T33n1712_般若波羅蜜多心經略疏
大正藏第 33 冊 No. 1712 般若波羅蜜多心經略疏
No. 1712 [cf. No. 251]
般若波羅蜜多心經略疏(並序)
唐翻經沙門法藏述
夫以。真源素范。沖漠隔于筌罤。妙覺玄猷。奧頤超于言象。雖真俗雙泯二諦恒存。空有兩亡一味常顯。良以。真空未嘗不有。即有以辨于空。幻有未始不空。即空以明於有。有空有故不有。空有空故不空。不空之空空而非斷。不有之有有而不常。四執既亡百非斯遣。般若玄旨斯之謂歟。若歷事備陳。言過二十萬頌。若撮其樞要。理盡一十四行。是知詮真之教乍廣略而隨緣。超言之宗性圓通而俱現。般若心經者。實謂曜昏衢之高炬。濟苦海之迅航。拯物導迷莫斯最為。然則般若以神鑒為體。波羅蜜多以到彼岸為功。心顯要妙所歸。經乃貫穿言教。從法就喻詮旨為目。故言般若波羅蜜多心經。
將釋此經五門分別。一教興。二藏攝。三宗趣。四釋題。五解文。初教興者。依大智度論云。如須彌山王。非無因緣非少因緣令得振動。般若教興亦復如是。具多因緣。一謂欲破外道諸邪見故。二欲回二乘。令入大乘故。三令小菩薩不迷空故。四令悟二諦中道生正見故。五顯佛勝德生凈信故。六慾令發大菩提心故。七令修
【現代漢語翻譯】 現代漢語譯本 大正藏第 33 冊 No. 1712 般若波羅蜜多心經略疏
No. 1712 [cf. No. 251]
般若波羅蜜多心經略疏(並序)
唐朝翻譯經典的沙門法藏 著
大凡真源的樸素法則，深邃寂靜，超越了捕魚的工具（筌罤，比喻言語文字）。妙覺的玄奧道理，精微深遠，超越了言語和形象。雖然真諦和俗諦雙雙泯滅，但二諦始終存在；空和有兩者都消失了，但一味（真如之味）常顯。實在是因為，真空從來不曾不是有，即通過有來辨別空；幻有從來不曾不是空，即通過空來闡明有。有因為有而並非真有，空因為空而並非斷滅。不空的空，是空而非斷滅；不有的有，是有而不恒常。四種執著（有、無、亦有亦無、非有非無）既然消失，各種錯誤的觀點也就隨之消除。般若的玄妙旨意，說的就是這個啊。如果詳細地敘述，言語會超過二十萬頌。如果提取它的關鍵，道理盡在一十四行中。由此可知，詮釋真理的教義，有時廣博有時簡略，隨順因緣而變化；超越言語的宗門，其自性圓滿通達而同時顯現。《般若心經》，實在是照亮昏暗道路的高高火炬，是救度苦海的快速航船，拯救眾生、引導迷途，沒有比這更好的了。那麼，般若以神妙的觀照為本體，波羅蜜多以到達彼岸為功用，心是顯現精要奧妙之處的歸宿，經是貫穿言語教誨的線索。從法（般若）和比喻（心）的角度來詮釋宗旨，作為這部經的題目，所以稱為《般若波羅蜜多心經》。
爲了解釋這部經，分為五個方面來分別說明：一是教的興起，二是屬於哪個藏，三是宗派的旨趣，四是解釋題目，五是解釋經文。首先說教的興起。依據《大智度論》所說，就像須彌山王，不是沒有原因，也不是隻有少許原因就能使它震動。般若教的興起也是這樣，具備多種因緣。一是想要破除外道的各種邪見；二是想要使二乘（聲聞乘和緣覺乘）回心轉意，進入大乘；三是使小菩薩不迷惑于空性；四是使人領悟二諦中道，產生正確的見解；五是彰顯佛的殊勝功德，使人生起清凈的信心；六是想要使人發起廣大的菩提心；七是使人修習……
【English Translation】 English version T33 No. 1712 Prajñāpāramitā Heart Sutra - A Brief Commentary
No. 1712 [cf. No. 251]
A Brief Commentary on the Prajñāpāramitā Heart Sutra (with Preface)
By the Tripiṭaka Master Fazang of the Tang Dynasty
Now, the pure model of the true source is profound and still, separated by the fishing net (quán tī, metaphor for words and letters). The subtle enlightenment's profound principles are mysterious and far-reaching, surpassing words and images. Although the true and conventional are both extinguished, the two truths constantly exist. Though emptiness and existence are both gone, the one flavor (flavor of Suchness) is always manifest. Indeed, true emptiness has never not been existence; it is through existence that emptiness is discerned. Illusory existence has never not been emptiness; it is through emptiness that existence is clarified. Existence exists because of existence, and therefore is not truly existent. Emptiness is empty because of emptiness, and therefore is not non-existent. The emptiness that is not non-existent is empty but not annihilated. The existence that is not non-existent is existent but not permanent. Once the four attachments (existence, non-existence, both existence and non-existence, neither existence nor non-existence) are gone, all kinds of wrong views are thereby eliminated. Is this not what is meant by the profound meaning of Prajñā? If one were to narrate it in detail, the words would exceed two hundred thousand verses. If one were to extract its essence, the principles are exhausted in fourteen lines. Thus, the teachings that explain the truth are sometimes extensive and sometimes concise, changing according to conditions. The school that transcends words, its nature is perfectly complete and simultaneously manifest. The Heart Sutra of Prajñā is truly a high torch illuminating the dark road, a swift ship rescuing from the sea of suffering, saving beings and guiding the lost; there is nothing better than this. Therefore, Prajñā takes miraculous contemplation as its substance, and Pāramitā takes arriving at the other shore as its function. 'Heart' reveals the ultimate destination of essential mysteries, and 'Sutra' is the thread that strings together the teachings. Explaining the purpose from the perspective of the Dharma (Prajñā) and the metaphor ('Heart') serves as the title of this sutra, hence it is called the 'Prajñāpāramitā Heart Sutra'.
To explain this sutra, we will divide it into five aspects: first, the arising of the teaching; second, which collection it belongs to; third, the purpose of the school; fourth, explaining the title; and fifth, explaining the text. First, regarding the arising of the teaching, according to the Mahāprajñāpāramitāupadeśa (Dàzhìdù lùn), just as Mount Sumeru (Xūmí shān wáng) cannot be shaken without a cause or with only a small cause, the arising of the Prajñā teaching is also like this, possessing many causes. First, it is to destroy the various wrong views of external paths; second, it is to turn the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) around and lead them into the Mahāyāna; third, it is to prevent small Bodhisattvas from being confused about emptiness; fourth, it is to enable people to understand the Middle Way of the Two Truths and generate correct views; fifth, it is to reveal the Buddha's superior virtues and generate pure faith; sixth, it is to cause people to generate the great Bodhicitta; seventh, it is to enable people to cultivate...
