Text from the CD cover notes, with diacritics removed.

1. Usnisa Vijaya Dharani

2. Prajna-paramita Hrdaya Sutram

Aryalokiteshvara Bodhisattva Gambhiram Prajna-paramita Caryam Caramano

     When Avalokiteshvara Bodhisattva was practising the profound Prajna Paramita

Vyavalokiti Sma Panca-skanda Asatta Sca Svabhava Sunyam Pasyati Sma

     he illuminated the five skandhas and saw that they are all empty

Iha Sariputra, Rupam Sunyam, Sunyata Iva Rupam

     Thus Sariputra, Form is emptiness; emptiness is form

Rupa Na Vrtta Sunyata, Sunyataya Na Vrtta Sa-rupam

     Form does not differ from emptiness, Emptiness does not differ from form

Yad Rupam Sa-sunyata, Yad Sunyata Sa-rupam

     Form itself is emptiness, emptiness itself is form

Evam Vva Vedana Samjna Sam-skara Vijnanam

     So too are feeling, perception, formation and consciousness

Iha Sariputra Sarva Dharma Sunyata-laksana

     Thus Sariputra, all dharmas are empty of characteristics

Anutpanna Aniruddha Amala A-vimala, Anuna A-paripurna

     No birth, no cessation, no defilement, no purity, no increase and no decrease

Tasmat Sariputra Sunyatayam Ma Rupam

     Therefore Sariputra, in emptiness there is no form

Na Vedana, Na Samjna Na Sam-skara, Na Vijnanam

     no feeling, no preception, no formation, no consciousness

Na Caksu Srotra Ghrana Jihva Kaya Manasa

     no eyes, no ears, no nose, no tongue, no body, no mind

Na Rupam Sabda Ghandha Rasa Sparstavya Dharma

     no appearance, sound, smell, taste, object of touch, dharmas

Na Caksur-dhatu, Yavat Na Manovijnanam-dhatu

     No field of eyes, up to and including no field of mind consciousness

Na Avidya Na Avidya Ksayo

     No ignorance, no end to ignorance

Yavat Na Jara-maranam Na Jara-marana Ksayo

     Up to no old age and death, no ending of old age and death

Na Duhkha, Samudaya, Mirodha, Marga

     No sufferings, no origin (of sufferings), no cessation (of sufferings), no path

Na Jnana, Na Prapti, Na Abhi-samaya

     No wisdom, no attainment, no non-attainment

Tasmat Na Prapti Tva Bodhisattvanam

     Since the Bodhisattva have no attainment

Prajna-paramitam A-sritya Vi-haratya Citta Avarana

     He abides by means of Prajna-Paramita with unobscured mind

Citta Avarana Na Sthitva Na Trasto

     Since there is no obscuration of mind, there is no fear

Vi-paryasa Ati-kranta Nistha Nirvanam

     He transcends falsity and attains complete parinirvana

Try-adhva Vyavasthita Sarva Buddha Prajna-paramita

     All Buddhas of the three times by means of Prajna Paramita

A-sritya Annutara-samyak-sambodhim, Abhi-sambuddha

     fully awaken to unsurpassable truth, complete enlightenment

Tasmat Jnatavyam Prajna-paramita Maha-mantra

     Therefore, know that Prajna-Paramita is a Great Mantra

Maha-vidya Mantra, Anuttara Mantra Asama-samati Mantra

     A Mantra of great insight, an unsurpassable Mantra, an unequalled Mantra

Sarva Duhkha Pra-samana Satyam Amithyatva

     that calms all sufferings should be known as truth without deception

Prajna-paramita Mukha Mantra Tadyatha

     The Prajna-Paramitra Mantra is recited thus, Tadyatha

Gate Gate, Para-gate Para-samgate Bodhi Svaha

     Gate Gate Para-gate Para-samgate Bodhi Svaha

般若波羅蜜多心経

観自在菩薩
行深般波羅蜜多時
照見五薀皆空
度一切苦厄
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
舍利子
是諸法空相
不生不滅
不垢不浄
不増不減
是故空中無色
無受想行識
無眼耳鼻舌身意
無色声香味触法
無限界
乃至無意識界
無無明
亦無無明尽
乃至無老死
亦無老死尽
無苦集滅道
無智亦無得
以無所得故
菩提薩埵
依般若波羅蜜多故
心無罣礙
無罣礙故
無有恐怖
遠離一切顛倒無想
究竟涅槃
三世諸仏
依般若波羅蜜多故
得阿耨多羅三藐三菩提
故知般若波羅蜜多
是大神呪
是大明呪
是無上呪
是無等等呪
能除一切苦
真実不嘘
故説般若波羅蜜多呪
即説呪曰
揭諦揭諦
波羅揭諦
波羅僧揭諦
菩提薩婆訶

When Avalokiteshvara Bodhisattva was practicing the profound prajna paramita, he illuminated the five skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So, too, are feeling, cognition, formation, and consciousness.

