A szív szútra, The Heart Sutra (Zen Buddhist Sutras and Precepts, Part 2))

ZEN BUDDHIST SUTRAS AND PRECEPTS (Part 2)
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A SZÍV SZÚTRA
The Heart Sutra

Ez a szöveg A szív szútra avagy A végső bölcsesség szíve japán olvasata és magyar fordítása. A buddhista tanítás egyik legrövidebb, legszebb foglalata. Minden japán zen szerzetes kívülről tudja, a reggeli szertartás kezdetén és számos más alkalommal is kántálja a „fahal” szívdobogást idéző hangjára.

Ma-ka han-nya ha-ra-mit-ta shin-gyô

Kan-ji-zai bo-satsu, gyô jin han-nya ha-ra-mit-ta ji, shô-ken go-on kai kuu, do is-sai ku-yaku.
Sha-ri-shi, shiki fu-i kuu, kuu fu-i shiki, shiki soku-ze kuu, kuu soku-ze shiki, ju-sô-gyô-shiki, yaku-bu nyoze.
Sha-ri-shi, ze-sho-hô kuu-sô, fu-shô fu-metsu, fu-ku fu-jô, fu-zô fu-gen, ze-ko kuu-chuu, mu-shiki mu-jusô-gyô-shiki.
Mu-gen-ni-bi-zes-shin-ni, mu-shiki-shô-kô-mi-soku-hô, mu-gen-kai nai-shi mu-i-shiki-kai.
Mu-mu-myô yaku mu-mu-myô-jin, nai-shi mu-rô-shi, yaku mu-rô-shi-jin, mu-ku-shuu-metsu-dô, mu-chi yaku mu-toku, i mu-sho-toku ko.
Bo-dai-sat-ta, e han-nya ha-ra-mit-ta ko, shin mu-kei-ge, mu-kei-ge ko, mu-u-ku-fu, on-ri is-sai ten-dô mu-sô, ku-gyô ne-han, san-ze sho-butsu, e han-nya ha-ra-mit-ta ko, toku a-noku-ta-ra san-myaku-san-bo-dai.
Ko chi han-nya ha-ra-mit-ta, ze dai-jin-shu, ze dai-myô-shu, ze mu-jô-shu, ze mu-tô-dô-shu, nô jo is-sai ku, shin-jitsu fu-ko, ko setsu han-nya ha-ra-mit-ta shu soku, setsu shu watsu gya-tei gya-tei, ha-ra-gya-tei, ha-ra-sô-gya-tei, bo-ji so-wa-ka.
Han-nya shin-gyô.

A VÉGSŐ BÖLCSESSÉG SZÍVE

Midőn Avalokitésvara bódhiszattva a végső bölcsességbe mélyedt, felismerte az öt halmaz ürességét és megvált minden szenvedéstől.

Ó, Sáriputra! Az alakzat nem más, mint üresség, az üresség nem más, mint alakzat; üresség bizony az alakzat, alakzat bizony az üresség. Így van az érzet, az észlelet, az indíték, a tudat is.

Ó, Sáriputra! Üresség a sajátja mindeneknek: nem születnek, nem enyésznek, nem szennyeződnek, nem tisztulnak, nem gyarapszanak, nem fogyatkoznak. Nincs hát az ürességben alakzat, érzet, észlelet, idíték, tudat. Nincs szem, fül, orr, nyelv, test, elme. Nincs alak, hang, szag, íz, tapintat, eszme. Nincs világa a szemnek és így tovább, míg nincs világa a tudatnak. Nincs nem-tudás és nincs szűnte a nem-tudásnak, míg nincs öregség és halál, s nincs szűnte az öregség- és halálnak. Nincs szenvedés, eredet, megszűnés, út. Nincs tudás, sem siker, mert nincs mi sikerülhetne.

