Heart Sutra

Maha Prajna Paramita Hrdaya Sutra

When Avalokiteshvara Bodhisattva practices the profound Prajnaparamita, he sees that the five aggregates are empty; through this understanding, one transcends all suffering.

Śāriputra, form is not different from emptiness; emptiness is not different from form; form is emptiness, and emptiness is form, the same for feelings, perceptions, intentions, and consciousness.

Śāriputra, all things have the characteristics of emptiness, no birth, no death; no purity, no impurity; no increasing, no decreasing.

Therefore, looking at the perspective of emptiness, there is no form, no feeling, no perception, no intention, and no consciousness; no eyes, ears, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or thought.

From no eye element to no mind-consciousness element, there is no ignorance, nor is there the cessation of ignorance, and so forth, up to no old age and death, nor is there the cessation of old age and death. There is no suffering, no origination of suffering, no cessation of suffering, no path to cessation of suffering; there is no wisdom to attain.

Because nothing can be obtained, Bodhisattvas, relying on Prajnaparamita, have no hindrance in their minds; because they have no hindrance, they have no fear. Away from deluded dreams, ultimately achieving nirvana.

All Buddhas of the past, present, and future attain anuttara-samyak-sambodhi by relying on prajnaparamita.

Therefore, it is known that Prajnaparamita is the great divine mantra, the great bright mantra, the supreme mantra, the unequaled mantra, capable of removing all suffering; this is truly not false.

Therefore, the Prajnaparamita mantra is recited, and the mantra is as follows:

Gate Gate Paragate Parasamgate Bodhi Svaha (3 times)

Tipitaka

The Tipitaka (or Tripitaka) is the foundational collection of sacred texts in Buddhism. Literally meaning "Three Baskets" in the Pali language, it represents the earliest and most comprehensive record of the Buddha's teachings.

1. Vinaya Pitaka (Basket of Discipline)

Contents: Contains the ethical rules and disciplinary codes governing the lives of Buddhist monks and nuns (Bhikkhus and Bhikkhunis). 

Purpose: Provides a vivid look into daily life in ancient India and outlines how the monastic community should organize and conduct itself.

2. Sutta Pitaka (Basket of Discourses) 

Contents: Consists of thousands of sermons, dialogues, and stories recounting the Buddha's actual conversations with a diverse range of people. 

Purpose: Serves as the primary source for the Buddha's teachings on meditation, morality, and the path to enlightenment.

3. Abhidhamma Pitaka (Basket of Higher/Special Doctrine) 

Contents: A profound, systematic, and highly analytical compilation of the Buddha's psychological and philosophical teachings.

Purpose: Breaks down the mind, mental factors, and matter into a precise, scientific framework for advanced practitioners.

The Abhidhamma (or Abhidharma) is the "Higher Teaching" of Buddhism and forms the third "basket" (Pitaka) of the Buddhist canon. It is a massive, highly technical body of philosophical psychology that systematically deconstructs the mind, matter, and the stream of moment-to-moment consciousness.

While the Sutta Pitaka contains the Buddha’s discourses presented in everyday language, the Abhidhamma strips away metaphors, stories, and contexts to analyze reality through precise, universal categories.

Ultimate Truth (Paramattha Sacca): The Abhidhamma divides reality into four ultimate realities that exist independently of our concepts or naming systems:

1. Consciousness (Citta)
2. Mental Concomitants (Cetasika — the 52 factors that color the mind)
3. Materiality/Physical phenomena (Rupa)
4. Nirvana (Nibbana)   

The Two Truths: It teaches that things we perceive as solid, such as a "person" or a "table," are merely conventional realities. In ultimate reality, these are just rapidly changing clusters of physical and mental phenomena.

Causal Relations (Paccaya): It explores how phenomena co-arise and depend on one another, mapping out exact laws of causality (e.g., how the 89 types of consciousness unfold sequentially in the stream of mind).

Traditions and Texts

The teachings are preserved differently among the various historical schools of Buddhism:

• Theravada: The most widely studied and active tradition today, its Abhidhamma is written in Pali and consists of seven canonical books, most notably the Dhammasangani and the Patthana.
• Sarvastivada: A dominant early school in Northern India whose detailed, Sanskrit-based Abhidharma texts heavily influenced the later development of Mahayana philosophy.

