness and displeasure concerning the world; he dwells contemplating feelings in feelings… the mind in the mind… and dhammas in dhammas, ardent, clearly comprehending, and mindful, removing covetousness and displeasure concerning the world. In this way, Ananda, a monk is a light unto himself, a refuge unto himself, having no other refuge; taking the Dhamma as his light and the Dhamma as his refuge, having no other refuge.

For those who live in this way, they should wisely investigate: ‘From what source do sorrow, lamentation, pain, distress, and despair arise? What causes them to exist?’

Monks, knowing that Form (Feeling, Perception, Mental Formations, Consciousness) is impermanent, changing, fading away, and ceasing; one sees all Form, past and present, as impermanent, suffering, and subject to change. By seeing it as it truly is with right wisdom, sorrow, lamentation, pain, distress, and despair are abandoned. Because they are abandoned, one does not worry. Being free from worry, one lives at ease. Living at ease, a monk is called Tadanganibbuto—one who is cooled in that factor, leaning towards Nirvana.

Commentary:

  • (*) DN 16 Mahāparinibbāna Sutta (The Great Discourse on the Buddha’s Last Days), SN 47.13 Cunda Sutta (The Discourse about Cunda), and SN 22.43 Attadīpa Sutta (The Discourse on Being be a light unto yourself)
  • The “torch” or “light” here is Wisdom—the clear, pure, eternal, and unchanging knowing. It is the clear comprehension and mindfulness used to observe the arising and passing away of all phenomena through the practice of the Four Foci of Mindfulness—specifically mindfulness of breathing—to subdue covetousness and displeasure in this world.

Recognizing the Impermanence and Change in all things,

Seeing the Truth clearly leads the mind to Dispassion.

In the letting go of attachment, all Suffering comes to an end

The Buddha taught the Kālāma people of Kesaputta town (AN 3.65) not to believe or follow something blindly just because of:

  1. Oral report (Anussavena).
  2. Legend or tradition (Paramparāya).
  3. Rumor or hearsay (Itikirāya).
  4. Scriptural authority (Piṭakasampadānena).
  5. Logical reasoning (Takkahetu).
  6. Inference or analogy (Nayahetu).
  7. Superficial observation of data (Ākāraparivitakkena).
  8. Agreement with preconceived notions (Diṭṭhinijjhānakkhantiyā).
  9. The apparent competence of the source (Bhabbarūpatāya).
  10. The thought: “This ascetic is our teacher” (Samaṇo no garūti).

Instead, one should only believe and practice when one realizes for oneself (Attanāva jāneyyātha):

  • When you clearly know things are Unwholesome: They are blameworthy (Sāvajjā), criticized by the wise; if undertaken and followed, they lead to harm and suffering—Abandon them!
  • When you clearly know things are Wholesome: They are blameless (Anavajjā), praised by the wise; if undertaken and followed, they lead to happiness and well-being—Enter and abide in them!

Note: In this era of advanced AI, applying these teachings to daily life will certainly help us navigate the vast amount of misleading information that can lead to wrong actions

1. Gratification, Danger, and Escape (AN 3.103 Pubbevasambodhasutta – Before Awakening):
The Buddha recounts His thoughts prior to Enlightenment to understand the true nature of the world:

  • Gratification (Assāda):The pleasure and joy that arise dependent on the world. Because of this gratification, sentient beings become attached and bound.
  • Danger (Ādīnava):The nature of impermanence, suffering, and change inherent in all things. By recognizing this danger, sentient beings develop disenchantment.
  • Escape (Nissaraṇa):The removal and abandonment of desire and lust for the world. This is the path to true freedom.
  • Supreme Awakening:By knowing these three as they really are (Yathābhūtaṃ pajānāti), one achieves:

– Unshakable Liberation of Mind: The self-realized knowledge arises: “This is my last birth; now there is no more rebirth.”

– Liberated Mind: Dwelling in freedom, detached, and unconfined by the world.

2.The Danger of an Unguarded Mind (AN 3.109 KūṭāgāraSutta – Unprotected):
(The Blessed One’s teaching to the householder Anathapindika)
Just as a peaked house with a poorly thatched roof will have rotting rafters and walls, when the MIND is unguarded:

  • Bodily, verbal, and mental actionsare also unguarded.
  • These actions become saturated with lustand “leak” (overflowing with taints/āsava).
  • Actions become corrupted, leading to moral and spiritual decay.

The Result: One’s passing (death) will be neither peaceful nor auspicious.

