Tuesday, November 10, 2026

Is playing Grand Theft Auto bad karma?



.
I'm just actively fantasizing for hours...
(Rockstar Games) Grand Theft Auto VI (launch trailer) Men 18 to 30, call in sick! Work can wait. The boss better understand. You've been waiting a decade to play this game. Screw the economy, the elections, work and family...

(FOX 2 Detroit) GTA 6 launch could drain $1 billion from US economy. Forget the midterm elections! We have to get home to game, game, game and play, play, play. It's the only time we get to experience lengthened attention span.

They hacked our minds?
RELEASE DATE
: November 19, 2026, should be a holiday like the Monday after the Super Bowl so the population (mostly the younger males) can recuperate from excess drinking and macho war games.

Vegging out like couch potatoes experiencing a personal brain drain down the acrylamide-laden chips and bits of other toxic fried foods, the yeast-infested alcoholic drinks, and the extended attention (dopamine overdose) when ADHD rules the rest of the time.

Is playing violent videogames like Grand Theft Auto VI bad karma?

GTA V graphics were a joke. GTA VI gets real.
Let's start with what everyone knows and play our way to what nobody knows. Doing it this way has a danger and a possible benefit. The danger is everyone will say, "Yeah, duh, obviously! Who doesn't know that?" and the possible benefit is that, once the basics are brought to mind, the less obvious implications will become clear. What obvious is that people didn't really know the basics as well as they did or the rest wouldn't come as a such a surprise.

The fact is, KARMA in Buddhism is a massive topic. How big? It is so big that in the Buddha's day, he was not called a "Buddhist," but rather was called a karmavadin (a "teacher of karma," i.e., a "teacher of the efficacy of current actions to produce immediate and future results").

He was not the only one. Mahavira (the Nigantha Nattaputta), who was the founder of Jainism, also taught that present causes (karma) produce many future effects (vipaka).

  • Defining karma as "cause and effect" is extremely misleading in a few ways. For one, what "result" (reaction) does a "cause" (action) have in the science of Newtonian physics? "An equal and opposite reaction," is the answer. That is not at all what seems to happen in the working out of karma. For ONE act will have MANY results. One might say 500, which would just be an idiomatic Buddhist way of saying many. Another better scientific theory might be better to think of than Newton's laws, and that is the Butterfly Effect. One tiny action, one minute deed can have tremendous cascading consequences. For example, say a poor woman comes to a well with only two coins in her pocket, sees someone more needy than she is, and decides to give her two coins to that person then actually does it. She wills it AND carries it out. Who cares? It's just two measly coins! Neither the Buddha nor Jesus, both of whom used this exact example (wonder where Jesus could have gotten the idea), used it because it was worthless. They used it exactly because it was counterintuitive. That tiny good-deed of sharing, giving, generosity, letting go, helping, unselfishness produced much good, so much good that one can't hardly imagine the value of giving (dana). But rishis can see. Those two coins (which amount to 100% of her wealth) might have saved the other person's life, kept that person from starving or losing hope, been used to rebuild a life, a business, a fortune... "Cause and effect" is also misleading because when does the effect come? It comes right after the cause, which makes it super easy to tie them together. If eating a wild poisonous mushroom causes a person to die, when does the death happen? It usually takes a few weeks. What about eating other things that shorten an individual's lifespan (like fried foods full of acrylamides)? That could take years to show up. "Cause and effect" also connotes, that is to say, suggests (and, grammatically-speaking, explicitly denotes) ONE cause and ONE effect, but it is never this way. One act (karma) has many causes. In fact, if analyzed at the nano level, there is never just one act but an uncountable number of "acts" or mind-moments in the carrying out of one deed. And this is one of the unknown things about karma, the result that comes about later is the playing out of this many moments, not the simple "deed" one observes being carried out. How long does it take to squeeze a trigger? If that squeeze were the whole "act" (karma), who in their right mind could think the catastrophic results were merited? But let's not get ahead of ourselves.
This question of whether playing a videogame like GTA VI is karma is easy to answer, right? Yes, of course it is. But the question here is, Is playing it BAD karma? While it may not be intuitive, the answer hinges on understanding two words. The first word is karma, the second mental.

