梵本般若波羅蜜多心經一卷 丁
Sutra on the Heart of Prajna Paramita
大契丹國師中天竺摩竭陁國三藏法師 慈賢 譯
Great Liao Dynasty State Preceptor, Central Indian Magadha Tripitaka Master, Cixian, Translated
鉢囉(二合)倪也(二合)鉢囉蜜多(一)𠶹哩(二合)那野素怛囉(二合)(二)阿哩也(二合)嚩路枳帝(三)濕嚩(二合)嚕(四)胃地[薩-產+(辛/工)]怛舞(二合)(五)儼鼻㘕(六)鉢囉(二合)倪也(二合)播囉弭跢(七)左哩演(二合)左囉麼耨尾也(二合)(八)嚩嚕迦野(九)底娑麼半左塞建(二合)跢(十)娑跢(二合)室佐(二合)(十一)娑嚩(二合)婆嚩舜你焰(二合)(十二)鉢始底娑麼(十三)伊賀舍哩補怛囉(二合)(十四)嚕𠰢戍你也(二合)跢(十五)戍你也(二合)帶嚩嚕𠰢(十六)嚕𠰢拏必哩(二合)跢(十七)戍你也(二合)跢咩(十八)拏必哩(二合)跢櫱嚕𠰢(十九)拽訥嚕(二合)伴(二十)娑舜你也(二合)跢(二十一)舜你也(二合)跢(二十二)娑嚕𠰢(二十三)翳嚩銘嚩(二十四)尾娜拏(二十五)僧擬惹(二合)僧娑伽囉(二合)(二十六)尾倪也(二合)喃(二十七)伊賀舍哩補怛囉(二合)(二十八)[薩-產+(辛/工)]囉嚩(二合)達囉磨(二合)(二十九)戍你也(二合)跢𠸪乞义(二合)拏(三十)阿努怛播拏(三十一)阿努嚕䭾(三十二)阿麼攞(三十三)阿尾麼攞(三十四)阿努𢲉(三十五)阿鉢哩部囉拏(二合)(三十六)怛娑麼(二合)𢲉哩布怛囉(二合)(三十七)戍你也(二合)哆咩(三十八)嚕𠰢(三十九)拏吠那拏(四十)拏僧擬惹(二合)(四十一)拏僧塞迦(二合)囉(四十二)拏尾倪也(二合)捺(四十三)拏作屈蒭(二合)(四十四)秫嚕(二合)怛囉(二合)(四十五)伽囉(二合)喃(四十六)𠰒賀嚩(二合)(四十七)迦野(四十八)摩曩悉(四十九)拏嚕播濕嚩(二合)巘䭾囉娑(五十)舍鉢囉(二合)瑟吒(二合)尾也(二合)(五十一)達囉磨(二合)(五十二)拏斫乞蒭(二合)䭾覩(五十三)夜嚩拏麼努(五十四)尾倪也(二合)曩䭾覩(五十五)拏尾你也(二合)拏尾你也(二合)諾乞义(二合)喻欲(五十六)拏尾你也(二合)諾乞义(二合)喻(五十七)夜嚩拏惹囉喃(五十八)摩囉喃拏惹囉喃(五十九)摩囉喃諾乞义(二合)喻(六十)拏耨佉(六十一)三母䭾野(六十二)𩕳嚕達磨𠻱誐(六十三)拏倪也(二合)喃(六十四)拏鉢囉(二合)鉢底(二合)(六十五)拏畢三磨野(六十六)怛娑麼(二合)阿鉢囉(二合)鉢帝(二合)怛嚩(二合)(六十七)冐地[薩-產+(辛/工)]怛嚩(二合)喃(六十八)鉢囉(二合)倪也(二合)鉢囉弭跢(六十九)沫室𭋸(二合)底也(二合)(七十)尾賀囉底也(二合)(七十一)唧哆嚩囉喃(七十二)唧哆嚩囉拏(七十三)拏娑底(二合)怛嚩(二合)(七十四)那怛囉(二合)娑跢(二合)(七十五)吠鉢哩惹(二合)(七十六)娑底訖㘓(二合)跢(七十七)禰瑟吒(二合)禰哩嚩(二合)拏(七十八)底哩(二合)尾也(二合)嚩悉體(二合)多(七十九)[薩-產+(辛/工)]囉嚩(二合)沒䭾(八十)鉢囉(二合)倪也(二合)播囉弭哆(八十一)磨室哩(二合)底也(二合)(八十二)阿耨多囉三藐三沒地(八十三)阿鼻粹沒䭾(八十四)怛[薩-產+(辛/工)]麼(二合)倪也(二合)䭾尾焰(二合)(八十五)鉢囉(二合)倪也(二合)播囉弭跢(八十六)摩賀滿覩嚕(二合)(八十七)摩賀尾你也(二合)滿怛囉(二合)(八十八)阿訥哆囉滿怛囉(二合)(八十九)阿三摩三麼滿怛囉(二合)(九十)[薩-產+(辛/工)]囉嚩(二合)耨佉鉢囉(二合)舍摩拏(九十一)娑底也(二合)麼(九十二)蜜體曳(二合)怛嚩(二合)(九十三)鉢囉(二合)倪也(二合)播囉弭哆(九十四)穆骨覩(二合)滿怛囉(二合)(九十五)怛你也(二合)他(九十六)誐誐諦誐(九十七)播囉誐諦(九十八)播囉僧誐諦(九十九)播囉娑擔(一百)冐地(一百一)娑嚩(二合)賀(引)(一百二)
Prajnaparamita Heart Sutra.
The Bodhisattva Avalokiteshvara, while practicing the deep perfection of wisdom, clearly saw that all five aggregates are empty, thus freeing themselves from all suffering.
Shariputra, form is emptiness, emptiness is form; emptiness is not separate from form, form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, mental formations, and consciousness.
Shariputra, all phenomena are essentially empty: they are not born nor destroyed, not defiled nor pure, not increasing nor decreasing. Therefore, in emptiness there is no form, no feeling, no perception, no mental formations, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sights, no sounds, no smells, no tastes, no touches, no objects of mind; no realm of sight, up to no realm of mental consciousness.
There is no ignorance nor its end, up to no old age and death nor their end. There is no suffering, no cause, no cessation, no path; no wisdom and no attainment. Because there is nothing to attain.
The Bodhisattva, relying on the perfection of wisdom, lives with a mind free from hindrance. Without hindrance, they are fearless, far beyond all delusions and reach final enlightenment.
All the Buddhas of the past, present, and future, relying on the perfection of wisdom, attain full, perfect enlightenment.
Therefore, know that the perfection of wisdom is the great mantra, the radiant mantra, the supreme mantra, the incomparable mantra, which removes all suffering. It is true and genuine, not false.
So proclaim the mantra of the perfection of wisdom: *Gate gate paragate parasamgate bodhi svaha!*
梵本般若波羅蜜多心經一卷 丁
Sutra on the Perfection of Wisdom: The Heart Sutra (Sanskrit Version) Volume