T33n1714_般若波羅蜜多心經註解
大正藏第 33 冊 No. 1714 般若波羅蜜多心經註解
No. 1714 [cf. No. 251]
御製心經序
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。其為教也。仁慈忍辱。務明心以立命。執此道而為之意在人。皆若此利濟群生。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。說苦有情。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。自佛入滅之後。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。是空相愚及世人。禍及今古
【現代漢語翻譯】 現代漢語譯本： 《大正藏》第三十三冊，編號1714，般若波羅蜜多心經註解
編號1714 [參考編號251]
御製心經序
天地形成已久，萬物完備周全。治理百姓的人是君主，君主養育百姓，傚法天地的法則。三綱五常，用來昭示天下，也用五刑來輔助匡正。總有一些兇惡頑固不遵守教化的人，常常有趨向火坑、奔赴深淵的行為，始終不能自我反省。這種兇惡頑固的人，不只是中國才有，整個天下沒有不是這樣的。後來西域誕生了佛陀，號稱釋迦（Śākyamuni，能仁寂默）。他作為佛陀，所行深遠，誓願宏大，始終如一。於是出離世間，脫離苦難。他所傳的教義，仁慈忍辱，致力於闡明心性以安身立命，秉持此道，他的用意在於使人們都能如此，利益救濟眾生。現在的人，不瞭解佛陀的用意，總是說法是空虛而不實在的，怎麼能引導君子，教訓小人呢？以朕（皇帝自稱）來看，不是這樣的。佛的教義實在而不虛妄，正是要去除愚昧迷惑的虛妄，樹立本性的實在。特意挺身而出，苦行修煉，表面上他的教義與儒家不同，名稱也不同，但說的都是苦難的有情眾生。過去佛陀在世的時候，侍從聽講的人，都是聰明之士，所演說的，乃是三綱五常的性理啊。聽聞之後，人們各自獲得福報。自從佛陀入滅之後，他的教法傳入中國，偶爾有聰明的人，稍微演說人天小果，尚且能夠感化兇惡頑固的人為善，更何況是聰明的人，瞭解大乘佛法而認識其宗旨的人呢？比如《心經》（Heart Sutra），總是說空而不說實，所說的空，乃是假象的空啊。去除空之外，所存在的乃是本性啊。所以假象的空有六種，就是口空說相，眼空色相，耳空聽相，鼻空嗅相，舌空味相，身空樂相。這六空的假象，又不是真相的空，乃是妄想的假象，稱之為假象的空。這種假象的空，愚弄了世人，禍害了古今。
【English Translation】 English version: Taisho Tripitaka Volume 33, No. 1714, Annotations on the Prajñāpāramitā Heart Sutra
No. 1714 [cf. No. 251]
Imperial Preface to the Heart Sutra
Heaven and earth have long been separated, and all things are fully prepared. Those who govern the people are rulers, and rulers nurture the people by following the laws of heaven and earth. The Three Cardinal Guides (三綱, Sāngāng) and Five Constant Virtues (五常, Wǔcháng) are used to show the way to the world, and the Five Punishments (五刑, Wǔxíng) are used to assist and correct. There are always some who are wicked and stubborn and do not follow the teachings, often rushing into fire and plunging into the abyss, never reflecting on themselves. These wicked and stubborn people are not unique to China; they exist throughout the world. Later, a Buddha was born in the Western Regions, named Śākyamuni (釋迦, Shìjiā, meaning 'Sage of the Shakya clan'). As a Buddha, his actions were profound, his vows were great, and he was consistent from beginning to end. Thus, he transcended the world and escaped suffering. His teachings are based on benevolence, compassion, and forbearance, striving to clarify the mind and establish life, adhering to this path with the intention of benefiting and saving all beings. People today do not understand the Buddha's intention, always saying that the Dharma is empty and unreal, how can it guide gentlemen and instruct the common people? In my (the Emperor's) opinion, this is not the case. The Buddha's teachings are real and not empty; they aim to remove the emptiness of ignorance and delusion and establish the reality of inherent nature. He deliberately stood up, practiced asceticism, and outwardly his teachings differed from Confucianism, and the names were different, but he spoke of suffering sentient beings. In the past, when the Buddha was alive, those who attended and listened were all intelligent people, and what was expounded was the nature and principle of the Three Cardinal Guides and Five Constant Virtues. After hearing this, people each obtained blessings. Since the Buddha entered Nirvana, his Dharma has flowed into China, and occasionally there are intelligent people who slightly expound the small fruits of humans and devas, and they can still transform the wicked and stubborn into good, let alone intelligent people who understand the Mahayana Dharma and recognize its purpose? For example, the Heart Sutra (心經, Xīnjīng), always speaks of emptiness and not reality, but the emptiness spoken of is the emptiness of phenomena. Apart from emptiness, what exists is inherent nature. Therefore, there are six kinds of emptiness of phenomena, namely, the mouth empties speech, the eye empties form, the ear empties hearing, the nose empties smell, the tongue empties taste, and the body empties pleasure. These six emptinesses of phenomena are not the emptiness of true reality but the phenomena of delusion, called the emptiness of phenomena. This emptiness of phenomena fools the world and harms the past and present.
