Yom Sakros Éryowolakitosworos Bodhisotwos
gombheirēyóm proǵnópēromitōyóm ḱoryóm ceromónosyo wyowolekeyeti smā, penqe skn̥dhoes; mō tōmskos swobhōwós-bhewtis poskyeti smā.
Ighos Skōriputlos rupom skūnyetós skūnyetoiwos rúpom, rupā n̥kritós skunyetos, skunyetōyos
n̥kritós rupom, yod rupom som skunyetós, yom skunyetós tód rupom.
Ita esti widyonos somǵnos somskeros qe wiǵnónonis.
Ighos Skōriputlos serwos-dhṛmos skunyetós-lokskenos, enutpennos, enirudhos, emolos, neqoteros weimolos, mē kómplēnos.
Ar Skoriputlos entóskunyetōs nē rupom ne widonos
nē somǵnos nē somskeros mē wiǵnónonis.
Neqoteros oqos, ousis, nāsis, dn̥ghwā, kṛpos, awti mṇtis.
Neqoteros rupom, dhwonos, odós, geustis, gnetós, mē dhṛmoes.
Neqoteros regnom dr̥kosyo, teni n̥bhewteis regnosyo
wiǵnónoneis cemyomos.
Neqoteros widyos, mē n̥widyos, mē mṛtis widyosyo, teni n̥bhewteis,
gerlyósyoqe mṛtis qe n̥mṛtis gerlyósyoqe mṛtis cemyomos.
Neqoteros qṇtós, qṇtósyo kiklēskos, qṇtósyo mṛtis mē cémtim mṛteis qṇtósyo wedhtós. Neqoteros widyos mē dekatos qid nē ghreibstós.
Bodhisotwosyo Proǵnópēromitós, əneu mṇtəlis strigātnós edqos trebheti.
Qid apowésteis mṇtəleis strigātnós, əneuāghar edqos, léudheros dhwolnead sṇtētoes,
nirwēnos eqos skeleti əpyeti.
Olya sṇtētis Bhudhstósyo en treyes áiwesoes altistóm preteti kómsqr̥tos wērītis apo
Proǵnópēromitós.
Sórətis, Məgnom Mentlos Proǵnópēromitósyo esti Məgnom
Widyos Mentlos gnōskesi skelesi, N̥konqīrtós Mentlos, qe N̥aiqos Mentlos.
Olyos qṇtós césneumesti, qe wērosqe wēros qid n̥esti mḷyos.
Esti Mentlos Proǵnópēromitóey əgsāyotós.
Tód esti seqtis, "apowésentis, apowésentis,
apowésentis álterosyo ā́peros,
apowésentis kómplēntós álterosyo ā́peros,
Swoghos."
English:
-When Holy Avalokiteshvara Bodhisattva performed the deep practice in the Perfection of Transcendent Wisdom, he contemplated that there were five aggregates but observed that they were devoid of essential nature.
-In this case, Shaariputra, form is voidness and voidness is itself form; voidness is not different from form, and form is not different from voidness; that which is form is voidness, and that which is voidness is form.
-So it is for perception, conception, volition and consciousness.
-In this case, Shaariputra, all things have the characteristics of voidness; they neither arise nor perish; they are neither defiled nor pure, neither deficient nor complete.
-Therefore, Shaariputra, within the voidness, there is no form, no perception, no conception, no volition, nor consciousness.
-Neither is there eye, ear, nose, tongue, body or mind.
-Neither is there form, sound, smell, taste, touch nor concepts.
-Neither is there realm of sight, etc., until we come to the non-existence of realm of consciousness.
-Neither is there wisdom, nor ignorance, nor extinction of wisdom, nor extinction of ignorance, etc., until we come to the non-existence of old age and death and the non-extinction of old age and death. Neither is there suffering, cause of suffering, extinction of suffering, nor the path leading to extinction of suffering. Neither is there wisdom nor acquisition because there is no grasping.
-Depending on the bodhisattva's Perfection of Transcendent Wisdom, one dwells without any mental hindrance. Because of the absence of mental hindrance, one is fearless; freed from delusory thoughts, one will reach Nirvana.
-All Buddhas dwelling in the three periods realize the highest, perfect enlightenment depending on the Perfection of Transcendent Wisdom.
-For this reason, know that the Great Mantra of the Perfection of Transcendent Wisdom is the Great Wisdom Mantra, the Unsurpassed Mantra, and the Unequaled Mantra. It extinguishes all suffering, and is true and real because it is not false. It is the Mantra proclaimed in the Perfection of Transcendent Wisdom.
