Nisargadatta
Maharaj Quotations on Emptiness
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Nisargadatta
Maharaj
Quotations on Emptiness
1
-from
A Course in Miracles
2 - from
Buddhism
3 - from
Ramana Maharshi
Comparison of the Essence
of Wisdom Sutra and A Course in Miracles ®
J.Investigatng the self (article)
Nisargadatta
Maharaj
1897? - 1981
Do
understand that you are destined for enlightenment. Co-operate with your destiny,
dont go against it, dont thwart it. Allow it to fulfil itself. All you have to do
is to give attention to the obstacles created by the foolish mind.
You
need not get at it (Enlightenment), for you are it. It will get at you, if you give
it a chance. Let go your attachment to the unreal and the real will swiftly and smoothly
slip into its own. Stop imagining yourself being or doing this or that and the realisation
that you are the source and heart of all will dawn upon you.
The real does not die, the unreal never lived.
Once
you realise that the person is merely a shadow of the reality, but not the reality
itself, you cease to fret and worry. You agree to be guided from within and life
becomes a journey into the unknown.
Above
quotations from
I
Am That Published by Chetana
Who is Nisargadatta
Maharaj?
-The
only difference between us is that I am aware of my natural state, while you are
bemused. Just like gold made into ornaments has no advantage over gold dust, except
when the mind makes it so, so are we are in being - we differ only in appearance.
We discover it by being earnest, by searching, enquiring, questioning daily and hourly,
by giving oneís life to this discovery.
-.......I see no difference between you and me. My life is a succession of events,
just like yours. Only I am detached and see the passing show as a passing show, while
you stick to things and move along with them.
-Yes, I appear to hear and see and talk and act, but to me it just happens, as to
you digestion or perspiration happens. The body-mind machine looks after it, but
leaves me out of it. Just as you do not need to worry about growing hair, so I need
not worry about words and actions. They just happen and leave me unconcerned, for
in my world nothing ever goes wrong.
-Pleasure and pain lost their sway over me. I was free from desire and fear. I found
myself full, needing nothing.
-To me it is 'a body', not 'my body', 'a mind'. not 'my mind'. The mind looks after
the body all right, I need not interfere.
-Whatever is done, is done on the stage. Joy and sorrow, life and death, they all
are real to the man in bondage; to me they are all in the show, as unreal as the
show itself.
-To me nothing ever happens. There is something changeless, motionless, immovable,
rock-like, unassailable; a solid mass of pure being-consciousness-bliss. I am never
out of it. Nothing can take me out of it, no torture, no calamity.
-All is attended to in minutest details and yet there is a sense of unreality about
it all. So is the case with me. All happens as it needs, yet nothing happens. I do
what seems to be necessary, but at the same time I know that nothing is necessary,
that life itself is only a make-belief
-There was discovery and it was sudden. Just as at birth you discover the world suddenly,
as suddenly I discovered my real being.
-I am neither conscious nor unconscious. I am beyond the mind and its various states
and conditions....A person is a set pattern of desires and thoughts and resulting
actions; there is no pattern in my case. There is nothing I desire or fear - how
can there be a pattern.
Above quotations from
I
Am That
Published by Chetana
Nisargadatta Maharaj
ChartMy compilation of favourite
quotatonsGuidance on going beyond
the Other
Excerpts from
Nisargadatta Maharaj's I Am ThatNisargadatta.netPrahlad.org - A good resource1 - A Course in Miracles
What God did not create does not exist. And everything that does exist exists as
He created it. The world you see has nothing to do with reality. It is of your own
making, and it does not exist.
Lesson 14 A Course in Miracles
There is no life outside of Heaven. 2 Where God created life, there life must be.
3 In any state apart from Heaven life is illusion. 4 At best it seems like life;
at worst, like death. 5 Yet both are judgments on what is not life, equal in their
inaccuracy and lack of meaning. 6 Life not in Heaven is impossible, and what is not
in Heaven is not anywhere. 7 Outside of Heaven, only the conflict of illusion stands;
senseless, impossible and beyond all reason, and yet perceived as an eternal barrier
to Heaven. 8 Illusions are but forms. 9 Their content is never true.
T-23.II.19 A Course in Miracles
Recognition of meaninglessness arouses intense anxiety in all the separated ones.
2 It represents a situation in which God and the ego "challenge" each other
as to whose meaning is to be written in the empty space that meaninglessness provides.