For practitioners, the Abhidhamma is considered the theoretical framework for meditation—specifically Vipassana (insight meditation). By understanding exactly how the mind perceives, reacts, and attaches to experiences, a practitioner can break unhealthy patterns of conditioned suffering and work toward liberation.

Citta, cetasika, and rupa are the three fundamental components of existence according to Buddhist psychology and philosophy (specifically the Abhidhamma). Together with Nibbana, they make up the ultimate realities (paramattha dhammas).

1. Citta (Consciousness): The primary mind or awareness that cognizes or experiences an object. It is the "knower" that picks up sensory inputs (sights, sounds, thoughts). While a citta can be momentarily good, bad, or neutral, it is fundamentally just the act of being aware.
2. Cetasika (Mental Factors): The mental concomitants or coefficients that arise, exist, and perish alongside citta. They "color" the primary mind, dictating how the mind behaves and what it feels. Examples include feelings (vedana), perception (sanna), desire, anger, mindfulness, and compassion. There are 52 types of cetasikas in total.
3. Rupa (Form / Matter): Physical phenomena, including the five physical senses, the physical body, and the fundamental elements of matter (earth/solidity, water/cohesion, fire/temperature, and wind/motion). Unlike the mind, rupa is non-experiencing.

In conventional language, what we call a "person" or "self" is ultimately just a dynamic, ever-changing combination of these three ultimate realities (citta and cetasika make up the mind/nama, while rupa makes up matter).

Paramattha is a Pali term which means truth in the ultimate sense. There are four paramattha dhammas: 1. Citta 2. Cetasika 3. Rupa 4. Nibbana Citta, cetasika and rupa are conditioned realities and can be experienced by all. Nibbana is unconditioned and can only be experienced by enlightened beings (noble ones/ariya) .

Manomaya Kaya (Gandhabba)

https://puredhamma.net/dhamma/buddha-dhamma-a-scientific-approach/brain-and-the-gandhabba/gandhabba-in-a-human-body-an-analogy/

For the duration of a human bhava, one will have ONLY ONE mental body (manomaya kāya), also known as gandhabba. Gandhabba may undergo some changes. But it will last the whole duration of that human bhava.

A human existence (bhava) could last hundreds or even thousands of years. Many human births (jāti) can occur during that time

In rebirth stories, there is always a “time gap” (typically several years) between successive human births (jāti). Between those successive lives, that lifestream lives as a gandhabba without a physical body.

Even during a given human life (jāti), the gandhabba may come out of the physical body under certain conditions; Out-of-Body Experience (OBE)

The human bhava is hard to attain. However, there can be many births within a given human bhava until the kammic energy for that human bhava runs out. Otherwise, how can one explain all these rebirth accounts, where a human is reborn only a few years after dying in the previous human life?

https://puredhamma.net/living-dhamma/mental-body-gandhabba/

Kamma-vipāka (Pali: intentional action and its consequence) is the Buddhist moral law of cause and effect. Kamma refers to any intentional volitional action (through body, speech, or mind), while vipāka is the ripening, fruit, or result of that action.

All living beings are born with a “mental body” (called “trija kāya” or three bodies) consisting of the kammaja kāya, cittaja kāya, and utuja kāya.

1. kammaja kāya refers to the subtle, mental body (or "karmic body") generated by past kammic energy, which carries one's life stream and karmic blueprint across different existences. It serves as the foundation that directs physical rebirth.
2. cittaja kāya translates to the "mind-born body" or the continuous stream of thoughts and consciousness. It is a core concept in Buddhist psychology and phenomenology used to describe how mental phenomena assemble and form our moment-to-moment experience of the world.
3. "utuja kāya" translates to "body born of heat" or "temperature-born body".

Connection to the "Gandhabba": The utuja kāya combines with the kammaja and cittaja kāyas to form the energetic blueprint of a being, often referred to in Pali as the manomaya kāya or gandhabba (the subtle "mind-made" body that survives death and seeks a new womb for rebirth).

This trija kāya in human and animal realms is given a unique name, “gandhabba.” It is well-shielded by the dense physical body. Thus, even an ānantarika kamma can not bring vipāka until the death of the physical body.