The Buddha taught the monks ten core points to define the operation of the mind and the path to liberation (AN 10.58):

  1. Desire as the root (Chandamūlakā): All phenomena are rooted in desire—the initial will or motivation to act.
  2. Attention as the origin (Manasikārasambhavā): All phenomena arise through attention and the directing of the mind toward an object.
  3. Contact as the source (Phassasamudayā): The meeting of the Senses, Objects, and Consciousness is the origin of all mental phenomena.
  4. Feeling as the convergence (Vedanāsamosaraṇā): All experiences converge in feelings (pleasant, painful, or neither-pleasant-nor-painful).
  5. Concentration as the head (Samādhipamukhā): Concentration leads and masters all mental states.
  6. Mindfulness as the governing factor (Satādhipateyyā): Mindfulness plays the dominant role in controlling and guarding the mind from being pulled away by delusions.
  7. Wisdom as the supreme (Paññāttarā): Wisdom is the highest insight, penetrating the true nature of all things: Impermanence, Suffering, and Non-self.
  8. Liberation as the heartwood (Vimuttisārā): The core purpose and true value of practice is freedom and liberation from all fetters.
  9. The Deathless as the footing (Amatogadhā): The deep foundation toward which all phenomena flow is the state of the Unborn and Unaging.
  10. Nirvana as the final goal (Nibbānapariyosānā): The total cessation of suffering and craving is the ultimate destination of all efforts.

In the Nikāya Canon, the Buddha taught seriously ill disciples to contemplate the mind in order to maintain mindfulness while experiencing excruciating sensations during their final moments.

I. Practice for Dealing with Feelings (SN 36.7 Paṭhamagelañña sutta):

When facing any feeling (Pleasant, Painful, or Neither-pleasant-nor-painful), one must maintain Direct Knowledge (Pajānāti):

  • Impermanence: Clearly seeing that this feeling is subject to change and instability.
  • Non-attachment: The mind does not cling to pleasant sensations and does not repel painful ones.
  • Non-delight: Not letting the mind be led by liking or disliking toward feelings.
  • Result: The feeling is experienced with the mindset of a free person, unbound by fetters.

II.The Final Subsiding:

When feelings reach the ultimate limit of the body and life, one knows clearly:

  • “I am feeling a sensation terminating in the body and life.”
  • “After the breaking up of the body, all feelings that were not worthy of delight will become cool (subside into tranquility).”

III. The Simile of the Oil Lamp:

Just as an oil lamp burns dependent on oil and a wick; when the oil is exhausted, the wick is burnt out, and no more fuel is added, the lamp goes out. Likewise, when the fuel of craving and clinging is removed, feelings will naturally subside as the body disintegrates.

IV. Related Scriptures on Care for the Dying and Feelings:

  • SN 12.51 (Parivīmaṃsana Sutta): A deep analysis of dependent origination and the cessation of suffering.
  • SN 54.8 (Padīpopama sutta): The similarity between the breath, feelings, and the extinguishing of a lamp.

In the final stage of life or when suffering from grave illness, a patient easily falls into mental agitation due to:

  • Doubt about the Dhamma or regret over uncompleted tasks.
  • Clinging to the body when facing the fierce feelings of the body and life.
    The presence and guidance of a spiritual friend in whom the patient has settled faith at this moment is an immeasurable blessing, helping them calmly observe the arising and passing of all phenomena in tranquility.

As in the case of the householder Anāthapiṇḍika, when he was gravely ill and enduring excruciating pain, he requested Venerable Sāriputta and Venerable Ānanda to come for a final guidance.

Venerable Sāriputta instructed the householder Anāthapiṇḍika to let go of all clinging:

  • Six Internal Bases (Senses): “I will not cling to the eye (ear, nose, tongue, body, mind), and I will not have consciousness dependent on the eye…”
  • Six External Bases (Objects): Not being attached to Forms, Sounds, Odors, Tastes, Tangibles, Mental objects.
  • Five Aggregates: Not regarding Form, Feeling, Perception, Formations, Consciousness as “I” or “My self”.

After hearing the guidance, the householder Anāthapiṇḍika was moved to tears because it was the first time he had heard such a profound discourse, and he requested the Venerables to share this Dhamma with all laypeople because there are those with wisdom who can understand and attain benefits.

Shortly after Venerable Sāriputta and Venerable Ānanda left, the householder Anāthapiṇḍika passed away and was reborn in the Tusita Heaven. He then appeared as a young Deva to pay homage to the Blessed One and praise the wisdom of Venerable Sāriputta.
Note: MN 143 Instructions to Anāthapiṇḍika (Anāthapiṇḍikovāda-sutta)

Among Buddhist sūtras, The Teaching of Vimalakīrti stands out like a masterfully faceted diamond, so located between the heaps of gold, silver, and pearls of the Transcendent Wisdom (Prajñā pāramitā) Sūtras and the array of sapphires, rubies, emeralds, and other gems of the Buddha Garland (Buddhāvataṃsaka), or Inconceivable Liberation (Acintyavimokṣa) Sūtras as to refract the radiances of all, beaming them forth to the beholder in a concentrated rainbow-beam of diamond light.