菩薩深廣行故。八令斷一切諸重障故。九令得菩提涅槃果故。十流至後代益眾生故。略說此十具收彼意。令此教興。第二藏攝者。謂三藏之中契經藏攝。二藏之內菩薩藏收。權實教中實教所攝。第三宗趣者。語之所表曰宗。宗之所歸曰趣。然先總后別。總以三種般若為宗。一實相。謂所觀真性。二觀照。謂能觀妙慧。三文字。謂詮上之教。不越此三故以為宗。別亦有三。一教義一對。以文字教為宗。餘二義為趣。二境智一對。以真空境為宗。觀照智為趣。三因果一對。以菩提因行為宗。菩提果德為趣。
般若波羅蜜多心經 第四釋題者亦有三。初教義分二。謂般若心。是所詮之義。經之一字是能詮之教。即能詮般若之經依義立名。二就所詮義中法喻分二。謂般若等是所詮之法。心之一字是所引之喻。即般若內統要衷之妙義。況人心藏為主為要。統極之本。三就前法中有體用分二。謂般若是體。此云智慧。即神悟玄奧妙證真源也。波羅蜜多是用。此云到彼岸。即由斯妙慧翻生死過盡。至真空之際。即簡不到彼岸之慧。故以為名。謂體即用故。法之喻故。義之教故。立斯名耳。
觀自在菩薩 自下第五解文。此既心經。是以無序及流通也。文中分二。初顯了般若。后即說咒曰下。明秘密般若。何以辨此二者。
【現代漢語翻譯】 現代漢語譯本 菩薩的深廣行持，有八個原因：一，爲了斷除一切沉重的業障；二，爲了獲得菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）的果實；三，爲了使佛法流傳到後世，利益眾生。簡略地說，這十個原因概括了菩薩的意願，使佛法興盛。屬於第二藏所攝，即在三藏（Tripitaka，佛教經典的總稱）中，屬於契經藏（Sutra Pitaka，經藏）；在二藏中，屬於菩薩藏（Bodhisattva Pitaka，菩薩藏）；在權實二教中，屬於實教所攝。第三是宗趣：語言所表達的叫做『宗』，宗所歸向的叫做『趣』。先總說后別說。總的來說，以三種般若（Prajna，智慧）為宗：一是實相般若，即所觀照的真實自性；二是觀照般若，即能觀照的微妙智慧；三是文字般若，即詮釋上述二者的教法。不超過這三種，所以以此為宗。分別來說也有三種：一是教義相對，以文字教為宗，其餘二者為趣；二是境智相對，以真空之境為宗，觀照智為趣；三是因果相對，以菩提因行（通往覺悟的行為）為宗，菩提果德（覺悟的功德）為趣。
《般若波羅蜜多心經》（Prajnaparamita Hrdaya Sutra，般若智慧到達彼岸的心髓之經典）第四是解釋題目，也有三種：首先是教義分為二，『般若心』是所詮釋的義理，『經』字是能詮釋的教法，即能詮釋般若的經典，依義理而立名。其次就所詮釋的義理中，從法和比喻分為二，『般若』等是所詮釋的法，『心』字是所引用的比喻，即般若統攝要領的微妙義理，好比人心臟是身體的主宰和要害，是統攝一切的根本。第三就前面的法中，從體和用分為二，『般若』是體，此譯為智慧，即神妙領悟玄奧，微妙證悟真源。『波羅蜜多』是用，此譯為『到彼岸』，即由此微妙智慧，超越生死，到達真空的境界。這可以簡別不能到達彼岸的智慧，所以以此為名。體即是用，是法的比喻，是義的教法，所以立此名。
觀自在菩薩（Avalokiteshvara Bodhisattva，觀世音菩薩）下面第五是解釋經文。因為是《心經》，所以沒有序分和流通分。經文分為兩部分：開始是顯了般若，後面『即說咒曰下』是說明秘密般若。如何區分這兩者呢？
【English Translation】 English version The Bodhisattva's (Enlightenment Being) profound and vast practice has eight reasons: First, to cut off all heavy karmic obstacles; second, to obtain the fruits of Bodhi (Enlightenment) and Nirvana (Liberation); third, to allow the Dharma (Buddhist teachings) to flow to later generations, benefiting sentient beings. Briefly speaking, these ten reasons summarize the Bodhisattva's intentions, allowing the Dharma to flourish. It belongs to the Second Collection, which within the Tripitaka (Three Baskets, the complete Buddhist canon), belongs to the Sutra Pitaka (Basket of Discourses); within the Two Collections, it is collected in the Bodhisattva Pitaka (Bodhisattva Collection); within the provisional and real teachings, it belongs to the real teachings. Third is the doctrine and purpose: what language expresses is called 'doctrine,' and what the doctrine leads to is called 'purpose.' First, generally speaking, then specifically. Generally speaking, the three Prajnas (Wisdoms) are the doctrine: first, the Real Aspect Prajna, which is the true nature contemplated; second, the Contemplation Prajna, which is the wonderful wisdom that can contemplate; third, the Literal Prajna, which is the teachings that explain the above two. It does not exceed these three, so it is taken as the doctrine. Specifically, there are also three: first, the teaching and meaning are relative, with the literal teaching as the doctrine, and the other two as the purpose; second, the realm and wisdom are relative, with the realm of emptiness as the doctrine, and the wisdom of contemplation as the purpose; third, the cause and effect are relative, with the Bodhi cause and practice (actions leading to enlightenment) as the doctrine, and the Bodhi fruit and virtue (merits of enlightenment) as the purpose.
Prajnaparamita Hrdaya Sutra (The Heart Sutra of the Perfection of Wisdom) Fourth is explaining the title, and there are also three: First, the teaching and meaning are divided into two, 'Prajna Heart' is the meaning to be explained, and the word 'Sutra' is the teaching that can explain, that is, the sutra that can explain Prajna, named according to the meaning. Secondly, in the meaning to be explained, from Dharma (teachings) and metaphor, it is divided into two, 'Prajna' etc. are the Dharmas to be explained, and the word 'Heart' is the metaphor used, that is, the subtle meaning of Prajna that governs the essentials, just like the human heart is the master and key of the body, the root that governs everything. Third, in the preceding Dharma, from substance and function, it is divided into two, 'Prajna' is the substance, which is translated as wisdom, that is, the divine understanding of the profound, the subtle realization of the true source. 'Paramita' is the function, which is translated as 'to the other shore,' that is, by this subtle wisdom, transcending birth and death, reaching the realm of emptiness. This can distinguish the wisdom that cannot reach the other shore, so it is named accordingly. The substance is the function, it is a metaphor for the Dharma, it is the teaching of meaning, so this name is established.
Avalokiteshvara Bodhisattva (The Bodhisattva Who Perceives the Sounds of the World) Below, the fifth is explaining the text. Because it is the 'Heart Sutra,' there is no prologue or epilogue. The text is divided into two parts: the beginning is the manifest Prajna, and the following 'Then he spoke the mantra' explains the secret Prajna. How to distinguish between these two?
謂顯了明說。令生慧解滅煩惱障。以咒秘密言。令誦生福滅罪業障。為滅二障成二嚴故。說此二分。就前文中亦二。初略標綱要分二。從舍利子色不異空下。明廣陳實義分。以義非頓顯故先略標。非略能具故次廣釋。又前是據行略標。后即就解廣陳。前中有四。一能觀人。二所行行。三觀行境。四明能觀利益。且初能觀人。觀自在菩薩者。是能觀人也。謂于理事無閡之境。觀達自在故立此名。又觀機往救自在無閡。故以為名焉。前釋就智后釋就悲。菩謂菩提。此謂之覺。薩者薩埵。此曰眾生。謂此人以智上求菩提。用悲下救眾生。從境得名故。
行深般若波羅蜜多時 二明所行之行。謂般若妙行有其二種。一淺即人空般若。二深即法空般若。今簡淺異深。故云行深般若。言時者。謂此菩薩有時。亦同二乘入人空觀。故法華云。應以聲聞身得度者。即現聲聞身等。今非彼時故云行深時也。
照見五蘊皆空 三明觀行境。謂達見五蘊自性。皆空即二空理深慧所見也。
度一切苦厄 四明利益。謂證見真空苦惱斯盡。當得遠離分段變易二種生死。證菩提涅槃究竟樂果。故云度一切苦厄也。上來略標竟。
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 自下第二明廣陳實義分。
【現代漢語翻譯】 現代漢語譯本： 所謂『顯了明說』，是爲了使眾生生起智慧，理解佛法，從而滅除煩惱的障礙。用咒語這種秘密的語言，是爲了讓誦持者獲得福報，滅除罪業的障礙。爲了滅除這兩種障礙，成就智慧和慈悲這兩種莊嚴，所以宣說了這兩部分內容。《心經》正文也分為兩部分：首先是簡略地標出綱要，從『舍利子，色不異空』以下，是詳細地闡述實際意義。因為義理不是一下子就能明白的，所以先簡略地標出綱要；又因為簡略的標示不能完全包含所有的內容，所以接著詳細地解釋。而且，前面是根據修行來簡略地標示，後面是就理解來詳細地闡述。前面一部分又分為四個方面：一是能觀的人，二是所修行的法門，三是觀行的境界，四是說明能觀的利益。首先說能觀的人，『觀自在菩薩』，就是能觀的人。意思是說，對於事和理沒有阻礙的境界，能夠觀照通達，自在無礙，所以立了這個名字。又因為觀察眾生的根機，前往救度，自在無礙，所以用這個名字。前面的解釋是就智慧而言，後面的解釋是就慈悲而言。『菩』指的是菩提（Bodhi），就是覺悟的意思。『薩』指的是薩埵（Sattva），就是眾生的意思。意思是說，這個人用智慧向上追求菩提，用慈悲向下救度眾生，從境界上得到這個名稱。 『行深般若波羅蜜多時』，第二是說明所修行的法門。所謂的般若妙行有兩種：一是淺顯的，即人空般若；二是深奧的，即法空般若。現在爲了區分淺顯和深奧，所以說『行深般若』。說『時』，是因為這位菩薩有時也像二乘那樣進入人空觀。所以《法華經》說，『應以聲聞身得度者，即現聲聞身等』。現在不是那個時候，所以說『行深時』。 『照見五蘊皆空』，第三是說明觀行的境界。意思是說，通達見到五蘊（Skandha）的自性，都是空性的，這就是二空（人空和法空）的道理，是甚深智慧所見到的。 『度一切苦厄』，第四是說明利益。意思是說，證悟見到真空的道理，苦惱就會完全消失，能夠遠離分段生死和變易生死這兩種生死，證得菩提涅槃的究竟快樂的果報，所以說『度一切苦厄』。以上是簡略地標出綱要。 『舍利子（Sariputra）。色不異空，空不異色。色即是空，空即是色。受、想、行、識，亦復如是』，下面第二部分是詳細地闡述實際意義。
【English Translation】 English version: What is meant by 'clearly and explicitly explaining' is to enable sentient beings to generate wisdom, understand the Dharma, and thereby eliminate the obstacles of afflictions. The use of mantras, a secret language, is to enable those who recite them to obtain blessings and eliminate the obstacles of karmic sins. In order to eliminate these two obstacles and achieve the two adornments of wisdom and compassion, these two parts are expounded. The main text of the Heart Sutra is also divided into two parts: first, a brief outline of the essentials, and from 'Sariputra, form does not differ from emptiness' onwards, a detailed exposition of the actual meaning. Because the meaning is not immediately apparent, a brief outline is given first; and because the brief outline cannot fully encompass all the content, a detailed explanation follows. Moreover, the former is a brief outline based on practice, and the latter is a detailed exposition based on understanding. The first part is further divided into four aspects: first, the person who can contemplate; second, the Dharma practiced; third, the realm of contemplation; and fourth, the explanation of the benefits of contemplation. First, regarding the person who can contemplate, 'Avalokiteśvara Bodhisattva' is the person who can contemplate. It means that for the realm where things and principles are unobstructed, one can contemplate and understand freely and without hindrance, hence this name is established. Also, because one observes the faculties of sentient beings and goes to their rescue freely and without hindrance, this name is used. The former explanation is in terms of wisdom, and the latter explanation is in terms of compassion. 'Bodhi' refers to Bodhi (覺), which means enlightenment. 'Sattva' refers to Sattva (眾生), which means sentient beings. It means that this person uses wisdom to seek Bodhi upwards and uses compassion to save sentient beings downwards, obtaining this name from the realm. 'When practicing deeply Prajna Paramita', the second is to explain the Dharma practiced. There are two kinds of wonderful practices of Prajna: one is the shallow, which is the Prajna of emptiness of persons; the other is the profound, which is the Prajna of emptiness of dharmas. Now, in order to distinguish between the shallow and the profound, it is said 'practicing deeply Prajna'. Saying 'when' is because this Bodhisattva sometimes enters the contemplation of emptiness of persons like the two vehicles. Therefore, the Lotus Sutra says, 'Those who should be liberated in the form of a Sravaka, he will manifest in the form of a Sravaka, etc.' Now is not that time, so it is said 'practicing deeply when'. 『Clearly seeing that the five Skandhas are all empty』, the third is to explain the realm of contemplation. It means that one thoroughly sees that the self-nature of the five Skandhas (五蘊) is all empty, which is the principle of the two emptinesses (emptiness of persons and emptiness of dharmas), seen by profound wisdom. 『Overcoming all suffering and distress』, the fourth is to explain the benefits. It means that upon realizing and seeing the principle of emptiness, suffering will completely disappear, and one will be able to stay away from the two kinds of birth and death, segmented birth and death and variable birth and death, and attain the ultimate happiness of Bodhi Nirvana, so it is said 'overcoming all suffering and distress'. The above is a brief outline of the essentials. 『Sariputra (舍利子). Form does not differ from emptiness, emptiness does not differ from form. Form is emptiness, emptiness is form. Sensation, perception, volition, and consciousness are also like this』, the second part below is a detailed exposition of the actual meaning.