3 The ego rushes in frantically to establish its own ideas there, fearful that the
void may otherwise be used to demonstrate its own impotence and unreality. 4 And
on this alone it is correct.
It is essential, therefore, that you learn to recognize the meaningless, and accept
it without fear. 2 If you are fearful, it is certain that you will endow the world
with attributes that it does not possess, and crowd it with images that do not exist.
3 To the ego illusions are safety devices, as they must also be to you who equate
yourself with the ego.
Lesson 13 A Course in Miracles
There is no world. This is the central thought the course attempts to teach.
Lesson 132. A Course in Miracles
The thoughts of which I am aware do not mean anything because I am trying to think
without God. What I call "my" thoughts are not my real thoughts. My real
thoughts are the thoughts I think with God. I am not aware of them because I have
made my thoughts to take their place.
Lesson 51 A Course in Miracles
Nothing in this room means anything. (Lesson 1)
.... The reason this is so is that I see nothing, and nothing has no meaning. It
is necessary that I recognise this, that I may learn to see.. (Lesson 51)
.... What do you know about this cup except what you learned in the past? You would
have no idea what this cup is, except for your past learning. Do you, then, really
see it? Look about you. This is equally true of whatever you look at. (Lesson 7)
A Course in Miracles
The cause of pain is separation, not the body, which is only its effect. 2 Yet separation
is but empty space, enclosing nothing, doing nothing, and as unsubstantial as the
empty place between the ripples that a ship has made in passing by. 3 And covered
just as fast, as water rushes in to close the gap, and as the waves in joining cover
it.
T-28.III.5. A Course in Miracles
God knows not form. 6 He cannot answer you in terms that have no meaning. 7 And your
will could not be satisfied with empty forms, made but to fill a gap that is not
there. 8 It is not this you want.
T-30.III.4. A Course in Miracles
Who dwells with shadows is alone indeed, and loneliness is not the Will of God. 2
Would you allow one shadow to usurp the throne that God appointed for your Friend,
if you but realized its emptiness has left yours empty and unoccupied? 3 Make no
illusion friend, for if you do, it can but take the place of Him Whom God has called
your Friend. 4 And it is He Who is your only Friend in truth. 5 He brings you gifts
that are not of this world, and only He to Whom they have been given can make sure
that you receive them. 6 He will place them on your throne, when you make room for
Him on His.
T-26.VI.3. A Course in Miracles
Nothing real can be threatened.
Nothing unreal exists.
Herein lies the peace of God
intro,Text A Course in Miracles
When you ride in a boat and watch the shore, you might assume that the shore
is moving. But when you keep your eyes closely on the boat, you
can see that the boat moves. Similarly, if you examine myriad things with
a confused body and mind you might suppose that your mind and nature
are permanent. When you practice intimately and return to where you are,
it will be clear that nothing at all has unchanging self.
Zen Master Dogen, Moon in a Dewdrop, edited by Kazuaki Tanahashi
There is something quite strange about the inherently existent I. If we do not investigate
it, it will appear all the time and even in our dreams we shall grasp at it; but
as soon as we actually examine it, it becomes very unclear. As we search for it,
instead of being able to locate it we lose it. This very experience is a sign that
the I does not exist from its own side, because if it did exist from its own side
investigation would reveal it more and more clearly. The same applies to external
objects. For example, if we do not look at a rose too closely, whenever we glance
in its direction the rose will appear to us. However, if we start to analyze it,
trying to find what is the rose, we shall find many parts of the rose but we shall
not find the rose itself. The more closely we investigate, the more difficult it
becomes to see the rose. Usually if someone says 'Where is the rose?' we point in
its direction and say 'There it is!'; but if through investigation we look more closely
we shall not be able to locate the rose itself. This kind of experience is a sign
indicating that phenomena other than persons also lack inherent existence or true
existence. Persons and phenomena do not exist from their own side.
from Joyful Path of Good Fortune by Geshe Kelsang Gyatso Tharpa Publications 1986
Un-conditioned and conditioned phenomena i.e. matter, mind and non-associated compositional
factors do not truly exist. All phenomena are dependent on three things:
Causes and conditions
Parts and directions or moments
Mental imputation or label
Then, is everything non-existent? If things did not exist, they could not affect
us, but pain and pleasure do exist. When, with respect to any phenomenon, the object
designated is sought, it is not found in the place where it was thought to exist;
however, that it is non-existent is contradicted by experience, Therefore, since
it is the case that the phenomenon being sought certainly exists but is not found
under analysis, it can be concluded that it is not established under its own power
but exists through the force of other conditions. What are those conditions? Conceptual
consciousnesses that designate phenomena. Thus, it is inevitably established that
phenomena exist through the force of, or in dependence upon, imputation by conceptuality.