  • Content Summary and Reference to the Core Dhamma Teachings (Click here to open document)
  • Full English – Vietnamese Bilingual Translation (Click here to open document)

1. Overview

The Three Doors to Liberation are presented in the section “The Correlation Between Dharmas” (Part 8, Analysis page), comprising: Emptiness, Signless, and Wishless. These three doors also represent the three stages that the journey of Dharma undergoes—from Reception and Reaction to  Relinquishment—as previously mentioned in Part 1, Analysis page.

Furthermore, the Three Doors to Liberation are referenced nine (9) times in the Vimalakirti Nirdesa Sutra (see the summary and references under Topic 13 on this page).

The following is a summary of the Three Doors to Liberation:

  • What is Empty Liberation? When a practitioner meditates and contemplates: “This is empty of a self or what belongs to a self,” they do not give rise to attachment therein—this is called Empty Liberation (suññatā-vimokkha).
  • What is Signless Liberation? When a practitioner meditates and contemplates: “This is empty of a self or what belongs to a self,” they do not construct any signs therein—this is called Signless Liberation (animitta-vimokkha).
  • What is Wishless Liberation? When a practitioner meditates and contemplates: “This is empty of a self or what belongs to a self,” they do not give rise to any desires therein—this is called Wishless Liberation (appaṇihita-vimokkha).

2. Detailed Section

Content:

  1. The Discourse on the Dhamma Seal
  2. Analysis
  3. Action
  4. Appendix (Chinese Text of the Sutta)
1. The Discourse on the Dhamma Seal

Part 1: The Introduction and Call to Mindfulness

  • Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, together with a great community of bhikkhus.
  • On that occasion, the Blessed One addressed the bhikkhus thus: “Bhikkhus, you should know that there is a noble Dhamma seal. I shall now analyze and expound it for you. You should arouse purified knowledge and vision, listen closely, receive it well, attend to it carefully, bear it in mind, and reflect upon it.”
  • Then those bhikkhus replied to the Blessed One: “Excellent, Venerable Sir! May the Blessed One please speak, we are really delighted to hear.”

Part 2: The Definition Emptiness and the Dhamma Seal

  • The Buddha said: “Bhikkhus, the nature of emptiness (suññatā) is the total absence of a self. It is free from mental proliferations, free from arising, and free from ceasing; it transcends all mundane knowledge and vision.
  • For what reason? Because the nature of emptiness has no abiding place, no form (rūpa), and no conceptual perception. It is inherently unborn, beyond the reach of mundane knowledge and vision, and detached from all forms of existence (bhava).
  • By virtue of this detachment, it encompasses all phenomena (dhammā) and abides in the view of equanimity which is the true and correct vision.
  • Bhikkhus, you should know that just as the nature of emptiness is such, all phenomena (dhammā) are likewise such. This is called the Dhamma Seal.

Part 3: The Three Doors to Liberation

  • Furthermore, bhikkhus, this Dhamma seal is the Three Doors to Liberation; it is the fundamental teaching of all Buddhas, the eye of all Buddhas, and the ultimate refuge of all Buddhas.
  • Therefore, all of you must listen closely, receive it well, bear it in mind, reflect upon it, and investigate it in accordance with reality (yathābhūtaṃ).

Part 4: Emptiness door to liberation

  • “Furthermore, bhikkhus, a practitioner should go into a forest, or dwell under a tree, or in quiet places, to contemplate in accordance with reality: ‘Form (rūpa) is impermanent, suffering, and no-self.’ Having contemplated thus, he arouses disenchantment towards it and dwells in the view of equanimity (upekkhā).
  • In the same manner, he contemplates feeling (vedanā), perception (saññā), volitional formations (saṅkhārā), and consciousness (viññāṇa): ‘They are impermanent, suffering, and no-self.’ Having contemplated thus, he arouses disenchantment towards it and dwells in the view of equanimity (upekkhā).
  • Bhikkhus, the five aggregates (khandhā) are inherently empty; they arise from the mind. When the objects of the mind cease, the aggregates become unoriginated.
  • Understanding this as it really is, one attains right liberation. Having attained right liberation, one transcends all mundane knowledge and vision. This is called the Emptiness Door to Liberation (suññata-vimokkhamukha).

Part 5: Signless door to liberation

  • Furthermore, dwelling in concentration (samādhi), the practitioner observes that all the forms of objects are completely ceased and extinguished, thereby transcending all conceptual perceptions of existence.
    In the same manner, the forms of sounds, smells, tastes, and tactile objects, as well as mental phenomena, are all completely ceased and extinguished, and one is detached from all perceptions of existence. Such contemplation is called the signless door to liberation (animitta-vimokkhamukha).
  • Having entered this door to liberation, one immediately attains the purification of knowledge and vision. By virtue of this purification, greed (lobha), hatred (dosa), and delusion (moha) are entirely destroyed and extinguished. When they are completely extinguished, one dwells in the view of equanimity.
  • One who dwells in this view is immediately liberated from the view of self and mine. By virtue of this total understanding and clarity, all discriminative views no longer arise and have no basis upon which to rely.