于中有五。一拂外疑。二顯法體。三明所離。四辨所得。五結嘆勝能。初段文有四釋。一正去小乘疑。二兼釋菩薩疑。三便顯正義。四就觀行釋。初中言舍利子者。舉疑人也。舍利是鳥名。此翻為鹙鷺鳥。以其人母聰悟迅疾如彼鳥眼。因立其名。是彼之子。連母為號故曰鹙子。是則母因鳥名。子連母號。聰慧第一。標為上首。故對之釋疑也。彼疑雲。我小乘有餘位中見蘊無人。亦云法空與此何別。今釋云。汝宗蘊中無人名蘊空。非蘊自空。是則蘊異於空。今明諸蘊自性本空。而不同彼。故云色不異空等。又疑雲。我小乘中入無餘位身智俱盡。亦空無色等與此何別。釋云。汝宗即色非空滅色方空。今則不爾。色即是空非色滅空。故不同彼。以二乘疑不出此二。故就釋之。二兼釋菩薩疑者。依寶性論云。空亂意菩薩有三種疑。一疑空異色。取色外空。今明色不異空。以斷彼疑。二疑空滅色。取斷滅空。今明色即是空。非色滅空。以斷彼疑。三疑空是物。取空為有。今明空即色。不可以空取空。以斷彼疑。三疑既盡。真空自顯也。三便顯正義者。但色空相望有其三義。一相違義。下文云。空中無色等。以空害色故。準此應云色中無空。以色違空故。若以互存必互亡故。二不相閡義。謂以色是幻色必不閡空。以空是真空必不妨
【現代漢語翻譯】 現代漢語譯本 於此中有五重含義：第一，消除外道的疑惑；第二，彰顯佛法的本體；第三，闡明所要遠離的；第四，辨析所能獲得的；第五，總結並讚歎其殊勝的能力。第一段經文有四種解釋：第一，正面消除小乘的疑惑；第二，兼顧解釋菩薩的疑惑；第三，直接闡明正義；第四，就觀行方面進行解釋。首先，提到『舍利子』（Śāriputra，佛陀的十大弟子之一，以智慧著稱）是爲了提出疑問的人。『舍利』是一種鳥的名字，翻譯過來是鹙鷺鳥。因為他的母親聰慧敏捷，像鹙鷺鳥的眼睛一樣，因此以此為名。他是舍利之子，連同母親的名字一起稱呼，所以叫『鹙子』。這是因為母親因鳥得名，兒子連用母親的稱號。他智慧第一，被尊為上首，所以針對他來解釋疑惑。他們（小乘）疑惑說：我們小乘在有餘涅槃的境界中，見到五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）中沒有『人』（ātman，通常被認為是永恒不變的自我），也說諸法皆空，這與大乘的空有什麼區別呢？現在解釋說：你們宗派認為五蘊中沒有『人』，所以稱為蘊空，而不是五蘊本身就是空。這就是說，五蘊不同於空。現在我們闡明諸蘊的自性本來就是空，與你們不同。所以說『色不異空』等等。又有人疑惑說：我們小乘中進入無餘涅槃的境界，身心俱滅，也是空無色等，這與大乘的空有什麼區別呢？解釋說：你們宗派認為，色即非空，滅色之後才空。現在則不是這樣，色即是空，不是滅色才空。所以與你們不同。因為二乘的疑惑不出這兩種，所以就此進行解釋。 第二，兼顧解釋菩薩的疑惑。根據《寶性論》（Ratnagotravibhāga）所說，對空性理解混亂的菩薩有三種疑惑：第一，疑惑空不同於色，認為在色之外存在空。現在闡明色不異空，以斷除他們的疑惑。第二，疑惑空會滅色，認為空是斷滅空。現在闡明色即是空，不是滅色才空，以斷除他們的疑惑。第三，疑惑空是實物，認為空是真實存在的。現在闡明空即是色，不可以空來執取空，以斷除他們的疑惑。三種疑惑消除之後，真正的空性自然顯現。 第三，直接闡明正義。只是從色和空相互對待的角度來看，有三種含義：第一，相違義。下文說：『空中無色』等等，因為空會損害色。按照這個邏輯，應該說色中無空，因為色違背空。如果認為互相依存就必然互相消亡。第二，不相妨礙義。認為色是幻化的色，必然不妨礙空。因為空是真空，必然不妨礙...
【English Translation】 English version Herein are five aspects: First, to dispel external doubts; second, to reveal the Dharma body; third, to clarify what is to be abandoned; fourth, to discern what is to be attained; and fifth, to conclude by praising the supreme ability. The first section of the text has four explanations: First, to directly dispel the doubts of the Śrāvakayāna (小乘, the 'Vehicle of Listeners' or 'Smaller Vehicle'); second, to also explain the doubts of the Bodhisattvas; third, to directly elucidate the correct meaning; and fourth, to explain from the perspective of contemplation and practice. First, mentioning 『Śāriputra』 (舍利子, one of the ten great disciples of the Buddha, known for his wisdom) is to address the person raising the doubts. 『Śāri』 is the name of a bird, which translates to the egret bird. Because his mother was intelligent and quick like the eyes of that bird, she was named after it. He is the son of Śāri, and is referred to by his mother's name, hence 『Śāriputra』 (鹙子). This is because the mother is named after the bird, and the son is referred to by his mother's title. He is foremost in wisdom and is designated as the leader, so he is addressed to dispel the doubts. They (Śrāvakayāna) doubt, saying: In our Śrāvakayāna, in the state of sa-upādisesa-nirvāṇa (有餘涅槃, Nirvana with remainder), we see that there is no 『self』 (ātman, 人) in the five skandhas (五蘊, the five aggregates constituting individual existence: form, feeling, perception, volition, and consciousness), and we also say that all dharmas are empty. What is the difference between this and the emptiness of the Mahāyāna? Now it is explained: Your school believes that there is no 『self』 in the five skandhas, so it is called the emptiness of the aggregates, not that the aggregates themselves are empty. That is to say, the aggregates are different from emptiness. Now we clarify that the nature of the aggregates is originally empty, which is different from yours. Therefore, it is said that 『form is not different from emptiness』 and so on. Furthermore, some doubt, saying: In our Śrāvakayāna, entering the state of anupādisesa-nirvāṇa (無餘涅槃, Nirvana without remainder), both body and mind are extinguished, and it is also empty and without form, etc. What is the difference between this and the emptiness of the Mahāyāna? It is explained: Your school believes that form is not emptiness, and only after the extinction of form is there emptiness. Now it is not like that; form is emptiness, not that emptiness comes after the extinction of form. Therefore, it is different from yours. Because the doubts of the two vehicles do not go beyond these two, they are explained accordingly. Second, also explaining the doubts of the Bodhisattvas. According to the Ratnagotravibhāga (寶性論), Bodhisattvas who are confused about emptiness have three kinds of doubts: First, doubting that emptiness is different from form, thinking that emptiness exists outside of form. Now it is clarified that form is not different from emptiness, to dispel their doubts. Second, doubting that emptiness extinguishes form, thinking that emptiness is annihilation. Now it is clarified that form is emptiness, not that emptiness comes after the extinction of form, to dispel their doubts. Third, doubting that emptiness is a substance, thinking that emptiness is real. Now it is clarified that emptiness is form, and emptiness cannot be grasped as emptiness, to dispel their doubts. After the three doubts are eliminated, true emptiness naturally manifests. Third, directly elucidating the correct meaning. Only from the perspective of form and emptiness being treated as opposites, there are three meanings: First, the meaning of opposition. The following text says: 『In emptiness, there is no form,』 etc., because emptiness harms form. According to this logic, it should be said that in form, there is no emptiness, because form opposes emptiness. If it is thought that mutual existence necessarily leads to mutual extinction. Second, the meaning of non-obstruction. It is thought that form is illusory form, which necessarily does not obstruct emptiness. Because emptiness is true emptiness, it necessarily does not obstruct...