The way we in the West misuse the ancient Buddhist Sanskrit term "karma" (Pali kamma), it's no anyone would be confused. Explaining this word will very quickly get us to the second word.

What is "karma"? Everyone knows it's, "What comes around goes around." But this is actually a better definition for karma-and-results. Whereas "karma" is the active (act, action, deed), the results are the passive vipaka (results) and fruit (phala) of that action. For example, "planting a seed" is a karma, an action, a deed.

Rehearsing and relishing violence in mind, good?
Getting an s-ton of plant material that that single seed produced is the result, the fruit, fruiting, fruition and ripening of that deed (karma). That is a whole separate thing. It's just an example but a strangely good example because, what does that plant material have in it? More seeds of the same thing. CONTINUED IN PART II

Monday, November 9, 2026

Diwali: India's Festival of Lights in USA




Southern California's biggest

What is Diwali or the Festival of Lights?

New Year thanks to the Great God (Brahma)
Dipa-vali
(Dīpāvalī, "row of lights") [a], commonly known as Diwali [4], is the Hindu Festival of Lights, with variations celebrated in other Dharmic religions such as Newar Buddhism, Jainism, and Sikhism [b].

Diwali is associated with the spiritual victory or triumph of Dharma over Adharma, light over darkness, righteousness over wrongdoing, good over evil, and knowledge over ignorance [5, 6, 7, 8].
Diwali is celebrated during the Hindu lunisolar months of Ashvin (according to the Hindu calendar's amanta tradition) and Kārtika – between around mid-October and mid-November [14], while the Western world is caught up in acknowledging the darkness of Halloween, Day of the Dead, Samhain, and the like.

Diwali as India's Hindu Christmas?

The Buddha meets with Sakka and Brahma
Diwali celebrations generally last five or six days [15, 16]. It is connected to various religious events, deities, and personalities, such as being the day Rama returned to his kingdom in Ayodhya with his wife Sita and his brother Lakshmana after defeating the demon king Ravana [17].

Diwali is also widely associated with the Goddess of Prosperity Lakshmi and the Remover of Obstacles Ganesha, who is a god of wisdom [18].

Other regional Indian traditions connect the holiday to Vishnu, Krishna, Durga, Shiva, Kali, Hanuman, Kubera, Yama, Yami, Dhanvantari, or Vishvakarman.

Primarily a Hindu festival today, variations of Diwali are also celebrated by adherents of other non-Hindu traditions [15].

Newar Buddhist Diwali (Kali Puja)


The Great (Maha) Brahma, creator deity
Newar Buddhists, unlike other Buddhists, celebrate Diwali by worshipping Lakshmi, while the Hindus of Eastern India and Bangladesh generally, celebrate Diwali by worshipping the goddess Kali [22, 2, 23].
Jains observe their own Diwali, which marks the final liberation of their founder Mahavira [19, 20], who is known in Buddhism as the Nigantha Nattaputta or the Brahmin Vardhamāna.

Sikhs celebrate Bandi Chhor Divas to mark the release of Guru Hargobind from a Mughal prison [21]. More

How Diwali became India's biggest fest
Northern California celebrates
San Francisco honors Diwali
San Antonio, Texas' 18th year



Diwali Celebrations in New York City

Newar Buddhist Diwali: Kali/Lakshmi pujas



An American couple in India for Diwali

Where is the subcontinent of India? (CGI Earth)
(Nick & Raychel) Diwali (Festival of Lights) in Mumbai, India: In this week's video, we are celebrating Diwali in India. We're kicking off the celebrations in Udaipur and making our way to Mumbai (Bombay) for the last day of Diwali. We found a peaceful, beautiful Diwali in Udaipur (and celebrated my birthday) before getting amped up for a crazy Deepavali in Mumbai, India's most densely populated city.