Part 6: Wishless door to Liberation

  • Furthermore, having transitioned beyond the view of self, there is immediately no longer the seen, the heard, the sensed, or the cognized.
  • For what reason? Because it is dependent on causes and conditions that the various consciousnesses arise. Those very causes and conditions, along with the consciousness generated by them, are entirely impermanent. Because they are impermanent, consciousness cannot be grasped. Since the aggregate of consciousness is empty, there is no longer any volitional fabrication or directed yearning. This is called the Wishless Door to Liberation (appaṇihita-vimokkhamukha).

Part 7: Conclusion and Recommendations

  • Having entered this door to liberation, one understands the ultimate nature of all phenomena, becomes utterly unattached to all things, and realizes the sublime peace and cessation (nirodha) of the Dhamma.”
  • The Buddha addressed the bhikkhus: “Such is called the Noble Dhamma Seal, which is the Three Doors to Liberation. All of you, bhikkhus, if you learn and practice it, you will immediately attain the purification of knowledge and vision.”
    When the bhikkhus had heard this teaching, they were all greatly rejoiced and delighted. Bowing down in deep reverence, they faithfully received it.

The Sutta on the Dhamma Seal Spoken by the Buddha

Notes: This English translation is based on the Chinese version, which was translated from Sanskrit by the Western Indian Tripiṭaka Master Dānapāla under imperial decree. (go to content table)

2. Analysis

In the Dhammamudā Sutta – The 3 Doors to Liberation, the Buddha expounds with supreme clarity on the nature of emptiness (suññatā) and its practical application within meditative cultivation to achieve direct realization.

  • Part 1 (The Introduction): The Buddha opens the minds of the assembly on how to establish the proper mental disposition to listen to, awaken to, and enter the Buddha’s knowledge and vision (by arising purified knowledge and vision, attending carefully, bearing in mind, and reflecting upon the teaching).
  • Part 2 (The Definition of the Dhamma Seal): The Buddha discourses on the nature of emptiness (suññatā)—the ultimate reality of all phenomena, or the inherently pure mind. It is a transcendent state beyond conceptual description and the reach of mundane knowledge and vision, which can only be described through negative assertions (unborn, unceasing, non-abiding…). The Buddha affirms that the nature of all phenomena is likewise such, and this is truly the Noble Dharma Seal (ariya-dhammamudā).
  • Part 3 (The Three Doors to Liberation): The Buddha points out that this Dharma Seal is identical to the Three Doors to Liberation (tīṇi vimokphamukhāni). It is the fundamental teaching of all Buddhas, serves as the eye of all Buddhas, and is the ultimate refuge to which all Buddhas return.
  • Part 4 (The Emptiness Door to Liberation): The Buddha instructs the practitioner to sit in meditation and observe the arising and ceasing of all phenomena through the process of the five aggregates (pañcakkhandhā). From the moment sensory data enters, is processed, and is relinquished, the practitioner perceives in accordance with reality (yathābhūtaṃ) the three characteristics of phenomena: impermanence (anicca), suffering (dukkha), and no-self (anattā). Comprehending that the five aggregates are inherently empty, the practitioner arouses disenchantment, fading of lust, cessation, and total detachment from all phenomena, thereby dwelling in the clear view of unattached awareness. This practice is called the Emptiness Door to Liberation (suññata-vimokphamukha) because the practitioner contemplates that the five aggregates are all empty, transcends mundane knowledge, and achieves right liberation of the mind by dwelling in concentration (samādhi).
  • Part 5 (The Signless Door to Liberation): While dwelling in concentration (samādhi), the practitioner observes the process of dependent origination through the six sense bases (saḷāyatana). When the eye meets a form and eye-consciousness arises, the contact between eye, form, and eye-consciousness constitutes sensory contact (phassa). This gives rise to the forms of objects as the data within the mind, which in turn triggers feeling (vedanā) and perception (saññā). However, since the mind has already attained right liberation and transcended mundane knowledge, the practitioner realizes that both the forms of objects and mental phenomena are completely empty. Thus, the practitioner observes that all objective spheres of form are completely ceased and extinguished, thereby transcending all conceptual perceptions of existence. Contemplating the remaining spheres of sounds, smells, tastes, tactile objects, and mental phenomena in the same manner is called the Signless Door to Liberation (animitta-vimokphamukha). Upon entering this gate, the practitioner immediately attains the purification of knowledge and vision, causing greed, hatred, and delusion (lobha, dosa, moha) to be entirely destroyed and extinguished, eliminating the dualistic view of self and mine.
  • Part 6 (The Wishless Door to Liberation): Having transcended the view of self and realized the non-dual mind, the practitioner no longer arouses discriminative views between the subjective “I” and the objective phenomena (the seen, the heard, the sensed, and the cognized). Recognizing that the various consciousnesses arise dependent on causes and conditions (paccaya) that are themselves impermanent and ungraspable, the practitioner sees that the aggregate of consciousness is empty. Consequently, the mind is free from any volitional fabrication or directed yearning. The mind rests in absolute, unshakable liberation; this is called the Wishless Door to Liberation (appanihita-vimokphamukha).
  • Part 7 (The Final Realization): The Buddha certifies that once a practitioner has entered these doors to liberation, they thoroughly understand the ultimate nature of all phenomena, become utterly unattached to all things, and directly realize the sublime peace and cessation (nirodha) of the Dhamma.