Mahānidānasutta (DN 15)

“.With consciousness as a condition, there is mentality-materiality (nāmarūpa). How that is so, Ānanda, should be understood in this way: If viññāṇa were not to descend into the mother’s womb, would mentality-materiality (nama rūpa) take shape in the womb?” “Certainly not, venerable sir.” “If the descended viññāṇa were to depart, would mentality-materiality be generated into this present state of being?” “Certainly not, venerable sir.”

• Here, it is clear that by “a viññāṇa descending to the womb,” the Buddha meant the descent of the manōmaya kaya (gandhabba), not the paṭisandhi citta. A paṭisandhi viññāṇa cannot come out (depart) of the womb! 
• A gandhabba has all five khandhas.
• The Pāli word “Okkanti” is often mistranslated as “rebirth.” But it means the “descend” of an already formed manōmaya kaya (gandhabba). Rebirth happens (and a gandhabba is born) within a thought moment, at the cuti-paṭisandhi moment.

Paṭisandhi (“paṭi” is to “bind,” and “sandhi” is a “joint” in Pāli or Sinhala.) Thus, paṭisandhi means joining a new life at the end of the old. That happens a thought-moment after the last citta of the current existence (bhava.)

Old kamma bring vipāka with various ārammaṇa. Mind gets attached to such ārammaṇa and engage in more kamma. That is why the rebirth cycle never ends, UNTIL one fully grasps that process and takes steps to stop attaching to such ārammaṇa.

Births in 29 realms happen instantaneously, i.e, a fully formed figure is born at the very instant of death in the previous life. An intermediate “gandhabba state” with a manōmaya kaya that needs to wait for a suitable womb is involved only for birth in human and animal realms.

Do not lose this opportunity to get out of this Saṃsāric suffering when we have this precious human life, which will last on average less than 100 years.

Even if we are reborn humans, what guarantees will we have to listen or read about Buddha Dhamma?

Dhammapada 146 ~ 152 (Old Age & Death is Awaiting)

This particular section of the Dhammapada touches me deeply tonight. It may have to do with the fact I am getting old and my body is not functioning as well as in the past.

第 11 章. 노모품(老耗品) – 늙음의 장 OLD AGE 11. 늙 음

146. Why is there laughter, why is there joy while this world is always burning? Why do you not seek a light, you who are shrouded in darkness (ignorance)? [Note: Fire is used by the Buddhists to represent the empirical process which is full of suffering.]

何喜何笑 世常熾然 深蔽幽冥 不如求錠.

하희하소 세상치연 심폐유명 불여구정

무엇을 웃고 무엇을 기뻐하랴 세상은 끊임없이 불타고 있는데 그대는 암흑에 둘러싸인 채 어찌하여 등불을 찾지 않는가

147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!

見身形範 倚以爲安 多想致病 豈知非眞 (견신형범 의이위안 다상치병 기지비진)

보라, 이 꾸며 놓은 몸뚱이를 육신은 상처 덩어리에 불과한 것 병치레 끊일 새 없고 욕망에 타오르고 단단하지도 영원하지도 못한 껍데기

148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.

老則色衰 所病自壞 形敗腐오 命終自然 (노즉색쇠 소병자괴 형패부오 명종자연)

이 몸은 늙어서 시들고 터지기 쉬운 질병의 주머니 썩은 육신은 마디마디 흩어지고 삶은 반드시 죽음으로 끝난다.

149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?

自死神徙 如御棄車 肉消骨散 身何可호

자사신사 여어기거 육소골산 신하가호

목숨이 다해 정신이 떠나면 가을 들녘에 버려진 표주박, 살은 썩고 흰 뼈다귀만 뒹굴 텐데 무엇을 기뻐할 것인가

150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.

身爲如城 骨幹肉塗 生至老死 但藏규慢

신위여성 골간육도 생지노사 단장규만

뼈로써 성곽을 이루고 살과 피로 포장이 되었다 그 안에 늙음과 죽음, 자만과 거짓만 도사리고 있다.

151. The splendid chariots of kings wear away; the body also comes to old age but the virtue of the good never ages, thus the good teach to each other.

老則形變 喩如故車 法能除苦 宜以力學

노즉형변 유여고거 법능제고 의이력학

화려한 왕의 수레도 닳아 없어지고 이 몸도 그와 같이 늙어 버리지만 선한 이의 가르침은 시들지 않는다 선한 사람끼리 진리를 말하므로

152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

人之無聞 老苦特牛 但長肌肥 無有智慧

인지무문 노고특우 단장기비 무유지혜

배움이 적은 사람은 황소처럼 늙어간다 육신의 살은 찌지만 그의 지혜는 자라지 않는다.

