Bát nhã ba la mật đa tâm kinh- english

GREAT WISDOM BEYOND WISDOM HEART SUTRA Avalokiteshvara Bodhisattva, when practicing deeply the Prajna Paramita, perceived that all five skandhas in their own being are empty and was saved from all suffering. O 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, formations, consciousness. O Shariputra, all dharmas are marked with emptiness. they do not appear nor disappear, are not tainted nor pure, do not increase nor decrease. Therefore in emptiness: no form, no feelings, no perceptions, no formations, no 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...until no realm of mind-consciousness; no ignorance and also no extinction of it...until no old-age and death and also no extinction of it; no suffering, no origination, no stopping, no path, no cognition, also no attainment with nothing to attain. A 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 unsurpassed complete perfect enlightenment. Therefore, know the 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 that says: Gate Gate Paragate Parasamgate Bodhi Svaha Bát nhã ba la mật đa tâm kinh Ngài Bồ Tát Quán Tự Tại khi thực hành thâm sâu về trí tuệ Bát Nhã Ba la mật, thì soi thấy năm uẩn đều là không, do đó vượt qua mọi khổ đau ách nạn. Nầy Xá Lợi Tử, sắc chẳng khác gì không, không chẳng khác gì sắc, sắc chính là không, không chính là sắc, thọ tưởng hành thức cũng đều như thế. Nầy Xá Lợi Tử, tướng không của các pháp ấy chẳng sinh chẳng diệt, chẳng nhơ chẳng sạch, chẳng thêm chẳng bớt. Cho nên trong cái không đó, nó không có sắc, không thọ tưởng hành thức. Không có mắt, tai, mũi, lưỡi, thân ý. Không có sắc, thanh, hương vị, xúc pháp. Không có nhãn giới cho đến không có ý thức giới. Không có vô minh,mà cũng không có hết vô minh. Không có già chết, mà cũng không có hết già chết. Không có khổ, tập, diệt, đạo. Không có trí cũng không có đắc, vì không có sở đắc. Khi vị Bồ Tát nương tựa vào trí tuệ Bát Nhã nầy thì tâm không còn chướng ngại, vì tâm không chướng ngại nên không còn sợ hãi, xa lìa được cái điên đảo mộng tưởng, đạt cứu cánh Niết Bàn. Các vị Phật ba đời vì nương theo trí tuệ Bát Nhã nầy mà đắc quả vô thượng, chánh đẳng chánh giác. Cho nên phải biết rằng Bát nhã Ba la mật đa là đại thần chú, là đại minh chú, là chú vô thượng, là chú cao cấp nhất, luôn trừ các khổ não, chân thật không hư dối. Cho nên khi nói đến Bát nhã Ba la mật đa, tức là phải nói câu chú: Yết đế yết đế, ba la yết đế, ba la tăng yết đế, bồ đề tát bà ha. (Qua rồi qua rồi, qua bên kia rồi, tất cả qua bên kia rồi, giác ngộ rồi đó!) source: internet Om Homage to the Perfection of Wisdom the Lovely, the Holy ! Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond. He looked down from on high, He beheld but five heaps, and He saw 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 from emptiness, whatever is emptiness, that is form, the same is true of feelings, perceptions, impulses, and consciousness. Here, O Sariputra, all dharmas are marked with emptiness ; they are not produced or stopped, not defiled or immaculate, not deficient or complete. Therefore, O Sariputra, in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ; No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to : No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction 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 Sariputra, it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble, he has overcome what can upset, and in the end he attains to Nirvana. All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they 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 unequalled spell, allayer of all suffering, in truth -- for what could go wrong ? By the prajnaparamita has this spell been delivered. It runs like this : gate gate paragate parasamgate bodhi svaha. ( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- ) This completes the Heart of perfect Wisdom --------------- Heart of the Perfection of Wisdom

In Sanskrit: Bhagavati prajnaparamitahrdaya In Tibetan: Bcom Idan 'das ma shes rab kyi pha rol tu phyin pa'I snying po In English: The Heart of the Perfection of Wisdom, the Bhagavati Thus have I once heard: The Blessed One was staying in Rajagrha at Vulture Peak along with a great community of monks and great community of bodhisattvas, and at that time, the Blessed One fully entered the meditative concentration on the varieties of phenomena called the Appearance of the Profound. At that very time as well, holy Avalokitsevara, the bodhisattva, the great being, beheld the practice itself of the profound perfection of wisdom, and he even saw the five aggregates as empty of inherent nature. Thereupon, through the Buddha's inspiration, the venerable Sariputra spoke to holy Avalokitsevara, the bodhisattva, the great being, and said, "Any noble son who wishes to engage in the practice of the profound perfection of wisdom should train in what way?" When this had been said, holy Avalokitsevara, the bodhisattva, the great being, spoke to venerable Sariputra and said, "Sariputra, any noble sons or daughters who wish to practice the perfection of wisdom should see this way: they should see insightfully, correctly, and repeatedly that even the five aggregates are empty of inherent nature. Form is empty, emptiness is form, Emptiness is not other than form, form is also not other than emptiness. Likewise, sensation, discrimination, conditioning, and awareness are empty. In this way, Sariputra, all things are emptiness; they are without defining characteristics; they are not born, they do not cease, they are not defiled, they are not undefiled. They have no increase, they have no decrease. "Therefore, Sariputra, in emptiness there is no form, no sensation, no discrimination, no conditioning, and no awareness. There is no eye, no ear, no nose, no tongue, no body, no mind. There is no form, no sound, no smell, no taste, no texture, no phenomenon. There is no eye-element and so on up to no mind-element and also up to no element of mental awareness. There is no ignorance and no elimination of ignorance and so on up to no aging and death and no elimination of aging and death. Likewise, there is no suffering, origin, cessation, or path; there is no wisdom, no attainment, and even no non-attainment. "Therefore, Sariputra, since the bodhisattvas have no obtainments, they abide relying on the perfection of wisdom. Having no defilements in their minds, they have no fear, and passing completely beyond error, they reach nirvana. Likewise, all the Buddhas abiding in the three times clearly and completely awaken to unexcelled, authentic, and complete awakening in dependence upon the perfection of wisdom. "Therefore, one should know that the mantra of the perfection of wisdom - the mantra of great knowledge, the precious mantra, the unexcelled mantra, the mantra equal to the unequalled, the mantra that quells all suffering - is true because it is not deceptive. The mantra of the perfection of wisdom is proclaimed: tadyatha - gate gate paragate parasamgate bodhi svaha! Sariputra, a bodhisattva, a great being, should train in the profound perfection of wisdom in that way." Thereupon, the Blessed One arose for that meditative concentration, and he commended holy Avalokitsevara, the bodhisattva, the great being. "Excellent!" he said. "Excellent! Excellent! Noble child, it is just so. Noble child, it is just so. One should practice the profound perfection of wisdom in the manner that you have revealed - the Tathagatas rejoice!" This is what the Blessed One said. Thereupon, the venerable Sariputra, the holy Avalokitsevara, the bodhisattva, the great being, and that entire assembly along with the world of gods, humans, asuras, and gandharvas, all rejoiced and highly praised what the Blessed One had said.