H.H. the Dalai Lama
When our mind perceives (e.g.) a bell, it does not see a bell that is merely labeled
by the mind. It sees something slightly beyond that, ever so slightly more than that.
It sees something as existing from the side of the bell, something existing from
its own side, from the side of the object. If you concentrate, if you analyze carefully
how the bell exists, that it is merely labeled by the mind, you can see that there's
nothing coming from the side of the bell. When you look deeply into the meaning of
"merely labeled by the mind," you can see that nothing exists from the
side of the object. When you concentrate on this, you can see how its existence comes
only from your mind.
Lama
Zopa Rinpoche
Whatever you perceive, whatever you proclaim - there is nothing that has not come
from your own mind. Understand that this realization of mind is empty. Understanding
the non-duality of the realization of mind and of voidness is wisdom. Meditation
is the continuous concentration on this wisdom without any distraction. Deeds are
accumulating merit and wisdom while you realize from the viewpoint of this meditation,
that everything is like an illusion.Once you are under the influence of these three,
their practice will come even in dreams. Once it has come in dreams, it will come
at the moment of death. When it comes at the moment of death, it will be present
in the bardo. Once it is present in the bardo, there is certain to be accomplishment
of the superior Siddhi, and you will become a Buddha.
Atisha
First
there is the thought that simply labels I upon the (5) aggregates (form, feeling,
perception, mental activities, consciousness). Then there is the appearance of this
I to exist from its own side, and as soon as the thought believes in this appearance
to be real, that thought becomes ignorance. It is a wrong conception because the
object does not exist in reality. This is how the object is a hallucination; the
ignorance that motivates karma is hallucinated with respect to the nature of the
I.
Lama Zopa Rinpoche
While you are looking into exactly how the I instinctively appears to you, the I
may present itself in various ways. Sometimes the I may be something imputed on the
body, sometimes on the mind. This is not the genuine way the 'I' presents itself
to the instinctive grasping of the 'I'. The body and mind, which are the bases of
imputation, as well as the person - the imputed phenomenon - all merge into the one
broad set. The self-evident 'I' plainly appears to be something rather more than
an idea imputed on this set. It appears instead to be something established as being
self-contained: a distinct unit on its own.... The self-evident 'I' will arise on
top of the mind and body.... If the 'I' seems to be like this, you have rightly perceived
the way the object to be refuted appears to you. Once recognized, it is easy to refute.
Pabongka Rinpoche
If the aggregates were the self, it follows that,
As they are many, the self too would be multiple.
Chandrakirti
You should now be clear about the way in which the object to be refuted is supposed
to exist. The significance of the way in which the self and the aggregates could
be established as the one thing is that they would not appear separately to the mind:
they would be completely inseparable, being necessarily the same thing. These reasons
restrict them to the one distinct entity. Yet the way they appear does not accord
with the way they are supposed to exist - this would make them false even at the
relative level. But how could that happen when a thing is supposed to be established
as true: the way it appears would have to correspond with the way it exists. Consequently,
it would be pointless to posit a self. To say 'the self's aggregates' would be no
different from saying 'the aggregates' aggregates' or 'the self's self.' It would
be pointless to make the distinction between 'the self and 'the self's aggregates.'
Pabongka Rinpoche
Now that you are certain they are not the same, you should feel, 'All that remains
is for the self and the aggregates to be established as separate by nature.' If they
were shown to be naturally separate then, as it says in The
Root of Wisdom: It would be possible to perceive it without there being any aggregates,
but it is not so perceived. In other words, when you eliminate the goat and sheep
from a group consisting of a sheep, a goat, and a bull, you are able to point to
the remaining animal and say, 'There's the bull!' You must similarly be able to identify
something that is unconnected with the aggregates called the 'I' which would be the
residue after eliminating each of the five aggregates - form, feeling, recognition,
compositional factors, and consciousness. But you do not, in fact, come to identify
such a thing.
