般若波羅密多心經 (英譯版)
THE HEART SUTRA
(Translated by E. Conze, 1967)
Homage to the Perfection of Wisdom the Lovely, the Holy !
Avalokita (觀自在), the Holy Lord and Bodhisattva (菩薩),
was moving in the deep course of the Wisdom which has gone beyond
(行深般若波羅密多時).
He looked down from on high, He beheld but five heaps (五蘊),
and He saw that in their own-being they were empty.
Here, O Sariputra (舍利子),
form is emptiness and the very emptiness is form ;
emptiness does not differ from form, form does not differ from emptiness,
whatever is emptiness, that is form,
the same is true of feelings, perceptions, impulses, and consciousness (受、想、行、識).
Here, O Sariputra (舍利子),
all dharmas are marked with emptiness (諸法空相);
they are not produced or stopped, not defiled or immaculate, not deficient or complete.
Therefore, O Sariputra,
in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ;
No eye, ear, nose, tongue, body, mind (無眼耳鼻舌身意);
No forms, sounds, smells, tastes, touchables or objects of mind (無色聲香味觸法);
No sight-organ element, and so forth, until we come to :
No mind-consciousness element (無意識界);
There is no ignorance,
no extinction of ignorance, and so forth (無無明，亦無無明盡), until we come to :
There is no decay and death, no extinction of decay and death (乃至無老死，亦無老死盡).
There is no suffering, no origination, no stopping, no path (無苦集滅道).
There is no cognition, no attainment and no non-attainment (無智亦無得).
Therefore, O Sariputra,
it is because of his non-attainmentness (以無所得故)
that a Bodhisattva (菩薩), through having relied on the Perfection of Wisdom,
dwells without thought-coverings (心無罣礙).
In the absence of thought-coverings he has not been made to tremble,
he has overcome what can upset, and in the end he attains to Nirvana (涅槃).
All those who appear as Buddhas in the three periods of time fully awake to the utmost,
right and perfect Enlightenment because they have relied on the Perfection of Wisdom
(三世諸佛，依般若波羅密多故，得阿耨多羅三藐三菩提。).
Therefore one should know the prajnaparamita (般若波羅密多)
as the great spell (大神咒), the spell of great knowledge (大明咒), the utmost spell (無上咒),
the unequalled spell (無等等咒), allayer of all suffering (能除一切苦),
in truth -- for what could go wrong (真實不虛)?
By the prajnaparamita has this spell been delivered.
It runs like this :
gate gate paragate parasamgate bodhi svaha.
(揭諦，揭諦，波羅揭諦，波羅僧揭諦菩提，薩婆訶。)
( Gone, gone, gone beyond, gone altogether beyond,
O what an awakening, all-hail ! -- )
This completes the Heart of perfect Wisdom.
※英譯本，作者 Edward Conze (孔茲)：
文章：張宏實《圖解心經》
● 近代著名的「般若經」專家孔茲（Edward Conze）原籍德國，如同西域的王鳩摩羅什、中國的玄奘，或是日本的空海，都是語文的天才。
● 孔茲早在德國求學即展現超人的語言天賦，24歲時已經通曉達包括梵語等14種不同的語言。
● 在閱讀孔茲梵譯英佛教經典的過程中，讓我們深深感受：可以在這之中領略不同語言文字的邏輯思維，它是有別於漢譯典籍的分析方式。
● 以《心經》為例，孔茲的英語譯本忠實呈現和梵文原意相同的被動語態，成功表現「主體」與「客體」之間的邏輯概念，這在中文是很難以表達的。
● 例如：「舍利子！是諸法空相，不生不滅，不垢不淨，不增不減。」孔茲翻譯成 Here, O Sariputra all dharmas are marked with emptiness ;they are not produced or stopped, not defiled or immaculate, not deficient or complete.
● 很明顯「諸法」的相狀都是採用「被動式」來描述。如此關鍵而且重要的概念很不容易在中文譯版被注意，這樣貼切於梵語經文原意是說：一切的諸法都具備了空的特性。它們沒有被生起，也沒被止滅。沒有被污染，也沒有不潔淨。沒有缺陷，也沒有完美（圓滿）。
● 再舉一例「觀自在菩薩，行深般若波羅蜜多時」。孔茲的翻譯是Avalokita, The Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond. 根據孔茲譯本的意思是：觀自在！這位神聖的尊者與菩薩，正在進入超越智慧的甚深修行狀態之中。
● 請讀者注意was moving in the deep course既表達了過去狀態，而也反應出正處於進行過程之中。接著「照見五蘊皆空」更是精彩，孔茲翻譯的是He looked down from on high. He beheld but five heaps, and he saw that in their own-being they were empty。
● 除了主詞的過去式之外，在這裡in their own-being完整呈現五蘊的本質的意思，也表達出複數所有格的概念。
● 很明顯，孔茲成功呈現出梵語原意：祂由高處往下看，確切地觀照到五蘊，也觀照出它們的本性是空的。
● 這些在中文是看不到的，但卻是體會心經深層概念的關鍵之處。雖然有人認為歐洲以科學方法研究佛教著手百餘年來，猶如在黑暗中探索，對佛教和它的教義哲學卻所知有限。
● 提出這種論點的人，如果仔細而且完整閱讀孔茲的佛經翻譯，恐怕會改變這樣的看法。
● 同樣的，達賴喇嘛所著《心經的本質》（Essence of the Heart Sutra，
Wisdom Pulications，Boston，2002）的藏英譯者Geshe Thupten Jinpa提及在翻譯藏文版《心經》為英文時，曾參考了孔茲的譯版，並說這個版本長久以來在他的心中佔了一個特殊的位置，如此可知孔茲譯版的重要。
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