心经英译版本荟萃

心经英译版本汇萃:  http://www.dharmanet.org/HeartSutra.htm

Translations of the The Heart Sutra

Translation by E. Conze

Om Homage to the Perfection of Wisdom the Lovely, the Holy !

Avalokita, the Holy Lord and Bodhisattva, was moving in the deepcourse of the Wisdom which has gone beyond.

He looked down from on high, He beheld but five heaps, and Hesaw that in their own-being they were empty.

Here, O Sariputra,

form is emptiness and the very emptiness is form ;

emptiness does not differ from form, form does not differ fromemptiness, whatever is emptiness, that is form,

the same is true of feelings, perceptions, impulses, andconsciousness.

Here, O Sariputra,

all dharmas are marked with emptiness ;

they are not produced or stopped, not defiled or immaculate, notdeficient or complete.

Therefore, O Sariputra,

in emptiness there is no form nor feeling, nor perception, norimpulse, nor consciousness ;

No eye, ear, nose, tongue, body, mind ; No forms, sounds,smells, tastes, touchables or objects of mind ; No sight-organelement, and so forth, until we come to :

No mind-consciousness element ; There is no ignorance, noextinction of ignorance, and so forth, until we come to : There isno decay and death, no extinction of decay and death. There is nosuffering, no origination, no stopping, no path.

There is no cognition, no attainment and no non-attainment.

Therefore, O Sariputra,

it is because of his non-attainmentness that a Bodhisattva,through having relied on the Perfection of Wisdom, dwells withoutthought-coverings. In the absence of thought-coverings he has notbeen made to tremble,

he has overcome what can upset, and in the end he attains toNirvana.

All those who appear as Buddhas in the three periods of timefully awake to the utmost, right and perfect Enlightenment becausethey have relied on the Perfection of Wisdom.

Therefore one should know the prajnaparamita as the great spell,the spell of great knowledge, the utmost spell, the unequalledspell, allayer of all suffering, in truth -- for what could gowrong ? By the prajnaparamita has this spell been delivered. Itruns like this :

gate gate paragate parasamgate bodhi svaha.

( Gone, gone, gone beyond, gone altogether beyond, O what anawakening, all-hail ! -- )

This completes the Heart of perfect Wisdom.

Translation by the Nalanda TranslationCommittee

Thus have I heard. Once the Blessed One was dwelling inRajagriha at Vulture Peak mountain, together with a great gatheringof the sangha of monks and a great gathering of the sangha ofbodhisattvas. At that time the Blessed One entered the samadhi thatexpresses the dharma called "profound illumination," and at thesame time noble Avalokiteshvara, the bodhisattva mahasattva, whilepracticing the profound prajnaparamita, saw in this way: he saw thefive skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shariputra saidto noble Avalokiteshvara, the bodhisattva mahasattva, "How should ason or daughter of noble family train, who wishes to practice theprofound prajnaparamita?"

Addressed in this way, noble Avalokiteshvara, the bodhisattvamahasattva, said to venerable Shariputra, "O Shariputra, a son ordaughter of noble family who wishes to practice the profoundprajnaparamita should see in this way: seeing the five skandhas tobe empty of nature. Form is emptiness; emptiness also is form.Emptiness is no other than form; form is no other than emptiness.In the same way, feeling, perception, formation, and consciousnessare emptiness. Thus, Shariputra, all dharmas are emptiness. Thereare no characteristics. There is no birth and no cessation. Thereis no impurity and no purity. There is no decrease and no increase.Therefore, Shariputra, in emptiness, there is no form, no feeling,no perception, no formation, no consciousness; no eye, no ear, nonose, no tongue, no body, no mind; no appearance, no sound, nosmell, no taste, no touch, no dharmas, no eye dhatu up to no minddhatu, no dhatu of dharmas, no mind consciousness dhatu; noignorance, no end of ignorance up to no old age and death, no endof old age and death; no suffering, no origin of suffering, nocessation of suffering, no path, no wisdom, no attainment, and nonon-attainment. Therefore, Shariputra, since the bodhisattvas haveno attainment, they abide by means of prajnaparamita.

Since there is no obscuration of mind, there is no fear. Theytranscend falsity and attain complete nirvana. All the buddhas ofthe three times, by means of prajnaparamita, fully awaken tounsurpassable, true, complete enlightenment. Therefore, the greatmantra of prajnaparamita, the mantra of great insight, theunsurpassed mantra, the unequaled mantra, the mantra that calms allsuffering, should be known as truth, since there is no deception.The prajnaparamita mantra is said in this way:

OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

Thus, Shariputra, the bodhisattva mahasattva should train in theprofound prajnaparamita.

