T08n0251_般若波羅蜜多心經
大正藏第 08 冊 No. 0251 般若波羅蜜多心經
No. 251 [Nos. 250, 252-255, 257]
大明太祖高皇帝御製般若心經序
二儀久判，萬物備周，子民者君君，育民者法其法也。三綱五常以示天下，亦以五刑輔弼之。有等兇頑不循教者，往往有趨火赴淵之為，終不自省。是兇頑者，非特中國有之，盡天下莫不亦然。俄西域生佛，號曰釋迦，其為佛也，行深愿重，始終不二。於是出世間脫苦趣為其效也，仁慈忍辱務明心以立命，執此道而為之，意在人皆在此利濟群生。今時之人罔知佛之所以，每云法空虛而不實，何以導君子、訓小人。以朕言之則不然。佛之教實而不虛，正欲去愚迷之虛，立本性之實，特挺身苦行，外其教而異其名，脫苦有情。昔佛在時，侍從聽從者皆聰明之士，演說者乃三綱五常之性理也。既聞之後，人各獲福白。佛入滅之後，其法流入中國，間有聰明者動演人天小果猶能化兇頑為善，何況聰明者知大乘而識宗旨者乎。如心經每言空不言實，所言之空乃相空耳。除空之外，所存者本性也。所以相空有六，謂口空說相，眼空色相，耳空聽相，鼻空嗅相，舌空味相，身空樂相。其六空之相又非真相之空，乃妄想之相為之空相，是空相
【現代漢語翻譯】 現代漢語譯本：天地分開已久，萬物齊備周全。作為子民的要像個子民，養育人民的要遵循法度。三綱五常用來昭示天下，也用五刑來輔助治理。有一些兇惡頑劣不遵循教誨的人，常常有趨向火坑、跳入深淵的行為，最終也不自我反省。這些兇惡頑劣的人，不只是中國有，整個天下沒有不是這樣的。後來西域誕生了佛陀，號稱釋迦（釋迦牟尼佛），他成為佛陀，修行深厚，願力宏大，始終如一。於是他出世間，脫離苦難，以此為目標，仁慈忍辱，致力於明心見性以安身立命，秉持這個道理並實踐它，意在使人人都得到利益，救濟眾生。現在的人們不瞭解佛陀的用意，常常說佛法空虛而不實在，怎麼能引導君子、教訓小人呢？以朕（皇帝自稱）來看則不是這樣。佛陀的教誨真實而不虛妄，正是要去除愚昧迷惑的虛妄，確立本性的真實，特地挺身而出，苦行修煉，外在的教義和名稱不同，但都是爲了使有情眾生脫離苦難。過去佛陀在世時，侍奉聽從的人都是聰明之士，所演說的都是三綱五常的性理。聽聞之後，人們各自獲得福報。佛陀入滅之後，佛法傳入中國，其中有聰明的人，稍微演說人天小果，尚且能使兇惡頑劣的人改邪歸正，何況是聰明的人瞭解大乘佛法、認識宗旨的人呢？比如《心經》常常說空而不說實，所說的空只是現象的空罷了。除了空之外，所存在的是本性。所以現象的空有六種，即口空說相，眼空色相，耳空聽相，鼻空嗅相，舌空味相，身空樂相。這六種空的現象又不是真相的空，而是妄想的現象所造成的空相，是空相。 現代漢語譯本：所以說，空相不是沒有，而是妄想的現象。如果能去除妄想，就能見到本性。本性是實有的，不是虛無的。佛陀所說的空，是爲了去除人們的執著，使人們能夠認識到本性。所以，佛陀的教誨是真實的，不是虛妄的。朕希望天下的人都能明白佛陀的教誨，去除妄想，認識本性，從而獲得真正的幸福。
【English Translation】 English version: Heaven and earth have been separated for a long time, and all things are fully prepared. Those who are subjects should act like subjects, and those who nurture the people should follow the laws. The Three Cardinal Guides and the Five Constant Virtues are used to show the world, and the Five Punishments are used to assist in governance. There are some fierce and stubborn people who do not follow the teachings, often tending towards fire pits and jumping into abysses, and ultimately do not reflect on themselves. These fierce and stubborn people are not only in China, but also throughout the world. Later, a Buddha was born in the Western Regions, called Shakya (Shakyamuni Buddha). He became a Buddha, with profound practice and great vows, consistent from beginning to end. Therefore, he left the world to escape suffering, taking this as his goal. He was benevolent and patient, striving to clarify the mind and establish life, adhering to this principle and practicing it, intending to benefit all people and save all living beings. People today do not understand the Buddha's intention, often saying that the Dharma is empty and unreal, how can it guide gentlemen and teach the common people? In my (the emperor's) view, it is not like this. The Buddha's teachings are real and not false, precisely to remove the falsehood of ignorance and establish the reality of the original nature. He specially stood up, practiced asceticism, and although the external teachings and names are different, they are all to liberate sentient beings from suffering. In the past, when the Buddha was alive, those who served and listened were all