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arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam
caramano
vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati
sma
iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak
sunyata
sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad
rupam;
evam eva vedana-samjna-samskara-vijnanam.
iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha,
amala
avimala, anuna aparipurnah.
tasmac Sariputra 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-ksayo yavan na jaramaranam
na
jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na jnanam,
na
praptir na-apraptih.
tasmac Sariputra apraptitvad bodhisattvasya prajnaparamitam asritya
vibaraty acittavaranah. cittavarana-nastitvad atrasto
viparyasa-ati-kranto nistha-nirvana-praptah.
tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taram
samyaksambodhim abhisambuddhah.
tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro
'nuttara-mantro samasama-mantrah, sarva-duhkha-prasamanah, satyam
amithyatvat. prajnaparamitayam ukto mantrah. tadyatha:
gate gate paragate parasamgate bodhi svaha!
(iti prajnaparamita-hridayam sa-maptam)
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The noble bodhisattva, Avalokitesvara, being engaged in practicing
the
deep transcendental wisdom-discipline, looked down from above
upon the
five skandhas /(aggregates), and saw that in their /svabhava
/(self-being) they are devoid of substance.
Here, O Sariputra, bodily-form is voidness; verily, voidness
is
bodily-form. Apart from bodily-form there is no voidness; so apart
from
voidness there is no bodily-form. That which is voidness is bodily-form;
that which is bodily-form is voidness. Likewise (the four aggregates)
feeling, perception, mental imaging, and consciousness (are devoid
of
substance).
Here, O Sariputra, all phenomena of existence are characterized
by
voidness: neither born nor annihilated, neither blemished nor
immaculate, neither deficient nor overfilled.
Therefore, O Sariputra, in voidness there is no bodily-form,
no feeling,
no mental imaging, no consciousness; no eye, ear, nose, tongue,
body, or
mind; no sense objects of bodily-form, sound, smell, taste, or
touchable
states; no visual element, and so forth, until one comes to no
mind-cognition element. There is no ignorance, nor extinction
of
ignorance, until we come to: no aging and death, nor extinction
of aging
and death. There is no suffering, no origination, no cessation,
no path;
there is no higher knowledge, no attainment (of nirvana), no nonattainment.
Therefore, O Sariputra, by reason of his nonattainment (of nirvana),
the
bodhisattva, having resorted to prajnaparamita (transcendental
wisdom), dwells serenely with perfect mental freedom. By his
non-possession of mental impediments (the bodhisattva) without
fear,
having surpassed all perversions, attains the unattainable (bliss
of)
nirvana.
All Buddhas, self-appointed to appear in the three periods of
time
(past, present, and future), having resorted to the incomparable
/prajnaparamita/, have become fully awake to /samyak sambodhi/
(absolute
perfect enlightenment).
Therefore prajnaparamita should be recognized as the great mantra,
the
mantra of great wisdom, the most sublime mantra, the incomparable
mantra
and the alleviator of all suffering; it is truth by reason of
its being
nonfalsehood. This is the mantra proclaimed in prajnaparamita.
It is:
Gone, gone, gone beyond, gone altogether beyond (to the other
shore)! O
enlightenment! Be it so! Hail!
(This concludes the Prajnaparamita-Hridaya-Sutra)
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