CHAPTERS: 00:00 Setting up in Udaipur 02:20 trying Indian sweets 04:55 Exploring the decorations 05:26 Buying new clothes 06:05 Birthday dinner 07:27 First night of Diwali 08:23 Flying to Mumbai 09:49 Mumbai Diwali Fireworks
Kali Puja: Bengal’s unmatched celebration of Ma Kali | Diwali

HISTORY TV18(HISTORY TV18) While much of India celebrates Diwali with lights and fireworks, West Bengal in India honors the fierce Mother Goddess KALI with special rituals at Dakshineswar Kali Temple.
Kali Puja commemorates her victory over the demon Raktabeej ("Seeds of Blood"), symbolizing the triumph of good over evil, light over darkness. Rituals include bringing water from the Hooghly River, lighting the sacred fires, performing homa, and immersing the Goddess’s idols, a powerful reminder that while forms may vanish, divine energy (Shakti) remains eternal.🔥🪔 #Diwali #KaliPuja

Lakshmi Puja Guide for 2026
Fierce, wrathful protector goddess

This is a multi-audio video, so choose English, Hindi, Tamil, or Telugu audio by clicking ⚙️ (Settings) under video and selecting the Audio Track.​


➤ INQUIRES: notluxe@gmail.com.  My first Diwali in India, Nov. 2, 2024

Kurt's Cobain's Nirvana plays Dead Kennedys


Before there was Seattle "grunge" (mix of classic rock and dissonant punk rock) there was rebellious punk rock. In 1990, Nirvana (Kurt Cobain, Krist Novoselic, and Chad Channing) played a little place called the Cattle Club.
Can (alleged) murderers make music, too?

Nirvana, February 12, 1990, at Cattle Club (two camera edit) full set

Jim McLain (Taperjim)Jim McLain (Taperjim) Live at The Cattle Club, Sacramento, California. Straight from the master VHS and Hi-8 tapes with extra-special thanks to Jerry Perry and Shayne Stacy for making their footage available and allowing this to be shown to the world. In addition, Anonymous' audio recording was used in mixing the soundtrack. Thanks to him as well. This is an upgrade from the version that was screened in Sacramento several years ago. Editing and soundtrack mix by Jim McLain.

We're secretly squares who love Weezer's style, look, and oeuvre
If I'm dying, someone's killing me
  • 00:00 Intro
  • 03:12 California Über Alles (Dead Kennedys jam)
  • 03:57 Love Buzz (Shocking Blue cover)
  • 07:30 Floyd the Barber
  • 10:15 School
  • 13:33 About a Girl
  • 16:31 Dive
  • 20:53 Polly
  • 24:33 Molly's Lips (The Vaselines cover)
  • 27:03 Sappy
  • 31:58 Scoff
  • 36:04 Breed
  • 40:01 Been a Son
  • 41:58 Stain
  • 45:04 Negative Creep
  • 47:58 Blew
Kurt Cobain on vocals, lead guitar, artistic vision; Krist Novoselic on bass; Chad Channing on drums [because Dave Grohl was about the fifth drummer to be hired for the job, creating the perfect chemistry for a very volatile situation the music industry scouts could capitalize on in the Pacific Northwest].



Who'll become the next "Nirvana"?

Kurt wanted to quit to join Soundgarden
  • Jim McLain (Taperjim) Feb. 12, 2020; Dead Kennedys (live 1983); Seth Auberon, Pfc. Sandoval, CC Liu (eds.), Wisdom Quarterly

Last Week Tonight: War Criminal Pete Hegseth


Russell Brand sentenced: Katy Perry speaks


How he lost: more sentences pending

Russell Brand with comedian Dalai Lama

Saturday, November 7, 2026

'The Ignorance Sutra' (Avijja Sutta)

The Dharma in the Pali language
Thus have I heard. On one occasion the Blessed One was staying in Jeta's Grove, near Savatthi, at the millionaire's monastery. There he addressed the meditators, "Meditators!"