Pabongka Rinpoche
If it were different from the aggregates
It would not have
The characteristics of the aggregates.
Nagarjuna
In general, if a phenomenon exists, it must necessarily be singular or plural. Generally
this is the full set of possibilities, and if a particular thing exists truly it
must necessarily be either truly singular or truly plural. It is quite certain that
this covers all cases; it therefore also applies to such an `I`, which can only be
either the same as the aggregates, or separate from them. This key point should lead
you to the certainty that, 'If it is neither of these two, it cannot exist.' You
must meditate on this key point, not merely for a day or two, but until you gain
unshakable conviction in it.
Pabongka Rinpoche
While you are meditating there is an I which appears to exist from its own side.
Right on top of that think, the I is merely labelled. Just meditate on the meaning
of the I being merely labelled. I is a name; a name does not exist from its own side,
a name is given, imputed by the mind. We can completely agree with that. This I is
merely labelled; concentrate on just that. Try to feel that. This automatically eliminates
eternalism, the view of a truly existent I.
Lama Zopa Rinpoche
1 . Who am I ?
The gross body which is composed of the seven humours (dhatus), I am not; the
five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and
smell, which apprehend their respective objects, viz. sound, touch, colour, taste,
and odour, I am not; the five cognitive sense-organs, viz. the organs of speech,
locomotion, grasping, excretion, and procreation, which have as their respective
functions speaking, moving, grasping, excreting, and enjoying, I am not; the five
vital airs, prana, etc., which perform respectively the five functions of in-breathing,
etc., I am not; even the mind which thinks, I am not; the nescience too, which is
endowed only with the residual impressions of objects, and in which there are no
objects and no functioning's, I am not.
2. If I am none of these, then who am I?
After negating all of the above-mentioned as 'not this', 'not this', that Awareness
which alone remains - that I am.
3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss
4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization
of the Self which is the seer.
5. Will there not be realization of the Self even while the world is there (taken
as real)?
There will not be.
6. Why?
The seer and the object seen are like the rope and the snake. Just as the knowledge
of the rope which is the substrate will not arise unless the false knowledge of the
illusory serpent goes, so the realization of the Self which is the substrate will
not be gained unless the belief that the world is real is removed.
7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition's and of all actions, becomes
quiescent, the world will disappear.
8. What is the nature of the mind?
What is called 'mind' is a wondrous power residing in the Self. It causes all
thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore,
thought is the nature of mind. Apart from thoughts, there is no independent entity
called the world. In deep sleep there are no thoughts, and there is no world. In
the states of waking and dream, there are thoughts, and there is a world also. Just
as the spider emits the thread (of the web) out of itself and again withdraws it
into itself, likewise the mind projects the world out of itself and again resolves
it into itself. When the mind comes out of the Self, the world appears. Therefore,
when the world appears (to be real), the Self does not appear; and when the Self
appears (shines) the world does not appear. When one persistently inquires into the
nature of the mind, the mind will end leaving the Self (as the residue). What is
referred to as the Self is the Atman. The mind always exists only in dependence on
something gross; it cannot stay alone. It is the mind that is called the subtle body
or the soul (jiva).
9. What is the path of inquiry for understanding the nature of the mind?
That which rises as 'I' in this body is the mind. If one inquires as to where
in the body the thought 'I' rises first, one would discover that it rises in the
heart. That is the place of the mind's origin. Even if one thinks constantly 'I'
'I', one will be led to that place. Of all the thoughts that arise in the mind, the
'I' thought is the first. It is only after the rise of this that the other thoughts
arise. It is after the appearance of the first personal pronoun that the second and
third personal pronouns appear; without the first personal pronoun there will not
be the second and third.
10. How will the mind become quiescent?
By the inquiry 'Who am I?'. The thought 'who am I?' will destroy all other thoughts,
and like the stick used for stirring the burning pyre, it will itself in the end
get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought 'Who am I?'
When other thoughts arise, one should not pursue them, but should inquire: 'To
whom do they arise?' It does not matter how many thoughts arise. As each thought
arises, one should inquire with diligence, "To whom has this thought arisen?".