A bódhiszattva a végső bölcsességre hagyatkozik, hogy szellemét mi se gátolja; s mert gáttalan, nem szorong többé, kibontakozik fonák nézetei közül és eljut a nirvánába. A hármas idő minden buddhája a végső bölcsességre hagyatkozik, hogy elérje a teljes és tökéletes megvilágosulást. Ezért a végső bölcsesség a legszentebb ige, a legragyogóbb ige, a felülmúlhatatlan ige, a páratlan ige, amely lebírhat minden szenvedést, igazán és csalhatatlanul. Ezért a végső bölcsesség igéje így nyilatkozik meg:

„Eljött, eljött, végigjött, túl-jött, köszöntessék a megvilágosulás!”

(Terebess Gábor fordítása, 1967)

Vö:
Csongor Barnabás (ford.): Vu Cseng-en: Nyugati utazás avagy a Majomkirály története, Bp., Európa, 1969, 1. köt., 289-290. old.

Hetényi Ernő (ford.): A bölcsesség lényege, A Kőrösi Csoma Sándor Intézet Közleményei, 1974, 3-4. sz., 33-34. old.

Bánfalvi András (ford.): Szív szútra, Farkas Lőrinc Imre Könyvkiadó, 2001, 5-12. old.

LE SUTRA DU COEUR
(Prâjna Paramita Hridaya Sutra)

Quand le Bodhisattva Avalokistesvara s'engagea dans la pratique de la Prajna Paramita profonde, il perçut la présence des cinq "skandas" et se rendit compte que leur nature essentielle était d'etre vide.

O Sariputra, la forme est ici le vide et le vide est forme. La forme n'est rien d'autre que le vide; le vide n’est rien d'autre que forme. Ce qui est forme est vide, ce qui est vide est forme. La meme chose peut etre dite de la sensation, de la pensée, de l'acte créatif, et de la conscience.
O Sariputra, la caractéristique de toutes choses ici, c'est le vide. Elles ne sont pas nées, elles ne sont pas anéanties, elles ne sont pas tâchées, elles ne sont pas immaculées; elles ne croissent pas, elles ne décroissent pas. C'est pourquoi, ô Sariputra, dans le vide il n'y a pas de forme, pas de sensation, pas de pensée, pas d'acte créatif, pas de conscience; pas d'yeux, pas d'oreille, de nez, de langue, de corps, d'esprit, pas de forme, de son, de couleur, de gout, de toucher, d'objet, pas de vision du monde puisque nous allons au dela du monde de conscience; il n'y a pas de savoir, pas d'ignorance puisque nous nous dirigeons vers un endroit sans vieillesse et sans mort, sans extinction de vieillesse ni mort. Il n'y a pas de souffrance, pas de cumul, pas d'anéantissement, pas de sentier; il n'y a pas de savoir, pas d'aboutissement, et pas de réalisation car il n'y a pas d'aboutissement. Dans l'esprit du Bodhisattva qui s'appuie sur la Prâjnaparamita, il n'y a pas d'obstacle; et en allant au dela des vues perverties, il atteint le Nirvana final.
Tous les Bouddhas du présent, passé et futur, appliquant la Prâjnaparamita atteignent les plus hauts degrés de l'Illumination.
C'est pourquoi chacun doit savoir que la Prâjnaparamita est le plus grand mantra, le mantra sans égal qui est capable d'abolir toute souffrance. Il est vérité parce qu'il n'est pas falsification. C'est le mantra récité dans la Prâjnaparamita.
Il dit: "Gate, gate, paragate, parasamgate, bodhi, svaha.
C'est le coeur qui est emporté sur l'autre rivage et au dela du rivage.