-Namely, "Gone, gone, gone to the other shore; Gone completely to the other shore. Svaha."
gombheirēyóm proǵnópēromitōyóm ḱoryóm ceromónosyo wyowolekeyeti smā, penqe skn̥dhoes; mō tōmskos swobhōwós-bhewtis poskyeti smā.
Ighos Skōriputlos rupom skūnyetós skūnyetoiwos rúpom, rupā n̥kritós skunyetos, skunyetōyos
n̥kritós rupom, yod rupom som skunyetós, yom skunyetós tód rupom.
Ita esti widyonos somǵnos somskeros qe wiǵnónonis.
Ighos Skōriputlos serwos-dhṛmos skunyetós-lokskenos, enutpennos, enirudhos, emolos, neqoteros weimolos, mē kómplēnos.
Ar Skoriputlos entóskunyetōs nē rupom ne widonos
nē somǵnos nē somskeros mē wiǵnónonis.
Neqoteros oqos, ousis, nāsis, dn̥ghwā, kṛpos, awti mṇtis.
Neqoteros rupom, dhwonos, odós, geustis, gnetós, mē dhṛmoes.
Neqoteros regnom dr̥kosyo, teni n̥bhewteis regnosyo
wiǵnónoneis cemyomos.
Neqoteros widyos, mē n̥widyos, mē mṛtis widyosyo, teni n̥bhewteis,
gerlyósyoqe mṛtis qe n̥mṛtis gerlyósyoqe mṛtis cemyomos.
Neqoteros qṇtós, qṇtósyo kiklēskos, qṇtósyo mṛtis mē cémtim mṛteis qṇtósyo wedhtós. Neqoteros widyos mē dekatos qid nē ghreibstós.
Bodhisotwosyo Proǵnópēromitós, əneu mṇtəlis strigātnós edqos trebheti.
Qid apowésteis mṇtəleis strigātnós, əneuāghar edqos, léudheros dhwolnead sṇtētoes,
nirwēnos eqos skeleti əpyeti.
Olya sṇtētis Bhudhstósyo en treyes áiwesoes altistóm preteti kómsqr̥tos wērītis apo
Proǵnópēromitós.
Sórətis, Məgnom Mentlos Proǵnópēromitósyo esti Məgnom
Widyos Mentlos gnōskesi skelesi, N̥konqīrtós Mentlos, qe N̥aiqos Mentlos.
Olyos qṇtós césneumesti, qe wērosqe wēros qid n̥esti mḷyos.
Esti Mentlos Proǵnópēromitóey əgsāyotós.
Tód esti seqtis, "apowésentis, apowésentis,
apowésentis álterosyo ā́peros,
apowésentis kómplēntós álterosyo ā́peros,
Swoghos."
English:
-When Holy Avalokiteshvara Bodhisattva performed the deep practice in the Perfection of Transcendent Wisdom, he contemplated that there were five aggregates but observed that they were devoid of essential nature.
-In this case, Shaariputra, form is voidness and voidness is itself form; voidness is not different from form, and form is not different from voidness; that which is form is voidness, and that which is voidness is form.
-So it is for perception, conception, volition and consciousness.
-In this case, Shaariputra, all things have the characteristics of voidness; they neither arise nor perish; they are neither defiled nor pure, neither deficient nor complete.
-Therefore, Shaariputra, within the voidness, there is no form, no perception, no conception, no volition, nor consciousness.
-Neither is there eye, ear, nose, tongue, body or mind.
-Neither is there form, sound, smell, taste, touch nor concepts.
-Neither is there realm of sight, etc., until we come to the non-existence of realm of consciousness.
-Neither is there wisdom, nor ignorance, nor extinction of wisdom, nor extinction of ignorance, etc., until we come to the non-existence of old age and death and the non-extinction of old age and death. Neither is there suffering, cause of suffering, extinction of suffering, nor the path leading to extinction of suffering. Neither is there wisdom nor acquisition because there is no grasping.
-Depending on the bodhisattva's Perfection of Transcendent Wisdom, one dwells without any mental hindrance. Because of the absence of mental hindrance, one is fearless; freed from delusory thoughts, one will reach Nirvana.
-All Buddhas dwelling in the three periods realize the highest, perfect enlightenment depending on the Perfection of Transcendent Wisdom.
-For this reason, know that the Great Mantra of the Perfection of Transcendent Wisdom is the Great Wisdom Mantra, the Unsurpassed Mantra, and the Unequaled Mantra. It extinguishes all suffering, and is true and real because it is not false. It is the Mantra proclaimed in the Perfection of Transcendent Wisdom.
-Namely, "Gone, gone, gone to the other shore; Gone completely to the other shore. Svaha."