"Yes, venerable sir," the practitioners replied. Then the Blessed One said:

"Meditators, ignorance is the leader in the attainment of all unskillful things, followed by a lack of conscience and a lack of concern.
  1. "Wrong view arises in an ignorant person who is immersed in ignorance.
  2. In one of wrong view, wrong intention [motivation, aspiration, volition, resolve] arises.
  3. In one of wrong intention, wrong speech arises.
  4. In one of wrong speech, wrong action arises.
  5. In one of wrong action, wrong livelihood arises.
  6. In one of wrong livelihood, wrong effort arises.
  7. In one of wrong effort, wrong mindfulness arises.
  8. In one of wrong mindfulness, wrong stillness (samadhi, concentration) arises.
"Clear knowing [vipassana, insight, wisdom] is the leader in the attainment of skillful things, followed by conscience and concern. [This is the Ennobling Eightfold Path now being described:]
  1. "Right view arises in a wise person, immersed in clear knowing.
  2. In one of right view, right intention arises.
  3. In one of right intention, right speech arises.
  4. In one of right speech, right action arises.
  5. In one of right action, right livelihood arises.
  6. In one of right livelihood, right effort arises.
  7. In one of right effort, right mindfulness arises.
  8. In one of right mindfulness, right stillness arises."
What is avijjā?
What did the Buddha teach about avijja?
avijjā
: "ignorance," nescience, unknowing. It is synonymous with delusion (moha, one of the root causes of all harm. See mūla). Ignorance is the primary root of all unskillfulness and suffering in the world, veiling our mental eyes and preventing us from seeing the true nature of things.

Ignorance is the delusion tricking living beings by making life appear permanent (rather than constantly passing away), able to fulfill (happy, pleasing, satisfactory), personal (substantial, self, with essence), and beautiful (not repulsive), hindering and preventing us from seeing that everything in reality is impermanent, disappointing (liable to pain and suffering), void of any "I," "me," or "mine" and basically impure. (See "perversions" of view, vipallāsa).

Ignorance is defined as "not knowing [penetrating, having gnosis of] the Four Truths, namely, disappointment, its origin, its cessation, and the way to its cessation" (S. XII, 4).

As ignorance is the foundation of all rebirth-affirming karma, of all harm and disappointment, therefore it stands first in the formula of Dependent Origination (paticca-samuppāda).

For that reason, The Path of Purification (Vis.M., XVII, 36f) says ignorance should NOT be regarded as "the causeless root-cause of the world... Ignorance is NOT causeless. For a cause of it is stated thus: 'With the arising of cankers (āsava), there is the arising of ignorance' (MN 9).

"But there is a figurative way in which ignorance can be treated as a root-cause; namely, when it is made to serve as a starting point in an exposition of the Round of Rebirth...

"As it is said: 'No first beginning of ignorance can be perceived, meditators, before which ignorance was not and after which it came to be. But it can be perceived that ignorance has its specific condition (idappaccaya)'" (A.X.61). The same statement is made (A.X.62) about the incessant craving for becoming (bhava-tanhā).

Ignorance and this kind of craving are called "the outstanding causes of karma that lead to unhappy and happy destinies" (Vis.M. XVII, 38).

Because ignorance still exists -- though in a very refined and residual way -- until the attainment of full enlightenment (arahantship), it is counted as the last of the Ten Fetters (samyojana) that bind beings to the cycle of rebirth.

As the first two roots (mūla) of all that is unskillful, greed and hate, are themselves rooted in ignorance. Consequently, ALL unwholesome states of heart/mind are inseparably bound up with ignorance.