intelligent people, and what was expounded was the nature and principles of the Three Cardinal Guides and the Five Constant Virtues. After hearing it, people each received blessings. After the Buddha entered Nirvana, the Dharma flowed into China. Among them, there were intelligent people who slightly expounded the small fruits of humans and gods, and could still transform the fierce and stubborn into good. How much more so for intelligent people who understand the Mahayana Dharma and recognize its purpose? For example, the Heart Sutra often speaks of emptiness without speaking of reality. The emptiness spoken of is only the emptiness of phenomena. Apart from emptiness, what exists is the original nature. Therefore, there are six kinds of emptiness of phenomena, namely, the mouth is empty of speaking, the eyes are empty of form, the ears are empty of hearing, the nose is empty of smelling, the tongue is empty of taste, and the body is empty of pleasure. These six kinds of empty phenomena are not the emptiness of true reality, but the empty phenomena caused by delusional phenomena, which are empty phenomena. English version: Therefore, it is said that empty phenomena are not non-existent, but are delusional phenomena. If one can remove delusions, one can see the original nature. The original nature is real, not empty. The emptiness spoken of by the Buddha is to remove people's attachments, so that people can recognize the original nature. Therefore, the Buddha's teachings are real, not false. I hope that all people in the world can understand the Buddha's teachings, remove delusions, recognize the original nature, and thus obtain true happiness.
愚及世人禍及今古，往往愈墮彌深不知其幾。斯空相，前代帝王被所惑而幾喪天下者，周之穆王，漢之武帝，唐之玄宗，蕭梁武帝，元魏主燾，李後主，宋徽宗。此數帝廢國怠政，惟蕭梁武帝、宋之徽宗以及殺身，皆由妄想飛昇及入佛天之地。其佛天之地未嘗渺茫，此等快樂世嘗有之，為人性貪而不覺，而又取其樂人世有之者，何且佛天之地如。為國君及王侯者，若不作非為，善能保守此境，非佛天者何如。不能保守而偽為，用妄想之心即入空虛之境，故有如是，斯空相，富者被纏則淫慾並生喪富矣，貧者被纏則諸詐並作殞身矣，其將賢未賢之人被纏則非仁人君子也，其僧道被纏則不能立本性而見宗旨者也。所以本經題云心經者，正欲去心之邪念以歸正道，豈佛教之妄耶。朕特述此，使聰明者觀二儀之覆載，日月之循環，虛實之孰取，保命者何如。若取有道、保有方，豈不佛法之良哉！色空之妙乎！
般若波羅蜜多心經序
唐釋慧忠撰
夫法性無邊，豈藉心之所度；真如非相，詎假言之所詮。是故眾生浩浩無窮，法海茫茫何極。若也廣尋文義，猶如鏡里求形，更乃息念觀空，又似日中逃影。茲經喻如大地，何物不從地之所生，諸佛唯指一心，何法不因心之所立。但了心地，故號總持，悟法無生，名
【現代漢語翻譯】 現代漢語譯本：愚昧和世俗之人，所遭受的禍患從古至今，往往越陷越深，不知其底。這種空相，前代的帝王被它迷惑而幾乎喪失天下的，有周穆王、漢武帝、唐玄宗、蕭梁武帝、元魏主燾、李後主、宋徽宗。這幾位帝王荒廢國家政事，其中蕭梁武帝、宋徽宗甚至因此喪命，都是因為妄想飛昇成仙，進入佛天之地。其實佛天之地並非渺茫不可及，這種快樂世間也曾有，只是人性貪婪而不自知，反而去追求世間本就有的快樂，又何必把佛天之地看得那麼神秘呢？作為國君和王侯，如果不胡作非爲，善於保守現有的境地，那不就是佛天嗎？如果不能保守而虛偽造作，用妄想之心就會進入空虛的境地，所以才會出現這樣的情況。這種空相，富人被它纏繞就會淫慾橫生而喪失財富，窮人被它纏繞就會各種欺詐而喪命，那些將要成為賢人但還未成為賢人的人被它纏繞就不能成為仁人君子，那些僧人和道士被它纏繞就不能確立本性而見到宗旨。所以本經題為《心經》，正是想要去除心中的邪念而歸於正道，難道佛教是虛妄的嗎？我特意闡述這些，讓聰明的人觀察天地的覆蓋承載，日月星辰的循環往復，虛幻和實在的取捨，以及如何保全性命。如果能遵循正道，保有方法，那不就是佛法的精髓嗎！不就是色空的奧妙嗎！
《般若波羅蜜多心經序》
唐釋慧忠撰
法性無邊無際，哪裡需要用心去度量；真如不是具體的形象，哪裡需要用言語去詮釋。所以眾生浩瀚無邊，佛法如海般深廣無垠。如果廣泛地探尋文字的含義，就像在鏡子里尋找形體；如果停止念頭去觀空，又像在陽光下逃避影子。這部經就像大地，沒有什麼不是從大地生長出來的；諸佛只指明一心，沒有什麼法不是因心而建立的。只要明瞭心地，所以稱為總持；領悟到法本無生，就稱為...