MAKAHANNYA HARAMITTA SHINGYO

Avalokitesvara Bodhisattva, doing deep prajna paramita,
Clearly saw the emptiness of all the five conditions,
Thus completely relieving misfortune and pain.
O Shariputra, form is no other than emptiness, emptiness
no other than form;
Form is exactly emptiness, emptiness exactly form.
Sensation, conception, discrimination, awareness, are
likewise like this.
O Shariputra, all dharmas are forms of emptiness, not born,
not destroyed;
Not stained, not pure, without loss, without gain;
So in emptiness there is no form, no sensation, conception,
discrimination, awareness;
No eye, ear, nose, tongue, body, mind;
No color, sound, smell, taste, touch, phenomenon;
No realm of sight....... no realm of consciousness;
No ignorance and no end to ignorance
No old age and death, and no end to old age and death;
No suffering, no cause of suffering, no extinguishing, no
path;
No wisdom and no gain. No gain and thus
The bodhisattva lives prajna paramita
* With no hindrance in the mind. No hindrance, therefore
no fear,
Far beyond deluded thoughts, this is nirvana.
All past, present, and future Buddhas live praina paramita,
And * therefore attain anuttara-samyak-sambodhi.
Therefore know, prajna paramita is the
The great mantra, the vivid mantra,
The best mantra, the unsurpassable mantra,
It completely clears all pain - this is the truth, not a lie.
So set forth the Prajna Paramita Mantra,
Set forth this mantra and say:
Gate! Gate! * Paragate! Parasamgate!
* Bodhi svaha! Prajna Pamita Sutra.

Great Wisdom Beyond Wisdom Heart Sutra

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!"

The Prajna Paramita Sutra
as translated by Allen Ginsberg
from Haight-Ashbury in the Sixties

MA KA HAN NYA HA RA MIT TA SHIN GYO
Great Prajna Paramita Sutra

KAN JI ZAI BO SATSU GYO JIN HAN NYA HA RA MIT TA JI SHO KEN GO
Avalokitesvara bodhisattva practice deep prajna paramita when perceive five

UN KAI KU DO ISSAI KU YAKU
skandas all empty. relieve every suffering.

SHA RI SHI SHIKI FU I KU KU FU I SHIKI SHIKI
Sariputra, form not different (from) emptiness. Emptiness not different (from) form. Form

SOKU ZE KU KU SOKU ZE SHIKE JU SO GYO SHIKI YAKU
is the emptiness. Emptiness is the form. Sensation, thought, active substance, consciousness, also

BU NYO ZE
like this.

SHA RI SHI ZE SHO HO KU SO FU SHO FU METSU FU KU FU JO
Sariputra, this everything original character; not born, not annihilated not tainted, not pure,

FU ZO FU GEN ZE KO KU CHU MU SHIKI MU JU SO GYO
(does) not increase, (does) not decrease. Therefore in emptiness no form, no sensation, thought, active substance,

SHIKI MU GEN NI BI ZETS SHIN NI MU SHIKI SHO KO MI SOKU HO MU GEN
consciousness. No eye, ear, nose, tongue, body, mind; no color, sound, smell, taste, touch, object; no eye,

KAI NAI SHI MU I SHIKI KAI MU MU MYO YAKU MU MU MYO
world of eyes until we come to also no world of consciousness; no ignorance, also no ignorance

JIN NAI SHI MU RO SHI YAKU MU RO SHI JIN MU KU SHU
annihilation, until we come to no old age, death, also no old age, death, also no old age, death, annhilation of no suffering, cause of suffering,

METSU DO MU CHI YAKU MU TOKU I MU SHO TOK KO BO DAI SAT TA E
nirvana, path; no wisdom, also no attainment because of no attainment. Bodhisattva depends on

HAN NYA HA RA MIT TA KO SHIN MU KE GE MU KE GE KO MU U KU FU ON RI
prajna paramita because mind no obstacle. Because of no obstacle no exist fear; go beyond

I SSAI TEN DO MU SO KU GYO NE HAN SAN ZE SHO BUTSU E HAN
all (topsy-turvey views) attain Nirvana. Past, present and future every Buddha depend on prajna

NYA HA RA MIT TA KO TOKU A NOKU TA RA SAN MYAKU SAN BO DAI
paramita therefore attain supreme, perfect, enlightenment.