The Roots of Good and Evil (Ven. Nyanaponika)
Ignorance (delusion) is the most obstinate of the Three Poisons or Roots of Evil. Ignorance is one of the cankers (āsava) and proclivities (anusaya).

Ignorance is often called a "hindrance" or nīvarana (e.g., in S.XV.3; A.X.61) but is not listed together with the usual Five Hindrances [since it itself is the root cause of the other five].

DEFINITIONS: Pali Text Society (PTS) Pali English Dictionary: avijjā (fem.) "ignorance"; the main root of evil [unskillful conduct] and of continual rebirth. (See Dependent Origination, paṭicca-samuppāda, cp. SN.ii.6, SN.ii.9, SN.ii.12; Snp.p.141, and many other passages). See on term; Cpd. 83 n. 3, 187 sq, 262 sq. and for further detail; vijjā ("knowing").

Avijjā is termed an anusaya (DN.iii.254, DN.iii.282; SN.iv.205, SN.iv.208 sq., SN.iv.212); it is one of the āsavā (Vin.iii.4; DN.i.84; DN.iii.216; Iti.49; Ds.1100, Ds.1109), of the oghā (DN.iii.230, DN.iii.276; Ds.390, Ds.1061, Ds.1162), of the nīvaraṇāni (SN.ii.23; AN.i.223; Iti.8; Ds.1162, Ds.1486), of the saṁyojanāni (DN.iii.254; Ds.1131, Ds.1460). See for various characterizations the following passages: Vin.i.1; Vin.iii.3; DN.iii.212 DN.iii.230, DN.iii.234, DN.iii.274; MN.i.54, MN.i.67, MN.i.144; SN.ii.4, SN.ii.26, SN.ii.263; SN.iii.47 SN.iii.162; SN.iv.256; SN.v.52; AN.i.8, AN.i.285; AN.ii.132, AN.ii.158, AN.ii.247; AN.iii.84 sq. AN.iii.414; AN.iv.228; Iti.34 (yā kāc’ imā duggatiyo asmiṁ loke paramhi ca avijjāmūlakā sabbā icchā-lobha-sammussayā), Iti.57, Iti.81; Snp Verse 199, Snp Verse 277, Snp Verse 729 (jāti-maraṇa-saṁsāraṁ ye vajanti punappunaṁ… avijjāy’eva sā gati), Snp verse 730, Snp Verse 1026, Snp Verse 1033 (avijjāya nivuto loko); Dhp.243; Cnd.99; Pp.21; Ds.390 Ds.1061, Ds.1162; Dhp-a.iii.350; Dhp-a.iv.161 (˚paligha). Sanskrit avidyā; from a ["not"] + vid ["knowing"]♦️Digital Pāḷi Dictionary: avijjā (fem.) "ignorance; illusion; not knowing; not understanding" [na + √vid + yā].
  • "Discourse on Ignorance," Avijja Sutta (SN 45.1 PTS: S v 1 CDB ii 1523) translated by Dhr. Seven based on Ven. Thanissaro Bhikkhu translation (accesstoinsight.org); Ven. Nyanaponika (Buddhist Dictionary: Manual of Doctrines and Terms); Wisdom Quarterly

The weight of 'what if' -- worry less

Eckhart Tolle on 'emptiness' (shunyata)


The essence of "emptiness"
Ven. Nyanatiloka (Anton Walther Florus Gueth); Dhr. Seven (ed.), Wisdom Quarterly
What is the Zen enso symbol?
Suññatā
(noun), suñña (adjective): "empty" ("emptiness"), "void" ("voidness").

As a Buddhist doctrinal term this word refers, in the long-preserved Theravāda tradition of the Pali language canon, exclusively to the "not-self" (anattā) doctrine of the historical Buddha -- the impersonal nature of all things, the unsubstantial nature of all phenomena:

"Empty is the world...because it is devoid of a self and anything belonging to a self" (suññam attena vā attaniyena vā, S. XXXV, 85).