幻色若閡於色即是斷空。非真空故。若閡于空即是實色。非幻色故。三明相作義。謂若此幻色舉體非空。不成幻色。是故由色即空。方得有色故。大品云。若諸法不空。即無道無果等。中論云。以有空義故一切法得成。故真空亦爾。準上應知。是故真空通有四義。一廢己成他義。以空即是色故。即色現空隱也。二泯他顯己義。以色是空故。即色盡空顯也。三自他俱存義。以隱顯無二是真空故。謂色不異空為幻色色存也。空不異色名真空空顯也。以互不相礙二俱存也。四自他俱泯義。以舉體相即全奪兩亡絕二邊故。色望于空亦有四義。一顯他自盡。二自顯隱他。三俱存。四俱泯。並準前思之。是則幻色存亡無閡。真空隱顯自在。合為一味圓通無寄。是其法也。四就觀行釋者有三。一觀色即空以成止行。觀空即色以成觀行。空色無二一念頓現。即止觀俱行方為究竟。二見色即空。成大智而不住生死。見空即色。成大悲而不住涅槃。以色空境不二悲智念不殊成。無住處行。三智者大師依瓔珞經立一心三觀義。一從假入空觀。謂即是空故。二從空入假觀。謂空即是色故。三空假平等觀。謂色空無異故。
舍利子。是諸法空相 第二顯法體。于中有二。先總后別。今初也。言是諸法空相者。謂蘊等非一故云諸法。顯此空狀
【現代漢語翻譯】 現代漢語譯本 幻色如果執著於色，那就是斷滅空。因為不是真空的緣故。如果執著于空，那就是實色，因為不是幻色的緣故。三種明瞭相互作用的含義是說，如果這幻色整體不是空，就不能成為幻色。因此，由於色即是空，才能有色。所以，《大品般若經》說：『如果諸法不空，就沒有道，沒有果等等。』《中論》說：『因為有空性的緣故，一切法才能成立。』所以真空也是這樣，參照上面所說的應該明白。因此，真空貫通有四種含義：一是廢除自己成就他者，因為空即是色，就是色顯現而空隱沒。二是泯滅他者彰顯自己，因為色是空，就是色消失而空顯現。三是自己和他者共同存在，因為隱沒和顯現沒有二是真空的緣故，就是色不異於空，作為幻有而存在；空不異於色，名為真空，空顯現。因為互相不妨礙，所以二者共同存在。四是自己和他者共同泯滅，因為整體相互即是，完全奪走兩者，消滅兩種邊見的緣故。色相對於空也有四種含義：一是彰顯他者自己消失，二是自己彰顯隱沒他者，三是共同存在，四是共同泯滅。都參照前面所說的來思考。這樣，幻色的存在和消失沒有妨礙，真空的隱沒和顯現自在，合為一體，圓融通達，沒有寄託，這就是它的法。四是就觀行解釋有三種：一是觀察色即是空，來成就止行；觀察空即是色，來成就觀行。空和色沒有二致，一念之間頓然顯現，就是止觀同時進行，才是究竟。二是見色即是空，成就大智慧而不執著于生死；見空即是色，成就大慈悲而不執著于涅槃。因為色和空的境界沒有二致，慈悲和智慧的念頭沒有差別，成就無所住的修行。三是智者大師依據《瓔珞經》建立一心三觀的含義：一是從假入空觀，就是說即是空；二是從空入假觀，就是說空即是色；三是空假平等觀，就是說色和空沒有差異。
舍利子（Śāriputra，佛陀十大弟子之一）。是諸法空相 第二是顯現法的本體。其中有二，先總說后別說。現在是開始。說『是諸法空相』，就是說蘊等等不是單一的，所以說『諸法』。顯現這空的狀態。
【English Translation】 English version If illusory form clings to form, it is annihilationist emptiness. Because it is not true emptiness. If it clings to emptiness, it is substantial form, because it is not illusory form. The meaning of the three clear aspects interacting is that if this illusory form in its entirety is not empty, it cannot become illusory form. Therefore, it is because form is emptiness that form can exist. Therefore, the Mahaprajnaparamita Sutra says: 'If all dharmas are not empty, there is no path, no fruit, etc.' The Madhyamaka-karika says: 'Because there is the meaning of emptiness, all dharmas can be established.' Therefore, true emptiness is also like this; one should understand it according to the above. Therefore, true emptiness pervades with four meanings: First, abolishing oneself to accomplish others, because emptiness is form, which means form appears and emptiness is hidden. Second, obliterating others to reveal oneself, because form is emptiness, which means form disappears and emptiness appears. Third, self and others co-exist, because concealment and manifestation are not two, which is true emptiness, meaning form is not different from emptiness, existing as illusion; emptiness is not different from form, called true emptiness, emptiness appears. Because they do not obstruct each other, the two co-exist. Fourth, self and others are both annihilated, because the whole is mutually identical, completely taking away both, eliminating the two extremes. Form in relation to emptiness also has four meanings: First, revealing others while oneself disappears; second, revealing oneself while concealing others; third, co-existing; fourth, co-annihilating. Consider all of these in light of what was said before. Thus, the existence and disappearance of illusory form are without obstruction, and the concealment and manifestation of true emptiness are free and at ease, combined into one taste, perfectly interpenetrating, without reliance; this is its Dharma. Fourth, explaining in terms of practice and contemplation, there are three aspects: First, contemplating form as emptiness to accomplish the practice of cessation (shamatha); contemplating emptiness as form to accomplish the practice of insight (vipassana). Emptiness and form are not two, appearing suddenly in a single thought, which is the simultaneous practice of cessation and insight, and is ultimate. Second, seeing form as emptiness, one achieves great wisdom and does not dwell in samsara; seeing emptiness as form, one achieves great compassion and does not dwell in nirvana. Because the realms of form and emptiness are not two, and the thoughts of compassion and wisdom are not different, one achieves the practice of non-abiding. Third, Great Teacher Zhiyi, based on the Inrakara Sutra, establishes the meaning of the Three Contemplations in One Mind: First, the contemplation of entering emptiness from the provisional, which means it is emptiness; second, the contemplation of entering the provisional from emptiness, which means emptiness is form; third, the contemplation of equality of emptiness and the provisional, which means form and emptiness are not different.
Śāriputra (Śāriputra, one of the ten great disciples of the Buddha). 'These are the characteristics of emptiness of all dharmas.' The second is to reveal the essence of the Dharma. Within this, there are two parts: first, a general statement, then a specific statement. Now is the beginning. Saying 'These are the characteristics of emptiness of all dharmas' means that the skandhas (aggregates) etc. are not singular, therefore it is said 'all dharmas'. It reveals the state of this emptiness.
故云空相。中邊論云。無二有此無是二名空相。言無二者無能取所取。有言。有此無者有能取所取。無是二不二名為空相。
不生不滅。不垢不凈。不增不減 二別顯中有三對六不。然有三釋。一就位釋。二就法釋。三就觀行釋。初就位釋者。一不生不滅。在道前凡位。謂諸凡夫死此生彼。流轉長劫。是生滅位。真空離此故云不生不滅也。二不垢不凈者。在道中菩薩等位。謂諸菩薩障染未盡凈行已修。名垢凈位。真空離此故名不垢不凈。三不增不減者。在道后佛果位中。生死惑障昔未盡。而今儘是減也。修生萬德昔未圓。而今圓是增也。真空離此故云不增不減。又佛性論中。立三種佛性。一道前名自性住佛性。二道中名引出佛性。三道后名至得果佛性。佛性唯一就位分三。今真空無異。亦就位分異。又法界無差別論中。初名染位。次名染凈位。后名純凈位。皆同此也。二就法釋者。謂此真空雖即色等。然色從緣起。真空不生色。從緣謝。真空不滅。又隨流不染。出障非凈。又障盡非減。德滿不增。此生滅等是有為法相。翻此以顯真空之相。故云空相也。三就觀行釋者。謂於三性立三無性觀。一于遍計所執性作無相觀。謂彼即空無可生滅。二于依他起性作無生觀。謂依他染凈從緣無性。三于圓成實性作無性觀。謂
【現代漢語翻譯】 現代漢語譯本 故云空相（sunyata-laksana，空性的特徵）。《中邊分別論》（Madhyantavibhaga-bhasya）中說：『無二』意味著沒有能取和所取，因此是空相。『有此無』意味著存在能取和所取。『無是二不二』被稱為空相。
『不生不滅』、『不垢不凈』、『不增不減』——這二別顯中包含三對六不。對此有三種解釋：一、就位解釋；二、就法解釋；三、就觀行解釋。首先，就位解釋：一、『不生不滅』，處於證道前的凡夫位。凡夫眾生死此生彼，在漫長的輪迴中流轉，處於生滅位。真空（sunyata，空性）遠離這種狀態，所以說『不生不滅』。二、『不垢不凈』，處於證道中的菩薩等位。菩薩們的煩惱障礙尚未完全消除，清凈的修行已經開始，這被稱為垢凈位。真空遠離這種狀態，所以說『不垢不凈』。三、『不增不減』，處於證道后的佛果位。生死煩惱的障礙過去未曾斷盡，現在斷盡了，這是『減』。修習產生的無量功德過去未曾圓滿，現在圓滿了，這是『增』。真空遠離這種狀態，所以說『不增不減』。此外，《佛性論》（Buddhatā-prakarana）中，建立了三種佛性：一道前名為自性住佛性（prakrti-stha-gotra），二道中名為引出佛性（samudanīta-gotra），三道后名為至得果佛性（nisthā-gata-gotra）。佛性雖然唯一，但就位而分三種。現在真空沒有差異，也同樣就位而分異。此外，《法界無差別論》（Dharmadhātuvibhāga）中，初名染位，次名染凈位，后名純凈位，都與此相同。
二、就法解釋：即此真空雖然就是色等，然而色從因緣生起，真空不生；色從因緣消謝，真空不滅。又隨順流轉而不被染污，脫離障礙而非清凈。又障礙斷盡並非減少，功德圓滿並非增加。這生滅等是有為法的特徵，翻轉這些以顯示真空的特徵，所以說空相。
三、就觀行解釋：即對於三性（trisvabhāva）建立三無性觀（trinihsvabhāva）：一、對於遍計所執性（parikalpita-svabhāva）作無相觀，認為它本性是空，無可生滅。二、對於依他起性（paratantra-svabhāva）作無生觀，認為依他起的染凈從因緣而生，沒有自性。三、對於圓成實性（parinispanna-svabhāva）作無性觀。
【English Translation】 English version Therefore, it is called the 'aspect of emptiness' (sunyata-laksana). The Madhyantavibhaga-bhasya (Treatise on Discrimination between Middle and Extremes) says: 'Non-duality' means there is no grasper and grasped, hence it is the aspect of emptiness. 'There is this, there is not' means there is a grasper and grasped. 'Neither duality nor non-duality' is called the aspect of emptiness.