【English Translation】 English version: The foolish and worldly people, the disasters they suffer from ancient times to the present, often sink deeper and deeper, not knowing the bottom. This emptiness, the emperors of previous generations were confused by it and almost lost the world, such as King Mu of Zhou, Emperor Wu of Han, Emperor Xuanzong of Tang, Emperor Wu of Liang, Emperor Tai of Northern Wei, Li Houzhu, and Emperor Huizong of Song. These emperors neglected state affairs, and among them, Emperor Wu of Liang and Emperor Huizong of Song even lost their lives because of their delusion of ascending to immortality and entering the land of Buddha. In fact, the land of Buddha is not vague and unattainable, this kind of happiness has also existed in the world, it is just that human nature is greedy and does not realize it, but instead pursues the happiness that already exists in the world, so why should the land of Buddha be seen as so mysterious? As a monarch and prince, if you do not act recklessly, and are good at preserving the existing situation, isn't that the land of Buddha? If you cannot preserve it and act hypocritically, using a delusional mind will enter a state of emptiness, so such situations will occur. This emptiness, if the rich are entangled by it, they will become lustful and lose their wealth, if the poor are entangled by it, they will commit various frauds and lose their lives, those who are about to become virtuous but have not yet become virtuous, if they are entangled by it, they cannot become benevolent gentlemen, and if monks and Taoists are entangled by it, they cannot establish their true nature and see their purpose. Therefore, the title of this scripture is 'Heart Sutra', which is precisely to remove the evil thoughts in the heart and return to the right path, is Buddhism false? I have specially explained these so that intelligent people can observe the covering and carrying of heaven and earth, the cycle of the sun and moon, the choice between illusion and reality, and how to preserve life. If one can follow the right path and have a method to preserve it, isn't that the essence of Buddhism! Isn't that the wonder of form and emptiness!
'Preface to the Heart Sutra of the Perfection of Wisdom'
Written by Tang Dynasty Monk Huizhong
The nature of Dharma is boundless, how can it be measured by the mind; true suchness is not a concrete form, how can it be explained by words. Therefore, sentient beings are vast and boundless, and the sea of Dharma is as deep and wide as the ocean. If one widely explores the meaning of words, it is like seeking a form in a mirror; if one stops thoughts to contemplate emptiness, it is like escaping a shadow in the sun. This sutra is like the earth, there is nothing that does not grow from the earth; all Buddhas only point to one mind, there is no Dharma that is not established by the mind. As long as one understands the mind, it is called the total holding; realizing that Dharma is unborn, it is called...