This is also stated in the same text, more pertinently to the human condition, of the Five Aggregates clung to as "self" (khandha, Sanskrit skandha). See also MN 43 and MN 106.

In the ancient commentary (Cula Niddessa) quoted in The Path of Purification (Vis.M. XXI, 55), it is said:

"Eye...mind, visual objects...mind-objects, visual consciousness...mind-consciousness, corporeality... consciousness, and so on are devoid of self and anything belonging to a self, devoid of permanence and of anything lasting, eternal, or immutable... They are coreless: without a core [essence] of permanence, or core of satisfaction [fulfillment, non-disappointment], or core of self." (In other words, there are Three Universal Characteristics of All Existence).

In MN 121, the voiding of the mind of the cankers [freeing the heart of the taints] in the attainment of full enlightenment (arahantship), is regarded as the "fully purified and incomparably highest (concept of) emptiness."

See Sn.v.1119; MN 121; MN122 (Buddhist Publication Society, Wheel 87); Pts.M. II: Suñña-kathā; Vis.M. XXI, 53ff. Source

Ultimately, this is liberation
Sanskrit moksha is vimokkha ("liberation") in Pali (I. the 3; II. the 8. I.) The three "liberations" are:
  1. the "conditionless" (or "signless") liberation (animitta-vimokkha)
  2. the "desireless" (or "cravingless") liberation (apanihita-vimokkha)
  3. the "emptiness" (or "void") liberation (suññatā-vimokkha).
They are also called "the triple gateway to liberation" or vimokkha-mukha (The Path of Purification, Vis.M. XXI, 66ff) because they are three different approaches to the paths of awakening.

See "purification" (visuddhi VI, 8. Cf. Vis XXI, 6ff, 121ff; Pts.M. II. Vimokkha-Kathā). More

Emptiness as spaciousness
Śūnyatā (shoon-yə-TAH, Sanskrit शून्यता, Pali suññatā, lit. "emptiness," "voidness" [1, 2, 3], "vacuity"[4, 5], "no-thing-ness" or "spaciousness") is an Indian philosophical concept in Dharmic traditions like Buddhism, Jainism, Hinduism, and other Indian philosophical traditions.

The concept has multiple meanings depending on its doctrinal context: an ontological feature of reality, a meditative state, or a phenomenological analysis of experience.

In Theravāda Buddhism, suññatā refers to the impersonal characteristic of all states of existence, not-self (Pāli anattā, Sanskrit anātman) [Note 1] -- the true nature of the Five Aggregates clung to as "self" and the six sense spheres.