Notes

  • In Part 5 above, respected readers should recognize and clearly distinguish between the objective spheres of form (the external domains of the physical senses) and the forms of objects (the mental images reproduced within consciousness). For a detailed analysis of this psychological mechanism, please refer to the ‘Analysis‘ Page .
  • The core contents of the Dhammamudā Sutta and the Heart Sūtra share profound similarities. Both systems hold the nature of emptiness as their ultimate foundation, guide practitioners through the cultivation of contemplating that the five aggregates are all empty, foster a deep realization of dependent origination, break through all dualistic views to achieve the non-dual mind, and ultimately culminate in the direct realization of supreme Nibbāna. (go to content table)
3. Action
  • XGM extends its heartfelt congratulations to those respected readers who can clearly envision their own method and path of cultivation after listening to, pondering, and contemplating this sūtra.
  • For those readers who do not yet clearly see their personal method and path of cultivation after encountering this sūtra, it is highly recommended to consult the “Analysis” and “Action” pages on this website to further ponder and investigate.
  • Once you can fulfill either of the two steps above, you have effectively lit your own lamp of wisdom to walk upon the path. You take the Chánh pháp (True Dharma) as your torch, relying solely on the Dharma and depending on no one else, while taking the precept (Vinaya) as your teacher. For upon the path of awakening and liberation, we must take the steps ourselves to cross over to the other shore; no one else can walk this path for us.
  • “Nevertheless, in practical cultivation, many practitioners need to elevate their Faculty of Faith (Saddhindriya) and Faculty of Effort (Viriyindriya) to a higher level. This builds the absolute self-confidence that they possess the seed of awakening, that the Dhamma of the Tathāgata has the power to lead to liberation, and that they themselves have the inherent capacity to comprehend the Dhamma and light the lamp of wisdom within their own minds. In the beginning, one can certainly rely on the Buddha’s knowledge and vision, and seek the supportive guidance of a Kalyāṇamitta (Noble Spiritual Friend) to learn how to kindle their own inner lamp, but one cannot remain dependent forever. He who cultivates is he who attains realization; he who eats is he who is filled.”
  • The cultivation of the Three Doors to Liberation will yield no results for anyone who lacks of mindful awareness. Therefore, practitioners can consult Part 7 on the Action page to self-assess and determine exactly which stage they have reached within their process of cultivation. (go to content table)
4. Appendix (Chinese Text)

西天譯經三藏朝奉大夫試鴻臚卿傳法大師[9]臣施護奉　詔譯

爾時，佛在舍衛國，與苾芻眾俱。是時，佛告苾芻眾言：「汝等當知，有聖法印，我今為汝分別演說。汝等應起清淨知見，諦聽諦受，如善作意，記念思惟。」時，諸苾芻即白佛言：「善哉！世尊！願為宣說，我等樂聞。」

佛言：「苾芻！空性無所有，無妄想，無所生，無所滅，離諸知見。何以故？空性無處所，無色相，非有想，本無所生，非知見所及，離諸有著。由離著故，攝一切法，住平等見，是真實見。苾芻當知，空性如是，諸法亦然，是名法印。

「復次，諸苾芻！此法印者，即是三解脫門，是諸佛根本法，為諸佛眼，是即諸佛所歸趣故。是故汝等，諦聽諦受，記念思惟，如實觀察。

「復次，苾芻！若有修行者，當往林間，或居樹下諸寂靜處，如實觀察，色是苦，是空，是無常，當生厭離，住平等見。如是觀察受、想、行、識，是苦、是空、是無常，當生厭離，住平等見。諸苾芻！諸蘊本空，由心所生，心法滅已，諸蘊無作。如是了知，即正解脫，正解脫已，離諸知見，是名空解脫門。

「復次，住三摩地，觀諸色境，皆悉滅盡，離諸有想，如是聲、香、味、觸、法，亦皆滅盡離諸有想，如是觀察名為無想解脫門。入是解脫門已，即得知見清淨。由是清淨故，即貪瞋癡皆悉滅盡。彼滅盡已，住平等見。住是見者，即離我見及我所見，即了諸見，無所生起，無所依止。

「復次，離我見已，即無見無聞，無覺無知。何以故？由因緣故，而生諸識，即彼因緣，及所生識，皆悉無常，以無常故，識不可得。識蘊既空，無所造作，是名無作解脫門。入是解脫門已，知法究竟，於法無著，證法寂滅。」

