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TM KINH BT NH BA LA MT A

Qun t ti b tt hnh thm Bt nh ba la mt a thi chiu kin ng un giai khng, nht thit kh ch.

X Li T! Sc bt d khng, khng bt d sc; sc tc th khng, khng tc th sc; th,tng, hnh, thc dic phc nh th.

X Li T! Th ch php khng tng, bt sanh bt dit,bt cu bt tnh, bt tng btgim.Th c khng trung, v sc, v th, tng, hnh, thc; v nhn, nh, t, thit, thn, ; vsc, thanh, hng, v, xc, php;v nhn gii, ni ch v thc gii; v v minh dic vv minh tn; ni ch v lo t, dic v lo t tn; v kh, tp, dit, o; v tr dic v c.

D v s c c, b tt a y Bt nh ba la mt a c tm v qui ngi; v qui ngi c

v hu khng b; vin ly in o mng tng; cu cnh nit bn, tam th ch Pht yBt nh ba la mt a c c a nu a la tam miu tam b .

C tri Bt nh ba la mt a, th i thn ch, th i minh ch, th v thng ch, th vng ng ch, nng tr nht thit kh, chn tht bt h.

C thuyt Bt nh ba la mt a ch, tc thuyt ch vit: Yt , Yt , Ba la Yt , Bala tng Yt , B . Tt b ha. (3 ln)

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ENGLISH-----------------------------------------------------------------------------The Heart Sutra

"When the Bodhisattva Avalokitesvara."

"Was Abiding in the Deep Prajna Paramita."

"He Perceived That All Five Skandhas Are Empty."

"Thus He Overcame All Affliction and Suffering."

"Oh, Sariputra, Form is Void and Void is Form;Form Does not Differ From the Void,And the Void Does Not Differ From Form.The Same is True For Feelings,Perceptions, Volitions and Consciousness."

"Sariputra, the Characteristics of the

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Voidness of All DharmasAre Non-Arising, Non-Ceasing, Non-Defiled,Non-Pure, Non-Increasing, Non-Decreasing."

"Therefore, in the Void There Are No Forms,

No Feelings, Perceptions, Volitions or Consciousness.""No Eye, Ear, Nose, Tongue, Body or Mind;No Form, Sound, Smell, Taste, Touch or Mind Object;No Realm of the Eye,Until We Come to No realm of Consciousness."

"No ignorance and Also No Ending of Ignorance,Until We Come to No Old Age and Death andNo Ending of Old Age and Death."

"Also, There is No Truth of Suffering,Of the Cause of Suffering,Of the Cessation of Suffering, Nor of the Path."

"There is No Wisdom, and There is No Attainment Whatsoever."

"Because There is Nothing to Be Attained,The Bodhisattva Relying On Prajna Paramita HasNo Obstruction in His Mind."

"Because There is No Obstruction, He Has no Fear,"

"And He passes Far Beyond Confused Imagination."

"And Reaches Ultimate Nirvana."

"The Buddhas of the Past, Present and Future,By Relying on Prajna ParamitaHave Attained Supreme Enlightenment."

"Therefore, the Prajna Paramita is the Great Magic Spell,The Spell of Illumination, the Supreme Spell,Which Can Truly Protect One From All Suffering Without Fail."

"Therefore He Uttered the Spell of Prajnaparmita, Saying :Gate, Gate, Paragate, Parasamgate, Bodhi Svaha." (repeat 3 times)

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Prajnaparamita Hrdaya Sutra or Heat Sutra in Sanskrit and

English

Verse 1

arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramanovyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma.

The noble bodhisattva, Avalokitesvara, being engaged in practicing the deeptranscendental wisdom-discipline, looked down from above upon the five skandhas(aggregates), and saw that in their svabhava (self-being) they are devoid of substance.

Verse 2

iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya naprithag rupam, yad rupam sa sunyata ya sunyata tad rupam; evam eva vedana-samjna-

samskara-vijnanam.

Here, O Sariputra, bodily-form is voidness; verily, voidness is bodily-form. Apart frombodily-form there is no voidness; so apart from voidness there is no bodily-form. Thatwhich is voidness is bodily-form; that which is bodily-form is voidness. Likewise (thefour aggregates) feeling, perception, mental imaging, and consciousness (are devoid ofsubstance).

Verse 3

iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha, amala avimala, anuna

aparipurnah.

Here, O Sariputra, all phenomena of existence are characterized by voidness: neither bornnor annihilated, neither blemished nor immaculate, neither deficient nor overfilled.

Verse 4

tasmac chariputra sunyatayam na rupam na vedana na samjna na samskarah na vijnanam.na caksuh-srotra-ghrana-jihva-kaya-manamsi. na rupa-sabda-gandha-rasa-sprastavya-dharmah. na caksur-dhatur yavan na manovijnana-dhatuh. na-avidya na-avidya-ksayoyavan na jaramaranam na jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na

jnanam, na praptir na-apraptih.

Therefore, O Sariputra, in voidness there is no bodily-form, no feeling, no mentalimaging, no consciousness; no eye, ear, nose, tongue, body, or mind; no sense objects ofbodily-form, sound, smell, taste, or touchable states; no visual element, and so forth, untilone comes to no mind-cognition element. There is no ignorance, nor extinction ofignorance, until we come to: no aging and death, nor extinction of aging and death. Thereis no suffering, no origination, no cessation, no path; there is no higher knowledge, no

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attainment (of nirvana), no nonattainment.

Verse 5

tasmac chariputra apraptitvad bodhisattvasya prajnaparamitam asritya vibaraty

acittavaranah. cittavarana-nastitvad atrasto viparyasa-ati-kranto nistha-nirvana-praptah.Therefore, O Sariputra, by reason of his nonattainment (of nirvana), the bodhisattva,having resorted to prajnaparamita (transcendental wisdom), dwells serenely with perfectmental freedom. By his non-possession of mental impediments (the bodhisattva) withoutfear, having surpassed all perversions, attains the unattainable (bliss of) nirvana.

Verse 6

tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taramsamyaksambodhim abhisambuddhah.

All Buddhas, self-appointed to appear in the three periods of time (past, present, andfuture), having resorted to the incomparable prajnaparamita, have become fully awake tosamyak sambodhi (absolute perfect enlightenment).

Verse 7

tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro 'nuttara-mantrosamasama-mantrah, sarva-duhkha-prasamanah, satyam amithyatvat. prajnaparamitayamukto mantrah. tadyatha: gate gate paragate parasamgate bodhi svaha. iti prajnaparamita-hridayam sa-maptam.

Therefore prajnaparamita should be recognized as the great mantra, the mantra of greatwisdom, the most sublime mantra, the incomparable mantra and the alleviator of allsuffering; it is truth by reason of its being nonfalsehood. This is the mantra proclaimed inprajnaparamita. It is:

gate gate paragate parasamgate bodhi svaha!

Gone, gone, gone beyond, gone altogether beyond (to the other shore)! O enlightenment!Be it so! Hail!

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