。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。觀二義之覆載。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。
般若波羅蜜多心經註解
唐三藏法師玄奘奉 詔譯
大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉詔同注
按施護譯本。世尊在靈鷲山中。入甚深光明。宣說正法三摩提。舍利子白觀自在菩薩言。若有人慾修學甚深般若法門者。當云何修學。而觀自在遂說此經。此經即世尊
【現代漢語翻譯】 現代漢語譯本：往往越陷越深，不知經歷了多少。這就是空相（Śūnyatā-lakṣaṇa，空性的表相）。前代的帝王被它迷惑而幾乎喪失天下的，有周朝的穆王，漢朝的武帝，唐朝的玄宗，蕭梁的武帝，元魏的統治者拓跋燾，南唐後主李煜，宋朝的徽宗。這幾位帝王荒廢國家政事，只有蕭梁武帝、宋徽宗，甚至因此喪命。都是因為妄想飛昇，進入佛天之地。而所謂的佛天之地並非渺茫虛無。這種快樂，世間曾經存在過。是因為人性貪婪而不自覺，又想從中獲取快樂。人世間存在的又是什麼呢？如果身為國君和王侯，如果不作惡，能夠保守好自己的境地，那不是佛天又是什麼？如果不能保守，而虛偽地用妄想之心，就會進入空虛的境地。所以才會有這樣的空相。富人被它纏繞，就會產生淫慾，最終喪失財富。窮人被它纏繞，就會各種欺詐，最終喪失性命。那些將要賢明但還未賢明的人被它纏繞，就不是仁人君子了。僧人和道士被它纏繞，就不能確立本性而見到宗旨了。所以本經題目叫做《心經》，正是想要去除心中的邪念，迴歸正道。難道是佛教的虛妄嗎？我特地闡述這些，讓聰明的人觀察兩種意義的覆蓋和承載，日月星辰的循環往復，虛幻和實在應該選擇哪個來保全性命。如果選擇有道，保有方法，那豈不是佛法的良善之處，色空的奧妙之處嗎？
《般若波羅蜜多心經註解》
唐三藏法師玄奘奉詔翻譯
大明天界善世禪寺住持(臣)僧宗泐，演福講寺住持(臣)僧如玘奉詔共同註釋
按照施護的譯本，世尊在靈鷲山（Gṛdhrakūṭa，又譯鷲峰山）中，進入甚深光明，宣說正法三摩提（Samādhi，三昧、禪定）。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）問觀自在菩薩（Avalokiteśvara，即觀音菩薩）說：『如果有人想要修學甚深般若法門，應當如何修學？』於是觀自在菩薩就說了這部經。這部經就是世尊（Śākyamuni，釋迦牟尼佛）所說。
【English Translation】 English version: Often, one falls deeper and deeper, not knowing how many times. This is the Śūnyatā-lakṣaṇa (characteristic of emptiness). Among the emperors of previous dynasties who were deluded by it and almost lost their empires were King Mu of the Zhou dynasty, Emperor Wu of the Han dynasty, Emperor Xuanzong of the Tang dynasty, Emperor Wu of the Liang dynasty, Emperor Taiwu of the Northern Wei dynasty, Li Yu the last ruler of Southern Tang, and Emperor Huizong of the Song dynasty. These emperors neglected state affairs, and only Emperor Wu of the Liang dynasty and Emperor Huizong of the Song dynasty even lost their lives because of it. All of them were due to the delusion of ascending to the heavens and entering the lands of Buddhas and gods. However, the so-called lands of Buddhas and gods are not vague and illusory. Such happiness has existed in the world. It is because human nature is greedy and unaware, yet seeks to obtain pleasure from it. What exists in the human world? If one is a ruler or a king, and if one does not commit evil and is able to preserve one's territory, then what is that if not the land of Buddhas and gods? If one cannot preserve it and falsely uses a mind of delusion, one will enter a state of emptiness. Therefore, there is such a characteristic of emptiness. If the rich are entangled by it, lust will arise, and they will lose their wealth. If the poor are entangled by it, various deceptions will arise, and they will lose their lives. If those who are about to become virtuous but are not yet virtuous are entangled by it, they will not be benevolent and virtuous people. If monks and Daoists are entangled by it, they will not be able to establish their inherent nature and see the purpose. Therefore, the title of this scripture is the Heart Sutra, precisely because it seeks to remove the evil thoughts in the mind and return to the right path. Is it the delusion of Buddhism? I have specially explained these things to allow intelligent people to observe the covering and bearing of the two meanings, the cycle of the sun and moon, and which of illusion and reality should be chosen to preserve life. If one chooses the path and has a way to preserve it, wouldn't that be the goodness of the Buddha's teachings and the wonder of form and emptiness?
Commentary on the Heart Sutra of the Perfection of Wisdom
Translated by the Tang Dynasty Tripitaka Master Xuanzang under imperial decree
Abbot (Minister) Monk Zongle of Shanshi Chan Temple in the Great Ming Heavenly Realm, and Abbot (Minister) Monk Ruqi of Yanfu Lecture Temple, jointly annotated under imperial decree
According to the translation by Śīla Rakṣita, the World Honored One (Śākyamuni Buddha) was on Vulture Peak (Gṛdhrakūṭa), in profound light, proclaiming the Samādhi (concentration) of the Correct Dharma. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) asked Avalokiteśvara Bodhisattva (Guanyin Bodhisattva), 'If there are those who wish to study the profound Prajñā (wisdom) Dharma, how should they study?' Then Avalokiteśvara Bodhisattva spoke this sutra. This sutra was spoken by the World Honored One.