佛告諸苾芻：「如是名為聖法印，即是三解脫門。汝諸苾芻，若修學者，即得知見清淨。」

時，諸苾芻，聞是法已，皆大歡喜，頂禮信受。
佛說法印經. (go to content table)
https://cbetaonline.dila.edu.tw/en/T0104_001

Overview

The Heart Sutra is introduced in the “Summary” section (Part 8 on the Action page). It serves as the subsequent stage after the practitioner follows the detailed guidelines on the principles and practice of Meditation on Mindfulness of Breathing (Ānāpānasati), which fully fulfills the Four Foundations of Mindfulness (Satipaṭṭhāna), the Seven Factors of Enlightenment (Bojjhaṅga), and leads to the attainment of true knowledge and liberation (vijjā-vimutti).

In addition, the Heart Sutra outlines an enlightenment process identical to the Three Doors of Liberation (Śūnyatā, Animitta, Apranihita), which is presented in Topic 14 of this Appendix page.

In the following content, we utilize the Sanskrit version of the Sutra written in the Devanāgarī script, which was compiled and transmitted by Indian commentators around the 11th century CE. The Heart Sutra was first widely disseminated in China following Master Xuanzang’s return from his pilgrimage to India in 645 CE (with his canonical translation completed around 649 CE). Furthermore, there is an ancient Sanskrit palm-leaf manuscript of immense value, historically preserved at the Hōryū-ji Temple in Japan. Dating back to approximately the late of 7th–8th century CE, this manuscript stands as one of the oldest extant Sanskrit texts of the Heart Sutra in the world.

Detailed section

Mục lục

  1. The Sutra (English translation)
  2. Analysis
  3. Action
  4. The Sutra (Sanskrit version)
1. The Sutra (English translation)

THE HEART SUTRA (Prajñāpāramitāhṛdayasūtram)

[1] I take refuge in and bow to the Noble Bodhisattva of Perfect Sublime Wisdom.

[2] When Bodhisattva Avalokiteśvara was practicing deeply the Perfect Sublime Wisdom, The Noble Bodhisattva observed and perceived that the five aggregates are empty of independent existence in their very nature, thereby setting down the heavy burden of suffering.

[3] Here (in the state of Emptiness), O Śāriputra! Form is Emptiness, Emptiness is Form.

  • Form does not differ from Emptiness, Emptiness does not differ from Form.
  • Whatever is Form, that is Emptiness; whatever is Emptiness, that is Form.
  • The same applies to Feeling, Perception, Mental Formations, and Consciousness.

[4] Here (in the state of Emptiness), O Śāriputra! All phenomena bear the characteristics of Emptiness: they are neither born nor destroyed; neither defiled nor pure; neither decreasing nor increasing.

[5] Therefore, O Śāriputra! In the state of Emptiness:

  • There is no Form, no Feeling, no Perception, no Mental Formations, no Consciousness.
  • There are no eyes, ears, nose, tongue, body, or mind.
  • There are no sights, sounds, smells, tastes, touchable objects, or mental phenomena.
  • There is no realm of eye-consciousness, up to no realm of mind-consciousness.
  • There is no Ignorance, nor extinction of Ignorance; up to no old age and death, nor extinction of old age and death.
  • There is no Suffering, no Origin of Suffering, no Cessation of Suffering, and no Path to the Cessation of Suffering.
  • There is no wisdom, no attainment, and no non-attainment.

[6] Therefore, by virtue of this very non-attainment, the Bodhisattva relies on the Perfect Sublime Wisdom, and the mind is free from hindrances. Because the mind is free from hindrances, He is free from fear, goes far beyond all distorted illusions, and dwells in Ultimate Perfect Nirvāṇa.

All Buddhas existing throughout the three periods of time, by fully relying on the Perfect Sublime Wisdom, awaken to the supreme, perfect, and ultimate enlightenment of Unsurpassed Complete Right Awakening (Anuttara-Samyak-Saṃbodhi).

[7] Therefore, one should know that the Perfect Sublime Wisdom is the great mantra, the mantra of great clarity, the unsurpassed mantra, the unequaled mantra, capable of allaying all suffering, true and not hollow. In the Perfect Sublime Wisdom (Prajñā Pāramitā), the mantra is proclaimed as follows:
गते गते पारगते पारसङ्गते बोधि स्वाहा
Gate gate pāragate pārasaṅgate bodhi svāhā

Notes:
• Phonetic guide for chanting: Gâ-tê, gâ-tê, pa-ra-gâ-tê, pa-ra-săm-gâ-tê, bô-đhi, sô-ha.
• Translation of the mantra: Gone, gone, gone beyond, gone altogether beyond, O Awakening, all hail! / I bow to the state of awakening.
• Prajñā Pāramitā: translated as Perfect Sublime Wisdom.