Shariputra, all dharmas are empty of characteristics. They are not produced. Not destroyed, not defiled, not pure, and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or dharmas; no field of the eyes, up to and including no field of mind-consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, no way, and no understanding and no attaining.

Because nothing is attained, the Bodhisattva, through reliance on prajna paramita, is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!

All Buddhas of the three periods of time attain Anuttarasamyaksambodhi through reliance on prajna paramita. Therefore, know that prajna paramita is a great spiritual mantra, a great bright mantra, a supreme mantra, an unequalled mantra. It can remove all suffering; it is genuine and not false. That is why the mantra of prajna paramita was spoken. Recite it like this:

Gate gate paragate parasamgate bodhi svaha!

Om Homage to the Perfection of Wisdom the Lovely, the Holy !

Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond.

He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty.

Here, O Sariputra,
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.

Here, O Sariputra,
all dharmas are marked with emptiness ;
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 ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to :

No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path.

There is no cognition, no attainment and no non-attainment.

Therefore, O Sariputra,
it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. 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.

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.

Therefore one should know the prajnaparamita 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 prajnaparamita has this spell been delivered. It runs like this :

gate gate paragate parasamgate bodhi svaha.

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

This completes the Heart of perfect Wisdom.

The Blessed Mother, The Heart of the Perfection of Wisdom
(Bcom Idan 'das ma shes rab kyi pha rol tu phyin pa'I snying po)

THUS HAVE I ONCE HEARD:

The Blessed One was staying in Rajagrha at Vulture Peak along with a great community of monks and great community of bodhisattvas, and at that time, the Blessed One fully entered the meditative adsorption on the varieties of phenomena called the appearance of the profound. At that time as well, the noble Avalokiteshvara, the bodhisattva, the great being, clearly beheld the practice of the profound perfection of wisdom, and saw that even the five aggregates as empty of intrinsic existence.

     Thereupon, through the Buddha's inspiration, the venerable Sariputra spoke to noble Avalokiteshvara, the bodhisattva, the great being, and said, "How should Any noble son or noble daughter who wishes to engage in the practice of the profound perfection of wisdom train?"

     When this had been said, holy Avalokiteshvara, the bodhisattva, the great being, spoke to venerable Sariputra and said, "Sariputra, any noble son or noble daughter who wish to engage in the practice of the profound perfection of wisdom should clearly see this way: they should see perfectly that even the five aggregates are empty of intrinsic existence. Form is emptiness, emptiness is form; emptiness is not other than form, form too is not other than emptiness. Likewise, feelings, perceptions, mental formations, and consciousness are all empty. Therefore, Sariputra, all phenomena are emptiness; they are without defining characteristics; they are not born, they do not cease, they are not defiled, they are not undefiled; they are not deficient, and they are not complete.

     "Therefore, Sariputra, in emptiness there is no form, no feelings, no perceptions, no mental formations, and no consciousness. There is no eye, no ear, no nose, no tongue, no body, and no mind. There is no form, no sound, no smell, no taste, no texture, no mental objects. There is no eye-element and so on up to no mind-element including up to no element of mental consciousness. There is no ignorance, there is no extinction of ignorance, and so on up to no aging and death and no extinction of aging and death. Likewise, there is no suffering, origin, cessation, or path; there is no wisdom, no attainment, and even no non-attainment.

     "Therefore, Sariputra, since the bodhisattvas have no attainments, they rely on this perfection of wisdom and abide in it. Having no obscuration in their minds, they have no fear, and by going utterly beyond error, they will reach the end of nirvana. All the buddhas too who abide in the three times attained the full awakening of unexcelled, perfect enlightenment by relying on this profound perfection of wisdom.

     "Therefore, one should know that the mantra of the perfection of wisdom—the mantra of great knowledge, the unexcelled mantra, the mantra equal to the unequalled, the mantra that quells all suffering—is true because it is not deceptive. The mantra of the perfection of wisdom is proclaimed:

tadyatha gate gate paragate parasamgate bodhi svaha!

Sariputra, the bodhisattva, the great beings, should train in the perfection of wisdom in this way."

     Thereupon, the Blessed One arose for that meditative absorption, and commended holy Avalokiteshvara, the bodhisattva, the great being, saying this is excellent. "Excellent! Excellent! O noble child, it is just so; it should be just so. One should practice the profound perfection of wisdom just as you have revealed. For then even tathagatas will rejoice."

     As the Blessed one uttered these words, the venerable Sariputra, the holy Avalokiteshvara, the bodhisattva, the great being, along with the entire assembly, including the world of gods, humans, asuras, and gandharvas, all rejoiced and hailed what the Blessed One had said.