所說。大部般若之精要。故知菩薩之說即是佛說。傳至中華凡五譯。今從玄奘所譯者。以中國盛行故也。般若者梵語也華言智慧。波羅蜜多者。華言到彼岸。眾生由迷慧性居生死。曰此岸。菩薩由修般若悟慧性到涅槃。曰彼岸。心者般若心也。此般若心人人本具說此經者。欲令眾生斷除妄心顯發本性故也。經者法也。常也。此經以單法為名。實相為體觀照為宗。度苦為用。大乘為教相。此五者皆經中所說之旨。單法者。即般若波羅蜜多也實相者。即諸法空相也。觀照者。即照見五蘊皆空也。度苦者。即度一切苦厄也。大乘者。即菩薩所行深般若也。
觀自在菩薩。行深般若波羅蜜多時 觀自在者。能修般若之菩薩也。般若波羅蜜多者。菩薩所修之法也。菩薩用般若觀慧照了自心。清凈圓融無礙。故稱自在。此自行也。復念世間受苦眾生。令其修習此法改惡遷善。離苦得樂無不自在。此化他也。菩薩者。梵語菩提薩埵。華言覺眾生。但稱菩薩者從略也。行者修行也。深般若者。實相般若也。非初心淺智者所觀故云深也。時者菩薩修行般若時也。
照見五蘊皆空。度一切苦厄 照者觀也。五蘊者。色受想行識也。蘊者積聚也。空者真空也。色者色身也。受者領納也。想者思想也。行者作造也。識者分別也。識
【現代漢語翻譯】 現代漢語譯本： 所說的。是大部《般若經》的精要。因此可知菩薩所說的話就是佛說的話。這部經傳到中國共有五次翻譯。現在採用玄奘所翻譯的版本，因為這個版本在中國最為盛行。《般若》是梵語，翻譯成漢語是『智慧』。《波羅蜜多》翻譯成漢語是『到彼岸』。眾生因為迷惑于智慧的本性而處於生死輪迴，這叫做『此岸』。菩薩通過修習般若而領悟智慧的本性，到達涅槃的境界，這叫做『彼岸』。『心』指的是般若之心。這顆般若心是每個人本來就具備的，說這部經的目的，是要讓眾生斷除虛妄的心，顯發本有的佛性。『經』是『法』，是『常』。這部經以單法為名，以實相為體，以觀照為宗，以度苦為用，以大乘為教相。這五點都是經中所說的要旨。『單法』，就是指般若波羅蜜多。『實相』，就是指諸法空相。『觀照』，就是指照見五蘊皆空。『度苦』，就是指度脫一切苦難。『大乘』，就是指菩薩所修行的甚深般若。
『觀自在菩薩。行深般若波羅蜜多時』，觀自在，是能夠修習般若的菩薩。般若波羅蜜多，是菩薩所修習的法。菩薩用般若的觀慧照見自己的心，清凈圓融沒有阻礙，所以稱為自在。這是菩薩的自修。菩薩又想到世間受苦的眾生，讓他們修習這種法門，改惡從善，離苦得樂，沒有不自在的。這是菩薩的化他。菩薩，是梵語菩提薩埵（Bodhisattva），翻譯成漢語是『覺悟眾生』。只稱『菩薩』是省略的說法。『行』是修行。『深般若』是實相般若，不是初學淺智的人所能觀照的，所以說是『深』。『時』是菩薩修行般若的時候。
『照見五蘊皆空。度一切苦厄』，照，是觀。五蘊，是色、受、想、行、識。蘊，是積聚。空，是真空。色，是色身。受，是領納。想，是思想。行，是作為。識，是分別。
【English Translation】 English version: What is said is the essence of the great Prajna Sutra. Therefore, it is known that the words of the Bodhisattva are the words of the Buddha. This sutra has been translated into Chinese five times. Now, we use the translation by Xuanzang (Tang dynasty Buddhist monk), because this version is the most prevalent in China. 'Prajna' (般若) is a Sanskrit word, which translates to 'wisdom' in Chinese. 'Paramita' (波羅蜜多) translates to 'reaching the other shore' in Chinese. Sentient beings are in the cycle of birth and death because they are deluded about the nature of wisdom, which is called 'this shore'. Bodhisattvas, through the practice of Prajna, realize the nature of wisdom and reach the state of Nirvana, which is called 'the other shore'. 'Heart' refers to the heart of Prajna. This heart of Prajna is inherent in everyone. The purpose of speaking this sutra is to enable sentient beings to cut off delusional thoughts and reveal their inherent Buddha-nature. 'Sutra' means 'dharma' (法), and 'eternal' (常). This sutra takes the single dharma as its name, reality as its substance, contemplation as its principle, liberation from suffering as its function, and Mahayana (大乘) as its teaching. These five points are the main ideas discussed in the sutra. 'Single dharma' refers to Prajna Paramita. 'Reality' refers to the emptiness of all dharmas. 'Contemplation' refers to the realization that the five skandhas are all empty. 'Liberation from suffering' refers to liberation from all suffering and difficulties. 'Mahayana' refers to the profound Prajna practiced by Bodhisattvas.
