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
Bản dịch Anh ngữ: [Trúc Huy tháng 11-2014]
THE HEART OF PERFECT WISDOM SUTRA
[ Prajna Paramita Hridaya Sutra ]
Translated by TRUC HUY
The Bodhisattva Avalokitesvara, from the deep course of Prajna wisdom, saw clearly that all five skandhas were empty, thus sundered all bonds of suffering.Sariputra, know then: form does not differ from emptiness, nor does emptiness differ from form. Form is no other than emptiness, emptiness no other than form. The same is true of feelings, perceptions, impulses and consciousness.Sariputra, all dharmas are marked with emptiness. None are born or die, nor are they defiled or immaculate, nor do they wax or wane. Therefore, where there is emptiness, there is no form, no feeling, no perception, no impulse, nor is there consciousness. No eye, ear, nose, tongue, body, or mind. No color, sound, smell, taste, touch, or object of mind. There is no domain of sight, nor even domain of mind consciousness. There is no ignorance nor is there ceasing of ignorance. There is no withering, no death, nor is there ceasing of withering and death. There is no suffering, or cause of suffering, or cease in suffering, or path to lead from suffering. There is no cognition, nor even attainment.So know that the Bodhisattva, indifferent to any kind of attainment whatsoever but dwelling in Prajna wisdom, is freed of any thought covering, get rid of the fear bred by it, has overcome what can upset and in the end reaches utmost Nirvana. All Buddhas of past and present, and Buddhas of future time, through faith in Prajna wisdom, come to full and perfect Enlightenment.Therefore, one should know the Prajna paramita as the mantra of great knowledge, the miraculous, the utmost, the unequalled mantra, whose words relieve all suffering. This is highest wisdom, true beyond all doubt.Know then and proclaim the Prajna paramita mantra. It spells like this:
Gate, gate, paragate, parasamgate, bodhi svaha!
[ Gone, gone, gone beyond, gone altogether beyond, Bodhi, rejoice! ]
[English translation: Trúc Huy]
Bản dịch Pháp ngữ: [Trúc Huy tháng 11-2014]
LE SUTRA DE L'ESPRIT DE LA GRANDE VERTU
DE SAGESSE
[ Prajna Paramita Hridaya Sutra ]
Traduit par TRÚC HUY
Lorsque le Bodhisattva Avalokitesvara accomplit profondément la grande Vertu de Sagesse, il considéra les cinq agrégats comme vides et traversa ainsi toutes les souffrances et afflictions.Sariputra, les formes ne sont pas différentes du vide, le vide n'est pas différent des formes. Les formes ne sont rien d'autre que le vide, le vide n'est rien d'autre que les formes. Il en est de même des sensations, des perceptions, des formations mentales et de la conscience.Sariputra, tous ces dharma ont l'aspect du vide. Ils ne naissent ni ne disparaissent. Ils ne sont ni souillés ni purs. Ils ne croissent ni ne décroissent. C'est pourquoi, dans le vide, il n'y a pas de forme, de sensation, de perception, de formation mentale, ni de conscience. Il n'y a pas d'oeil, d'oreille, de nez, de langue, de corps, ni de mental. Il n'y a pas de couleur, de son, d'odeur, de saveur, de toucher, ni d'objet de pensée. Il n'y a pas de domaine du visuel ni même de domaine de la connaissance mentale. Il n'y a pas d'ignorance et pas plus de cessation de l'ignorance. Il n'y a pas de vieillesse ni de mort, et pas plus de cessation de vieillesse ni de mort. Il n'y a pas de souffrance, d'origine de la souffrance, de cessation de la souffrance, ni de chemin qui mène à la cessation de souffrance. Il n'y a pas de connaissance ni même d'obtention.Comme il n'y a rien à obtenir, c'est pourquoi les Bodhisattva s'appuient sur la Vertu de Sagesse. Leur esprit ne connaît pas d'entrave, ainsi ils n'ont pas de peur. En se libérant des erreurs et des égarements, ils atteignent enfin l'ultime Nirvana. Tous les Bouddhas du passé, du présent et du futur, en s'appuyant sur la Vertu de Sagesse, ont obtenu le suprême et parfait Éveil.Aussi professe-t-on la grande Vertu de Sagesse, par un mantra miraculeux, un mantra de grande connaissance, un mantra insurpassable, un mantra sans égal, qui supprime toute souffrance, en vérité et sans fausseté.