欢迎访问本站。
prajñāpāramita-hṛdayam sūtra grammar prajñāpāramita-hṛdayam sūtra Prajñā-Pāramitā-Heart Sutra Heart Sutra Sanskrit Heart Sutra
prajñāpāramita-hṛdayam sūtra
（心经）
prajñāpāramita-hṛdayam sūtra
oṃ namo bhagavatyai ārya prajñāpāramitāyai!
ārya-avalokiteśvaro bodhisattvo gambhīrāṃ prajñāpāramitā caryāṃ caramāṇo
vyavalokayati sma:
panca-skandhās tāṃś ca svābhava śūnyān paśyati sma.
iha śāriputra: rūpaṃ śūnyatā śūnyataiva rūpaṃ; rūpān na pṛthak śūnyatā śunyatāyā
na pṛthag rūpaṃ; yad rūpaṃ sā śūnyatā; ya śūnyatā tad rūpaṃ. evam eva vedanā
saṃjñā saṃskāra vijñānaṃ.
iha śāriputra: sarva-dharmāḥ śūnyatā-lakṣaṇā, anutpannā aniruddhā, amalā avimalā,
anūnā aparipūrṇāḥ.
tasmāc chāriputra śūnyatayāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārāḥ na
vijñānam. na cakṣuḥ-śrotra-ghrāna-jihvā-kāya-manāṃsi. na
rūpa-śabda-gandha-rasa-spraṣṭavaya-dharmāh. Na cakṣūr-dhātur. yāvan na
manovijñāna-dhātuḥ. na-avidyā na-avidyā-kṣayo. yāvan na jarā-maraṇam na
jarā-maraṇa-kṣayo. na duhkha-samudaya-nirodha-margā. Na jñānam, na prāptir
na-aprāptiḥ.
tasmāc chāriputra aprāptitvād bodhisattvasya prajñāpāramitām āśritya
viharatyacittāvaraṇaḥ. cittāvaraṇa-nāstitvād atrastro viparyāsa-atikrānto
niṣṭhā-nirvāṇa-prāptaḥ.
tryadhva-vyavasthitāḥ sarva-buddhāḥ prajñāpāramitām āśrityā-anuttarāṃ
samyaksambodhim abhisambuddhāḥ.
tasmāj jñātavyam: prajñāpāramitā mahā-mantro mahā-vidyā mantro 'nuttara-mantro
samasama-mantraḥ, sarva duḥkha praśamanaḥ, satyam amithyatāt. prajñāpāramitāyām
ukto mantraḥ.
tadyathā: gate gate pāragate pārasaṃgate bodhi svāhā.
iti prajñāpāramitā-hṛdayam samāptam.
Part One: A Brief Comment
The title of The Heart Sutra appears to refer to the use of perfect wisdom (prajnaparamita)
to cleanse error from the heart (hridaya). There are numerous variations of the
sutra in Sanskrit and many other classical, Asian languages. Edward Conze did
extensive work in this field, although his methods are now challenged by
contemporary scientific philologists. The search for an ur-text is probably
always going to be inconclusive, although some evidence points to the existence
of a single, original version. This is of no consequence for people whose
interest in the Sanskrit text is based on a desire to inspect the Sanskrit
vocabulary of the concepts in The Heart Sutra or to draw spiritual nourishment
from the elegantly poetic repetitions of the Sanskrit text that follows. A
spiritual friend provided me with the materials I have used to prepare this
version of the text in Buddhist Sanskrit.
This text is modified from:
Hurtz, Leon. Hsuan-tsang (602-664) and the Heart Scripture in Prajnaparamita and
Related Systems: Studies in Honor of Edward Conze (University of California at
Berkeley Press). 103-113.
Hurtz describes this text as "brahmanical" and reports that Hsuan-tsang
transcribed it in Chinese characters from a wall of a cave at Ta hsing-shan-ssu
in Lo-yang, China, apparently on the Silk Road, during the 7th century A.D. The
context in which the Chinese scholar presented the Hridaya Sutra makes it clear
that he considered it a magical text. Although this text is not precisely
identical with existing English translations of "The Heart Sutra," it is
obviously consistent with the Hridaya textual tradition. The Sanskrit scans
metrically and by sense into mostly four line verses, a classical verse form
that suggests a strong literary value in the text. Repetitions and thematic
emphasis on the pervasiveness of emptiness (sunyata) characterize the text. I
found that in order to preserve the sense of the verses it was necessary to
shorten one verse to three lines, to lengthen another verse to five lines.
