Lời Mở Đầu

Quán Tự Tại Bồ Tát hành thâm Bát nhã Ba la mật đa thời, chiếu kiến ngũ uẩn giai không, độ nhứt thiết khổ ách.
Xá Lợi Tử, sắc bất dị không, không bất dị sắc, sắc tức thị không, không tức thị sắc, thọ tưởng hành thức diệc phục như thị.
Xá Lợi Tử, thị chư pháp không tướng, bất sanh bất diệt, bất cấu bất tịnh, bất tăng bất giảm.
Thị cố không trung vô sắc, vô thọ tưởng hành thức.
Vô nhãn nhĩ tỷ thiệt thân ý, vô sắc thanh hương vị xúc pháp, vô nhãn giới nãi chí vô ý thức giới.
Vô vô minh, diệc vô vô minh tận, nãi chí vô lão tử, diệc vô lão tử tận.
Vô khổ, tập, diệt, đạo.
Vô trí diệc vô đắc, dĩ vô sở đắc cố.
Bồ đề tát đõa y Bát nhã Ba la mật đa cố, tâm vô quái ngại, vô quái ngại cố, vô hữu khủng bố, viễn ly điên đảo mộng tưởng, cứu cánh Niết bàn.
Chư Phật, y Bát nhã Ba la mật đa cố, đắc A nậu đa la bồ đề.
Cố tri Bát nhã Ba la mật đa, thị đại thần chú, thị đại minh chú, thị vô thượng chú, thị vô đẳng đẳng chú, năng trừ nhất thiết khổ, chân thật bất hư.
Cố thuyết Bát nhã Ba la mật đa chú, tức thuyết chú viết:
Yết đế yết đế, ba la yết đế, ba la tăng yết đế, bồ đề tát bà ha.

Bản Nghĩa Việt
(trích trong tập kinh của chùa Linh Son Windsor):

Thuở đức Quán Tự Tại Bồ tát tu hành đã tiến sâu đến chổ trí tuệ bên, ngài soi thấy năm uẩn đều không, nên độ được tất cả khổ ách.
Này Thu tử! Cái có sắc tướng nó chẳng khác với cái không, cái không tướng cũng chẳng khác với cái sắc; mà sắc tức là không, không tức là sắc, với thụ, tưởng, hành và thức này, nghĩa cũng lại như thế.
Này Xá Lợi Phất! Cái không tướng của các pháp này, nó chẳng sanh, chẳng diệt, chẳng dơ, chẳng sạch, chẳng thêm, chẳng bớt. Thế nên trong chơn không nó không có: sắc, thụ, tưởng, hành và thức. Tánh chơn không nó không có sáu căn nhập vào sáu trần là: mắt, tai, mũi, lưỡi, thân, ý, và sáu trần nhập với sáu căn là: sắc, thanh, hương, vị, xúc pháp. Trong tánh chơn không nó không có nhãn giới …, nhẫn đến không ý thức giới. Tánh chơn không nó chẳng có cái vô minh, cũng không luôn cái vô minh đã hết; nhẫn đến nó chẳng có cái lão tử, cũng không luôn cái lão tử đã hết. Trong tánh chơn không nó không có: khổ, tập, diệt, đạo. Tánh chơn không nó không cần trí, cũng chẳng cần đắc gì. Bởi vì không sở đắc, mới là Bồ tát, gọi đủ là Bồ Đề Tát Đõa, nương nơi trí Bát Nhã để xét soi, mới đạt qua bên ngàn giác. Vì nương nơi Bát Nhã để quán chiếu, nên tâm không quái ngại; bởi tâm chẳng ngần ngại, nên chẳng có e sợ, xa lìa các điều điên đảo mộng tưởng, rốt ráo quả Niết Bàn. Nguyên chư Phật cả ba đời, sở dĩ đắc quả Vô Thượng, Chánh Đẳng, Chánh Giác đó là vì y nơi pháp Bát Nhã Ba La Mật Đa đây. Nên biết rằng, kinh Bát Nhã Ba La Mật Đa đây, thật là: bài chú đại thần, bài chú đại minh, bài chú vô thượng, và thật là bài chú vô đẳng đẳng, vì nó hay diệt trừ được tất cả khổ não, chắc hẵn không dối.
Nên nói chú Bát Nhã Ba La Mật Đa, liền nói chú rằng:
Yết đế yết đế, ba la yết đế, ba la tăng yết đế, bồ đề tát bà ha.
(Qua rồi qua rồi, qua rồi, tất cả qua rồi, giác ngộ rồi đó!)

English version:

Heart of Perfect Wisdom

The Bodhisattva Avalokitesvara, from the deep course of Prajna wisdom, saw clearly that all five skandhas were empty and sundered all bonds of suffering.

Sariputra, know then: form does not differ from emptiness, nor does emptiness differ from form. Form is no other than emptiness, emptiness no other than form. The same is true of feelings, perceptions, impulses and consciousness.

Sariputra, all dharmas are marked with emptiness. None are born or die, nor are they defiled or immaculate, nor do they wax or wane. Therefore, where there is emptiness, there is no form, no feeling, no perception, no impulse, nor is there consciousness. No eye, ear, nose, tongue, body, or mind. No color, sound, smell, taste, touch, or object of mind. There is no domain of sight nor even domain of mind consciousness. There is no ignorance nor is there ceasing of ignorance. There is no withering, no death, nor is there ceasing of withering and death. There is no suffering, or cause of suffering, or cease in suffering, or path to lead from suffering. There is no cognition, nor even attainment.