'Avalokiteshvara Bodhisattva (觀自在菩薩). When practicing deeply the Prajna Paramita', Avalokiteshvara (觀自在) is the Bodhisattva who is able to practice Prajna. Prajna Paramita is the dharma practiced by the Bodhisattva. The Bodhisattva uses the wisdom of Prajna to illuminate his own mind, which is pure, complete, and unobstructed, hence the name Avalokiteshvara, meaning 'the one who perceives freely'. This is the Bodhisattva's self-cultivation. Furthermore, the Bodhisattva thinks of the suffering sentient beings in the world and encourages them to practice this dharma, to change from evil to good, to be free from suffering and attain happiness, and to be free in every way. This is the Bodhisattva's transformation of others. Bodhisattva is a Sanskrit word, Bodhisattva (菩提薩埵), which translates to 'awakening beings' in Chinese. Simply calling them 'Bodhisattvas' is an abbreviation. 'Practicing' means cultivation. 'Deep Prajna' is the Prajna of reality, which cannot be contemplated by those with shallow wisdom, hence it is called 'deep'. 'When' is the time when the Bodhisattva is practicing Prajna.
'Shining light on the five skandhas (五蘊), seeing that they are all empty, liberating from all suffering and difficulties', 'Shining light' means contemplation. The five skandhas are form (色), feeling (受), perception (想), mental formations (行), and consciousness (識). Skandha means accumulation. Empty means true emptiness. Form is the physical body. Feeling is reception. Perception is thought. Mental formations are actions. Consciousness is discrimination.
即心王。受想行是心所也。度者度脫也。一切苦厄者。世間之眾苦也。菩薩由照五蘊空寂。離生死苦。復閔在迷眾生顛倒妄想。悖理亂常不忠不孝。十惡五逆致受眾苦。故說此般若法門令其修習皆得解脫也。已上一段乃阿難結集法藏時。敘述觀自在菩薩度生之功行。此是別序也。下段自舍利子起。始是觀自在菩薩答舍利子所問也。
舍利子 舍利子。佛之弟子。智慧第一。因其為眾請問。故菩薩呼其名。而告之云。
色不異空空不異色。色即是空空即是色。受想行識亦復如是 色即四大幻色。空乃般若真空。眾生由迷真空而受幻色。譬如水之成冰也。菩薩因修般若觀慧照了幻色。即是真空。其猶融冰為水。然色之與空其體無殊。故曰色不異空空不異色。如冰不異水。水不異冰。復恐鈍根眾生不了猶存色空二見。故曰色即是空空即是色。如冰即是水。水即是冰。若受若想若行若識。莫不皆然。此乃一經之要。般若之心也。
舍利子。是諸法空相。不生不滅不垢不凈不增不減 是諸法者。指前五蘊也。空相者。即真空實相也。菩薩復告舍利子云。既了諸法當體。即是真空實相。實相之體本無生滅。既無生滅豈有垢凈。既無垢凈。豈有增減乎。
是故空中。無色無受想行識 此真空實相之中。既不
【現代漢語翻譯】 現代漢語譯本 即心王（心的主宰）。受、想、行是心所（心的附屬）。度者，是度脫（解脫）。一切苦厄者，是世間的各種痛苦。觀自在菩薩因為照見五蘊皆空寂，遠離生死之苦。又憐憫沉迷中的眾生顛倒妄想，違背常理倫常，不忠不孝，犯下十惡五逆而遭受各種痛苦。所以宣說這般若法門，令他們修習，都能得到解脫。以上一段是阿難結集法藏時，敘述觀自在菩薩度化眾生的功德和行為。這是別序。下段從舍利子開始，才是觀自在菩薩回答舍利子所提出的問題。
舍利子（Śāriputra）。佛的弟子，智慧第一。因為他為大眾請問，所以菩薩呼喚他的名字，告訴他說：
色不異空，空不異色；色即是空，空即是色。受、想、行、識，亦復如是。色，即四大（地、水、火、風）所成的幻色。空，乃般若真空。眾生因為迷惑于真空而執著于幻色，譬如水結成冰。菩薩因為修習般若觀慧，照見幻色，即是真空，猶如融冰為水。然而色與空，其本體並無差別，所以說『色不異空，空不異色』，如冰不異水，水不異冰。又恐怕鈍根的眾生不能理解，仍然存有色、空二見的分別，所以說『色即是空，空即是色』，如冰即是水，水即是冰。無論是受、想、行、識，莫不都是這樣。這乃是整部經的要旨，般若的心髓。
舍利子（Śāriputra），是諸法空相，不生不滅，不垢不凈，不增不減。是諸法者，指前面的五蘊。空相者，即真空實相。菩薩又告訴舍利子說，既然明白了諸法的當體，就是真空實相，實相的本體本來就沒有生滅。既然沒有生滅，哪裡會有垢凈？既然沒有垢凈，哪裡會有增減呢？
是故空中，無色無受想行識。這真空實相之中，既然不...
【English Translation】 English version It is the Mind-King (the master of the mind). Sensation, conception, volition are mental properties (subsidiaries of the mind). 'Deliverance' means liberation. 'All suffering and distress' refers to the various sufferings of the world. Avalokiteśvara Bodhisattva, through illuminating the emptiness and tranquility of the five skandhas, is free from the suffering of birth and death. Furthermore, he pities sentient beings who are deluded, with inverted thoughts, violating reason and ethics, being unfaithful and unfilial, committing the ten evils and five rebellious acts, thus suffering various pains. Therefore, he expounds this Prajna Dharma-gate, enabling them to cultivate and attain liberation. The above passage is from when Ananda compiled the Dharma treasury, narrating the merits and deeds of Avalokiteśvara Bodhisattva in delivering sentient beings. This is a separate preface. The following section, starting with Shariputra, is Avalokiteśvara Bodhisattva answering the questions posed by Shariputra.