'Neither arising nor ceasing', 'neither defiled nor pure', 'neither increasing nor decreasing' - these two specifically reveal three pairs of six negations. There are three explanations for this: first, explanation based on stages; second, explanation based on dharmas; third, explanation based on contemplative practice. First, the explanation based on stages: 1. 'Neither arising nor ceasing' refers to the stage of ordinary beings before the path. Ordinary beings die here and are born there, transmigrating through long kalpas, which is the stage of arising and ceasing. Sunyata (emptiness) is apart from this, hence it is said 'neither arising nor ceasing'. 2. 'Neither defiled nor pure' refers to the stage of Bodhisattvas in the midst of the path. The defilements and obstructions of Bodhisattvas have not yet been completely eliminated, and pure practices have already been cultivated, which is called the stage of defilement and purity. Sunyata is apart from this, hence it is said 'neither defiled nor pure'. 3. 'Neither increasing nor decreasing' refers to the stage of the fruit of Buddhahood after the path. The obstructions of birth and death were not exhausted in the past, but are now exhausted, which is 'decreasing'. The myriad virtues cultivated were not complete in the past, but are now complete, which is 'increasing'. Sunyata is apart from this, hence it is said 'neither increasing nor decreasing'. Furthermore, in the Buddhatā-prakarana (Treatise on Buddha-nature), three types of Buddha-nature are established: the first, before the path, is called the prakrti-stha-gotra (inherently abiding Buddha-nature); the second, in the midst of the path, is called the samudanīta-gotra (elicited Buddha-nature); the third, after the path, is called the nisthā-gata-gotra (fruit-attained Buddha-nature). Although Buddha-nature is one, it is divided into three based on stages. Now, sunyata is no different, and is also differentiated based on stages. Furthermore, in the Dharmadhātuvibhāga (Treatise on the Differentiation of the Dharmadhatu), the first is called the defiled stage, the second is called the defiled-pure stage, and the third is called the purely pure stage, all of which are the same as this.
Second, the explanation based on dharmas: that is, although this sunyata is identical to form (rupa) and so on, form arises from conditions, but sunyata does not arise; form ceases from conditions, but sunyata does not cease. Furthermore, it follows the flow without being defiled, and it is free from obstructions without being pure. Furthermore, the exhaustion of obstructions is not decreasing, and the fulfillment of virtues is not increasing. These arising and ceasing are the characteristics of conditioned dharmas. Reversing these reveals the characteristics of sunyata, hence it is called the aspect of emptiness.
Third, the explanation based on contemplative practice: that is, based on the three natures (trisvabhāva), three views of no-nature (trinihsvabhāva) are established: 1. Regarding the parikalpita-svabhāva (imputed nature), one contemplates no-appearance, considering it to be empty in nature, with no arising or ceasing. 2. Regarding the paratantra-svabhāva (dependent nature), one contemplates no-arising, considering that the defilement and purity of the dependent nature arise from conditions and have no self-nature. 3. Regarding the parinispanna-svabhāva (perfected nature), one contemplates no-nature.
前二不有而非減。觀智照現而不增。又在纏出障性無增減。又妄法無生滅。緣起非染凈。真空無增減。以此三無性顯彼真空相。
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 第三明所離。然真空所離曆法多門。統略有四。一法相開合門。二緣起逆順門。三染凈因果門。四境智慧所門。初是故空中者。是前不生不滅等。真空中故。無色等者。彼真空中無五蘊等法。此就相違門故云無也。理實皆悉不壞色等。以自性空不待壞故。下並準知。此中五蘊。即合色為一開心為四。二無眼等者。空無十二處。十二處即合心為一半。謂意處全及法處一分。開色為十半。謂五根五境為十處。及法處一分。三無眼界等者。空無十八界。十八界中即色心俱開。準上可知釋此三科具如對法等論也。
無無明亦無無明盡。乃至無老死。亦無老死盡 二明緣起逆順門。無無明者。順觀無明流轉門。以其性空故云無無明也。亦無無明盡。逆觀無明還滅門。以真空故無可盡也。此舉初支。中間十支。皆應準此。故云乃至。末後一支。謂老死亦流轉還滅皆空也。
無苦集滅道 三染凈因果門。苦集是世間因果。謂苦是生死報。先舉令生厭。集是彼因。謂是煩惱業。厭苦斷集先果后因故也。滅
【現代漢語翻譯】 現代漢語譯本： 前二者（指色和受）並非有，也並非減損。觀智（Prajna-jnana）照見實相，既不增加也不減少。又，無論是在纏縛狀態還是解脫狀態，自性（性，svabhava）都沒有增減。而且，虛妄之法（妄法，bhrānti-dharma）沒有生滅。緣起（Pratītyasamutpāda）不是染污也不是清凈。真空（Śūnyatā）沒有增減。以這三種無自性（三無性，tri-svabhāva-niḥsvabhāvatā）來顯現那真空的相狀。 因此，在空中沒有色（Rūpa）、受（Vedanā）、想（Saṃjñā）、行（Saṃskāra）、識（Vijñāna）。沒有眼（cakṣus）、耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）、意（manas）。沒有色（rūpa）、聲（śabda）、香（gandha）、味（rasa）、觸（sparśa）、法（dharma）。沒有眼界（cakṣu-dhātu）乃至沒有意識界（mano-vijñāna-dhātu）。第三部分說明所要遠離的。然而，真空所要遠離的，涉及多種法門。總括起來有四種：一、法相開合門；二、緣起逆順門；三、染凈因果門；四、境智慧所門。首先是『是故空中者』，是因為前面所說的『不生不滅』等，是真空的緣故。『無色等者』，是因為在那真空中沒有五蘊（pañca-skandha）等法。這是就相違的方面來說，所以說『無』。實際上，一切都沒有破壞色等，因為自性本空，不需要破壞。下面的內容可以依此類推。這裡說的五蘊，就是把色歸為一類，把心分為四類。 二、『無眼等者』，是說空無十二處（dvādaśa-āyatana）。十二處就是把心分為一半，即意處（mana-āyatana）全部和法處（dharma-āyatana）的一部分。把色分為十個半，即五根（pañcendriya）和五境（pañca-viṣaya）為十處，以及法處的一部分。三、『無眼界等者』，是說空無十八界（aṣṭādaśa-dhātu）。十八界中，色和心都分開來說。可以參照上面的解釋。這三科的內容，詳細的解釋可以參考《對法論》等論著。 『無無明（avidyā）亦無無明盡，乃至無老死（jarā-maraṇa），亦無老死盡』。二、說明緣起逆順門。『無無明者』，是順著觀察無明流轉之門。因為它的自性是空，所以說『無無明』。『亦無無明盡』，是逆著觀察無明還滅之門。因為是真空，所以沒有可以窮盡的。這裡舉了最初的一支（無明）。中間的十支（行、識、名色、六入、觸、受、愛、取、有、生），都應該依此類推。所以說『乃至』。最後的一支，就是老死，無論是流轉還是還滅，都是空。 『無苦（duḥkha）集（samudaya）滅（nirodha）道（mārga）』。三、說明染凈因果門。苦和集是世間的因果。苦是生死的果報，先提出苦，是爲了讓人厭惡。集是苦的原因，指的是煩惱和業。厭惡苦，斷除集，是先說果，后說因。
【English Translation】 English version: The former two (referring to Rūpa and Vedanā) are neither existent nor diminished. Prajna-jnana illuminates reality, neither increasing nor decreasing. Furthermore, whether in a state of entanglement or liberation, the inherent nature (svabhava) has no increase or decrease. Moreover, illusory phenomena (bhrānti-dharma) have no arising or ceasing. Dependent origination (Pratītyasamutpāda) is neither defiled nor pure. Emptiness (Śūnyatā) has no increase or decrease. These three non-natures (tri-svabhāva-niḥsvabhāvatā) reveal the aspect of that emptiness. Therefore, in emptiness, there is no form (Rūpa), no sensation (Vedanā), no perception (Saṃjñā), no mental formations (Saṃskāra), no consciousness (Vijñāna). There is no eye (cakṣus), no ear (śrotra), no nose (ghrāṇa), no tongue (jihvā), no body (kāya), no mind (manas). There is no form (rūpa), no sound (śabda), no smell (gandha), no taste (rasa), no touch (sparśa), no mental object (dharma). There is no eye-element (cakṣu-dhātu), and so on, up to no mind-consciousness element (mano-vijñāna-dhātu). The third part explains what is to be abandoned. However, what emptiness abandons involves many Dharma gates. Broadly speaking, there are four: first, the gate of opening and closing of Dharma characteristics; second, the gate of direct and reverse dependent origination; third, the gate of defiled and pure cause and effect; fourth, the gate of object, wisdom, and what is known. First, 'Therefore, in emptiness,' is because of the aforementioned 'no arising, no ceasing,' etc., it is because of emptiness. 