KO CHI HAN NYA HA RA MIT TA ZE DAI JIN SHU ZE DAI MYO SHU
Therefore I know Prajna paramita (is) the great holy mantram, the great untainted mantram,

ZE MU JO SHU ZE MU TO DO SHU NO JO IS SAI KU SHIN JITSU FU KO
the supreme mantram, the incomparable mantram. Is capable of assuaging all suffering. True not false.

KO SETSU HAN NYA HA PA MIT TA SHU SOKU SETSU SHU WATSU
Therefore he proclaimed Prajna paramita mantram and proclaimed mantram says

GYA TE GYA TE HA RA GYA TE HA RA SO GYA TE BO DHI SO WA KA
gone, gone, to the other shore gone, reach (go) enlightenment accomplish.

HAN NYA SHIN GYO

NEGA WA KU WA KO NO KU DO KU O MOTTE A MA NE KU ISSAI NI OYO
What we pray, this merit with universally all existence Pervade,

BO SHI WARE RA TO SHU JO TO MI NA TO MO NI BUTSUDO O JYO ZEN KO TO
we and sentient being all with Buddhism achieve

this (What I pray is that this merit pervade universally and we Buddhists and all sentient beings achieve
Buddhism.)

JI HO SAN SHI I SHI HU SHI SON BU SA MO KO SA
Ten directions past, present and future all Buddhas The world honoured one. Bodhisattva, great Bodhisattva,

MO KO HO JA HO RO MI
great Prajna-paramita.

The Great Heart Of Wisdom Sutra

When Kan-non, the Bo-dhi-satt-va of com-pas-sion, was prac-tic-ing the deep-est wis-dom, he clear-ly saw that the five ag-gre-gates are emp-ty thus tran-scend-ing dis-tress and suf-fer-ing. O Sha-ri-pu-tra, form is no o-ther than emp-ti-ness, emp-ti-ness no o-ther than form, form is ex-act-ly emp-ti-ness, emp-ti-ness ex-act-ly form. Feel-ing, thought, im-pulse, and con-scious-ness are like-wise like this.

O Sha-ri-pu-tra, re-mem-ber, Dhar-ma is fun-da-men-tal-ly emp-ti-ness no birth, no death. Noth-ing is pure noth-ing is de-filed. Noth-ing can in-crease, no-thing can de-crease. Hence: in emp-ti-ness, no form, no feel-ing, no thought, no im-pulse, no con-scious-ness; no eye, no ear, no nose, no tongue, no bod-y, no mind; no see-ing, no hear-ing, no smell-ing, no tast-ing, no touch-ing, no think-ing, no realm of sight, no realm of thought no ig-nor-ance and no end of ig-nor-ance; no old age and death and no end to old age and death. No suf-fer-ing, no cra-ving, no ex-tinc-tion, no path; no wis-dom, no at-tain-ment.

In-deed, there is noth-ing to be at-tained; the Bo-dhi-satt-vas live this deep-est wis-dom with no hin-drance in the mind. No hin-drance, there-fore no fear. Far be-yond de-lu-sive think-ing, they fin-al-ly a-wa-ken to com-plete nir-va-na. All Bud-dhas, Bo-dhi-satt-vas of past, pres-ent, and fu-ture, live this deep-est wis-dom and there-fore reach the most su-preme en-light-en-ment. There-fore know that this wis-dom be-yond wis-dom is the great-est Dha-ra-ni, the bright-est Dha-ra-ni, the high-est Dha-ra-ni, the peer-less Dha-ra-ni. It com-plete-ly ends all suf-fer-ing. Know this as truth and do not doubt. So set forth this pro-found wis-dom Dha-ra-ni. Set forth this Dha-ra-ni and de-clare: Gone, gone, gone to the oth-er shore, at-tain the oth-er shore, to be-yond the oth-er shore, hav-ing nev-er left. Wis-dom Heart Su-tra.