Shariputra (Śāriputra). A disciple of the Buddha, foremost in wisdom. Because he asks on behalf of the assembly, the Bodhisattva calls his name and tells him:
'Form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So also are sensation, conception, volition, and consciousness.' Form refers to the illusory form composed of the four great elements (earth, water, fire, wind). Emptiness is the Prajna true emptiness. Sentient beings, being deluded by true emptiness, cling to illusory form, like water forming into ice. The Bodhisattva, through cultivating Prajna wisdom, illuminates illusory form as true emptiness, like melting ice into water. However, form and emptiness are not different in essence, hence it is said, 'Form does not differ from emptiness; emptiness does not differ from form,' like ice not differing from water, water not differing from ice. Fearing that beings of dull faculties may not understand and still hold onto the duality of form and emptiness, it is said, 'Form itself is emptiness; emptiness itself is form,' like ice itself is water, water itself is ice. Whether it is sensation, conception, volition, or consciousness, all are like this. This is the essence of the entire sutra, the heart of Prajna.
Shariputra (Śāriputra), 'all dharmas are characterized by emptiness: they are not produced, not destroyed, not defiled, not pure, do not increase, do not decrease.' 'All dharmas' refers to the preceding five skandhas. 'The characteristic of emptiness' is the true emptiness, the real mark. The Bodhisattva further tells Shariputra that since one understands the very nature of all dharmas, it is the true emptiness, the real mark. The essence of the real mark is originally without production or destruction. Since there is no production or destruction, how can there be defilement or purity? Since there is no defilement or purity, how can there be increase or decrease?
'Therefore, in emptiness, there is no form, no sensation, conception, volition, or consciousness.' Within this true emptiness, the real mark, since there is no...
可以生滅垢凈增減求之。故總結云。無色無受想行識。無即空也。
無眼耳鼻舌身意。無色聲香味觸法 真空實相之中既無五蘊亦無六根六塵。此空十二入也。
無眼界乃至無意識界 既無十二入。亦無十八界。十八界者。六根六塵六識也。乃至者。舉其始末而略其中也。如上五蘊十二入十八界。不出色心二法。為迷心重者。說為五蘊。為迷色重者。說為十二入。為色心俱迷者。說為十八界。已上三科修學之人。隨其根器但修一科。即能悟入。
無無明亦無無明盡。乃至無老死。亦無老死盡 此空十二因緣也。無明者癡暗也。謂于本性無所明瞭。非瞢然無知。乃違理強覺之謂也。無無明等者。菩薩以般若智觀此無明。其性本空無生滅相。故云無無明亦無無明盡也。乃至無老死亦無老死盡者。義與前同。但舉其始末而略其中也。生相者。如法華經云。無明緣行。乃至生緣老死是也。滅相者。如經云。無明滅則行滅。乃至生滅則老死滅是也。十二因緣亦名十二有支。一曰無明。亦名煩惱。二曰行。謂造作諸業。此二支乃過去所作之因也。三曰識。謂起妄念初托母胎也。四曰名色。從托胎後生諸根形也。五曰六入。于胎中而成六根也。六曰觸出胎后六根對六塵也。七曰受。謂領納世間好惡等事。此五支乃
【現代漢語翻譯】 現代漢語譯本 可以產生和滅亡，可以變得污濁和清凈，可以增加和減少，這些都是可以尋求的。所以總結說：『無色、無受、無想、無行、無識』，這個『無』就是空的意思。
『無眼、耳、鼻、舌、身、意，無色、聲、香、味、觸、法』，在真空實相之中，既沒有五蘊，也沒有六根和六塵。這就是空的十二入。
『無眼界，乃至無意識界』，既然沒有十二入，也就沒有十八界。十八界指的是六根、六塵和六識。『乃至』是舉出開始和結尾，而省略中間部分。像上面的五蘊、十二入、十八界，都離不開色和心這兩種法。對於執迷於心的人，就說五蘊；對於執迷於色的人，就說十二入；對於色和心都執迷的人，就說十八界。以上這三科，修學的人可以根據自己的根器，只修一科，就能領悟。
『無無明，亦無無明盡，乃至無老死，亦無老死盡』，這是空的十二因緣。無明（avidya）指的是愚癡昏暗，意思是對於本性沒有明瞭，但不是懵然無知，而是違背道理的強烈感覺。『無無明等』，是說菩薩用般若智慧觀察這無明，它的性質本來是空，沒有生滅的現象，所以說『無無明，亦無無明盡』。『乃至無老死，亦無老死盡』，意思和前面相同，只是舉出開始和結尾，而省略中間部分。生相，如《法華經》所說：『無明緣行，乃至生緣老死』就是這樣。滅相，如經文所說：『無明滅則行滅，乃至生滅則老死滅』就是這樣。十二因緣也叫十二有支。第一支叫無明（avidya），也叫煩惱。第二支叫行，指的是造作各種業。這兩支是過去所作的因。第三支叫識（vijnana），指的是產生妄念，最初投胎。第四支叫名色（namarupa），指的是從投胎后產生各種根形。第五支叫六入（sadayatana），指的是在胎中形成六根。第六支叫觸（sparsa），指的是出胎后六根接觸六塵。第七支叫受（vedana），指的是領納世間的好壞等事。這五支是
【English Translation】 English version They can arise and cease, become defiled and purified, increase and decrease, and these can be sought. Therefore, it is summarized as: 'No form, no sensation, no perception, no volition, no consciousness.' This 'no' means emptiness.