'No form, etc.,' is because in that emptiness there are no five aggregates (pañca-skandha), etc. This is spoken from the aspect of opposition, so it says 'no.' In reality, everything does not destroy form, etc., because inherent nature is empty, there is no need to destroy it. The following content can be understood accordingly. Here, the five aggregates are that form is classified as one, and mind is divided into four. Second, 'No eye, etc.,' means that emptiness has no twelve sense bases (dvādaśa-āyatana). The twelve sense bases are that mind is divided into half, that is, the entire mind base (mana-āyatana) and a part of the Dharma base (dharma-āyatana). Form is divided into ten and a half, that is, the five roots (pañcendriya) and the five objects (pañca-viṣaya) are ten bases, and a part of the Dharma base. Third, 'No eye-element, etc.,' means that emptiness has no eighteen elements (aṣṭādaśa-dhātu). In the eighteen elements, form and mind are both spoken of separately. Refer to the above explanation. The detailed explanation of these three categories can be found in treatises such as the Abhidharma. 'No ignorance (avidyā) and no extinction of ignorance, and so on, up to no old age and death (jarā-maraṇa) and no extinction of old age and death.' Second, explaining the gate of direct and reverse dependent origination. 'No ignorance' is observing the gate of the flow of ignorance in a direct way. Because its inherent nature is empty, it says 'no ignorance.' 'Also no extinction of ignorance' is observing the gate of the cessation of ignorance in a reverse way. Because it is emptiness, there is nothing that can be exhausted. Here, the first link (ignorance) is mentioned. The ten links in the middle (actions, consciousness, name and form, six senses, contact, sensation, craving, grasping, becoming, birth) should all be inferred accordingly. Therefore, it says 'and so on.' The last link is old age and death, whether flowing or ceasing, all are empty. 'No suffering (duḥkha), origin (samudaya), cessation (nirodha), path (mārga).' Third, explaining the gate of defiled and pure cause and effect. Suffering and origin are the cause and effect of the world. Suffering is the result of birth and death, first mentioning suffering is to make people disgusted. Origin is the cause of suffering, referring to afflictions and karma. Disgusted with suffering, cutting off origin, is first speaking of the result, then speaking of the cause.
道是出世間因果。滅是涅槃果。先舉令欣。道是彼因。謂八正道。修之於后。皆空無有也。
無智亦無得 四境智慧所門。非但空中無前諸法。彼知空智亦不可得。故云無智也。即此所知空理亦不可得。故云無得也。問前云空即是色等。明色等不亡。何以此文一切皆無。豈非此空是滅色耶。答前雖不閡存而未嘗不盡。今此都亡未嘗不立。故大品云。諸法無所有。如是有此無。此就無所有。前據如是有。又前就相作門。此就相害門。一法二義隨說無違。
以無所得故 第四明其所得有二。初牒前起后。二正明所得。今初也。言以無所得故者。牒前起后也。以者由也。故者因也。由前無所得為因。令後有所得也。大品云無所得故而得。
菩提薩埵依般若波羅蜜多故 二正明所得有二。先明菩薩得涅槃斷果。后明諸佛得菩提智果。前中亦二。先舉人依法。后斷障得果。今初也。言菩提薩埵者舉人也。義如前解。依般若波羅蜜多故者。明依此法行也。故者起后也。
心無掛閡 二斷障得果中有三。初行成。二斷障。三得果。今初也。言心無掛閡者行成也。謂惑不閡心故。境不閡智故。
無掛閡故無有恐怖。遠離顛倒夢想 二斷障也。言無掛閡故牒前起后也。無有恐怖者。外無魔冤之怖。即惡緣
【現代漢語翻譯】 現代漢語譯本 道是出世間因果（hetu-phala，原因和結果）。滅是涅槃果（nirvana-phala，解脫的果實）。先提出令人欣羨之處，道是涅槃的因，指的是八正道（arya-astangika-marga，達到涅槃的八條途徑）。修習這些到最後，一切都是空無所有的。
『無智亦無得』，這是四境智慧所入門徑。不僅僅是空性中沒有前面的各種法，就連了知空性的智慧也是不可得的，所以說『無智』。而這所知的空性之理也是不可得的，所以說『無得』。有人問，前面說『空即是色』等等，說明色等並沒有消失，為什麼這篇文章中說一切皆無？難道這個空是滅絕色法嗎？回答是，前面雖然不妨礙色法的存在，但實際上沒有不窮盡的；現在這裡是完全消亡，沒有什麼是可以建立的。所以《大品般若經》（Mahaprajnaparamita Sutra）說，諸法無所有，如是有此無，這是就無所有而言的。前面是就相作門而言，這裡是就相害門而言。一個法有兩種含義，隨你怎麼說都沒有違背。
『以無所得故』，第四說明所得，所得有兩種。首先是承接前面，引出後面；然後正式說明所得。現在是第一種。說『以無所得故』，是承接前面，引出後面。『以』是『由於』的意思，『故』是『因為』的意思。由於前面沒有所得，所以才會有後面的所得。《大品般若經》說，因為沒有所得，所以才有所得。
『菩提薩埵依般若波羅蜜多故』，第二是正式說明所得，所得有兩種。先說明菩薩（bodhisattva，為利益眾生而發願成佛的人）得到涅槃斷果，后說明諸佛得到菩提智果。前面這一部分也有兩層意思。先提出人，依靠法；然後斷除障礙，得到果實。現在是第一層意思。說『菩提薩埵』是提出人，含義如前解釋。『依般若波羅蜜多故』，說明依靠這個法修行。『故』是引出後面的意思。
『心無掛閡』，第二是斷除障礙，得到果實，這部分有三層意思。首先是修行成就；然後是斷除障礙；最後是得到果實。現在是第一層意思。說『心無掛閡』是修行成就。意思是迷惑不阻礙心，境界不阻礙智慧。
『無掛閡故無有恐怖。遠離顛倒夢想』，第二是斷除障礙。說『無掛閡故』是承接前面，引出後面。『無有恐怖』，是外面沒有魔的恐懼，也就是惡緣
【English Translation】 English version 'Dao' refers to the cause and effect (hetu-phala) in transcending the world. 'Mie' refers to the fruit of Nirvana (nirvana-phala). First, it highlights what is admirable. 'Dao' is the cause of Nirvana, referring to the Eightfold Path (arya-astangika-marga, the eight paths to achieve Nirvana). Cultivating these to the end, everything is empty and without substance.
'No wisdom and no gain' is the gateway to the intelligence of the Four Domains. Not only are the previous dharmas absent in emptiness, but even the wisdom that knows emptiness is unattainable. Therefore, it is said 'no wisdom'. And the principle of emptiness that is known is also unattainable. Therefore, it is said 'no gain'. Someone asks, earlier it was said 'emptiness is form' and so on, indicating that form and so on have not disappeared. Why does this text say that everything is absent? Is this emptiness annihilating form? The answer is, although the previous does not hinder the existence of form, it is in fact not without exhaustion; now here, it is completely extinguished, and nothing can be established. Therefore, the Mahaprajnaparamita Sutra says, 'All dharmas are without substance, such as there is this absence.' This is in terms of 'without substance'. The previous was in terms of the aspect of creation, this is in terms of the aspect of harm. One dharma has two meanings, and there is no contradiction in whatever way it is said.
'Because there is nothing to be gained', the fourth explains what is gained, and there are two types of gain. First, it connects the previous to introduce the following; then it formally explains what is gained. Now it is the first type. Saying 'because there is nothing to be gained' is connecting the previous to introduce the following. 'Because' means 'due to', 'therefore' means 'because of'. Because there is nothing to be gained previously, there will be something to be gained later. The Mahaprajnaparamita Sutra says, 'Because there is nothing to be gained, therefore there is gain'.
'Bodhisattvas, relying on Prajnaparamita', the second is the formal explanation of what is gained, and there are two types of gain. First, it explains that Bodhisattvas (bodhisattva, a person who vows to become a Buddha for the benefit of all beings) attain the fruit of Nirvana and cessation; then it explains that all Buddhas attain the fruit of Bodhi wisdom. The former part also has two layers of meaning. First, it presents the person, relying on the Dharma; then it cuts off obstacles and attains the fruit. Now it is the first layer of meaning. Saying 'Bodhisattvas' is presenting the person, and the meaning is as explained before. 'Relying on Prajnaparamita' explains relying on this Dharma to practice. 'Therefore' introduces the following meaning.
'Because their minds are without hindrance', the second is cutting off obstacles and attaining the fruit, and this part has three layers of meaning. First, cultivation is accomplished; then obstacles are cut off; finally, the fruit is attained. Now it is the first layer of meaning. Saying 'their minds are without hindrance' means cultivation is accomplished. It means that delusion does not hinder the mind, and the realm does not hinder wisdom.