     When Bodhisattva Avalokitesvara practised the profound Prajna-paramita, he investigated and perceived that the five aggregates (skandhas) were non-existent thus securing his deliverance from all distress and sufferings.
     Shariputra!, Form (rupa) does not differ from the void (sunya), nor the void from form. Form is identical with void (and) void is identical with form. So also are reception (vedana), conception (sanjna), mental function (samskara) and consciousness (vijnana) in relation to the void.
     Shariputra, the void (sunya) of all things is not created, not annihilated, not impure, not pure, not increasing and not decreasing.
     Therefore, with the void (sunya), there is no form (rupa) and no reception (vedana), conception (sanjna), mental function (samskara) and no consciousness (vijnana); there is no eye, ear, nose, tongue, body and mind; there is no form, sound, smell, taste, touch and idea; there are [no such things as the eighteen realms of sense (dhatus) from] the realm of sight up to that of the faculty of mind (vijnana); there are [no such things as the twelve links in the chain of existence (nidanas) from] ignorance (avidya) with also the end of ignorance up to old age and death (jaramarana) with also the end of old age and death; there are no (such things as) the four noble truths and there is no wisdom and also no gain.
     Because of gainlessness, Bodhisattvas who rely on Prajna-paramita, have no hindrance in their hearts, and since they have no hindrance, they have no fear, are free from contrary and delusive ideas and attain the Final Nirvana.
     All Buddhas of the past, present and future obtained complete vision and perfect enlightenment (anuttara-samyak-sambodhi) by relying on Prajna-paramita. So we know that Praja-paramita is the great supernatural Mantra, the great bright, unsurpassed and unequalled Mantra which can truly and without fail wipe out all sufferings.
     Therefore, He uttered the Prajna-paramita mantra which reads:
     Gate, gate, paragate parasamgate Bodhi Svaha!

The noble Avalokitesvara Bodhisattva,
while practicing the deep practice of Prajnaparamita
looked upon the Five Skandhas
and seeing they were empty of self-existence,
said, "Here, Shariputra,
form is emptiness, emptiness is form;
emptiness is not separate from form,
     form is not separate from emptiness;
whatever is form is emptiness,
     whatever is emptiness is form.
The same holds for sensation and perception,
     memory and consciousness.
Here, Shariputra, all dharmas are defined by emptiness
no birth or destruction, purity or defilement,
     completeness or deficiency.
Therefore, Shariputra, in emptiness there is no form,
no sensation, no perception, no memory and no
     consciousness;
no eye, no ear, no nose, no tongue, no body and no mind;
no shape, no sound, no smell, no taste, no feeling
     and no thought;
no element of perception, from eye to conceptual
     consciousness;
no casual link, from ignorance to old age and death,
and no end of casual link, from ignorance to old age and death;
no suffering, no source, no relief, no path;
no knowledge, no attainment and no non-attainment.
Therefore, Shariputra, without attainment,
bodhisattavas take refuge in Prajnaparamita
and live without walls of the mind.
Without walls of the mind and thus without fears,
they see through delusions and finally nirvana.
All buddhas past, present and future
also take refuge in Prajnaparamita
and realize unexcelled, perfect enlightenment.
You should therefore know the great mantra of Prajnaparamita,
the mantra of great magic,
the unexcelled mantra,
the mantra equal to the unequalled,
which heals all suffering and is true, not false,
the mantra in Prajnaparamita spoken thus:
'Gate gate, paragate, parasangate, bodhi svaha.'"

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, Shariputra, 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.

"Hear, 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 realms of elements (from eyes 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 Perfection of Understanding, find no obstacles for their 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 mantara of Prajnaparamita should therefore be proclaimed. This is the mantra:
"Gate gate, paragate, parasamgate, bodhi svaha."

Namo Ratna Trayaya,
Namo Arya Jnana
Sagara, Vairochana,
Byuhara Jara Tathagataya,
Arahate, Samyaksam Buddhaya,
Namo Sarwa Tathagate Bhyay,
Arhata Bhyah,
Samyaksam Buddhe Bhyah,
Namo Arya Avalokite
Shoraya Bodhisattvaya,
Maha Sattvaya,
Maha Karunikaya,
Tadyata, Om Dara Dara,
Diri Diri, Duru Duru
Itte We, Itte Chale Chale,
Purachale Purachale,
Kusume Kusuma Wa Re,
Ili Milli, Chiti Jvalam, Apanaye Shoha

om mani padme hum
maha-jnana cittot-pada
cittasya na-vitarka
sarvartha pra-siddhaka
na-purana na-pratyutpanna
namo lokesvaraya svaha

namo amitabhaya
tathagataya tadyatha
amrtodbhave
amrta siddhambhave
amrta vikrante
amrta vikranta gamine
gagana kirta kare savha

Namo Buddhaya. Namo Dharmaya.
Namo Samghaya.
Namo Sri Maha-Deviye.
Tadyatha, Om, Pari-purana Care Samanta Darsane.
Maha Vihara-gate Samanta Vi-dam Mane.
Maha-karya Prati-sthapane.
Sarvartha Sadhane Su Prati-puri A-yatna Dharmata.
Maha Vik-kurvite Maha-maitri Upa-samhite
Maha-klese Su Sam-grhite.
Samantartha Anu-palane Svaha.