심경 영문번역

☆ Translated by  my friend Mr.
  Alan R S Tseng

心經英文翻譯
The Heart Sutra  

(原文)觀自在菩薩行深般若波羅密多時，照見五蘊皆空，渡一切苦厄，
(白話)觀世音菩薩在甚深禪定中領悟到人身由色、受、想、行、識這五大因素組成的，當這五大因素一解散，人身就空虛的道理，發願普度一切眾生，使一切眾生脫離所有苦惱與災難。
While sitting in a deep meditation, Avalokiteśvara (aka Guanyin, a Buddhist bodhisattva noted for his great compassion to help sentient beings liberate themselves from worries and sufferings) realizes that our mind is confined to five skandhas (aka five aggregates of clinging, i.e. clinging to material forms, clinging to sensations, clinging to perceptions, clinging to mental activities and clinging to consciousness) which EXIST TEMPORARILY WITH NO SELF NATURE. From the deep meditation Avalokiteśvara finds the ultimate truth and vows to help all sentient beings get rid of their worries and sufferings.                                                                  

(原文)舍利子，色不異空，空不異色，色即是空，空即是色，受想行識，亦復如是，
(白話)以實體出現的東西，是不可能永遠存在的，而是以暫時的形體存在於一時，不僅實體的存在是如此，其他如感受、觀念、意志和辨識等一切精神的存在也是一樣的。  
Sariputra, all material forms are made up of four basic elements (earth, water, energy and air) that do not remain within the material form forever. Therefore, all material forms EXIST TEMPORARILY WITH NO SELF NATURE. Material forms and emptiness (TEMPORARY EXISTENCE WITH NO SELF NATURE) are two sides of same coin. Material forms do not part with emptiness (TEMPORARY EXISTENCE WITH NO SELF NATURE) and emptiness does not part with material forms, either. Material forms represent emptiness (TEMPORARY EXISTENCE WITH NO SELF NATURE) and emptiness is the true nature of material forms. All material forms EXIST TEMPORARILY WITH NO SELF NATURE, so do our sensations, perceptions, mental activities and consciousness.                                                                    

(原文)舍利子，是諸法空相，不生不滅，不垢不淨，不增不減，
(白話)舍利子啊！一切事物原本不存在，只是以暫時的現象存在於一時，而我們的自性一直存在，沒有生存或消滅，也沒有骯髒或乾淨，更沒有增加或減少。            
Sariputra, all things and phenomena were not in existence at the very beginning. They come into being and EXIST TEMPORARILY WITH NO SELF NATURE at all. Behind the five skandhas is our original self that remains unchanged eternally with no birth, no death, no adoration, no abhorrence, no increase, and no decrease at all.                                        

(原文)是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法，
(白話)因此，我們不可執著於實體，不可執著於感受、觀念、意志和辨識等一切精神，不可執著於眼睛、耳朵、鼻子、舌頭、身體接觸、意識感受等器官，也不可執著於實體，聲音、氣味、口味、接觸感覺、心裏所想等作用。
Therefore, we must bear in mind that all material forms are empty of self nature, also keep in mind that sensations, perceptions, mental activities and consciousness are empty of self nature. As Buddhism learners, we must not be attached to our six sense bases (eyes, ears, nose, tongue, bodies, and mind), and must not be attached to the material forms, sounds, smells, tastes, touches and thoughts that correspond to our six sense bases, either.  

(原文)無眼界，乃至無意識界，無無明，亦無無明盡，
(白話)不可執著於眼睛所見的事物，甚至不可執著於心裏感應而起的作用，不可在意過去的煩惱，也不可在意它何時消滅。                                          
We must not be confined to whatever appearing to our eyes and must not be attached to the effects resulting from our mental reactions. We must not be attached to the worries that have bothered us over the past years and must not worry about when the worries will be gone, either.                      

(原文)乃至無老死，亦無老死盡，無苦集滅道，無智亦無得，
(白話)不可擔憂未來的衰老與死亡，也不可擔憂它何時結束，不可執著於苦惱(苦)、苦惱的來源(集)、消除苦惱(滅)與尋求消除苦惱的方法(道)，不可執著於想要從修行得到智慧，也不可執著於自己從修行得到任何好處。                        
As Buddhism learners, we must not be attached to aging and death, and must not worry about the end of life, either. We must not be attached to sufferings, the cause of sufferings, termination of sufferings, and the method to eliminate sufferings, either. When we sit in meditation, we must not think about how to acquire wisdom through meditation, and must not think about the benefits associated with meditation, either.

(原文)以無所得故，菩提薩埵，依般若波羅密多故，
(白話)因為一切事物原本就不存在，根本沒有任何事物屬於我們，我們必須照著這一奧妙的智慧修行，覺悟後發願普度眾生。                                  
When we are aware that nothing was in existence at the very beginning, we understand that nothing really belongs to us and there is nothing for us to keep in possession, either. We must follow the great wisdom so we can attain enlightenment and help all sentient beings free their mind from sufferings.                                

(原文)心無罣礙，無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃，三世諸佛，依般若波羅密多故，得阿耨多羅三藐三菩提，
(白話)心中就沒有掛念與障礙，沒有了掛念與障礙，就不會有恐懼，永遠脫離了顛倒是非與虛假幻想，消除了所有苦惱而進入寂靜狀態，過去、現在及未來等三世的諸佛們，按照這個奧妙的方法修行，而成就至高無上圓滿的佛果。                
Once we understand the great wisdom, we know how to remove worries and obstacles from our mind. Without worries and obstacles in mind, we have no fear at all. With no fear in mind, we are able to tell right from wrong, get rid of illusions, eliminate all worries, and find the ultimate state of nirvana with no desire and no suffering in our mind at all. Guided by the great wisdom, all Buddhas in the past have attained enlightenment, so will the Buddhas in the present and the Buddhas in the future.    

(原文)故知般若波羅多，是大神咒，是大明咒，是無上咒，是無等等咒，能除一切苦，真實不虛，
(白話)我們必須知道這個奧妙的智慧是很靈驗的真言，是大徹大焐的真言，是至高無上的真言，也是無與倫此的真言，可以消除我們所有的煩惱，這是千真萬確，絕非虛假。
The great wisdom itself is a powerful mantra – a mantra of great knowledge, a mantra revealing the ultimate truth, an unparalleled mantra, a mantra equal to the unequaled – that allows all sentient beings to liberate themselves from all retributions and sufferings, without hiding any truth from us.                                                

(原文)故說般若波羅密多咒，即說咒曰：揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。
(白話)現在要說出這個奧妙智慧的真言了，這一段真言就是：渡啊！渡啊！渡到寂靜狀態的那一岸去吧！度眾生到寂靜狀態的那一岸去吧！大家趕快一起發願，成就這至高無上奧妙的智慧吧！
Therefore, we must rely on and follow the great wisdom when we chant this mantra mindfully and faithfully, ‘Jiēdì. Jiēdì. Bōluó jiēdì. Bōluósēng jiēdì. Pútí. Sàpóhē! (Literally, Cross the river! Cross the river and find nirvana in the other shore! Help all sentient beings find nirvana in the other shore! Let us vow! Together, we can accomplish the great wisdom!) 🙏🙏🙏