'No eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touch, object of mind.' In the true reality of emptiness, there are neither the five skandhas (aggregates), nor the six sense organs and their objects. This is the emptiness of the twelve entrances (ayatana).
'No realm of eye, and so forth, up to no realm of mind-consciousness.' Since there are no twelve entrances, there are also no eighteen realms (dhatu). The eighteen realms refer to the six sense organs, the six sense objects, and the six consciousnesses. 'And so forth' means mentioning the beginning and the end while omitting the middle. Like the above five skandhas, twelve entrances, and eighteen realms, they do not go beyond the two dharmas of form and mind. For those heavily attached to mind, it is explained as the five skandhas; for those heavily attached to form, it is explained as the twelve entrances; for those attached to both form and mind, it is explained as the eighteen realms. Among these three categories, practitioners can choose to cultivate one according to their capacity, and they will be able to attain enlightenment.
'No ignorance, also no extinction of ignorance, and so forth, up to no old age and death, also no extinction of old age and death.' This is the emptiness of the twelve links of dependent origination (nidana). Ignorance (avidya) refers to foolishness and darkness, meaning not being clear about one's inherent nature, but it is not utter unawareness, but rather a strong feeling that goes against reason. 'No ignorance, etc.,' means that Bodhisattvas use prajna (wisdom) to observe this ignorance, and its nature is originally empty, without the appearance of arising and ceasing, so it is said 'no ignorance, also no extinction of ignorance.' 'And so forth, up to no old age and death, also no extinction of old age and death,' has the same meaning as before, only mentioning the beginning and the end while omitting the middle. The appearance of arising, as the Lotus Sutra says: 'Ignorance conditions volitional activity, and so forth, up to birth conditions old age and death.' The appearance of extinction, as the sutra says: 'With the extinction of ignorance, volitional activity ceases, and so forth, with the extinction of birth, old age and death cease.' The twelve links of dependent origination are also called the twelve limbs of existence. The first is called ignorance (avidya), also called afflictions. The second is called volitional activity (samskara), referring to creating various karmas. These two limbs are the causes created in the past. The third is called consciousness (vijnana), referring to the arising of deluded thoughts, initially entering the womb. The fourth is called name and form (namarupa), referring to the formation of various roots and forms after entering the womb. The fifth is called the six entrances (sadayatana), referring to the formation of the six sense organs in the womb. The sixth is called contact (sparsa), referring to the six sense organs contacting the six sense objects after birth. The seventh is called sensation (vedana), referring to experiencing the good and bad things in the world. These five limbs are
現在所受之果也。八曰愛。謂貪染五欲等事也。九曰取。謂于諸境生取著心也。十曰有。作謂有漏之因。能招未來之果。此三支乃現在所作之因也。十一曰生。謂受未來五蘊之身也。十二曰老死。謂未來之身既老而死。此二支乃來世當受之果也。此十二因緣該三世因果。展轉因依如輪旋轉無有休息。一切眾生迷而不知。良可悲也。此本緣覺之人所觀之境。大乘菩薩徹照此境皆無實性。故云無也。
無苦集滅道 無苦集滅道者。觀四諦清凈也。苦即生死苦果。集是惑業苦因。此二者世間之法也。滅即涅槃樂果。道即道品樂因。此二者出世間之法也。說此四諦者。欲令眾生知苦斷集慕滅修道離苦得樂也。此本聲聞之人所觀之境。大乘菩薩照了此境當體空寂。故云無也。
無智亦無得 智者般若之智也。大乘菩薩以智照境。既無五蘊及四諦諸法。即是人法皆空境智俱泯。如病去藥忘。故云無智亦無得也。
以無所得故 此結前起后之言。
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 菩提薩埵者。能依之人也。般若波羅蜜多者。所依之法也。菩薩之人依此般若法門修學。功成理顯。故得心無業縛。因無業縛故。無生死恐怖。即無生死恐怖。則無顛倒煩惱
【現代漢語翻譯】 現代漢語譯本：現在所受的果報也是如此。第八是愛（指貪戀五欲等事）。第九是取（指對於各種境界產生執取之心）。第十是有（指有漏的因，能夠招感未來的果報）。這三支是現在所造作的因。第十一是生（指承受未來五蘊之身）。第十二是老死（指未來的身體衰老而死亡）。這兩支是來世應當承受的果報。這十二因緣涵蓋三世的因果，輾轉相依，像車輪一樣旋轉，沒有停息。一切眾生迷惑而不知，實在可悲啊。這本來是緣覺之人所觀察的境界，大乘菩薩徹底照見此境界，都是沒有真實自性的，所以說『無』。
無苦集滅道（無苦集滅道）：是觀察四諦清凈的境界。苦，就是生死苦果。集，是惑業苦因。這兩者是世間的法。滅，就是涅槃樂果。道，就是道品樂因。這兩者是出世間的法。宣說這四諦，是爲了讓眾生知苦、斷集、欣慕滅、修道，從而離苦得樂。這本來是聲聞之人所觀察的境界，大乘菩薩照見此境界，當體就是空寂的，所以說『無』。
無智亦無得（無智亦無得）：智，是般若的智慧。大乘菩薩用智慧照見境界，既然沒有五蘊以及四諦諸法，就是人法皆空，境智都泯滅了，如同病好了藥也忘了。所以說『無智亦無得』。
以無所得故（以無所得故）：這是承上啟下的語句。
菩提薩埵（Bodhisattva）。依般若波羅蜜多（Prajna Paramita）。故心無掛礙。無掛礙故無有恐怖。遠離顛倒夢想。究竟涅槃（Nirvana）：菩提薩埵（Bodhisattva），是能依靠的人。般若波羅蜜多（Prajna Paramita），是所依靠的法。菩薩依此般若法門修學，功成理顯，所以心得不到業力的束縛。因為沒有業力的束縛，所以沒有生死的恐怖。既然沒有生死的恐怖，就沒有顛倒煩惱。
【English Translation】 English version: The result one experiences now is also like this. The eighth is 'Attachment' (Aisarya) (referring to craving for the five desires). The ninth is 'Grasping' (Upadana) (referring to the mind's attachment to various realms). The tenth is 'Becoming' (Bhava) (referring to the cause with outflows, which can bring about future results). These three links are the causes created in the present. The eleventh is 'Birth' (Jati) (referring to receiving the body of the five aggregates in the future). The twelfth is 'Old Age and Death' (Jaramarana) (referring to the future body aging and dying). These two links are the results to be experienced in the future. These twelve links of dependent origination encompass the causes and effects of the three times, revolving and depending on each other like a wheel, without ceasing. All sentient beings are deluded and do not know this, which is truly lamentable. This is originally the realm observed by those of Pratyekabuddha (Solitary Realizer), but Mahayana Bodhisattvas thoroughly illuminate this realm as having no real nature, hence it is said 'no'.
