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**Tw1anJOO** · 04-01-2011, 09:48 PM

Heart Sutra points to emptiness of self ie. aggregates and emptiness of phenomena ie. form/emptiness. Although it may not be from the Pali Canon, the sutra is very profound and points to the truth that is the Dhamma.

SN 22.95 Phena Sutta: Foam Emptiness of phenomena

Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage?

In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?

Kaccayanagotta Sutta.( SN 12.15) Emptiness of phenomena

Also this

If I were to say : 'Monks, whatsoever in the world . . . . of gods and
men whatsoever is seen . . . . . by the mind all that I do not 1
know' it would be a falsehood in me. If I were to say : 'I both
know it and know it not' that too would be a falsehood in me. If I
were to say : 'I neither know it nor am ignorant of it' it would be a
fault in me.

Thus, monks, a Tathàgata does not conceive of a visible
thing as apart from sight; he does not conceive of an unseen; he
does not conceive of a 'thing-worth-seeing'; he does not conceive
about a seer.

He does not conceive of an audible thing as apart from hearing;
he does not conceive of an unheard; he does not conceive of a
thing-worth-hearing'; he does not conceive about a hearer.

He does not conceive of a thing to be sensed as apart from
sensation; he does not conceive of an unsensed; he does not
conceive of a 'thing-worth-sensing'; he does not conceive about one
who senses.

He does not conceive of a cognizable thing as apart from
cognition; he does not conceive of an uncognized; he does not
conceive of a 'thing-worth-cognizing'; he does not conceive about
one who cognizes.

Thus, monks, the Tathàgata being such-like in regard to all
phenomena seen, heard, sensed and cognized, is 'Such'. Moreover,
than he who is 'Such', there is none other greater or more excellent, I
declare.

Whatever is seen, heard, sensed or clung to,
is esteemed as truth by other folk,

Midst those who are entrenched in their own views
being 'Such' I hold none as true or false.

This barb I beheld, well in advance,
whereon mankind is hooked, impaled,

'I know, I see `tis verily so'---- no such clinging
for the Tathàgatas.

Kalakarama Sutta

The Magic of the Mind: An Exposition of the Kalakarama Sutta
by Ven. Nyanananda.

04-01-2011, 09:48 PM	#11
Tw1anJOO Join Date Oct 2005 Posts 404 Senior Member	Heart Sutra points to emptiness of self ie. aggregates and emptiness of phenomena ie. form/emptiness. Although it may not be from the Pali Canon, the sutra is very profound and points to the truth that is the Dhamma. SN 22.95 Phena Sutta: Foam Emptiness of phenomena Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception? Kaccayanagotta Sutta.( SN 12.15) Emptiness of phenomena Also this If I were to say : 'Monks, whatsoever in the world . . . . of gods and men whatsoever is seen . . . . . by the mind all that I do not 1 know' it would be a falsehood in me. If I were to say : 'I both know it and know it not' that too would be a falsehood in me. If I were to say : 'I neither know it nor am ignorant of it' it would be a fault in me. Thus, monks, a Tathàgata does not conceive of a visible thing as apart from sight; he does not conceive of an unseen; he does not conceive of a 'thing-worth-seeing'; he does not conceive about a seer. He does not conceive of an audible thing as apart from hearing; he does not conceive of an unheard; he does not conceive of a thing-worth-hearing'; he does not conceive about a hearer. He does not conceive of a thing to be sensed as apart from sensation; he does not conceive of an unsensed; he does not conceive of a 'thing-worth-sensing'; he does not conceive about one who senses. He does not conceive of a cognizable thing as apart from cognition; he does not conceive of an uncognized; he does not conceive of a 'thing-worth-cognizing'; he does not conceive about one who cognizes. Thus, monks, the Tathàgata being such-like in regard to all phenomena seen, heard, sensed and cognized, is 'Such'. Moreover, than he who is 'Such', there is none other greater or more excellent, I declare. Whatever is seen, heard, sensed or clung to, is esteemed as truth by other folk, Midst those who are entrenched in their own views being 'Such' I hold none as true or false. This barb I beheld, well in advance, whereon mankind is hooked, impaled, 'I know, I see `tis verily so'---- no such clinging for the Tathàgatas. Kalakarama Sutta The Magic of the Mind: An Exposition of the Kalakarama Sutta by Ven. Nyanananda.
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