Go to content table

2. Analysis

[2] Bodhisattva Avalokiteśvara awakened to the true nature of all phenomena (the Five Aggregates) as Emptiness. Upon realizing this, the practitioner lays down the heavy burden of suffering, namely: birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair.

[3] & [4] Next, the Sutra directly indicates that while all phenomena arise dependently, their nature is essentially Empty. Although they present themselves as two distinct aspects (Form and Emptiness), they are one in essence. This section corresponds directly to the teachings on Emptiness found in the Dharma Seal Sutra – The Three Doors of Liberation.

[5] In the state of realizing that all phenomena are Empty in nature:

  • When proliferated consciousness no longer arises, the Five Aggregates are no longer clung to for creating karmic retribution; this means one thoroughly comprehends all phenomena and is no longer attached to form, feeling, perception, mental formations, and consciousness. This section corresponds to the Door of Liberation of Emptiness.
  • Subsequently, the practitioner practice perfect sublime wisdom to contemplate and thoroughly understand the causal conditions through which all phenomena arise. The practitioner clearly perceives that all phenomena arise from the appropriate contact of three factors: the Sense Faculty, the Sense Object , and Consciousness. All of these carry the characteristics of impermanence; if clung to, they lead to suffering, and they completely lack any independent entity.
  • Through such contemplation, the practitioner attains pure vision, no longer generating greed, anger, or delusion, and abiding in the vision of equanimity, completely eradicating the view of self and what belongs to the self. Discriminative consciousnesses no longer arise, leaving the mind with no place to lean on or cling to. At that moment, the entire mass of suffering is extinguished, the chain of Twelve Dependent Originations is broken, and the cultivation of the Four Noble Truths is completely fulfilled (the raft of the Dharma is safely left behind). The practitioner directly realizes: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more returning to this state.’ This section corresponds to The Door of Liberation of Signlessness
  • Thus, after cultivating and realizing Emptiness, the mind naturally becomes tranquil and gives rise to wisdom, rather than acquiring a separate ‘Wisdom’ or achieving the ‘attainment’ of something tangible from the outside. However, this does not mean there is no realization. For before awakening, the practitioner must still strive to cultivate and realize Emptiness; but once fully awakened, the practitioner clearly understands that inherently, there is no intrinsic nature to hold onto or to attain. This section corresponds to The Door of Liberation of Wishlessness / Signless Action.

[6] In conclusion, the Bodhisattvas and all Buddhas of the three periods of time also rely on the Prajñā Wisdom to avoid generating a dualistic mind that separates the self (subject) from the objects of the mind (object/phenomena). Consequently, they do not cling to the characteristics of phenomena, do not give rise to distorted illusions, and allow the mind to become completely pure (the state of Ultimate Nirvāṇa).

[7] This marks the practice of reciting the ultimate Mantra to awaken the practitioner’s inherent nature, leading to the direct realization of the Dharma Seal – Emptiness. That sacred mantra is:

गते गते पारगते पारसङ्गते बोธิ स्वाहा
Gate gate pāragate pārasaṅgate bodhi svāhā

Go to content table

3. Action
  • XGM extends its heartfelt congratulations to those respected readers who can clearly envision their own method and path of cultivation after reading to, pondering, and contemplating this sutta.
  • For those readers who do not yet clearly see their personal method and path of cultivation after encountering this sūtra, it is highly recommended to consult the “Analysis” and “Action” pages on this website to further ponder and investigate.
  • Once you can fulfill either of the two steps above, you have effectively lit your own lamp of wisdom to walk upon the path. You take the True Dharma as your torch, relying solely on the Dharma and depending on no one else, while taking the precept (Vinaya) as your teacher. For upon the path of awakening and liberation, we must take the steps ourselves to cross over to the other shore; no one else can walk this path for us.
  • “Nevertheless, in practical cultivation, many practitioners need to elevate their Faculty of Faith (Saddhindriya) and Faculty of Effort (Viriyindriya) to a higher level. This builds the absolute self-confidence that they possess the seed of awakening, that the Dhamma of the Tathāgata has the power to lead to liberation, and that they themselves have the inherent capacity to comprehend the Dhamma and light the lamp of wisdom within their own minds. In the beginning, one can certainly rely on the Buddha’s knowledge and vision, and seek the supportive guidance of a Kalyāṇamitta (Noble Spiritual Friend) to learn how to kindle their own inner lamp, but one cannot remain dependent forever. He who cultivates is he who attains realization; he who eats is he who is filled.”
  • The cultivation of the Prajñā pāramitā will yield no results for anyone who lacks of mindful awareness. Therefore, practitioners can consult Part 7 on the Action page to self-assess and determine exactly which stage they have reached within their process of cultivation.