'No Suffering, Accumulation, Cessation, Path' (No Suffering, Accumulation, Cessation, Path): This is observing the purity of the Four Noble Truths. 'Suffering' is the suffering result of birth and death. 'Accumulation' is the cause of delusion and karma that leads to suffering. These two are worldly dharmas. 'Cessation' is the blissful result of Nirvana (Nirvana). 'Path' is the blissful cause of the Noble Eightfold Path. These two are transcendental dharmas. Explaining these Four Noble Truths is to enable sentient beings to know suffering, cut off accumulation, yearn for cessation, cultivate the path, and thus be liberated from suffering and attain bliss. This is originally the realm observed by those of Sravakas (Hearers), but Mahayana Bodhisattvas illuminate this realm as being inherently empty and still, hence it is said 'no'.
'No Wisdom, Also No Attainment' (No Wisdom, Also No Attainment): 'Wisdom' is the wisdom of Prajna (Prajna). Mahayana Bodhisattvas use wisdom to illuminate the realm. Since there are no five aggregates and no Four Noble Truths, it means that both person and dharma are empty, and both realm and wisdom are extinguished, like forgetting the medicine after the illness is cured. Therefore, it is said 'no wisdom, also no attainment'.
'Because There is Nothing to be Attained' (Because There is Nothing to be Attained): This is a transitional statement connecting the preceding and following.
'Bodhisattva (Bodhisattva). Relying on Prajna Paramita (Prajna Paramita). Therefore, the mind has no hindrance. Because there is no hindrance, there is no fear. Being far from inverted dreams. Ultimately Nirvana (Nirvana)': Bodhisattva (Bodhisattva) is the one who relies. Prajna Paramita (Prajna Paramita) is the dharma to rely on. Bodhisattvas cultivate and learn by relying on this Prajna dharma method. When the merit is accomplished and the principle is revealed, the mind is not bound by karma. Because there is no bondage of karma, there is no fear of birth and death. Since there is no fear of birth and death, there are no inverted afflictions.
。此三障既空三德乃顯。故云究竟涅槃。涅槃者。梵語摩訶般涅槃那。華言大滅度。大即法身。滅即解脫。度即般若。此之三德非別有也。即三障是。迷即三障。悟即三德。所謂生死即法身。煩惱即般若。結業即解脫。然雖障即是德。自非般若之功德不能顯。譬如磨鏡垢盡明現。斯之謂也。
三世諸佛。依般若波羅蜜多。故得阿耨多羅三藐三菩提 三世者。過去未來現在也。阿耨多羅三藐三菩提者。華言無上正等正覺。此言非惟菩薩。如是修證。而一切諸佛莫不皆修般若得成正覺也。
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 前是顯說般若。后是密說般若。然既顯說而又密說者何耶。良由眾生根器不同所入有異故也。四種咒者。蓋言般若功用。能破魔障名大神咒。能滅癡暗名大明咒。能顯至理名無上咒。極妙覺果無與等者。名無等等咒。
能除一切苦真實不虛 此結般若功用廣大。除苦得樂決定無疑。令諸眾生信受奉行也。
故說般若波羅蜜多咒。即說咒曰。
揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩摩訶
已上密說般若。此五種不翻之一也。蓋咒是佛之密語。非下凡所知。法華疏云。咒是鬼神王之名號。稱其王名。則部落敬主。故能降伏一切鬼魅
【現代漢語翻譯】 現代漢語譯本： 這三種障礙既然空除了，法身德、解脫德、般若德這三種德行就顯現了。所以說達到究竟涅槃（Nirvana）。涅槃（Nirvana），梵語是摩訶般涅槃那（Mahaparinirvana），漢譯為大滅度。大，指的是法身（Dharmakaya）；滅，指的是解脫（Moksha）；度，指的是般若（Prajna）。這三種德行並非另外存在，就是這三種障礙。迷惑時就是三種障礙，覺悟時就是三種德行。所以說生死就是法身，煩惱就是般若，結業就是解脫。然而，雖然障礙就是德行，但如果沒有般若的功用，德行就不能顯現。譬如擦拭鏡子，污垢去除，光明自然顯現，說的就是這個道理。
三世諸佛，依般若波羅蜜多（Prajnaparamita），故得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。三世，指的是過去、未來、現在。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），漢譯為無上正等正覺。這句話的意思是，不僅僅是菩薩這樣修證，而是一切諸佛都是修習般若才得以成就正覺。
所以知道般若波羅蜜多（Prajnaparamita），是大神咒，是大明咒，是無上咒，是無等等咒。前面是顯說般若，後面是密說般若。然而，既有顯說又有密說，是為什麼呢？這是因為眾生的根器不同，所入的境界也有差異。四種咒，是說般若的功用，能夠破除魔障，所以稱為大神咒；能夠滅除愚癡黑暗，所以稱為大明咒；能夠顯現至高真理，所以稱為無上咒；極妙的覺悟果實沒有可以與之相比的，所以稱為無等等咒。
能除一切苦真實不虛。這是總結般若的功用廣大，去除痛苦獲得快樂，是確定無疑的，讓一切眾生信受奉行。
所以說般若波羅蜜多（Prajnaparamita）咒，即說咒語：
揭諦揭諦（Gate Gate），波羅揭諦（Paragate），波羅僧揭諦（Parasamgate），菩提薩摩訶（Bodhi Svaha）。
以上是密說般若，這五種屬於不翻譯的情況之一。咒語是佛的秘密語言，不是地獄凡人所能理解的。《法華疏》中說，咒語是鬼神王的名字，稱念鬼神王的名字，那麼他的部落就會敬畏他們的主人，所以能夠降伏一切鬼魅。
