Om cúnië i herenyan Aina Annolwë-aráten! Om! Bow to the fortunate, noble Prajñāpāramitā! Aina Cendëacáno cuivienávë, When Avalokiteśvara Bodhisattva nurá annolwë-arátessë cardá cárala, was practicing the profound Prajñāpāramitā eccendane: úmë-lempë itá, he illuminated the Five Skandhas ar imëasto cumná tuntanes, and saw that they were all empty, ar lahtanes ilyë urdei ar umbarí. and crossed over all suffering and affliction. A Sárihína! “Śāriputra, Canta ná cúma, é cúma nássë canta, [form is emptiness, and emptiness is form,] lá exa cantallo cúma, form is not different from emptiness, lá exa cúmallo canta, and emptiness is not different from form. ya canta ta cúma, ya cúma ta canta. Form itself is emptiness, and emptiness itself is form. Imya é waltië, ar onólë, ar hórë, ar sanië. Sensation, conception, synthesis, and discrimination are also such as this. A Sárihína! Ilyë tancalei tëa cúma. Śāriputra, all dharmas are empty: Nár alanónë, alahautala, they are neither created nor destroyed, alvárë, alavvárë, neither defiled nor pure, alpícala, allauyala. and they neither increase nor diminish. Sië tancaliva cúma [Thus the emptiness of dharmas lá vanwa, lá tulurya, lá silumë. is not in the past, nor in the future, nor in the present.] Etta, a Sárihína, cúmas This is because in emptiness lá ëa canta, lá ëa waltië, lá ëa onólë, there is no form, sensation, conception, lá ëa hórë, lá ëa sanië, synthesis, or discrimination. lá ëa hen, hlas, nengwë, There are no eyes, ears, nose, lamba, hroa, hya síma, tongue, body, or thoughts. lá ëa cenna, hlarna, nustaina, There are no forms, sounds, scents, tyávina, appaina, lá ëa tancalë, tastes, sensations, or dharmas. lá ëa et henwa-arda There is no field of vision tenna símava-saniéva-arda. and there is no realm of thoughts. Lá ëa nolmë, lá ëa alanolmë, There is [no wisdom and] no ignorance lá ëa nolméva-metta, lá ëa alanolméva-metta, nor elimination of [wisdom and] ignorance, tenna lyerië ar fírië, even up to and including no old age and death, ar lyeriéva ar fírieva-metta. nor elimination of old age and death. Lá ëa urdë, lá ëa himië, There is no suffering, its accumulation, lá ëa pustië, lá ëa lé. its elimination, or a path. Lá ëa nolwë, lá ëa anië. There is no understanding and no attaining. Etta, a Sárihína, alaniello “Because there is no attainment, cuivienáviva, annolwë-araté himyala, bodhisattvas rely on Prajñāpāramitā, háras alindolanyala. and their minds have no obstructions. Indolanië aliello lás þostaina. Since there are no obstructions, they have no fears. Raicé láhtala, Because they are detached from backwards dream-thinking, telda sintié anyas. their final result is Nirvāṇa. Nellúme-termáralë ilyë cuivainar, Because all buddhas of the past, present, and future annolwë-araté himyala, rely on Prajñāpāramitā alarátaina sanda ilcuivié etilcuivanë. they attain Anuttarā Samyaksaṃbodhi. Etta nólë ná ya annolwë-aratë Therefore, know that Prajñāpāramitā ná mai-valya lindë, is a great spiritual mantra, ná mai-nolméva lindë, a great brilliant mantra, ná alarátaina lindë, an unsurpassed mantra, ná alimimya lindë, and an unequalled mantra. (The Prajñāpāramitā Mantra is spoken because) ilyë urdellon asyala, it can truly remove all afflictions. naitië alaraicello. [It is true and is not misguided.] Annolwë-aratës anaie quétina i lindë The mantra is spoken thusly: yallë: ≤ vanwa, vanwa, haira-vanwa, haira-ilvanwa, cuivië aiya ≥ gate gate pāragate pārasaṃgate bodhi svāhā (The mantras are usually not translated, but I took the liberty to do so. The approximate meaning of mantra is: gone, gone, gone over, gone completely over, awakened, so be it!) Sië Annolwë-aráteva-enda oténie. [Thus the Heart of Prajñāpāramitā is complete.]
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References and acknowledgements: I want to admonish that I am not expert in either Sanskrit or Buddhism; still, the translation is done mostly directly from Sanskrit, with some hints from Chinese versions and minor hints from translations to other languages (English and Russian). I used the aid of excellent grammar commentary from “Heart Sutra: A Comprehensive Guide to the Classic of Mahayana Buddhism” by Kazuaki Tanahashi. I also had the assistance of advice from two my Buddhist friends, one of Vajrayana tradition and another of Theravada, concerning nuances of Buddhist terminology. For Quenya grammar, my main source was https://en.wikibooks.org/wiki/, with a reference from http://www.councilofelrond.com/languages/downloads/quenya/Quenya_verb_chart_E_to_Q.pdf and http://folk.uib.no/hnohf/affix~1.htm. Quenya. For Quenya dictionary, I used excellent http://eldamo.org/, for Sanskrit ones, http://spokensanskrit.de/ and http://sanskritdictionary.com/. I cross-referred to Russian translation at http://anthropology.ru/ru/text/klassicheskie-teksty-drevniy-vostok/sutra-serdca-pradzhnya-paramity. I also want to thank Benjamin Babut for Glǽmscribe (https://www.jrrvf.com/glaemscrafu/english/glaemscribe.html) tengwar rendering engine.