Then the Blessed One arose from that samadhi and praised nobleAvalokiteshvara, the bodhisattva mahasattva, saying, "Good, good, Oson of noble family; thus it is, O son of noble family, thus it is.One should practice the profound prajnaparamita just as you havetaught and all the tathagatas will rejoice."

When the Blessed One had said this, venerable Shariputra andnoble Avalokiteshvara, the bodhisattva mahasattva, that wholeassembly and the world with its gods, humans, asuras, andgandharvas rejoiced and praised the words of the Blessed One.

Translation by the Buddhist Text TranslationSociety

When Bodhisattva Avalokiteshvara was practicing the profoundPrajna Paramita, he illuminated the Five Skandhas and saw that theyare all empty, and he crossed beyond all suffering anddifficulty.

Shariputra, form does not differ from emptiness; emptiness doesnot differ from form. Form itself is emptiness; emptiness itself isform. So too are feeling, cognition, formation, andconsciousness.

Shariputra, all Dharmas are empty of characteristics. They arenot produced, not destroyed, not defiled, not pure; and theyneither increase nor diminish. Therefore, in emptiness there is noform, feeling, cognition, formation, or consciousness; no eyes,ears, nose, tongue, body, or mind; no sights, sounds, smells,tastes, objects of touch, or Dharmas; no field of the eyes up toand including no field of mind consciousness; and no ignorance orending of ignorance, up to and including no old age and death orending of old age and death. There is no suffering, noaccumulating, no extinction, and no Way, and no understanding andno attaining.

Because nothing is attained, the Bodhisattva through reliance onPrajna Paramita is unimpeded in his mind. Because there is noimpediment, he is not afraid, and he leaves distorteddream-thinking far behind. Ultimately Nirvana! All Buddhas of thethree periods of time attain Anuttara-samyak-sambodhi throughreliance on Prajna Paramita. Therefore know that Prajna Paramita isa Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra,an Unequalled Mantra. It can remove all suffering; it is genuineand not false. That is why the Mantra of Prajna Paramita wasspoken. Recite it like this:

Gaté Gaté Paragaté Parasamgaté

Bodhi Svaha!

End of The Heart of Prajna Paramita Sutra

Copyright © 1997 Buddhist Text TranslationSociety

Translation by the Kuan Um School of Zen

Avalokitesvara Bodhisattva
when practicing deeply the Prajna Paramita
perceives that all five skandhas are empty
and is saved from all suffering and distress.

Shariputra,
form does not differ from emptiness,
emptiness does not differ from form.
That which is form is emptiness,
that which is emptiness form.

The same is true of feelings,
perceptions, impulses, consciousness.

Shariputra,
all dharmas are marked with emptiness;
they do not appear or disappear,
are not tainted or pure,
do not increase or decrease.

Therefore, in emptiness no form, no feelings,
perceptions, impulses, consciousness.

No eyes, no ears, no nose, no tongue, no body, no mind;
no color, no sound, no smell, no taste, no touch,
no object of mind;
no realm of eyes
and so forth until no realm of mind consciousness.

No ignorance and also no extinction of it,
and so forth until no old age and death
and also no extinction of them.

No suffering, no origination,
no stopping, no path, no cognition,
also no attainment with nothing to attain.

The Bodhisattva depends on Prajna Paramita
and the mind is no hindrance;
without any hindrance no fears exist.
Far apart from every perverted view one dwells in Nirvana.

In the three worlds
all Buddhas depend on Prajna Paramita
and attain Anuttara Samyak Sambodhi.

Therefore know that Prajna Paramita
is the great transcendent mantra,
is the great bright mantra,
is the utmost mantra,
is the supreme mantra
which is able to relieve all suffering
and is true, not false.
So proclaim the Prajna Paramita mantra,
proclaim the mantra which says:

gate gate paragate parasamgate bodhi svaha
gate gate paragate parasamgate bodhi svaha
gate gate paragate parasamgate bodhi svaha.

Translation by the Reverend Xuan-Zang, Translated intoEnglish by Dr. Yutang Lin

Whenever Bodhisattva Avalokitesvara practices deeply sublimationthrough Transcendent Wisdom, he intuitively perceives that the fiveaggregates are of Blank Essence, thus transcending all sufferingand difficulties. "Shariputra, phenomena are inseparable from BlankEssence, and Blank Essence is inseparable from phenomena; phenomenaare identical to Blank Essence, and Blank Essence is identical tophenomena. Feeling, conceptualization, motivation and consciousnessare also inseparable from and identical to Blank Essence."