Dhammapada 153 & 154 (Words of Exultation of the Buddha)

https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=153

The Story Concerning the "Words of Exultation of the Buddha"

These two verses are expressions of intense and sublime joy felt by the Buddha at the moment of attainment of Supreme Enlightenment (Bodhi nana or Sabbannuta nana). These verses were repeated at the Jetavana monastery at the request of the Venerable Ananda.

Prince Siddhattha, of the family of Gotama, son of King Suddhodana and Queen Maya of the kingdom of the Sakyans, renounced the world at the age of twenty-nine and became an ascetic in search of the Dhamma (Truth). For six years, he wandered about the valley of the Ganges, approaching famous religious leaders, studying their doctrines and methods. He lived austerely and submitted himself strictly to rigorous ascetic discipline; but he found all these traditional practices to be unsound. He was determined to find the Truth in his own way, and by avoiding the two extremes of excessive sensual indulgence and self-mortification*, he found the Middle Path which would lead to Perfect Peace, Nibbana. This Middle Path (Majjhimapatipada) is the Noble Path of Eight Constituents, viz., Right view, Right thought, Right speech, Right action, Right livelihood, Right effort, Right mindfulness and Right concentration.

Thus, one evening, seated under a Bo tree on the bank of the Neranjara river, Prince Siddhattha Gotama attained Supreme Enlightenment (Bodhi nana or Sabbannuta nana) at the age of thirty-five. During the first watch of the night, the prince attained the power of recollection of past existences (Pubbenivasanussati-nana) and during the second watch he attained the divine power of sight (Dibbacakkhu nana). Then, during the third watch of the night he contemplated the Doctrine of Dependent Origination (Paticcasamuppada) in the order of arising (anuloma) as well as in the order of cessation (patiloma). At the crack of dawn, Prince Siddhattha Gotama by his own intellect and insight fully and completely comprehended the Four Noble Truths. The Four Noble Truths are: The Noble Truth of Dukkha (Dukkha Ariya Sacca), the Noble Truth of the Cause of Dukkha (Dukkha Samudaya Ariya Sacca), the Noble Truth of the Cessation of Dukkha (Dukkha Nirodha Ariya Sacca), and The Noble Truth of the Path Leading to the Cessation of Dukkha (Dukkha Nirodha Gamini Patipada Ariya Sacca). There also appeared in him, in all their purity. The knowledge of the nature of each Noble Truth (Sacca nana), knowledge of the performance required for each Noble Truth (Kicca nana), and the knowledge of the completion of the performance required for each Noble Truth (Kata nana); and thus, he attained the Sabbannuta nana (also called Bodhi nana) of a Buddha. From that time, he was known as Gotama the Buddha.

In this connection, it should be noted that only when the Four Noble Truths, under their three aspects (therefore, the twelve modes), had become perfectly clear to him that the Buddha acknowledged in the world of Men, the world of Devas and that of Brahmas that he had attained the Supreme Enlightenment and therefore had become a Buddha.

At the moment of the attainment of Buddhahood, the Buddha uttered the following two verses:

Verse 153: 

I, who have been seeking the builder of this house (body), failing to attain Enlightenment (Bodhi nana or Sabbannuta nana) which would enable me to find him, have wandered through innumerable births in samsara. To be born again and again is, indeed, dukkha!

나는 이 집 지은 이를 찾아 이리 기웃 저리 기웃 하였지만 찾지 못한 채 여러 생을 보냈다 생존은 어느 곳에서나나 괴로움이었다.

Verse 154: 

Oh house-builder! You are seen, you shall build no house (for me) again. All your rafters are broken, your roof-tree is destroyed. My mind has reached the unconditioned (i.e., Nibbana); the end of craving (Arahatta Phala) has been attained.

집을 지은 이여 이제 그대를 알게 되었다 그대는 또다시 나의집을 짓지 않으리. 기둥은 부서지고 서까래는 내려앉았다 마음은 만물에서 떠나고 육체의 욕망은 말끔히 씻어 버렸으니.

