The Heart Sutra

观自在菩萨 ,

 Avalokiteśvara Bodhisattva, 

The name Avalokiteśvara (ava "down"+lokita "to notice, behold, observe"+ īśvara, "lord, ruler, sovereign or master") means "lord who gazes down (at the world)". Bodhisattva is anyone who, motivated by great compassion, has a spontaneous wish and a compassionate mind to attain Buddhahood for the benefit of all sentient beings.

行深般若波罗蜜多时 ,

When practising deeply in Prajñā Pāramitā,

The Sanskrit words prajñā "wisdom" with pāramitā "perfection, completeness". Pāramitā (pāra, "beyond", "the further bank, shore or boundary," + mita, "that which has arrived," or ita, "that which goes") means "that which has gone beyond," "that which goes beyond,"  "that which has crossed the sea of suffering and arrived the other shore", or "transcendent." 

照见五蕴皆空，

Looked down and beheld that five Skandhas were all empty,

Pañca Skandhas or Khandhas mean “heaps, aggregates, collections, groupings.” The five aggregates or heaps are: form (or matter or body) (rupa), sensations (or feelings, received from form) (vedana), perceptions (samjna, organization, identification and interpretaton of sensory information), mental activity or formations (sankhara), and consciousness (vijnana).

度一切苦厄。

and is saved from all suffering and difficulty. 

舍利子，

Here, O Sāriputra,

Sāriputra is one of the most important disciples of Gautama Buddha.

色不异空，空不异色，色即是空，空即是色。

Form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form.

受想行识，亦复如是。

The same is true of sensations, perceptions, formations, and consciousness.

舍利子，是诸法空相：不生不灭，不垢不净，不增不减。

Here, O Sariputra, all dharmas are marked with emptiness; they are neither produced nor destroyed, neither defile nor immaculate, neither increase nor diminish.

Dharma signifies behaviours that are considered to be in accord with Ṛta, the order that makes life and universe possible, and includes duties, rights, laws, conduct, virtues and "right way of living".

是故空中无色，无受想行识，

Therefore, in emptiness there is no form, nor sensations, nor perception, nor formations, nor consciousness;

无眼耳鼻舌身意，无色声香味触法，

No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of Dharma; 

无眼界，乃至无意识界，

No sight-organ element, and so forth, until we come to no mind-consciousness element; 

六根：眼耳鼻舌身意；六尘：色声香味触法；六识：眼识耳识鼻识舌识身识意识。“六根”“六尘”与“六识”合称“十八界”。

无无明，亦无无明尽，

There is no ignorance, no extinction of ignorance, and so forth;

乃至无老死，亦无老死尽。

Until we come to where there is no decay and death, no extinction of decay and death. 

无苦集灭道，无智亦无得；

There is no suffering, its origin, cessation, and the path leading to the cessation of suffering; There is no cognition, no attainment and no non-attainment; 

The Four Noble Truth: Dukkha -"pain", "suffering", "incapable of satisfying," "the unsatisfactory nature and the general insecurity of all conditioned phenomena"; Samudaya - "origin", "source", "arising", "coming to existence"; Nirodha - “cessation; release; to confine;” "prevention, suppression, enclosing, restraint"; Magga - "path." The pain, the origin of pain, the cessation of pain, and the path leading to the cessation of pain.

以无所得故，菩提萨埵；依般若波罗蜜多故，心无挂碍；

Because nothing is attained, you become a Bodhisattva; Through having relied on the Prajñā Pāramitā, he dwells without thought-impediments. 

无挂碍故，无有恐怖；远离颠倒梦想，究竟涅槃。

Because there is no impediment, he is not afraid and he leaves distorted dream-thinking far behind, and in the end he attains to Nirvāṇa.

Nirvāṇa literally means “blown out", as in an oil lamp.” It refers to realization of non-self and emptiness, marking the end of rebirth by stilling the fires that keep the process of rebirth going.

三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提。

All those who appear as Buddhas in the three periods of time fully awake to the Anuttarā-samyak-saṃbodhi, because they have relied on the Prajñā Pāramitā.

Bodhi, "awakening", Enlightenment. Siddhartha Gautama, known as the Buddha, is said to have achieved full awakening, known as samyaksaṃbodhi, "perfect Buddhahood", or anuttarā-samyak-saṃbodhi, "highest perfect awakening".

故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒；能除一切苦，真实不虚，故说般若波罗蜜多咒。即说咒曰：

Therefore one should know the Prajñā Pāramitā as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth -- for what could go wrong ? By the Prajñā Pāramitā has this spell been delivered. It runs like this :

揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。

gate gate paragate parasamgate bodhi svaha.

( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! )

摩诃般若波罗蜜多（三称)

Mahā Prajñā Pāramitā (Repeat three times)

Mahā, means “great”.

繁體中英文誦讀版

觀自在菩薩，行深般若波羅密多時，照見五蘊皆空，度一切苦厄。

 Avalokiteśvara Bodhisattva, when practising deeply in Prajñā Pāramitā, looked down and beheld that five Skandhas were all empty, and is saved from all suffering and difficulty. 