'Because there is no hindrance, there is no fear, and they are far from deluded thoughts', the second is cutting off obstacles. Saying 'because there is no hindrance' connects the previous to introduce the following. 'There is no fear' means there is no fear of demons from the outside, which is evil conditions.
息也。遠離顛倒夢想者。內無惑障之倒。即惡因盡也。
究竟涅槃 三得果也。涅槃此云圓寂。謂德無不備稱圓。障無不盡稱寂。簡異小乘化城權立。今則一得永常故云究竟。又釋智慧究竟盡涅槃之際。故云究竟。
三世諸佛依般若波羅蜜多故 第二得菩提智果。于中有二。初舉人依法。二明得果。今初也。謂三世諸佛更無異路。唯此一門。故云依般若波羅蜜多故也。
得阿耨多羅三藐三菩提 二正明得果也。阿耨多羅此云無上也。三藐者此云正也。次三者此云等也。菩提此云覺也。即無上正等覺也。覺有二義。一正覺。即如理智。正觀真諦。二等覺。即如量智。遍觀俗諦。皆至極無邊。故云無上也。上來所得竟。
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 第五結嘆勝能。于中有二。先別嘆。后總結。今初也。言故知者牃前起后也。由佛菩薩依般若。得菩提涅槃果。故知。般若是大神咒等。嘆其勝能。略嘆四德。然有三釋。一就法釋。一除障不虛名為神咒。二智鑒無昧名為明咒。三更無加過名無上咒。四獨絕無倫名無等等咒。二約功能釋。一能破煩惱。二能破無明。三令因行滿。四令果德圓。三就位釋。一過凡。二越小。三超因。四齊果。謂無等之位互相濟等。故
【現代漢語翻譯】 現代漢語譯本：止息啊。遠離顛倒夢想的人，內心沒有迷惑障礙的顛倒，就是惡因完全斷絕了。
究竟涅槃（Nirvana，梵文，意為解脫）：這是證得三種果位。涅槃，在這裡被稱為圓寂，意思是功德沒有不完備的，稱為圓；障礙沒有不消除乾淨的，稱為寂。這與小乘佛教所說的化城（一種權宜之所）不同，現在所證得的是永恒不變的，所以稱為究竟。另一種解釋是，智慧達到究竟，就是涅槃的境界，所以稱為究竟。
三世諸佛依般若波羅蜜多（Prajna Paramita，梵文，意為智慧到彼岸）故：這是第二部分，講述獲得菩提（Bodhi，梵文，意為覺悟）智慧之果。其中分為兩點：一是舉出人和所依之法，二是說明所得之果。現在是第一點。意思是說，三世諸佛沒有其他道路可走，只有這一條路，所以說依靠般若波羅蜜多。
得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，梵文，意為無上正等正覺）：這是第二點，正式說明所得之果。阿耨多羅，意思是無上。三藐，意思是正。三，意思是等。菩提，意思是覺。也就是無上正等覺。覺有兩層含義：一是正覺，即如理智，正確地觀察真諦；二是等覺，即如量智，普遍地觀察俗諦。都達到極其無邊的境界，所以說是無上。
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：這是第五部分，總結讚歎般若的殊勝功能。其中分為兩點：先分別讚歎，后總結。現在是第一點。說『故知』，是承前啓後的意思。由於佛和菩薩依靠般若，獲得菩提和涅槃之果，所以知道般若是大神咒等等，讚歎它的殊勝功能。這裡簡略地讚歎了四種功德。但有三種解釋：一是就法來解釋，一是消除障礙真實不虛，稱為神咒；二是智慧明鑑沒有迷惑，稱為明咒；三是沒有可以超過的，稱為無上咒；四是獨一無二，沒有可以相比的，稱為無等等咒。二是就功能來解釋，一是能破除煩惱，二是能破除無明，三是使因行圓滿，四是使果德圓滿。三是就果位來解釋，一是超過凡夫，二是超越小乘，三是超出因地，四是等同於佛果。所謂無等之位，互相幫助，互相平等。
【English Translation】 English version: Cessation. Those who are far from inverted dreams, their inner minds are without the inversion of delusion and obstruction, which means the exhaustion of evil causes.
Ultimate Nirvana (Nirvana, Sanskrit, meaning liberation): This is the attainment of the three fruits. Nirvana, here called 'perfect stillness,' means that virtues are all complete, called 'perfect'; obstructions are all eliminated, called 'stillness.' This is different from the 'illusory city' (a provisional place) established by the Hinayana (Small Vehicle) Buddhism. Now, what is attained is eternally constant, so it is called 'ultimate.' Another explanation is that intelligence reaches the ultimate, which is the state of Nirvana, so it is called 'ultimate.'
The Buddhas of the three times rely on Prajna Paramita (Prajna Paramita, Sanskrit, meaning wisdom to the other shore): This is the second part, describing the attainment of the fruit of Bodhi (Bodhi, Sanskrit, meaning enlightenment) wisdom. It is divided into two points: first, it mentions the person and the Dharma (law, teaching) they rely on; second, it explains the fruit attained. Now is the first point. It means that the Buddhas of the three times have no other path to take, only this one path, so it is said to rely on Prajna Paramita.
Attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, Sanskrit, meaning unsurpassed, right, and universal enlightenment): This is the second point, formally explaining the fruit attained. Anuttara means unsurpassed. Samyak means right. Sam means universal. Bodhi means enlightenment. That is, unsurpassed, right, and universal enlightenment. Enlightenment has two meanings: first, right enlightenment, which is rational wisdom, correctly observing the true reality; second, universal enlightenment, which is quantitative wisdom, universally observing conventional reality. Both reach the extremely boundless realm, so it is said to be unsurpassed.
Therefore, it is known that Prajna Paramita is the great divine mantra, the great bright mantra, the unsurpassed mantra, the unequalled mantra: This is the fifth part, summarizing and praising the supreme function of Prajna. It is divided into two points: first, praise separately, then summarize. Now is the first point. Saying 'therefore it is known' means connecting the preceding and following. Because Buddhas and Bodhisattvas rely on Prajna to attain the fruits of Bodhi and Nirvana, it is known that Prajna is the great divine mantra, etc., praising its supreme function. Here, the four virtues are briefly praised. But there are three explanations: first, explaining in terms of the Dharma, one is that eliminating obstacles is real and not false, called the divine mantra; second, wisdom is clear and without delusion, called the bright mantra; third, there is nothing that can surpass it, called the unsurpassed mantra; fourth, it is unique and incomparable, called the unequalled mantra. Second, explaining in terms of function, one is that it can destroy afflictions, two is that it can destroy ignorance, three is that it makes the cause and practice complete, and four is that it makes the fruit and virtue perfect. Third, explaining in terms of the stage, one is surpassing ordinary beings, two is transcending the Hinayana, three is exceeding the causal ground, and four is being equal to the Buddha fruit. The so-called unequalled position helps each other and is equal to each other.
云無等等。十地論云無等者。謂佛比餘眾生彼非等故。重言等者此彼法身等故。何故不但說無等耶。示現等正覺故。
能除一切苦真實不虛 二總結勝能。謂三苦八苦一切苦也。又分段變易。亦云一切苦也。除苦決定故云真實不虛也。上來廣略不同。總明顯了般若竟。
故說般若波羅蜜多咒即說咒曰 自下第二段明秘密般若。于中有二。初牒前起后。二正說咒詞。今初也。前云是大神咒。未顯咒詞故今說之。
羯諦羯諦波羅羯諦波羅僧羯諦菩提薩婆訶
二正說咒詞。此有二義。一不可釋。以是諸佛秘語非因位所解。但當誦持除障增福。亦不須強釋也。二若欲強釋者。羯諦者。此云去也度也。即深慧功能。重言羯諦者。自度度他也。波羅羯諦者。波羅此云彼岸。即度所到處也。波羅僧羯諦者。僧者總也溥也。即謂自他溥度總到彼岸也。言菩提者。至何等彼岸。謂大菩提處也。言薩婆訶者。此云速疾令前所作速疾成就故也。
略釋絕筆述懷頌曰 般若深邃 累劫難逢 隨分贊釋 冀會真宗。
般若波羅蜜多心經略疏 法藏。長安二年于京清禪寺。翻經之暇。屬同禮部兼檢校雍州長史滎陽鄭公。清簡成性忠孝自心。金柯玉葉之芳葩。九刊三王之重寄。羽儀朝序城塹法門。始自青衿迄于
【現代漢語翻譯】 現代漢語譯本 云無等等： 《十地論》（Dashabhumika Sutra）說『無等』，是因為佛陀（Buddha）與其餘眾生相比，不是相等的緣故。重複說『等』，是因為佛陀與眾生的法身（Dharmakaya）是相等的緣故。為什麼不只說『無等』呢？爲了示現等正覺（Samyak-sambuddha）的緣故。 能除一切苦真實不虛： 這是總結般若（Prajna）殊勝的能力。這裡所說的一切苦，指的是三苦（Three Kinds of Suffering）和八苦（Eight Kinds of Suffering）。此外，分段生死（Samsara）和變易生死（Changeable Samsara），也可以稱為一切苦。因為能夠決定地去除痛苦，所以說是真實不虛的。以上從廣略不同的角度，總括而明顯地闡述了般若。 故說般若波羅蜜多咒即說咒曰： 從這裡開始是第二段，闡明秘密般若。其中分為兩部分：首先是承接前文，引出後文；其次是正式宣說咒語。現在是第一部分。前面說這是大神咒（Mahamantra），但沒有顯明咒語的詞句，所以現在宣說。 羯諦羯諦波羅羯諦波羅僧羯諦菩提薩婆訶 正式宣說咒語。這裡有兩種解釋：第一種是不可解釋。因為這是諸佛（Buddhas）的秘密語言，不是因位菩薩（Bodhisattva）所能理解的。只要誦持，就能消除業障，增長福德，不需要勉強解釋。第二種是如果想要勉強解釋，『羯諦』的意思是『去』或『度』，也就是甚深智慧（Profound Wisdom）的功能。重複說『羯諦』，是自度（Self-deliverance）和度他（Deliverance of others）的意思。『波羅羯諦』，『波羅』的意思是『彼岸』（The Other Shore），也就是度脫所到達的地方。『波羅僧羯諦』，『僧』的意思是『總』或『溥』，也就是指自度和度他，普遍地到達彼岸。說『菩提』，是到達什麼樣的彼岸呢？是到達大菩提（Great Enlightenment）之處。說『薩婆訶』，意思是『迅速成就』，爲了使前面所作的功德迅速成就的緣故。 略釋絕筆述懷頌曰： 般若深邃，累劫難逢，隨分贊釋，冀會真宗。 《般若波羅蜜多心經略疏》法藏（Fazang）。長安（Chang'an）二年，在京清禪寺（Qingchan Temple）翻譯佛經的空閑，適逢同禮部兼檢校雍州長史滎陽鄭公（Zheng Gong of Xingyang），他清廉簡樸，忠孝存於內心，是金柯玉葉般的芳葩，肩負著九刊三王的重任，他的風采儀表是朝廷的典範，他的存在是城墻和護城河般的法門。從他還是一個年輕學子開始，直到...
