《般若波罗蜜多心经》英文版（英汉对照）
般若波罗密多心经【略本】 [唐]玄奘法师译 观自在菩萨，行深般若波罗蜜多时，照见五蕴皆空，度一切苦厄。 舍利子,色不异空,空不异色；色即是空,空即是色。受、想、行、识，亦复如是。舍利子，是诸法空相：不生、不灭；不垢、不净；不增、不减。是故空中无色。无受、想、行、识；无眼、耳、鼻、舌、身、意；无色、香、声、味、触、法。无眼界，乃至无意识界；无无明，亦无无明尽；乃至无老死，亦无老死尽。无苦、集、灭、道。无智亦无得，以无所得故。菩提萨捶，依般若波罗蜜多故。心无挂碍，无挂碍故。无有恐怖，远离颠倒梦想、究竟涅磐。三世诸佛，依般若波罗蜜多故。得阿耨多罗三藐三菩提。 故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒。能除一切苦，真实不虚。故说般若波罗蜜多咒，即说咒曰：“揭谛！揭谛！波罗揭谛！波罗僧揭谛！菩提萨婆诃！” 【英译一】 When the holy Bodhisattva Avalokitesvara had truly grasped the transcendent wisdom, he realized that visible form is only illusion. The same applies to its perception, to its names and categories, to discriminative intellect and finally even to our consciousness. They are all illusion. With this realization he was beyond all sorrow and bitterness. Disciple Sariputra! The material is not different from the immaterial. The immaterial and the material are in fact one and the same thing. The same applies to perception, concepts, discriminative thinking and consciousness. They are neither existing nor not existing. Sariputra! All things therefore they are in themselves not good and not bad, they are not increasing and not decreasing. Therefore one may say there are no such things as form, perception, concepts, thinking process, and consciousness. Our senses such as eye, ear, nose, tongue, body and mind are misleading us to illusion; thus one may also say there is no reality in visible form, sound, smell, taste, touch and mind knowledge. There are also no such things as the realms of sense from sight up to mind, and no such things as the links of existence from ignorance and its end to old age and death and their end. Also the Four Noble Truths* are nonexistent, just as there is no such thing as wisdom and also no gain. Because the holy Bodhisattva who relies on transcendent wisdom knows that there is no gain, he has no worries and also no fear. Beyond all illusion he has reached the space of highest Nirvana. All Buddhas of the past, present and future, found highest perfect knowledge because they relied on transcendental wisdom. Therefore we ought to know that the great verse of the transcendent wisdom is unsurpassed in its splendor, and that it appeases truly all suffering. It reads: GATE, GATE, PARAGATE, PARASAMGATE BODHISVAHA! (Go, do it, make the step, you all must break through to the Absolute, then you will be immediately enlightened.) * Four Noble Truths: Life means suffering; The origin of suffering is attachment; The cessation of suffering is attainable; The path to the cessation of suffering. 【英译二】 The Heart of Prajna Paramita Sutra<font face="Verdana"> When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty. </font>
<font face="Verdana"> Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.</font>
<font face="Verdana"> Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form, 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 to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.</font>
<font face="Verdana"> Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:</font>
<p align="center"><font face="Verdana">Gat?Gat?Paragat?Parasamgat?/strong></font>
<p align="center"><font face="Verdana">Bodhi Svaha!</font>
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般若波罗密多心经【广本】 唐罽宾国三藏般若共利等译 如是我闻。一时佛在王舍城耆阇崛山中。与大比丘众及菩萨众俱。时佛世尊即入三昧。名广大甚深。 尔时众中有菩萨摩诃萨。名观自在。行深般若波罗蜜多时。照见五蕴皆空。离诸苦厄。实时舍利弗承佛威力。合掌恭敬白观自在菩萨摩诃萨言。 善男子。若有欲学甚深般若波罗蜜多行者。云何修行。如是问已。 尔时观自在菩萨摩诃萨告具寿舍利弗言。舍利子。 若善男子善女子行甚深般若波罗蜜多行时。应观五蕴性空。舍利子。色不异空。空不异色。色即是空。空即是色。 受想行识亦复如是。舍利子。是诸法空相。不生不灭。不垢不净。不增不减。是故空中无色。无受想行识。无眼耳鼻舌身意。 无色声香味触法。无眼界乃至无意识界。无无明亦无无明尽。乃至无老死亦无老死尽。无苦集灭道。无智亦无得。以无所得故。 菩提萨埵依般若波罗蜜多故心无罣碍。无罣碍故无有恐怖。远离颠倒梦想。究竟涅盘。三世诸佛依般若波罗蜜多故。 得阿耨多罗三藐三菩提。故知般若波罗蜜多是大神咒。是大明咒。是无上咒。是无等等咒。能除一切苦。真实不虚。 故说般若波罗蜜多咒。即说咒日 蘖谛蘖谛 波罗蘖谛 波罗僧蘖谛 菩提娑苏纥反婆诃 如是舍利弗。诸菩萨摩诃萨于甚深般若波罗蜜多行。应如是行。如是说已。实时世尊从广大甚深般若波罗蜜多行应如是行。如是说已。实时世尊从广大甚深三摩地起。赞观自在菩萨摩诃萨言。善哉善哉。善男子。如是如是。如汝所说。甚深般若波罗蜜多行。应如是行。如是行时一切如来皆悉随喜。尔时世尊说是语已。具寿舍利弗大喜充遍。观自在菩萨摩诃萨亦大欢喜。时彼众会天人阿修罗干闼婆等。闻佛所说皆大欢喜。 信受奉行 【英译一】 The Heart of the Perfection of Wisdom