Karma applies to All

regardless of what faith we hold or to the holders of no faith.

업에 대한 바른 이해 (A Proper Understanding of Karma)

From: https://www.beopbo.com/news/articleView.html?idxno=33465

삶의 성패 결정짓는 중대한 요인

Critical factors that determine success or failure in life

어떤 현상을 모두 전생에서 행한 행동의 결과라고 믿거나, 모든 것은 다 전지전능한 주재자에 의해서 만들어진 것이라는 믿는 것, 또는 모든 발생하는 현상에는 이렇다할 원인이나 이유가 없다는 믿음 등은 업에 대한 오해나 비이성적인 견해를 불러오는 대표적 전제들이다.

Believing that any phenomenon is the result of actions performed in past lives, believing that everything is created by an omniscient and omnipotent ruler, or believing that there is no particular cause or reason for any occurring phenomenon are representative premises that lead to misunderstandings or irrational views regarding karma.

만일 한 사람이 살인자나 도둑, 또는 간부(姦夫)가 되었다면, 그런데 그의 빗나간 행동이 과거의 행동에 기인한 것이라면, 아니면 초자연적인 절대자에 의해서거나 단순히 우연적으로 일어난 것이라고 한다면 이 사람은 그의 악행에 대해 책임을 질 필요가 없다.

If a person becomes a murderer, a thief, or an adulterer, but his misguided behavior stems from past actions, or is caused by a supernatural absolute being, or simply occurred by chance, then this person does not need to be held responsible for his evil deeds.

업에 관한 또 하나의 오해는 업이란 오직 신념에 따라 행동하는 사람들에게나 작동되는 것이라는 생각이다. 그러나 한 사람의 내생에서 운명은 적어도 특정한 종교를 선택한 사람에게만 해당하는 것이 아니다. 그의 종교가 어떤 것이든, 사람의 운명은 전적으로 그가 몸과 말, 그리고 생각으로 지은 행위에 달려 있다. 그가 신봉하는 종교적 라벨이 어떤 것인가는 그리 중요하지 않다. 내생에서의 그의 삶은 적어도 그가 선행을 했거나 흠이 없는 삶을 살아왔다면 행복하게 되어 있기 때문이다. 만일 한 사람이 악행을 저질렀거나 마음속에 악한 생각을 품었다면 그는 마땅히 불행한 삶을 살아가는 몸으로 태어날 당위가 있는 것이다. 그러므로 불교도들은 그들만이 죽어서 하늘나라로 갈 수 있는 축복받은 사람들이라는 따위의 선언을 해서는 안 된다. 어떤 종교를 갖고 있다고 선언했든 간에, 그의 생각만이 현생 또는 내생의 운명을 결정할 수 있다.

Another misconception regarding karma is the idea that it operates only for those who act according to their beliefs. However, a person's destiny in the afterlife is not limited to those who have chosen a specific religion. Regardless of what religion one practices, a person's destiny depends entirely on the actions they perform through their body, speech, and thoughts. The specific religious label they adhere to is not particularly important. This is because their life in the afterlife is destined to be happy, at the very least, if they have performed good deeds or lived a blameless life. If a person has committed evil deeds or harbored wicked thoughts, they are rightfully destined to be born into a body that lives an unhappy life. Therefore, Buddhists should not make declarations such as claiming that only they are blessed individuals who can go to heaven after death. Regardless of what religion one has declared they practice, only their thoughts (intentions and actions) can determine their destiny in this life or the next.

업의 가르침은 사후의 정의를 보여주지 않는다. 붓다는 결코 부(富)를 지키기 위하거나 막연히 다음 생의 행복을 약속해주는 것으로 가난한 사람들을 위로해주는 수단으로 업의 법칙을 가르치지 않았다.

The teaching of karma does not reveal justice after death. The Buddha never taught the law of karma to protect wealth or as a means to comfort the poor by vaguely promising happiness in the next life.

붓다의 가르침에 따르면 업은 인류 가운데 존재하는 비형평성을 설명하는 일종의 수단이기도 하다. 이런 비형평성들은 유전적이거나 환경적, 본질적인 것에 기인할 뿐 아니라 업 또는 우리 자신이 저지른 행동의 결과에 따라서도 생겨난다. 실제로 업은 우리 삶의 성공 또는 실패를 결정짓는 중대한 요인 중의 하나이다.