【English Translation】 English version Clouds without equal: The Dashabhumika Sutra (Ten Stages Sutra) says 'without equal' because the Buddha (Buddha) is not equal compared to other sentient beings. Repeating 'equal' is because the Dharmakaya (Dharmakaya) of the Buddha and sentient beings are equal. Why not just say 'without equal'? It is to demonstrate Samyak-sambuddha (Perfect Enlightenment). Able to remove all suffering, truly not false: This summarizes the excellent ability of Prajna (Wisdom). 'All suffering' here refers to the Three Kinds of Suffering (Three Kinds of Suffering) and the Eight Kinds of Suffering (Eight Kinds of Suffering). Furthermore, Segmented Samsara (Samsara) and Changeable Samsara (Changeable Samsara) can also be called all suffering. Because it can definitely remove suffering, it is said to be true and not false. The above explains Prajna (Wisdom) comprehensively and clearly from different perspectives of breadth and brevity. Therefore, it is said the Prajna Paramita Mantra, that is, the mantra is said: From here begins the second section, clarifying the secret Prajna (Wisdom). It is divided into two parts: first, connecting the previous text to introduce the following text; second, formally reciting the mantra. Now is the first part. Previously, it was said that this is the Mahamantra (Great Mantra), but the words of the mantra were not revealed, so now it is recited. Gate Gate Paragate Parasamgate Bodhi Svaha Formally reciting the mantra. There are two meanings here: the first is that it cannot be explained. Because this is the secret language of the Buddhas (Buddhas), it cannot be understood by Bodhisattvas (Bodhisattva) in the causal stage. Just recite it to eliminate karmic obstacles and increase merit. There is no need to force an explanation. The second is if you want to force an explanation, 'Gate' means 'go' or 'cross over', which is the function of Profound Wisdom (Profound Wisdom). Repeating 'Gate' means self-deliverance (Self-deliverance) and deliverance of others (Deliverance of others). 'Paragate', 'Para' means 'the other shore' (The Other Shore), which is the place where deliverance arrives. 'Parasamgate', 'Sam' means 'total' or 'universal', which means that self-deliverance and deliverance of others universally reach the other shore. Saying 'Bodhi', what kind of other shore is reached? It is the place of Great Enlightenment (Great Enlightenment). Saying 'Svaha' means 'quickly achieve', in order to quickly achieve the merits made before. Brief Explanation, Final Words, Expressing Sentiments in Verse: Prajna (Wisdom) is profound and difficult to encounter in countless eons. I praise and explain it according to my ability, hoping to understand the true essence. 《Prajna Paramita Heart Sutra Brief Commentary》 by Fazang (Fazang). In the second year of Chang'an (Chang'an), during his spare time from translating Buddhist scriptures at Qingchan Temple (Qingchan Temple) in the capital, he met Zheng Gong of Xingyang (Zheng Gong of Xingyang), who was also the Vice Minister of the Ministry of Rites and concurrently the Inspector of Yongzhou. He was upright and simple, with loyalty and filial piety in his heart. He was like a fragrant flower of golden branches and jade leaves, shouldering the important task of nine editions and three kings. His demeanor was a model for the court, and his existence was a gate of Dharma like a city wall and moat. From when he was a young student until...
白首。持此心經數千萬遍。心遊妙義口誦靈文。再三慇勤令出略疏。輒以蠡管詎測高深云爾。
般若心經贊序
張說撰
萬法起心。心人之主。三乘歸一。一法之宗。知心無所得是真得。見一無不通是玄通。如來說五蘊皆空。人本空也。如來說諸法空相。法亦空也。知法照空見空舍法。二者知見覆非空耶。是故定與慧俱空中法。入此門者為明門。行此路者為超路。非夫行深般若者。其孰能證於此乎。秘書少監駙馬都尉滎陽鄭萬鈞。深藝之士也。學有傳癖書成草聖。乃揮灑手翰鐫刻心經。樹聖善之寶坊。啟未來之華業。佛以無依相而說。法本不義。以無所得而傳。今則無滅。道存文字。意齊天壤。國老張說。聞而嘉焉。讚揚佛事。題之樂石。
般若心經略疏
【現代漢語翻譯】 現代漢語譯本： 白首之人。持誦此《心經》（Prajnaparamita Heart Sutra）數千萬遍。心中游歷于精妙的義理，口中誦讀著靈驗的文字。再三殷切地希望我寫出簡略的疏解。我便以淺薄的見識來揣測這高深的佛法，如此而已。
《般若心經贊序》
張說 撰
萬法皆由心而起。心是人的主宰。三乘（Triyana）最終歸於一乘（Ekayana）。一乘是所有佛法的根本。明白心無所得才是真正的得。見到一法通達，就能玄妙地通達一切。如來說五蘊（Skandhas）皆空，人本來就是空的。如來說諸法空相，法也是空的。明白法是空性的，照見空性后捨棄對法的執著。但明白法空和照見空性這兩種知見，難道也不是空性的嗎？因此，定（Samadhi）與慧（Prajna）都是空性中的法。進入此門，就是進入了光明之門。行走在這條道路上，就是走上了超脫之路。如果不是深入修行般若（Prajna）的人，誰能夠證悟到這個境界呢？秘書少監、駙馬都尉、滎陽鄭萬鈞，是一位精通技藝的人。他的學問有家傳的癖好，書法達到了草聖的境界。於是他揮灑筆墨，鐫刻《心經》。樹立聖善的寶坊，開啟未來美好的事業。佛以無所依的相來說法，法本沒有固定的意義，以無所得的心來傳法，現在也不會消滅。佛道存在於文字之中，其意義與天地同在。國老張說，聽聞此事後非常讚賞。讚揚佛的功德事業，將此序題寫在樂石之上。
《般若心經略疏》
【English Translation】 English version: An old man, having recited this Heart Sutra (Prajnaparamita Heart Sutra) tens of millions of times. His mind wanders in the wonderful meanings, and his mouth recites the efficacious words. He earnestly requested me again and again to write a brief commentary. I then use my shallow knowledge to speculate on this profound Dharma, that's all.
Preface to the Eulogy of the Heart Sutra
Written by Zhang Yue
All dharmas arise from the mind. The mind is the master of man. The Three Vehicles (Triyana) ultimately return to the One Vehicle (Ekayana). The One Vehicle is the foundation of all Dharmas. Knowing that the mind has nothing to attain is true attainment. Seeing one dharma and understanding it, one can mysteriously understand everything. The Tathagata said that the five aggregates (Skandhas) are all empty; man is originally empty. The Tathagata said that all dharmas have the characteristic of emptiness; dharma is also empty. Understanding that dharma is emptiness, and relinquishing attachment to dharma after seeing emptiness. But are these two kinds of knowledge and views, knowing the emptiness of dharma and seeing emptiness, not also empty? Therefore, Samadhi (concentration) and Prajna (wisdom) are both dharmas within emptiness. Entering this gate is entering the gate of light. Walking on this path is embarking on the path of transcendence. If it is not someone who deeply cultivates Prajna, who can realize this state? Zheng Wanjun of Xingyang, the Secretary Junior Supervisor and駙馬都尉, is a person skilled in the arts. His learning has a family tradition of obsession, and his calligraphy has reached the realm of the sage of cursive script. Thus, he wielded his brush and engraved the Heart Sutra. Establishing a sacred and virtuous treasure temple, and initiating a beautiful future undertaking. The Buddha speaks of the Dharma with a formless appearance, and the Dharma originally has no fixed meaning, and it is transmitted with a mind of non-attainment, and it will not be destroyed now. The Buddha's path exists in the words, and its meaning is as vast as heaven and earth. Zhang Yue, the State Elder, heard of this and greatly appreciated it. Praising the Buddha's meritorious deeds, he inscribed this preface on the stone of joy.
Brief Commentary on the Heart Sutra