In Sanskrit: Bhagavati prajnaparamita hrdaya 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. 【英译二】 The Victorious Conqueror's Perfection of Wisdom Gone Yonder In Sanskrit: Bhagawati Prajnaparamita Hridaya. In Tibetan : Chomdendema Sherab kyi Pharol tu Chinpe Hnyingpo. In English: The Victorious Conqueror's Perfection of Wisdom Gone Yonder From the first sloka: At one time I heard this speech: The Victorious Conqueror was at the King's castle on Vulture Hill in India, together with a great congregation of monks and a great congregation of bodhisattvas. And at that time the great boddhisattva, exhalted Chenrezig the mighty, himself completely accomplished in the deep wisdom gone to the other side (prajnaparamita), saw the five earthly heaps, and saw that they were, by their very nature, completly empty. Thereupon, by the power of Buddha, honorable Sariputra spoke thus to the great boddhisatva, the exalted Chenrezig the mighty: "Noble son, how should a person be taught who will succeed in accomplishing the deep knowledge gone to the other shore?" That having been said, Boddhisatva Avalokitesvara said to Sharadwatibu: "Sharibu, noble men and noble women, a person who desires to succeed in the accomplishment of the deep wisdom gone to the other side (Prajnaparamita) shall see in exactly this way; for he will have seen that those five heaps are, in reality, by their very nature completely empty. "Form is empty. Emptiness is form. The action of form is not other than emptiness, nor is the action of emptiness other than form. Of this nature are also feeling, cognition, conception, and consciousness. "Sharibu, in this way all dharmas are empty; without essential characteristic, not born, not ceasing, without defilement or expiation of defilement, undiminished, uncompleted. "Sharibu, in this way, in emptiness there is no form, no feeling, no cognition, no conception, no consciousness. "There is no eye, no ear, no nose, no tongue, no body, no mind, no shape, no sound, no color, no flavor, no feeling, nor any property. There is no dhatu of eye...no dhatu of mind; nor is there mind-vijnana dhatu. "No ignorance; from no cessation of ignorance to no old age and death; including no cessation of old age and death. "Of that nature are also suffering, misery and sin, and cessation. There is no path, no wisdom, no attainment, and no non-attainment. "Sharibu, in this way all buddhas, because of their non-attainment, abiding firmly by Prajnaparamita, are without mental obscurations ard are unafraid; they are truly passed beyond confusion, and are finally passed beyond suffering. "All buddhas residing in the past, present, and future, through firmness in Prajnaparamita, have become buddhas of supreme and complete enlightenment. "Thus the Prajnaparamita mantra, the mantra of great knowledge, the unexceeded mantra, the unequaled mantra, the mantra that truly assuages all suffering, true and wise. "The Prajnaparamita mantra spoken: "Gate gate paragate parasamgate bodhi swaha. "Sharibu, this is how boddhisattvas teach Prajnaparamita." Thereupon, the Victorious Conqueror arose from deep meditation and blessed Boddhisattva Avalokitshvara thus: Well done, well done! "Noble son, that is so; noble son, that is ever so. "By thus adhering to Prajnaparamita you shall become accomplished. You will look at everything this way, and therefore rejoice." The Buddha having thus spoken, Saradwatibu and Boddhisattva Avalokitshvara and the sangha and the gods and men and asuras and devas were joyful, and praised the Buddha's speech.
[此贴子已经被作者于2008-3-23 14:19:43编辑过]
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