The answer that would emerge would be "To me". Thereupon if one inquires
"Who am I?", the mind will go back to its source; and the thought that
arose will become quiescent. With repeated practice in this manner, the mind will
develop the skill to stay in its source. When the mind that is subtle goes out through
the brain and the sense-organs, the gross names and forms appear; when it stays in
the heart, the names and forms disappear. Not letting the mind go out, but retaining
it in the Heart is what is called "inwardness" (antar-mukha). Letting the
mind go out of the Heart is known as "externalisation" (bahir-mukha). Thus,
when the mind stays in the Heart, the 'I' which is the source of all thoughts will
go, and the Self which ever exists will shine. Whatever one does, one should do without
the egoity "I". If one acts in that way, all will appear as of the nature
of Siva (God).
from
Who Am I? Ramana
Maharshi
Ramana Maharshi's
analogy
of the ego,world
and Self with a cinema show
Comparison
of the Essence of Wisdom Sutra
and A Course in Miracles ®
Nothing
real can be threatened.
Nothing unreal exists.
Herein lies the peace of God
intro,Text A Course in Miracles
Non - dualistic teachings from A Course in Miracles:
*God is eternal, formless, perfect, limitless and changeless.
*God can only create like itself - an extension of itself.
*What God creates is therefore eternal (never born) and without form (does not exist
in space).
*Only what God creates is real.
*Time and space are illusions and are not known by God.
*God's creation can never change as this would imply time is real.
*What has form, limits, imperfection, changes and is impermanent is empty of inherent
existence and does not truly exist (void).
Essence
of Wisdom Sutra:
Essence of the perfection of wisdom, the Blessed Mother
Homage to the perfection of wisdom, the Blessed Mother.
Thus I have heard. At one time the Blessed One was dwelling in Rajagriha on Massed
Vultures Mountain together with a great assembly of monks and a great assembly of
Bodhisattvas. At that time the Blessed One was absorbed in the concentration of the
countless aspects of phenomena, called 'Profound Illumination'.
At that time also the Superior Avalokiteshvara, the Bodhisattva, the Great Being,
was looking perfectly at the practice of the profound perfection of wisdom, looking
perfectly at the emptiness of inherent existence also of the five aggregates (form,
sensation, perception, mental activities and consciousness).
What
God did not create does not exist. And everything that does exist exists as He created
it. The world you see has nothing to do with reality. It is of your own making, and
it does not exist.
Lesson 14 A Course in Miracles
Then,
through the power of Buddha, the Venerable Shariputra said to the Superior Avalokiteshvara,
the Bodhisattva, the Great Being, 'How should a Son of the lineage train who wishes
to engage in the practice of the profound perfection of wisdom?' Thus he spoke, and
the Superior Avalokiteshvara, the Bodhisattva, the Great Being, replied to the Venerable
Shariputra as follows:
'Shariputra, whatever Son or Daughter of the lineage wishes to engage in the practice
of the profound perfection of wisdom should look perfectly like this: subsequently
looking perfectly and correctly at the emptiness of inherent existence also of the
five aggregates.
There
is no life outside of Heaven. 2 Where God created life, there life must be. 3 In
any state apart from Heaven life is illusion. 4 At best it seems like life; at worst,
like death. 5 Yet both are judgments on what is not life, equal in their inaccuracy
and lack of meaning. 6 Life not in Heaven is impossible, and what is not in Heaven
is not anywhere. 7 Outside of Heaven, only the conflict of illusion stands; senseless,
impossible and beyond all reason, and yet perceived as an eternal barrier to Heaven.
8 Illusions are but forms. 9 Their content is never true.
T-23.II.19 A Course in Miracles
Perception
is a mirror, not a fact. And what I look on is my state of mind, reflected outward
. . . Everything you perceive is a witness to the thought system you want to be true
. . .What you project you disown, and therefore do not believe it is yours.
from A Course in Miracles
(Lesson 304, T192; T-II.V.18:3; T89; T-6.II.2:1) A Course in Miracles
'Form is empty; emptiness is form. Emptiness is not other
than form; form also is not other than emptiness. Likewise,
feeling, discrimination, compositional factors, and consciousness are empty.
God
knows not form. 6 He cannot answer you in terms that have no meaning. 7 And your
will could not be satisfied with empty forms, made but to fill a gap that is not
there.
8 It is not this you want. T-30.III.4. A Course in Miracles
'Shariputra, like this all phenomena are merely empty, having no characteristics.
They are not produced and do not cease. They have no defilement and no separation
from defilement. They have no decrease and no increase.