So know that the Bodhisattva, indifferent to any kind of attainment whatsoever but dwelling in Prajna wisdom, is freed of any thought covering, get rid of the fear bred by it, has overcome what can upset and in the end reaches utmost Nirvana. All Buddhas of past and present, and Buddhas of future time, through faith in Prajna wisdom, come to full and perfect Enlightenment.

Therefore, one should know the Prajna paramita as the mantra of great knowledge, the miraculous, the utmost, the unequalled mantra, whose words relieve all suffering. This is highest wisdom, true beyond all doubt.

Know then and proclaim the Prajna paramita mantra. It spells like this:

Gaté Gaté Paragaté Parasamgaté, Bodhi Svaha!
(Gone, gone, gone beyond, gone altogether beyond, Bodhi, rejoice!)

Poetic version:

THE HEART SUTRA

The Bodhisattva of Compassion,
when he meditated deeply,
saw the emptiness of all five skandhas
and sundered the bonds that caused him suffering.

Here then,
form is no other than emptiness,
emptiness no other than form.

Form is only emptiness,
emptiness only form.
Feeling, thought and choice,
consciousness itself,
are the same as this.

All things are the primal void,
which is not born or destroyed,
nor is it stained or pure,
nor does it wax or wane.

So, in emptiness, no form,
no feeling, thought or choice,
nor is there consciousness.
No eye, ear, nose, tongue, body, mind.
No colour, sound, smell,
taste, touch or what the mind takes hold of,
nor even act of sensing.

No ignorance nor all that comes of it,
no withering, no death,
no end of them.

Nor is there pain, or cause of pain,
or cease in pain,
or noble path to lead from pain,
nor even wisdom to attain.
Attainment too is emptiness!

So know that the Bodhisattva,
holding to nothing whatever
but dwelling in prajna wisdom,
is freed from delusive hindrance,
rid of the fears bred by it,
and reaches clearest Nirvana.

All Buddhas of past and present,
Buddhas of future time,
Using this prajna wisdom
Attain full and perfect enlightenment.

Hear then the great dharani,
the radiant peerless mantra,
the prajnaparamita
whose words allay all pain,
hear and believe its truth!

Gaté Gaté Paragaté Parasamgaté, Bodhi Svaha!

Source: BuddhaSasana

Nomo homage to the Ullambana Assembly of Buddhas and Bodhisattvas.

Thus I have heard, at one time, the Buddha dwelt at Shravarsti in the Garden of the Benefactor of Orphans and the Solitary.

Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him.

Thus, using his way eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts, having neither food nor drink, she was but skin and bones.
Mahaudgalayana felt deep pity and sadness, filled a bowl with food and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But, before it entered her mouth, it turned into burning coals which could not be eaten.

Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.

The Buddha said, “your mother’s offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the four heavenly king gods, are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is neceessary for the liberation to be attained.

I shall now speak a dharma of rescue, which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.

The Buddha told Maudgalyayana: “The fifteenth day of the seventh month is the Pravarana day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions. On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the way, or walking beneath trees, or using the independence of the six penetrations, to teach and transform sound hearers and those enlightened to conditions. Or provisionally manifesting as bhikshus when in fact they are great Bodhisattvas on the tenth ground–all complete in pure precepts and oceanlike virtue of the holy way–should gather in a great assembly and all of like mind receive the pravarana food.

If one thus makes offerings to these Provarana Sangha, one’s present father and mother, parents of seven generations, as well as the six kinds of close relatives, will escape from the three paths of sufferings. And at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.

At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor’s family, for parents of seven generations.

After practicing dhyana concentration, they then may accept the food. When first receiving the basin, place it before the Buddha in the stupa. When the assembled sangha has finished the mantras and vows, then they may accept it.

At that time the bhikshu Maudgalyayana and the assembly of great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana’s crying ceased.

At that time Maudgalyayana’s mother obtained liberation from one kalpa of suffering as a hungry ghost.

Maudgalyayana addressed the Buddha and said, “this disciple’s parents have received the power of the merit and virtue of the triple jewel, because of the awesome spiritual power of the assembled Sangha.

If in the future the Buddha’s disciples practice filiality by offering up the Ullambana basins, will they be able to cross over their present fathers and mothers as well as those of seven generations past?”

The Buddha replied “good indeed, I am happy you asked that question. I just wanted to speak about that and now you have also asked about it.

Good man, if bhikshus, bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundreds of officers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the buddhas’ delight, the day of the Sangha’s Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions.

They should vow to cause the length of life of the present father and mother to reach a hundred years without illness, without sufferings, afflictions, or worries, and also vow to cause seven generations of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among men and gods, and to have blessings and bliss without limit.

The Buddha told all the good men and good women, “those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past. Every year, on the fifteenth day of the seventh month, they should always, out of filial compassion, recall their parents who bore them and those of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them. All Buddhas’ disciples should respectfully receive this dharma.”

At that time the bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.

End of the Buddha speaks of Ullambana Sutra
True words for repaying parents’ kindness.

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