英文般若心経
Refuge and Bodhicitta   三帰依文と菩提心
I go for refuge until I`m enlightened
To the Buddha, the Dharma and the Supreme Community
From the merits that I create by practicing meditation
May I become Buddha for the sake of all universal living beings.
(私は)覚りを得るその日まで、仏・法・僧(智慧と社会と仲間)に帰依します。
瞑想をして得た功徳により、生きとし生けるもののために私が覚者(ブッダ)になれますように!!
                               (チベット仏教・コパン寺院テキストより)
三帰依文 (さんきえもん)
                   

     ぶつ                                              だいどう  たいげ      むじょうい   おこ
自ら佛に帰依し奉らん。まさに願わくは、衆生と共に、大道を 體解し 無上意を発さん。

                                                                                                                           きょうぞう
自ら法に帰依し奉らん。まさに願わくは、衆生と共に、深く経蔵に入りて智慧、海の如くならん。

                                                とうり              むげ
自ら僧に帰依し奉らん。まさに願わくは、衆生と共に、大衆を統理して一切無碍ならん。

The Heart of the Prajna-paramita  般若心経(by/ティクナット・ハン師)

The Bodhisattva Avalokita,
while moving in the deep course of Perfect Understanding,
shed light on the five skandhas and found them equally empty.
After this penetration, he overcame all pain.

`Listen, Shariputura, form is emptiness, emptiness is form.
Form does not differ from emptiness, emptiness does not differ from form.
The same is true with feelings, perceptions, mental formations , and consciousness.

Here, Shariputra, all dharmas are marked with emptiness;
they are neither produced nor destroyed,
neither defiled nor immaculate, neither increasing nor decreasing.

Therefore, in emptiness there is neither form,
nor feeling, nor perception, nor mental formations, nor consciousness;
no eye, or ear, or nose, or tongue, or body, or mind, no form,
no sound, no smell, no taste, no touch, no object of mind;
no reams of element (from eye to mind consciousness);
no interdependent origins and no extinction of them (from ignorance to old age and death); 
no suffering, no origination of suffering, no extinction of suffering,
no path; no understanding, no attainment.

`Because there is no attainment, the bodhisattvas,
supported by the Perfect of Understanding, find no obstacles for the minds.

Having no obstacles, they overcome fear,
liberating themselves forever from illusion and realizing perfect Nirvana.

All Buddhas in the past, present , and future, thanks to this Perfect Understanding,
arrive at full, right and universal Enlightenment.

`Therefore, one should know that Perfect Understanding is a great mantra,
is the highest mantra, is the unequalled mantra,
the destroyer of all suffering, the incorruptible truth.

A mantra of Prajna-paramita should therefore be proclaimed.
This is the mantra:
`Gate gate paragate parasamgate bodhi svaha.`

サンスクリット語

Prajna‐paramita

Avalokita

Skandhas 

Shariputura

Buddha

Dharms

Sangha

Mantra

彼岸に渡る智慧(智慧の完成=the Perfect Understanding)

観自在菩薩

五蘊=肉体と精神の集まり 色・受・想・行・識

舎利子(人名)

佛=覚りを開いた人(密教では覚りの知恵)

法=現象・(密教では社会)

僧伽=僧侶(密教では修行者の集まり)

真言

ケン・ウイルバーの名句 (トランス・パーソナル心理学研究家・チベット仏教実践者)

The Real Self (真如=真実の自分)

The real self has been given dozens of different names by the various mystical
and metaphysical traditions throughout mankind`s history.

It has been known as al-Insan, ,al-Kamil, Adam Kadmon(アダムカダモン),
Ruach Adonai, Nous(ヌース), Pneuma(プネウマ), Purusha(プルシャ),
Tathagata-garbha,(如来蔵) Universal Man, the Host, the Brahman-Atman(梵我一如),
I Amness, And for the slightly different angle,
it is actually synonymous with the Darmadhatu(法界), the Void(空),Suchness(如),
and the Godhead. All of these words are simply symbols of the real world of no-boundary. (無境界)

The Big Three: I, We, and It (佛・法・僧)

`Not I , but Christ liveth in me` - which is to say ,the ultimate I is Christ.
And the ultimate objective truth is that all beings are perfect manifestations of Spirit or
Emptiness-we are all manifestations of the ultimate It, or Dharma.

Which is the ultimate Truth. The ultimate I, the ultimate We,
and the ultimate It-Buddha(ブッダ=佛), Sangha(サンガ=僧伽), Dharma.(ダルマ=法 )

(The essential of Ken Wilber)