I modified the Hurtz text by eliminating all Sanskrit diacritical marks,
regularizing the spacing of the Sanskrit words and their spelling, and adjusting
the lines of the text according to sense and (in some cases) meter. I used
Hurtz's interlinear vocabulary as a base and added to it. The difficulties in
this text are partly due to the obscurities of Buddhist Sanskrit, partly to the
awkardness of the transcription into Roman letters from Chinese phonological
equivalents by Hurtz, and mostly to my radically imperfect knowledge of
Sanskrit. I accept full responsibility for the errors experts in the Sanskrit
language will find here.
May the merit of this effort benefit all sentient beings.
Part Two: The Buddhist Sanskrit Text with Interlinear Vocabulary
prajnaparamita hridaya sutra
(perfect wisdom heart sutra)
aryavalokitesvaro bodhisattvo
(Avalokateshvara bodhisattva)
gambhiram prajnaparamita caryam caramano vyavalokayati
(deep perfect wisdom action perform luminously)
sma panca skandhas tams ca sva bhava sunyam
(saw five bundles them own nature empty)
pasyati sma iha sariputra
(? saw oh Sariputra)
rupam sunyata va rupam rupan na prithak
(form emptiness evidently form form not different)
sunyata sunyataya na prithag rupam
(emptiness emptiness not different form)
yad rupam sa sunyata ya sunyata sa rupam
(this form that emptiness this emptiness that form)
evam eva vedana samjna samskara vijnanam
(like this feeling thought choice consiousness)
iha sariputra sarva dharma sunyata
(oh Sariputra all dharmas emptiness)
laksana anutpanna anruddha avmala anuna aparpurna
(mark not born not pure not increase not decrease ?)
ta sariputra sunyatayam
(therefore Sariputra in the middle of emptiness)
na rupam na vedana na samjna na samskara na vijnana
(no form no feeling no thought no choice no consciousness)
na caksuh srotam na ghrana jihva kaya manah
(no eye ear no nose tongue body mind)
na rupa sabda gandha rasa spistavya dharmah
(no form sound smell taste touch dharmas)
na caksur dhatur ya van na mano vijnanam dhatur
(no eye-area up to no mind-consciousness area)
na vidya na vidya na vidya ksayo va vidya ksayo
(no clarity no clarity no clarity exhaustion no clarity exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirdoha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no ownership no witnessing no thing to own)
tvad bodhisattva prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano vidya ksayo na vidya ksayo
(in dwell thought no obstacle clarity exhaustion not clairty exhaustion)
ya van jaramaranam na jaramarana ksayo
(up to old age no old age exhaustion)
na duhkha samudaya nirodha margajna
(no suffering end of suffering path)
na jnanam na prapti na bhismaya tasmai na prapti
(no knowledge no property no witnessing no thing to own)
tvad bodhisattvanam prajnaparamita asritya
(therefore bodhisattva perfect wisdom dwells)
viha ratya citta varano citta varano
(in dwell thought no obstacle thought no obstacle)
na siddhitvad atrasto vipa ryasa ti kranto
(no existence fear fright inverse reverse ? separate)
ni stha nirvana tya dha vyava sthitah
(perfectly stands nirvana three worlds thing experiences)
sarva buddhah prajnaparamitam asritya
(all buddhas perfect wisdom dwell)
(a?)nuttaram samyaksambodhim abdhisambuddhah
(unexcelled ultimate perfect insight together ? buddhas)
ta smai jnata vyam
(therefore should know ?)
prajnaparamitamahamantram mahavidyamantram
(perfect wisdom great charm great clear charm)
anuttaramantram asamasama mantram
(unexcelled charm unequalled equal charm)
sarva duhkha prasa manam sa tyam ami thyatvat
(all suffering stop terminate genuine real not vain)
prajnaparamitayam ukto mantrah tadyatha
(perfect wisdom declaired charm saying)
GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
(gone gone totally gone totally completely gone enlightened so be it)
prepared by: Dr. Michael E. Moriarty
Communication Arts Department
Valley City State University
Valley City, North Dakota 58072
Redistribution permitted.
感谢您访问本站。