為妙覺。一念超越，豈在繁論者爾。
般若波羅蜜多心經
唐三藏法師玄奘譯
觀自在菩薩行深般若波羅蜜多時，照見五蘊皆空，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，不垢不凈，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；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，心無掛礙；無掛礙故，無有恐怖，遠離顛倒夢想，究竟涅槃。三世諸佛依般若波羅蜜多故，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，故說般若波羅蜜多咒。」
即說咒曰：
「揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 僧莎訶」
般若波羅蜜多心經
【現代漢語翻譯】 現代漢語譯本 達到最圓滿的覺悟。一個念頭的超越，哪裡需要繁瑣的論述呢。
《般若波羅蜜多心經》
唐三藏法師玄奘譯
觀自在菩薩（Avalokiteśvara Bodhisattva）在深入修行般若波羅蜜多（Prajñāpāramitā，智慧的完美）時，照見五蘊（skandhas，構成人存在的五種要素：色、受、想、行、識）皆是空性，從而度脫一切痛苦和災難。
『舍利子（Śāriputra）！色（rūpa，物質現象）與空（śūnyatā，空性）沒有差別，空與色也沒有差別；色即是空，空即是色。受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），也是如此。』
『舍利子！一切法的空性，不生不滅，不垢不凈，不增不減。因此，在空性中，沒有色，沒有受、想、行、識；沒有眼、耳、鼻、舌、身、意（六根）；沒有色、聲、香、味、觸、法（六塵）；沒有眼界，乃至沒有意識界；沒有無明（avidyā，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（四聖諦）；沒有智慧，也沒有獲得。』
『因為沒有所得的緣故，菩提薩埵（bodhisattva，追求覺悟的眾生）依般若波羅蜜多之故，心中沒有掛礙；因為沒有掛礙，所以沒有恐怖，遠離顛倒夢想，最終達到涅槃（nirvāṇa，解脫）。三世諸佛依般若波羅蜜多之故，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』
『所以知道般若波羅蜜多，是大神咒，是大明咒，是無上咒，是無等等咒，能除一切痛苦，真實不虛，所以說般若波羅蜜多咒。』
即說咒語：
『揭帝（gate） 揭帝（gate） 波羅揭帝（pāragate） 波羅僧揭帝（pārasaṃgate） 菩提（bodhi） 僧莎訶（svāhā）』
《般若波羅蜜多心經》
【English Translation】 English version It is the wonderful enlightenment. A single thought transcends, how could it be in verbose discussions?
The Heart Sutra of the Perfection of Wisdom
Translated by the Tripitaka Master Xuanzang of the Tang Dynasty
When Avalokiteśvara Bodhisattva practiced the profound Prajñāpāramitā (perfection of wisdom), he illuminated the emptiness of the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) and thus transcended all suffering and distress.
'Śāriputra! Form (rūpa) is not different from emptiness (śūnyatā), and emptiness is not different from form; form is emptiness, and emptiness is form. Feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also like this.'
'Śāriputra! All dharmas (phenomena) are characterized by emptiness; they are neither produced nor destroyed, neither defiled nor pure, neither increasing nor decreasing. Therefore, in emptiness, there is no form, no feeling, no perception, no mental formations, no consciousness; no eye, ear, nose, tongue, body, or mind (the six sense organs); no form, sound, smell, taste, touch, or dharma (the six sense objects); no realm of the eye, up to and including no realm of consciousness; no ignorance (avidyā), nor the cessation of ignorance, up to and including no old age and death, nor the cessation of old age and death; no suffering, no origination, no cessation, no path (the Four Noble Truths); no wisdom, and no attainment.'
'Because there is nothing to be attained, Bodhisattvas, relying on Prajñāpāramitā, have no mental hindrances; because there are no hindrances, they have no fear, are far from distorted dreams, and ultimately attain Nirvana (liberation). All Buddhas of the three times, relying on Prajñāpāramitā, attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).'
'Therefore, know that Prajñāpāramitā is the great divine mantra, the great bright mantra, the supreme mantra, the unequaled mantra, which can remove all suffering, is true and not false. Therefore, the Prajñāpāramitā mantra is spoken.'
Then the mantra is spoken:
'Gate, gate, pāragate, pārasaṃgate, bodhi, svāhā!'
The Heart Sutra of the Perfection of Wisdom