The Heart Sutra

Thus have I heard. Once the Blessed One was dwelling in Rajagriha at Vulture Peak mountain, together with a great gathering of the sangha of monks and a great gathering of the sangha of bodhisattvas. At that time the Blessed One entered the samadhi that expresses the dharma called "profound illumination," and at the same time noble Avalokiteshvara, the bodhisattva mahasattva, while practicing the profound prajnaparamita, saw in this way: he saw the five skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shariputra said to noble Avalokiteshvara, the bodhisattva mahasattva, "How should a son or daughter of noble family train, who wishes to practice the profound prajnaparamita?"

Addressed in this way, noble Avalokiteshvara, the bodhisattva mahasttva, said to venerable Shariputra, "O Shariputra, a son or daughter of noble family who wishes to practice the profound prajnaparamita should see in this way: seeing the five skandhas to be empty of nature. Form is emptiness; emptiness also is form. Emptiness is no other than form; form is no other than emptiness.

In the same way, feeling, perception, formation, and consciousness are emptiness. Thus, Shariputra, all dharmas are emptiness.

There are no characteristics. There is no birth and no cessation. There is no impurity and no purity. There is no decrease and no increase. Therefore, Shariputra, in emptiness, there is no form, no feeling, no perception, no formation, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no touch, no dharmas, no eye dhatu up to no mind dhatu, no dhatu of dharmas, no mind consciousness dhatu; no ignorance, no end of ignorance up to no old age and death, no end of old age and death; no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no non-attainment. Therefore, Shariputra, since the bodhisattvas have no attainment, they abide by means of prajnaparamita.

Since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvana. All the buddhas of the three times, by means of prajnaparamita, fully awaken to unsurpassable, true, complete enlightenment. Therefore, the great mantra of prajnaparamita, the mantra of great insight, the unsurpassed mantra, the unequaled mantra, the mantra that calms all suffering, should be known as truth, since there is no deception. The prajnaparamita mantra is said in this way:

OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

Thus, Shariputra, the bodhisattva mahasattva should train in the profound prajnaparamita.

Then the Blessed One arose from that samadhi and praised noble Avalokiteshvara, the bodhisattva mahasattva, saying, "Good, good, O son of noble family; thus it is, O son of noble family, thus it is. One should practice the profound prajnaparamita just as you have taught and all the tathagatas will rejoice."

When the Blessed One had said this, venerable Shariputra and noble Avalokiteshvara, the bodhisattva mahasattva, that whole assembly and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.

Lotsawa Bhikshu Rinchen De translated this text into Tibetan with the Indian pandita Vimalamitra. It was edited by the great editor-lotsawas Gelong Namkha and others. This Tibetan text was copied from the fresco in Gegye Chemaling at the glorious Samye vihara. It has been translated into English by the Nalanda Translation Committee, with reference to several Sanskrit editions. http://maxpages.com/drfu1/Heart_Sutra_Tibetan

Links:

<http://www.stanford.edu/group/scbs/sztp3/translations/gongyo_seiten/translations/part_1/hannya_shingyo.html>
<http://www.dx.sakura.ne.jp/~kameno/sutra/ehannya.html>

<http://www.drba.org/heart_sutra_e.htm>

<http://www.cuke.com/chant%20card.htm>

<http://www.ville-ge.ch/musinfo/ethg/ducor/shingyo.htm>

<http://WesternChanFellowship.org/the_heart_sutra.html>

<http://www.unf.edu/~zlewis/homepage/Acid_Comments.html>

<http://www.dx.sakura.ne.jp/~kameno/sound/shingyo.ram>

<http://www.dx.sakura.ne.jp/%7Ekameno/sound/shingyo2.ram>

<http://www.kwanumzen.com/practice/chants/koreanheartsutra.rm>

<http://www.kwanumzen.com/practice/chants/englishheartsutra.rm>

<http://kirtimichel-traumwelten.de/HTMLobj-921/Das_Herz-Sutra.mp3>