“Moreover, Subhuti, when a bodhisattva practices generosity, it is done without regard to appearances, unsupported by sights, sounds, smells, tastes, tactile sensations, or mental attachments.

“And why? If, Subhuti, a bodhisattva holds the idea of a self, a person, a being, or a separate existence, that bodhisattva could not be called a bodhisattva.” Though the number of such beings thus liberated must be immeasurable, no being at all has been led to nirvana.’

The Buddha said to Subhuti, “This is how the bodhisattva mahasattvas master their thinking: ‘However many species of living beings there are-whether born from eggs, from the womb, from moisture, or spontaneously whether they have form or do not have form whether they have thought or do not have thought or whether it cannot be said of them that they have thought or that they do not have thought, all these I must guide to nirvana-to that liberation which leaves nothing behind. “So be it, Lord,” the Venerable Subhuti said, “We are happy to hear your teachings.” I will teach how good men and women who want to give rise to the ultimate, most fulfilled, awakened mind, should stand, should move, should control their thoughts.” Therefore, listen and attend well, Subhuti. The Tathagata is ever mindful of the Bodhisattvas, protecting and instructing them well. The Buddha replied, “Well said, Subhuti! So it is as you say. “World-Honored One, if good men and women want to give rise to the ultimate, most fulfilled, awakened mind (i.e., supreme enlightenment), how should they stand, how should they move, and how should they control their thoughts?” Then he put away his sanghati robe and his bowl, washed his feet, arranged his cushion, and sat down, crossing his legs, holding his body upright, and mindfully fixing his attention in front of him.Īt that time, the Venerable Subhuti stood up, bared his right shoulder, knelt on his right knee, and, raising his hands with palms joined respectfully, said to the Buddha, “It is wonderful, O Well-Gone, it is most precious how mindful the Tathagata is of all the Bodhisattvas, protecting and instructing them so well. When the alms round was completed, he returned to the garden to eat the midday meal. That day, when it was time to make the round for alms, the Buddha put on his sanghati robe and, taking his bowl, went into the city of Sravasti to seek alms food, going from house to house. At one time the Buddha was staying in the garden of Anathapindika in Jeta Grove near Sravasti, with a community of 1,250 bhiksus and many Bodhisattvas. Gate, gate, paragate, parasamgate! Bodhi! Svaha!” So proclaim the Perfection of Wisdom mantra, Proclaim the mantra that says: Therefore know the Perfection of Wisdom Is the great transcendent mantra, The bodhisattva depends on the Perfection of Wisdom And the mind is no hindrance.įar apart from every perverted view the bodhisattvaĪll Buddhas, past, present, and future, depend on the Perfection of Wisdom,Īnd attain unsurpassed, complete, perfect Enlightenment. No suff’ring, no origination, no stopping, no path No ignorance and also no extinction of it, and soįorth until no old age and death and also no extinction of them No realm of eyes and so forth until no realm of No color, no sound, no smell, no taste, no touch, No eyes, no ears, no nose, no tongue, no body, No sensations, no conceptions, no inclinations, no O Shariputra, all dharmas are marked with Emptiness They do not appear nor disappear, The same is true of sensations, conceptions, inclinations, perception. “O Shariputra, form does not differ from Emptiness Emptiness does not differ from form. When practicing deeply the Perfection of Wisdom Perceived that all five skandhas are EmptyĪnd was saved from all suff’ring and distress.

Zen bound inhalation