【English Translation】 English version: When these three obstacles are emptied, the three virtues manifest. Therefore, it is said to attain ultimate Nirvana (Nirvana). Nirvana (Nirvana), in Sanskrit, is Mahaparinirvana (Mahaparinirvana), which translates to 'Great Extinction' in Chinese. 'Great' refers to Dharmakaya (Dharmakaya), 'Extinction' refers to Moksha (Moksha), and 'Crossing Over' refers to Prajna (Prajna). These three virtues are not separate; they are the three obstacles themselves. Delusion is the three obstacles, and enlightenment is the three virtues. Thus, birth and death are Dharmakaya, afflictions are Prajna, and karmic bonds are Moksha. However, although obstacles are virtues, they cannot manifest without the function of Prajna. It is like polishing a mirror; when the dirt is gone, the brightness appears. This is what it means.
The Buddhas of the three times rely on Prajnaparamita (Prajnaparamita) to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). The three times are the past, future, and present. Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) translates to 'Unsurpassed, Right, and Perfect Enlightenment.' This means that not only Bodhisattvas cultivate and realize this, but all Buddhas attain perfect enlightenment through the practice of Prajna.
Therefore, know that Prajnaparamita (Prajnaparamita) is the great divine mantra, the great bright mantra, the unsurpassed mantra, the unequalled mantra. The former is the explicit teaching of Prajna, and the latter is the secret teaching of Prajna. Why is there both explicit and secret teaching? It is because beings have different capacities and enter different realms. The four mantras refer to the function of Prajna: it can break through demonic obstacles, hence it is called the great divine mantra; it can extinguish ignorance and darkness, hence it is called the great bright mantra; it can reveal the ultimate truth, hence it is called the unsurpassed mantra; the supremely wonderful fruit of enlightenment is unequalled, hence it is called the unequalled mantra.
It can remove all suffering, truly and without falsehood. This concludes that the function of Prajna is vast, removing suffering and attaining happiness is certain and without doubt, causing all beings to believe, accept, and practice it.
Therefore, the Prajnaparamita (Prajnaparamita) mantra is spoken, that is, the mantra is spoken:
Gate Gate, Paragate, Parasamgate, Bodhi Svaha.
The above is the secret teaching of Prajna. These five are among those that are not translated. Mantras are the secret language of the Buddhas, not known by ordinary mortals. The Fa Hua Shu says that mantras are the names of the kings of ghosts and spirits. Reciting the names of the kings causes their tribes to respect their masters, and thus they can subdue all ghosts and demons.
。或云咒者。如軍中密號。唱號相應無所訶問。又咒者愿也。如蜾裸之祝螟蛉愿其類我。佛菩薩說咒。愿諸眾生皆如我之得成正覺。能誦此咒者。則所愿無不成就也。
般若波羅蜜多心經註解
【現代漢語翻譯】 現代漢語譯本：有人說，『咒語就像軍隊中的秘密口令，口令正確就能暢通無阻，不會受到詰問。』也有人說，『咒語是願望。』就像蜾蠃（Guoluǒ，一種寄生蜂）祝願螟蛉（Mínglíng，一種昆蟲）像自己一樣。佛和菩薩宣說咒語，是希望所有眾生都能像他們一樣成就正覺。能夠誦持這些咒語的人，那麼他的願望沒有不能實現的。
《般若波羅蜜多心經註解》
【English Translation】 English version: Some say, 'Mantras are like secret codes in the military. If the code is correct, one can pass without hindrance or questioning.' Others say, 'Mantras are wishes,' like the Guoluǒ (a type of parasitic wasp) wishing that the Mínglíng (a type of insect) would be like itself. Buddhas and Bodhisattvas pronounce mantras, wishing that all sentient beings could attain perfect enlightenment like them. Those who can recite these mantras will have all their wishes fulfilled.
Annotations to the Heart Sutra of Prajñāpāramitā