According to the teachings of the Buddha, karma served as a means of explaining the inequalities that exist among humanity. These inequalities stem not only from genetic, environmental, or inherent factors but also from karma, or the consequences of the actions we ourselves have committed. Indeed, karma is one of the major factors determining success or failure in our lives.

업은 눈에 보이지 않는 힘이기 때문에 우리는 이것의 활동을 육안으로 볼 수 없다. 업이 어떻게 작용하는가를 이해하기 위해서 우리는 이것을 하나의 종자씨앗에 견주어 볼 수 있다. 업의 결과는 마치 종자씨앗이 줄기나 꽃, 열매 그리고 줄기의 형태로 존재하는 것처럼 우리의 잠재의식 속에 저장되어 있다. 나무의 잎과 줄기가 아주 작고 미세한 씨앗으로부터 나오는 것처럼, 적당한 습기와 빛이 갖춰져 있는 좋은 조건에서는 업의 열매가 잘 생산될 것이다.

Because karma is an invisible force, we cannot observe its activities with the naked eye. To understand how karma operates, we can compare it to a seed. The results of karma are stored within our subconscious, just as a seed exists in the form of a stem, flower, fruit, and branch. Just as a tree's leaves and stem emerge from a very small and fine seed, the fruits of karma will be produced well under favorable conditions, such as adequate moisture and light.

업의 작용은 또한 은행의 구좌와도 비교될 수 있다. 그의 생애에서 미덕과 관용, 자비를 갖춘 사람은 좋은 업을 많이 지어놓은 사람이다. 이렇게 선업을 지어 놓은 사람은 틀림없이 어려움이 없는 삶을 살아갈 수 있다. 그러나 그는 반드시 그가 행했던 선업과 공덕들을 어느 날 그의 구좌가 고갈되었을 때와 파산선고를 받았을 때 대체시켜야 한다. 이럴진대, 누가 자신의 비천한 현실을 비난하고 원망할 수 있겠는가. 그는 타인도, 운명도 비난할 수 없다. 책임을 져야 할 당사자는 오로지 자기 자신이다. 그러므로 참된 불교도라면 결코 현실도피자가 될 수 없다. 참된 불교도는 삶을 있는 그대로 맞닥뜨려야 하고 그것으로부터 도망을 쳐서는 안 된다. 업력은 행동하지 않는 것으로 조절되지 않는다. 선을 향한 활력 있는 움직임은 그 스스로의 행복을 위해 필수불가결한 요소이다.

The workings of karma can also be compared to a bank account. A person who possesses virtue, tolerance, and compassion throughout their life is one who has accumulated a great deal of good karma. Such a person, having built up good karma, can undoubtedly live a life free from hardship. However, they must inevitably replace the good karma and merits they have performed with the same when their account is depleted or when they are declared bankrupt one day. Given this, who can blame or resent their own wretched reality? They cannot blame others or fate. The party responsible is solely themselves. Therefore, a true Buddhist can never become an escapist. A true Buddhist must confront life as it is and must not run away from it. The power of karma is not controlled by inaction. Vigorous movement toward goodness is an indispensable element for one's own happiness.

Heart Sutra

Maha Prajna Paramita Hrdaya (Heart) Sutra - 마하반야바라밀다심경 [摩訶般若波羅密多心經]

관자재보살 행심반야바라밀다시(觀自在菩薩 行深般若波羅蜜多時)

관자재보살이 깊은 반야바라밀다를 행할 때,

When Avalokiteshvara Bodhisattva was practicing the profound Prajnaparamita

조견오온개공 도일체고액(照見五蘊皆空 度一切苦厄) 

오온이 공한 것을 비추어 보고 온갖 고통에서 건너느니라.

Seeing that the five aggregates are empty, one transcends all suffering.

사리자(舍利子) 색불이공 공불이색 (色不異空 空不異色)  색즉시공 공즉시색 (色卽是空 空卽是色)  수상행식 역부여시 (受想行識 亦復如是)

사리자여, 색이 공과 다르지 않고 공이 색과 다르지 않으며,색이 곧 공이요 공이 곧 색이니,수상행식도 그러하니라.

Śāriputra, form is not different from emptiness, emptiness is not different from form; form is emptiness, emptiness is form; the same for feelings, perceptions, volitional processes, and consciousness.

