From the point of awakening,
from the point of origin of all the Buddhas who unfold in the cosmos
There is neither birth, nor death, nor…
Do not seek great wisdom from the common mind,
From the common mind, you will not cross it.
(See below for a translation of Hannya Shingyo.)
©FJ April 2025
Recueils / Participation/
Avalokiteshavara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty (ku) and thus relieved all suffering.
Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness, emptiness itself form. Sensations, perceptions, formations, and consciousness are also like this.
Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight… no realm of mind consciousness. There is neither ignorance nor extinction of ignorance… neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment.
With nothing to attain, a bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All buddhas of past, present, and future rely on prajna paramita, and thereby attain unsurpassed, complete, perfect enlightenment.
Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false.
Therefore we proclaim the prajna paramita mantra, the mantra that says: “Gate Gate Paragate Parasamgate Bodhi Svaha. »
source
Notes & Silence 
I can interpret this in two ways – the English can bear both meanings:
If the « common mind » is « the nature of thought and mind that is commonly found and with which we all find ourselves struggling » then you are saying « That mind bears no wisdom that will be of benefit. »
If the « common mind » is « the consciousness that underlies (i.e: is common to) all » then you are saying « there is nothing further to seek – you are already a part of its wisdom, which is greater than any one of us. »
You may, even, be intentionally ambiguous.
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Hello Simon
Thank you for writing comments that are longer than the post itself.
You give density to the vaporous.
I meant the former.
Leave the playground of the mind altogether.
Still, I also happen to subscribe tpbthe latter : There s ultimately not much to be dome anyway.
I wishi could be intentionally that ambiguous.
This could as well be such an ambiguous assertion.
But I’m just a note taker who seldom has any idea what he meant when jotted words on the papers initially.
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Have you read these few lines by the way??
Prajna paramita
(Hannya shingyo)
There’s enough in it to be confused for the rest of your days.
Or find the light, maybe.
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https://www.izauk.org/multimedia-archive/hannya-shingyo-the-heart-sutra/
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I will peruse once family demands of a Sunday afternoon permit!
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Rain stopped play, and I have read it.
There seems an internal contradiction in the text as to the relationship of form and emptiness.
Perhaps it is meant to explode the boundaries of understanding rather than be understood. An elongated koan…
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Exactly
This is how I understand it.
Otherwise it is without meaning.
When all quest for meaning has vanished.
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