Go to content table

4. The Sutra (Sanskrit version)

प्रज्ञापारमिताहृदयसूत्रम्

(Prajñāpāramitāhṛdayasūtram)

[1] ॐ नमो भगवत्यै आर्यप्रज्ञापारमितायै ॥
Om Namo Bhagavatyai Ārya Prajñāpāramitāyai

[2] आर्यावलोकितेश्वरः बोधिसत्त्वः गम्भीरायां प्रज्ञापारमितायां चर्यां चरमाणः व्यवलोकयति स्म : पन्च स्कन्धास् तांश् च स्वभाव शून्यान् पश्यति स्म, सर्व दुःख प्रश्म
Āryāvalokiteśvaro bodhisattvo gambhīrāṃ prajñāpāramitācaryāṃ caramāṇo vyavalokayati sma .
Pañca skandhāstāṃśca svabhāvaśūnyānpaśyati sma.
sarva duḥkha praśmanaḥ

[3] इह शारिपुत्र रूपं शून्यता शून्यतैव रूपम् ।
रूपान्न पृथक्शून्यता शून्यताया न पृथग्रूपम् ।
यद्रूपं सा शून्यता या शून्यता तद्रूपम् ॥
एवमेव वेदनासंज्ञासंस्कारविज्ञानानि ॥
Iha śāriputra rūpaṃ śūnyatā śūnyataiva rūpam
Rūpānna pṛthakśūnyatā śūnyatāyā na pṛthagrūpam
Yadrūpaṃ sā śūnyatā yā śūnyatā tadrūpam
Evameva vedanāsaṃjñāsaṃskāraviñānāni

[4] इह शारिपुत्र सर्वधर्माः शून्यतालक्षणा अनुत्पन्ना अनिरुद्धा अमला अविमला अनूना अपरिपूर्णाः ॥
Iha śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā avimalā anūnā aparipūrṇāḥ

[5] तस्माच्छारिपुत्र शून्यतायां
न रूपं न वेदना न संज्ञा न संस्कारा न विज्ञानानि ।
न चक्षुःश्रोत्रघ्राणजिह्वाकायमनांसि ।
न रूपशब्दगन्धरसस्प्रष्टव्यधर्माः ।
न चक्षुर्धातुर्यावन्न मनोविज्ञानधातुः ॥
न विद्या नाविद्या न विद्याक्षयो नाविद्याक्षयो यावन्न जरामरणं न जरामरणक्षयः ।
न दुःखसमुदयनिरोधमार्गाः ।
न ज्ञानं न प्राप्तिर्नाप्राप्तिः ॥

Tasmācchāriputra śūnyatāyāṃ
na rūpaṃ na vedanā na saṃjñā na saṃskārā na vijñānāni .
Na cakṣuḥśrotraghrāṇajihvākāyamānāṃsi .
Na rūpaśabdagandharasasprraṣṭavyadharmāḥ
Na vidyā nāvidyā na vidyākṣayo nāvidyākṣeyo yāvanna jarāmaraṇaṃ na jarāmaraṇakṣayaḥ .
Na duḥkhasamudayanirodhamārgāḥ .
Na jñānaṃ na prāptirnāprāptiḥ ||

[6] तस्मादप्राप्तित्वाद्बोधिसत्त्वस्य प्रज्ञापारमितामाश्रित्य विहरत्यचित्तावरणः ।
चित्तावरणनास्तित्वादत्रस्तो विपर्यासातिक्रान्तो निष्ठानिर्वाणप्राप्तः ॥
त्र्यध्वव्यवस्थिताः सर्वबुद्धाः प्रज्ञापारमितामाश्रित्य अनुत्तरां सम्यक्सम्बोधिमभिसम्बुद्धाः ॥
Tasmādaprāptitvādbodhisattvasya prajñāpāramitāmāśritya viharatyacittāvaraṇaḥ.
Cittāvaraṇanāstitvādatrasto viparyāsātikrānto niṣṭhānirvāṇaprāptaḥ
– Tryadhvavyavasthitāḥ sarvabuddhāḥ prajñāpāramitāmāśritya anuttarāṃ samyaksambodhimabhisambuddhāḥ

[7] तस्माज्ज्ञातव्यं प्रज्ञापारमिता महामन्त्रो महाविद्यामन्त्रो ऽनुत्तरमन्त्रो ऽसमसममन्त्रः सर्वदुःखप्रशमनः सत्यममिथ्यत्वात् ।
प्रज्ञापारमितायामुक्तो मन्त्रः ॥
तद्यथा । गते गते पारगते पारसङ्गते बोधि स्वाहा ॥

Tasmājjñātavyaṃ prajñāpāramitā mahāmantro mahāvidyāmantro ‘nuttaramantro ‘samasamamantraḥ sarvaduḥkhapraśamanaḥ satyamamithyatvāt.
Prajñāpāramitāyāmukto mantraḥ,

adyathā . Gate gate pāragate pārasaṅgate bodhi svāhā

Go to content table

Go to top

Each person is the architect of their own destiny

Be a lamp unto yourself, with mindful awareness