My
body, Father, cannot be Your Son. And what is not created cannot be sinful nor sinless;
neither good nor bad. Let me, then, use this dream to help Your plan that we awaken
from all dreams we made. Lesson 294 A Course in Miracles
Therefore, Shariputra, in emptiness there is no form, no feeling, no discrimination,
no compositional factors, no consciousness. There is no eye, no ear, no nose, no
tongue, no body, no mentality; no form, no sound, no smell, no taste, no tactile
object, no phenomenon. There is no eye element and so forth up to no mentality element
and also up to no element of mental consciousness. There is no ignorance and no exhaustion
of ignorance and so forth up to no ageing and death and no exhaustion of ageing and
death. Likewise, there is no suffering, origin, cessation, or path; no exalted awareness,
no attainment, and also no non-attainment.
There
is no world. This is the central thought the course attempts to teach.
Lesson 132. A Course in Miracles
The thoughts of which I am aware do not mean anything because I am trying to think
without God. What I call "my" thoughts are not my real thoughts. My real
thoughts are the thoughts I think with God. I am not aware of them because I have
made my thoughts to take their place.
Lesson 51 A Course in Miracles
Nothing in this room means anything. (Lesson 1)
.... The reason this is so is that I see nothing, and nothing has no meaning. It
is necessary that I recognise this, that I may learn to see.. (Lesson 51)
.... What do you know about this cup except what you learned in the past? You would
have no idea what this cup is, except for your past learning. Do you, then, really
see it? Look about you. This is equally true of whatever you look at. (Lesson 7)
Lessons from A Course in Miracles
'Therefore, Shariputra, because there is no attainment, Bodhisattvas rely upon and
abide in the perfection of wisdom; their minds have no obstructions and no fear.
Why
wait for Heaven? Those who seek the light are merely covering their eyes. The light
is in them now. 4Enlightenment is but a recognition, not a change at all.
Lesson188. A Course in Miracles
Passing utterly beyond perversity, they attain the final nirvana. Also all the Buddhas
who reside perfectly in the three times, having relied upon the perfection of wisdom,
became manifest and complete Buddhas in the state of unsurpassed, perfect, and complete
enlightenment.
There
are those who have reached God directly, retaining no trace of worldly limits and
remembering their own Identity perfectly. 2 These might be called the Teachers of
teachers because, although they are no longer visible, their image can yet be called
upon. 3 And they will appear when and where it is helpful for them to do so. 4 To
those to whom such appearances would be frightening, they give their ideas. 5 No
one can call on them in vain. 6 Nor is there anyone of whom they are unaware. 7 All
needs are known to them, and all mistakes are recognized and overlooked by them.
8 The time will come when this is understood. 9 And meanwhile, they give all their
gifts to the teachers of God who look to them for help, asking all things in their
name and in no other. M-26.2. A Course in Miracles
'Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge,
the unsurpassed mantra, the equal-to-the-unequalled mantra, the mantra that thoroughly
pacifies all suffering, since it is not false, should be known as the truth. The
mantra of the perfection of wisdom is proclaimed:
TAYATHA
OM
(It is like this. OM)
GATE GATE PARAGATE
(Go, Go, Perfectly Go)
PARASAMGATE BODHI SÖHA
(Perfectly and Completely Go to Enlightenment. Build the Foundation)
'Shariputra, a Bodhisattva, a Great Being, should train in the profound perfection
of wisdom like this.'
Then the Blessed One arose from that concentration and
said to the Superior Avalokiteshvara, the Bodhisattva, the Great Being, that he had
spoken well: 'Good, good, O Son of the lineage. It is like that. Since it is like
that, just as you have revealed, in that way the profound perfection of wisdom should
be practised, and the Tathagatas will also rejoice.'
When the Blessed One had said this, the Venerable Shari-
putra, the Superior Avalokiteshvara, the Bodhisattva, the Great
Being, and that entire circle of disciples as well as the worldly beings - gods,
humans, demi-gods, and spirits - were delighted
and highly praised what had been spoken by the Blessed One.
The
'Heart of Wisdom' sutra is from:
HEART OF WISDOM by Geshe Kelsang Gyatso. Pub: Tharpa 1986
© Geshe Kelsang Gyatso and Manjushri Centre. Reproduced with kind permission of Tharpa Publications
