The Sharpest Sword
from The Gospel of the Buddha by Paul Carus

On a certain day when the Buddha dwelt at Jetavana, a celestial deva came to him in the shape of Brahman, whose countenance was bright and whose garments were white as snow.

The deva asked the Buddha, "What is the sharpest sword? What is the deadliest poison? What is the fiercest fire? What is the darkest night?"

The Buddha replied, "A word spoken in wrath is the sharpest sword; covetousness is the deadliest poison; hatred is the fiercest fire; ignorance is the darkest night."

The deva asked, "What is the greatest gain? What is the greatest loss? What armor is invulnerable? What is the best weapon?"

The Buddha replied, "The greatest gain is to give to others; the greatest loss is to receive without gratitude. Patience is an invulnerable armor; wisdom is the best weapon."

The deva asked, "Who is the most dangerous thief? What is the most precious treasure?"

The Buddha replied, "Unwholesome thought is the most dangerous thief; virtue is the most precious treasure."

The deva asked, "What is attractive? What is unpleasant? What is the most horrible pain? What is the greatest enjoyment?"

The Buddha replied, "Wholesomeness is attractive; unwholesomeness is unpleasant. A bad conscience is the most tormenting pain; awakening is the height of bliss."

The deva asked, "What causes ruin in the world? What breaks off friendships? What is the most violent fever? Who is the best physician?"

The Buddha replied, "Ignorance causes ruin in the world; envy and selfishness break off friendships; hatred is the most violent fever; the Buddha is the best physician."

The deva then continued, "Now I have only one doubt to be cleared away: What is it fire cannot burn, nor moisture corrode, nor wind crush down, but is able to benefit the whole world?"

The Buddha replied, "Blessing! Neither fire, nor moisture, nor wind can destroy the blessing of a good deed, and blessings benefit the whole world."

Hearing these answers, the deva was filled with joy. Bowing down in respect, he disappeared suddenly from the presence of the Buddha.

Living in the World
by Ashvaghosha
adapted from the Buddhacarita, translated by Samuel Beal

The Dharma of the Buddha does not require a person to go into homelessness or to resign from the world, unless he or she feels called upon to do so; but the Dharma of the Buddha requires every person to free themselves from the illusion of self, to cleanse one's heart, to give up one's thirst for pleasure, and lead a life of righteousness.

And whatever people do, whether they remain in the world as artisans, merchants, or officers of the king, or retire from the world and devote themselves to a life of religious meditation, let them put their whole heart into their task; let them be diligent and energetic. And if, like the lotus flower, which grows out of muddy water but remains untouched by the mud, they engage in life without cherishing envy or hatred, and if they live in the world not a life of self but a life of truth, then surely joy, peace, and bliss will dwell in their minds.

Heart Sutra
translated by Gil Fronsdal

Thus have I heard at one time. The Buddha dwelt at Vulture Peak together with a sangha of one hundred thousand monks and nuns, and seventy thousand bodhisattvas. At that time the bodhisattva Avalokitesvara arose from her seat among the assembly and went up to the Buddha. Facing him she joined her palms together and bowed respectfully. With reverence she said, "I wish to explain for this assembly the bodhisattva's Heart of Perfect Wisdom, which is the Universal Womb of Wisdom."

Then the Buddha said, "Excellent, excellent, Great Compassionate One!"

Then Avalokitesvara entered into her meditation and coursing in Perfect Wisdom observed that all five aggregates are empty of own-nature. Arising from her meditation she said:

"The nature of form is empty, emptiness is form. Form is not different from emptiness, emptiness is not different from form. That which is form is empty, that which is emptiness is form. Feelings, perceptions, mental formations, and consciousness are also like this. The nature of consciousness is empty, emptiness is consciousness. Consciousness is not different from emptiness, emptiness is not different from consciousness. That which is consciousness is empty, that which is emptiness is consciousness.

"These dharmas are marked with emptiness, neither arising nor ceasing, neither tainted nor pure, neither increasing nor decreasing. Therefore in emptiness there is no form, no feelings, no perceptions, no mental formations, no consciousness, no eye, ear, nose, taste, or touch; no realm of eyes and so on up to no realm of mind-consciousness; no ignorance and no extinction of ignorance, and so on up to no old age and death and also no extinction of old age and death; no suffering, no origin of suffering, no end to suffering, no path, no wisdom and also no attainment.

"With nothing to attain the bodhisattvas depend on Perfect Wisdom and their minds are without any hindrance. Without any hindrance no fears exist. Far removed from perverted thought they are awake. All the Buddhas in the past, present, and future depend on Perfect Wisdom in attaining their unsurpassed complete and perfect awakening.

"Therefore, know the Perfection of Wisdom is the great mantra, is the bright mantra, is the unsurpassed mantra, is the unequaled mantra that can remove all suffering, and is true, not false.

"Therefore proclaim the Perfect Wisdom mantra. Proclaim the mantra that says:

"GATE, GATE, PARAGATE, PARASAMGATE, BODHI, SVAHA!"