Pali suññatā may also be used to refer to an experience or meditative state.
  • Possibly the meditative state (absorption, jhana) referred to here is the "sphere of nothingness"? For it is said: Through the total overcoming of the [previous meditative absorption called the] "sphere of boundless consciousness," with the idea "Nothing is there," a meditator can reach the "sphere of nothingness" (ākiñcaññāyatana) and abide therein. Through the total overcoming of the "sphere of nothingness," one can reach the "sphere [meditative absorption] of neither-perception-nor-non-perception" (nevasaññā-n'asaññāyatana) and abide therein. This "sphere or base of nothingness" is the seventh of the four immaterial absorptions (jhanas of the immaterial sphere). It still belongs, properly speaking, to the fourth fine-material absorption because it possesses the same two constituents. This fourth fine-material absorption is the base or starting point (pādaka-jhāna) for the attaining of the higher (special, psychic) spiritual powers (abhiññā). Source
  • These meditative attainments are heavy karma and can lead to rebirth in exalted celestial, heavenly, superhuman states that last a very long time.
  • However one may use the term, these two "nothings" are not the same. They are very different. I spent years believing that this base or sphere of "nothingness" was just the understanding that all things are impersonal and not-self, seeing through the illusion of "thingness." Then I was corrected by a powerful meditator able to enter this and all the other absorptions at will. Asking, "Isn't that knowing of nothingness just knowing that everything is anatta?"
  • "No," I was told, "that sphere is a real place." "What's it like?" "It's like a construction zone with nothing built there, desolate, empty, unformed yet." I was blown away, asking the obvious question: "Well, that can't be 'nothing' because you're describing something, right?" I was surprised by the answer: "It may be something, but when you're there, it's eerie. There's nothing there." This meant not nothing-nothing, not literally, but in a sense of speaking, as when one leaves the city and goes out to the desolate desert.
  • What can we say about it when we get back to the cluttered city? We can say, "there was nothing there." One day there may be, but now it's just nothing built up, formed, fabricated, constructed. There's sand but not bricks, sky and air but not smog and obstructions, no objects in the sky or on the ground, and so on. It's figurative.
  • This bore a striking similarity to a non-Buddhist description a guest once gave on Coast to Coast AM, which oddly echoes a very Buddhist story. Where is the end of the universe? This guest, wishing to see that place, willed it, and ended up in just that sort of unbuilt up construction zone like place, a real "place" (sphere) but a desolation, not so much a nothing-nothing but rather a no-thing yet. It was not yet a thing, like an empty expanse where a mall to be built, empty real estate.
In Mahāyāna Buddhism, Sanskrit śūnyatā refers to the tenet that "all things are empty [devoid] of intrinsic existence [essence] and [self-] nature (svabhava)" [7, 8], but may also refer to the Buddha-nature teachings and primordial or empty awareness, as in Dzogchen, Shentong, or Chan (Chinese chan'na, Pali jhan', Sanskrit dhyan', Japanese zen). More

The Heart Sutra (if Eckhart translated it)
"Channeled: and imagined from Eckhart Tolle by Dhr. Seven for Wisdom Quarterly, Nov. 2026

Nothing is more powerful than right now.
Ehem
. The Perfection of Wisdom is lovely and holy. An awakening person, a being moving toward enlightenment [a bodhisattva], starts moving in the deep course of a Wisdom that has gone beyond. Here and now one looks down from on high, one beholds but five groups [clung to as self], and one sees that in and of themselves they are spacious [shunyata, empty].

Here, O Wise One, this bodily form is spacious, and the very spaciousness is form. Spaciousness does not differ from form, form does not differ from spaciousness. Whatever is spaciousness, that is form [the first group clung to as self]. The same is true of feelings, perceptions, [mental] fabrications, and consciousness.

Here, O Wise One, all phenomena are marked with spaciousness. They are not made nor unmade, not good nor bad, not missing something nor complete.

Therefore, O Wise One, in spaciousness there is no form nor feeling, nor perception, nor fabrication, nor consciousness. There is no [ayatana of] eye, ear, nose, tongue, body, mind; no [visible] forms, sounds, fragrances, tastes, tangibles, nor objects of mind; no sight-organ element, and so forth, until we come to: no mind-consciousness element.

There is no ignorance, no eradication of ignorance, and so forth, until we come to: There is no decay and death, no eradication 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 Wise One, it is because of this spacious non-attainmentness that a being bent on awakening, through having relied on the Perfection of Wisdom, dwells without thought-coverings.

In the absence of thought-coverings one no longer trembles. One has overcome everything that can upset, and in the end one realizes nirvana.

All fully awakened ones of the past, present, and future fully awake to the ultimate, to right and perfect awakening because they have relied on this Perfection of Wisdom.

Therefore, one should know this Perfection of Wisdom as a great mantra, a mantra of great knowledge, the ultimate mantra, the unequalled mantra, the allayer of all suffering for, in truth, what could go wrong? [For nothing could touch that part of us.]

By the Perfection of Wisdom has this mantra come to us. It runs something like this as the Buddhists would say: gate gate paragate parasamgate bodhi svaha. ("Gone, gone, gone beyond, gone altogether beyond, O what an awakening, so it is!)

This completes the Heart of Perfect Wisdom. More