舍利子：色不異空，空不異色；色即是空，空即是色；受想行識，亦復如是。

Here, O Sāriputra, Form does not differ from Emptiness; Emptiness does not differ from Form. Form itself is Emptiness; Emptiness itself is Form. The same is true of Sensations, Perceptions, Formation, and Consciousness.

舍利子： 是諸法空相，不生不滅，不垢不淨，不增不減。是故，空中無色，無受想行識。無眼耳鼻舌身意；無色聲香味觸法；無眼界乃至無意識界；無無明，亦無無明盡；乃至無老死，亦無老死盡。

Here, O Sariputra, all Dharmas are marked with emptiness; They are neither produced nor destroyed, neither defile nor immaculate, neither increase nor diminish. Therefore, in emptiness there is no form, nor sensations, nor perception, nor formations, nor consciousness; No eye, ear, nose, tongue, body, mind; No forms, sounds, smells, tastes, touchables or objects of Dharma; No field of vision, and so forth, until we come to no field of mind-consciousness;  There is no ignorance, no extinction of ignorance, and so forth; Until we come to where there is no decay and death, no extinction of decay and death. 

無苦集滅道，無智亦無得；以無所得故，菩提薩埵；依般若波羅密多故，心無罣礙；無罣礙故，無有恐怖；遠離顛倒夢想，究竟涅槃。

There is no suffering, its origin, cessation, and the path leading to the cessation of suffering; There is no wisdom, no attainment and no non-attainment;  Because nothing is attained, you then become a Bodhisattva; Through having relied on the Prajñā Pāramitā, he dwells without thought-impediments. Because there is no impediment, he is not afraid and he leaves distorted dream-thinking far behind, and in the end he attains to Nirvāṇa.

三世諸佛，依般若波羅密多故，得阿耨多羅三藐三菩提；故知般若波羅密多，是大神咒，是大明咒，是無上咒，是無等等咒；能除一切苦，真實不虛。故說般若波羅密多咒，即說咒曰:

All those who appear as Buddhas in the three periods of time fully awake to the Anuttarā-samyak-saṃbodhi, because they have relied on the Prajñā Pāramitā. Therefore one should know the Prajñā Pāramitā as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, It is genuine and not false.  That is why the mantra of Prajñā Pāramitā was spoken, recite it like this:

揭諦，揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。

gate gate paragate parasamgate bodhi svaha.

( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! )

摩訶般若波羅密多。

This completes the Heart of perfect Wisdom. 

完整版

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯

如是我聞。一時。世尊在王舍城鷲峰山中。與大苾芻眾千二百五十人俱。并諸菩薩摩訶薩眾。而共圍繞爾時世尊。即入甚深光明宣說正法三摩地。

時觀自在菩薩摩訶薩在佛會中。而此菩薩摩訶薩。已能修行甚深般若波羅蜜多。觀見五蘊自性皆空。

爾時尊者舍利子。承佛威神。前白觀自在菩薩摩訶薩言。若善男子善女人。於此甚深般若波羅蜜多法門。樂欲修學者。當云何學？

時觀自在菩薩摩訶薩。告尊者舍利子言。汝今諦聽。為汝宣說。若善男子善女人。樂欲修學此甚深般若波羅蜜多法門者。當觀五蘊自性皆空。何名五蘊自性空耶。所謂即色是空。即空是色。色無異於空。空無異於色。受想行識亦復如是。舍利子。此一切法如是空相。無所生。無所滅。無垢染。無清淨。無增長。無損減。舍利子。是故空中無色。無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界。無眼識界。乃至無意界。無意識界。無無明。無無明盡。乃至無老死。亦無老死盡。無苦集滅道。無智。無所得。亦無無得。舍利子。由是無得故。菩薩摩訶薩。依般若波羅蜜多相應行故。心無所著。亦無罣礙。以無著無礙故。無有恐怖。遠離一切顛倒妄想。究竟圓寂。

所有三世諸佛。依此般若波羅蜜多故。得阿耨多羅三藐三菩提。是故應知。般若波羅蜜多。是廣大明。是無上明。是無等等明。而能息除一切苦惱。是即真實無虛妄法。諸修學者。當如是學。我今宣說般若波羅蜜多大明曰：

怛儞也他，嘎諦嘎諦，波羅嘎諦，波羅僧嘎諦，菩提薩婆訶 

舍利子。諸菩薩摩訶薩。若能誦是般若波羅蜜多明句。是即修學甚深般若波羅蜜多。

爾時世尊。從三摩地安詳而起。讚觀自在菩薩摩訶薩言。善哉善哉。善男子。如汝所說。如是如是。般若波羅蜜多。當如是學。是即真實最上究竟。一切如來亦皆隨喜。佛說此經已。觀自在菩薩摩訶薩。并諸苾芻。乃至世間天人阿修羅乾闥婆等。一切大眾。聞佛所說皆大歡喜。信受奉行。