사리자 시제법공상 (舍利子 是諸法空相) 불생불멸 (不生不滅) 불구부정 (不垢不淨) 부증불감 (不增不減)

사리자여, 모든 법은 공하여 나지도 않고 멸하지도 않으며, 더럽지도 않고 깨끗하지도 않으며, 늘지도 않고 줄지도 않느니라.

Śāriputra, all things have the characteristics of emptiness, no arising, no ceasing; no purity, no impurity; no increasing, no decreasing.

시고 공중무색 무수상행식 (是故 空中無色 無受想行識) 무안이비설신의 무색성향미촉법(無眼耳鼻舌身意 無色聲香味觸法) 

그러므로 공 가운데는 색이 없고수상행식도 없으며, 안이비설신의도 없고 색성향미촉법도 없으며

Therefore, looking at the perspective of emptiness, there is no form, no feeling, no perception, no volitional processes, no consciousness; Without eyes, ears, nose, tongue, body, or mind; without form, sound, smell, taste, touch, or thoughts.

무안계 내지 무의식계(無眼界 乃至 無意識界) 무무명 역무무명진 내지 무노사 역무노사진(無無明 亦無無明盡 乃至 無老死 亦無老死盡) 무고집멸도(無苦集滅道) 무지역무득(無智亦無得) 

눈의 경계도 없고 의식의 경계까지도 없으며 무명도 없고 또한 무명이 다함도 없으며, 늙고 죽음도 없고 또한 늙고 죽음이 다함도 없으며, 고·집·멸·도도 없으며 지혜도 없고 얻음도 없느니라.

No eye-element (and so on) up to no mind-consciousness element; there is no ignorance, nor is there the cessation of ignorance, and so forth, up to no old age and death, nor is there the cessation of old age and death. There is no suffering, no origination (of suffering), no cessation (of suffering), no path (to cessation of suffering) ; there is no wisdom to attain.

이무소득고(以無所得故) 보리살타 의반야바라밀다 고심무가애 무가애고 무유공포(菩提薩埵 依般若波羅蜜多 故心無罣礙 無罣礙故 無有恐怖) 원리전도몽상 구경열반(遠離顚倒夢想 究竟涅槃) 

얻을 것이 없는 까닭에 보살은 반야바라밀다를 의지하므로, 마음의 걸림이 없고 걸림이 없으므로 두려움이 없어서, 뒤바뀐 생각을 아주 떠나 완전한 열반에 드느니라.

Because nothing can be obtained, Bodhisattvas, relying on Prajnaparamita, have no hindrance in their minds; because they have no hindrance, they have no fear. Away from deluded dreams, ultimately achieving nirvana.

삼세제불 의반야바라밀다 고득아뇩다라삼먁삼보리(三世諸佛 依般若波羅蜜多 故得阿耨多羅三藐三菩提) 

삼세의 모든 부처님들도 반야바라밀다를 의지하여 가장 높고 바른 깨달음을 얻느니라.

All Buddhas of the past, present, and future attain Anuttara-samyak-sambodhi by relying on Prajnaparamita.

고지 반야바라밀다 시대신주 시대명주 시무상주 시무등등주 능제일체고 진실불허 (故知 般若波羅蜜多 是大神呪 是大明呪 是無上呪 是無等等呪 能除一切苦 眞實不虛) 

그러므로 반야바라밀다는 가장 신비한 주문이며, 가장 밝은 주문이며, 가장 높은 주문이며, 가장 견줄 데 없는 주문이니, 온갖 고통을 없애고 진실하여 허망하지 않음을 알지니라.

Therefore, it is known that Prajnaparamita is the great divine mantra, the great bright mantra, the supreme mantra, the unequaled mantra, capable of removing all suffering; this is truly not false.

고설 반야바라밀다주 즉설주왈(故說 般若波羅蜜多呪 卽說呪曰) 

그러므로 반야바라밀다의 주문을 다음과같이 불르리라.

Therefore, the Prajnaparamita Mantra is recited, and the mantra is as follows:

아제아제 바라아제 바라승아제 모지 사바하(揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提 娑婆訶) 3번

Gate Gate Paragate Parasamgate Bodhi Svaha (3 times)

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Anuttara-samyak-sambodhi - unsurpassed, right, and perfect enlightenment