Eight Great Chariots of the Practice Lineage: Difference between revisions

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'''Heart Sutra''' ([[shes rab snying po'i mdo]]). The shorter version of the [[Prajnaparamita Sutra]].
'''[[Heart Sutra]]''' ([[shes rab snying po'i mdo]]). The shorter version of the [[Prajnaparamita Sutra]].


THE HEART SUTRA<br>
THE HEART SUTRA<br>


Om Homage to the Perfection of Wisdom the Lovely, the Holy !
Om Homage to this Perfection of Wisdom, this Loveliness, this Holiness!
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.
Avalokita, this Holy Lord and Bodhisattva, is moving in this deep course of Wisdom which is gone beyond.
Looking down from on high, He beholds but five heaps, and He sees in their own-being these are empty.


Here, O Sariputra,
Here, O Sariputra,
form is emptiness and the very emptiness is form ;
form is emptiness and this very emptiness is form ;
emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form,
emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, such also is form,
the same is true of feelings, perceptions, impulses, and consciousness.
this same is true of these other four heaps, these feelings, perceptions, impulses, and consciousness.


Here, O Sariputra,
Here, O Sariputra,
all dharmas are marked with emptiness ;
all dharmas are marked with emptiness ;
they are not produced or stopped, not defiled or immaculate, not deficient or complete.
these are not produced or stopped, neither defiled nor immaculate, not deficient or complete.


Therefore, O Sariputra,
Herein O Sariputra,
in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ;
in emptiness is neither 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 eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables nor 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.
No mind-consciousness element ; Here is neither ignorance nor extinction of ignorance, and so forth, until we come to: Here is neither decay and death, nor extinction of decay and death. Here is neither suffering nor origination, no stopping, no path.


There is no cognition, no attainment and no non-attainment.
Here is neither cognition nor attainment, nor any non-attainment.


Therefore, O Sariputra,
Herein, 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,
it is because of one's non-attainment-ness that a Bodhisattva, through having relied on this Perfection of Wisdom, dwells without thought-coverings. In absence of thought-coverings one has not been made to tremble,
he has overcome what can upset, and in the end he attains to Nirvana.
one overcomes what can upset, and in the end one 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 this Perfection of Wisdom.
Any who appear as Buddhas in three periods of time fully awaken to this utmost, right and perfect Enlightenment because these have relied on this Perfection of Wisdom.


Therefore one should know the prajnaparamita as a great spell, a spell of great knowledge, an utmost spell, an unequalled spell, an allayer of all suffering, in truth -- for what could go wrong? By the [[Prajnaparamita]] has this spell been delivered. It runs like this :
Herein one should know this [[Prajnaparamita]] as a great spell, a spell of great knowledge, an utmost spell, an unequalled spell, an allayer of all suffering -- in truth -- for what could go wrong? By this Prajnaparamita has this spell been delivered. It runs like this :


gate gate paragate parasamgate bodhi svaha.
gate gate paragate parasamgate bodhi svaha.
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( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- )  
( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- )  


This completes the Heart of perfect Wisdom.
This completes this Heart of Perfect Wisdom.


(Translated by E. Conze)
(Translated by E. Conze) (revised by [RWB])


[[Category:Mahayana Literature]]
[[Category:Mahayana Literature]] [[Category: Sutra]]

Revision as of 14:27, 15 January 2006

Heart Sutra (shes rab snying po'i mdo). The shorter version of the Prajnaparamita Sutra.

THE HEART SUTRA

Om Homage to this Perfection of Wisdom, this Loveliness, this Holiness!

Avalokita, this Holy Lord and Bodhisattva, is moving in this deep course of Wisdom which is gone beyond. Looking down from on high, He beholds but five heaps, and He sees in their own-being these are empty.

Here, O Sariputra, form is emptiness and this very emptiness is form ; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, such also is form, this same is true of these other four heaps, these feelings, perceptions, impulses, and consciousness.

Here, O Sariputra, all dharmas are marked with emptiness ; these are not produced or stopped, neither defiled nor immaculate, not deficient or complete.

Herein O Sariputra, in emptiness is neither form nor feeling, nor perception, nor impulse, nor consciousness; No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables nor objects of mind; No sight-organ element, and so forth, until we come to:

No mind-consciousness element ; Here is neither ignorance nor extinction of ignorance, and so forth, until we come to: Here is neither decay and death, nor extinction of decay and death. Here is neither suffering nor origination, no stopping, no path.

Here is neither cognition nor attainment, nor any non-attainment.

Herein, O Sariputra, it is because of one's non-attainment-ness that a Bodhisattva, through having relied on this Perfection of Wisdom, dwells without thought-coverings. In absence of thought-coverings one has not been made to tremble, one overcomes what can upset, and in the end one attains to Nirvana.

Any who appear as Buddhas in three periods of time fully awaken to this utmost, right and perfect Enlightenment because these have relied on this Perfection of Wisdom.

Herein one should know this Prajnaparamita as a great spell, a spell of great knowledge, an utmost spell, an unequalled spell, an allayer of all suffering -- in truth -- for what could go wrong? By this 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 this Heart of Perfect Wisdom.

(Translated by E. Conze) (revised by [RWB])

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