T08n0250_摩訶般若波羅蜜大明咒經
大正藏第 08 冊 No. 0250 摩訶般若波羅蜜大明咒經
No. 250 [Nos. 251-255, 257]
摩訶般若波羅蜜大明咒經
姚秦天竺三藏鳩摩羅什譯
觀世音菩薩，行深般若波羅蜜時，照見五陰空，度一切苦厄。
「舍利弗！色空故無惱壞相，受空故無受相，想空故無知相，行空故無作相，識空故無覺相。何以故？舍利弗！非色異空，非空異色。色即是空，空即是色。受、想、行、識亦如是。
「舍利弗！是諸法空相，不生不滅，不垢不凈，不增不減。是空法，非過去、非未來、非現在。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，乃至無老死無老死盡，無苦、集、滅、道，無智亦無得。
「以無所得故，菩薩依般若波羅蜜故，心無掛礙。無掛礙故，無有恐怖，離一切顛倒夢想苦惱，究竟涅槃。三世諸佛依般若波羅蜜故，得阿耨多羅三藐三菩提。
「故知般若波羅蜜是大明咒，無上明咒，無等等明咒，能除一切苦，真實不虛。故說般若波羅蜜咒。」
即說咒曰：
「竭帝 竭帝 波羅竭帝 波羅僧竭帝 菩提 僧莎呵
【現代漢語翻譯】 現代漢語譯本 觀世音菩薩在進行深層的般若波羅蜜（智慧的完美）修行時，照見五蘊（色、受、想、行、識）皆空，從而度脫一切痛苦和災難。 『舍利弗（佛陀的十大弟子之一）！色（物質現象）的本性是空，所以沒有惱壞的相狀；受（感受）的本性是空，所以沒有感受的相狀；想（概念）的本性是空，所以沒有認知的相狀；行（意志）的本性是空，所以沒有造作的相狀；識（意識）的本性是空，所以沒有覺知的相狀。為什麼呢？舍利弗！色不是與空不同的東西，空也不是與色不同的東西，色就是空，空就是色。受、想、行、識也是如此。』 『舍利弗！一切法的空性，是不生不滅，不垢不凈，不增不減的。這種空性，不是過去、不是未來、也不是現在的。因此，在空性中，沒有色，沒有受、想、行、識，沒有眼、耳、鼻、舌、身、意，沒有色、聲、香、味、觸、法，沒有眼界乃至沒有意識界，沒有無明（無知）也沒有無明盡，乃至沒有老死也沒有老死盡，沒有苦、集、滅、道，沒有智慧也沒有獲得。』 『因為沒有所得的緣故，菩薩依靠般若波羅蜜的緣故，心中沒有掛礙。因為沒有掛礙的緣故，就沒有恐怖，遠離一切顛倒夢想的苦惱，最終達到涅槃（寂滅）。三世諸佛依靠般若波羅蜜的緣故，證得阿耨多羅三藐三菩提（無上正等正覺）。』 『所以知道般若波羅蜜是大明咒，無上明咒，無等等明咒，能夠去除一切痛苦，真實不虛。所以說般若波羅蜜咒。』 即說咒語： 『揭諦，揭諦，波羅揭諦，波羅僧揭諦，菩提，娑婆訶。』
【English Translation】 English version When Avalokiteśvara Bodhisattva practiced the profound Prajñāpāramitā (Perfection of Wisdom), he illuminated the emptiness of the five skandhas (form, feeling, perception, mental formations, and consciousness), and thus transcended all suffering and distress. 'Shariputra (one of the Buddha's ten principal disciples)! Because form (material phenomena) is empty, it has no characteristic of being destroyed; because feeling (sensation) is empty, it has no characteristic of feeling; because perception (conceptualization) is empty, it has no characteristic of knowing; because mental formations (volition) are empty, they have no characteristic of acting; because consciousness (awareness) is empty, it has no characteristic of perceiving. Why is this so? Shariputra! Form is not different from emptiness, and emptiness is not different from form. Form is emptiness, and emptiness is form. Feeling, perception, mental formations, and consciousness are also like this.' 'Shariputra! All dharmas (phenomena) are characterized by emptiness, which is neither produced nor destroyed, neither defiled nor pure, neither increasing nor decreasing. This emptiness is not past, not future, and not present. Therefore, in emptiness, there is no form, no feeling, perception, mental formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or dharma; no realm of the eye up to no realm of consciousness; no ignorance nor the end of ignorance, up to no old age and death nor the end of old age and death; no suffering, origination, cessation, or path; no wisdom nor attainment.' 'Because there is nothing to be attained, Bodhisattvas, relying on Prajñāpāramitā, have no mental hindrances. Because they have no mental hindrances, they have no fear, are free from all inverted and deluded dreams and suffering, and ultimately attain Nirvana (extinction). All Buddhas of the three times, relying on Prajñāpāramitā, attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Therefore, know that Prajñāpāramitā is the great mantra, the unsurpassed mantra, the unequaled mantra, which can remove all suffering, and is true and not false. Therefore, the Prajñāpāramitā mantra is spoken.' Then the mantra is spoken: 'Gate, gate, paragate, parasamgate, bodhi, svaha.'
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摩訶般若波羅蜜大明咒經
【現代漢語翻譯】 現代漢語譯本 《摩訶般若波羅蜜大明咒經》（Mahāprajñāpāramitā Mahāvidyā Mantra Sūtra）
【English Translation】 English version The Mahāprajñāpāramitā Mahāvidyā Mantra Sūtra