Cỏ làm hại ruộng vườn, tham làm hại người đời. Bố thí người ly tham, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 356)
Của cải và sắc dục đến mà người chẳng chịu buông bỏ, cũng tỷ như lưỡi dao có dính chút mật, chẳng đủ thành bữa ăn ngon, trẻ con liếm vào phải chịu cái họa đứt lưỡi.Kinh Bốn mươi hai chương
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
Dầu mưa bằng tiền vàng, Các dục khó thỏa mãn. Dục đắng nhiều ngọt ít, Biết vậy là bậc trí.Kinh Pháp cú (Kệ số 186)
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp cú (Kệ số 8)
Khi ăn uống nên xem như dùng thuốc để trị bệnh, dù ngon dù dở cũng chỉ dùng đúng mức, đưa vào thân thể chỉ để khỏi đói khát mà thôi.Kinh Lời dạy cuối cùng
Nếu chuyên cần tinh tấn thì không có việc chi là khó. Ví như dòng nước nhỏ mà chảy mãi thì cũng làm mòn được hòn đá.Kinh Lời dạy cuối cùng
Người ta thuận theo sự mong ước tầm thường, cầu lấy danh tiếng. Khi được danh tiếng thì thân không còn nữa.Kinh Bốn mươi hai chương
Thường tự xét lỗi mình, đừng nói lỗi người khác. Kinh Đại Bát Niết-bàn
Ví như người mù sờ voi, tuy họ mô tả đúng thật như chỗ sờ biết, nhưng ta thật không thể nhờ đó mà biết rõ hình thể con voi.Kinh Đại Bát Niết-bàn
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The Heart Sutra
Translated by: E. Conze
Font chữ:
Om Homage to the Perfection of Wisdom the Lovely, the Holy !
Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond.
He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty.
Here, O Sariputra,
form is emptiness and the very emptiness is form ;
emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form,
the same is true of feelings, perceptions, impulses, and consciousness.
Here, O Sariputra,
all dharmas are marked with emptiness ;
they are not produced or stopped, not defiled or immaculate, not deficient or complete.
Therefore, O Sariputra,
in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ;
No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to :
No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path.
There is no cognition, no attainment and no non-attainment.
Therefore, O Sariputra,
it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble,
he has overcome what can upset, and in the end he attains to Nirvana.
All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom.
Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth -- for what could go wrong ? By the prajnaparamita has this spell been delivered. It runs like this :
gate gate paragate parasamgate bodhi svaha.
( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- )
This completes the Heart of perfect Wisdom.
(Translated by E. Conze)
Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond.
He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty.
Here, O Sariputra,
form is emptiness and the very emptiness is form ;
emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form,
the same is true of feelings, perceptions, impulses, and consciousness.
Here, O Sariputra,
all dharmas are marked with emptiness ;
they are not produced or stopped, not defiled or immaculate, not deficient or complete.
Therefore, O Sariputra,
in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ;
No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to :
No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path.
There is no cognition, no attainment and no non-attainment.
Therefore, O Sariputra,
it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble,
he has overcome what can upset, and in the end he attains to Nirvana.
All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom.
Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth -- for what could go wrong ? By the prajnaparamita has this spell been delivered. It runs like this :
gate gate paragate parasamgate bodhi svaha.
( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- )
This completes the Heart of perfect Wisdom.
(Translated by E. Conze)