"Shariputra, the characteristics of Blank Essence of all thesethings are: neither born nor deceased, neither dirty nor clean,neither increasing nor decreasing. Therefore in Blank Essence thereare no phenomena, no feeling, conceptualization, motivation,consciousness; no eye, ear, nose, tongue, body, mind; no color,sound, odor, flavor, touch, impression; no eye-species up to andincluding no perceptual-consciousness-species; no Ignorance and noelimination of Ignorance, up to and including no senility and deathand no elimination of senility and death; no suffering, its causes,its transcendence, the path toward its transcendence; no Wisdom andno attainment. Since there is no attainment, by sublimation throughTranscendent Wisdom, a Bodhisattva's mind has no attachment. Sincethere is no attachment, there is no fear. There is freedom frompervasive delusions, and Nirvana is realized."

"Buddhas of the past, present and future attain theUnsurpassable Right and Full Enlightenment by sublimation throughTranscendent Wisdom. Therefore sublimation through TranscendentWisdom is known to be the great wondrous mantra, the great openmantra, the unsurpassable mantra, the no-equal-rank mantra, capableof eliminating all suffering, truthful and without deceit. Hence,the mantra of sublimation through Transcendent Wisdom is to beproclaimed." So He utters the mantra:

Gate gate paragate parasamgate bodhi svaha

Tibetan version, Lama YesheArchive

Homage to the exalted Three Jewels!

Thus have I heard at one time. The Blessed One was dwelling inRajagriha on Vulture Mountain together with a great assembly ofmonks and a great assembly of bodhisattvas. At that time, theBlessed One was absorbed in the concentration of the countlessaspects of phenomena called “profound illumination.”

At that very time the Superior Avalokiteshvara, the bodhisattva,the great being, was looking perfectly at the practice of theprofound perfection of wisdom, perfectly looking at the emptinessof inherent existence of the five aggregates also.

Then, through the power of Buddha, the Venerable Shariputra saidto the Superior Avalokiteshvara, the bodhisattva, the great being,“How should a child of the lineage train who wishes to engage inthe practice of the profound perfection of wisdom?”

Thus he spoke, and the Superior Avalokiteshvara, thebodhisattva, the great being, replied to the Venerable Shariputraas follows:

“Shariputra, whatever son or daughter of the lineage wishes toengage in the practice of the profound perfection of wisdom shouldlook perfectly like this: subsequently looking perfectly andcorrectly at the emptiness of inherent existence of the fiveaggregates also.

"Form is empty, emptiness is form. Emptiness is not other thanform. Form is not other than emptiness. In the same way feeling,discrimination, compositional factors, and consciousness are empty.Shariputra, like this all phenomena are empty, withoutcharacteristics, that is, they are not produced and do not cease;they have no defilement and no separation from defilement; theyhave no decrease and no increase.

“Therefore, Shariputra, in emptiness there is no form, nofeeling, no discrimination, no compositional factors, noconsciousness. There is no eye, no ear, no nose, no tongue, nobody, no mind; no visible form, no sound, no smell, no taste, noobject of touch, no mental phenomenon. There is no eye element andso forth up to no mind element, up to no element of mentalconsciousness. There is no ignorance and no cessation of ignoranceand so forth up to no aging and death and no cessation of aging anddeath. Likewise, there is no suffering, no origin, no cessation,and no path; no exalted wisdom, no attainment, and also nononattainment.

“Therefore, Shariputra, because there is no attainment,bodhisattvas rely on and abide in the perfection of wisdom, andbecause their minds have no obstructions, they have no fear.Passing utterly beyond error they attain the final state beyondsorrow. All the buddhas who reside in the three times, by relyingupon the perfection of wisdom, become manifest and complete buddhasin the state of unsurpassed, perfect, and completeenlightenment.

“Therefore, the mantra of the perfection of wisdom, the mantraof great knowledge, the unsurpassed mantra, theequal-to-the-unequaled mantra, the mantra that thoroughly pacifiesall suffering, since it is not false, should be known as the truth.The mantra of the perfection of wisdom is proclaimed:

tayata gate gate paragate parasamgate bodhi soha!

“Shariputra, this is how a bodhisattva, a great being, shouldtrain in the profound perfection of wisdom.”

Then the Blessed One arose from that concentration and said tothe Superior Avalokiteshvara, the bodhisattva, the great being:“Well said, well said, O child of the lineage. So it is. Theprofound perfection of wisdom should be practiced exactly as youhave taught, and the tathagatas will rejoice.”

When the Blessed One had said this, the Venerable Shariputra,the Superior Avalokiteshvara, the bodhisattva, the great being, andthe entire assembly as well as worldly beings— gods, humans,demigods, gandharvas, and others—were filled with admiration andhighly praised what had been spoken by the Blessed One.

So ends the noble discourse on the essence of the wisdom gonebeyond.