T85n2746_般若波羅蜜多心經還源述
大正藏第 85 冊 No. 2746 般若波羅蜜多心經還源述
No. 2746 [cf. No. 251]
般若波羅蜜多心經還源述一卷
對人受稱也。行深般若波羅蜜多□□□法也。般若名同深淺體異。行謂□□□□入粗照無相中知無生妙入無性□□□加意悟入。故云行也。照見五蘊等皆空者。辯宗也。照者宗也。空者義也。五蘊等境□。境相自空。非由造作。若無□入。誰照其□。所以悟入。為真宗。照空為實義。五蘊□□非有。諸法由來性空。故言等也。度一切苦厄者。顯用也。所以有苦。緣為識心。識心既空。苦厄誰受。斯則擇法之妙用焉。
舍利子。色不異空。空不異色。色即是空。空即是色。受想行識等。亦復如是者。約境詮觀也。文別有四。一觀俗諦虛妄有。二觀真諦真實有。三觀第一義諦非真妄有。四觀非安立諦非非真妄有。色不異空者。觀虛妄有也。言無有俗諦。所取能取。一切法自性。質礙為色。即有無冷暖性。相反之類是也。按有無有性。俱是自心。泠暖相形。還緣共結。離唯心而無。五蔭亡自性而空。諸法色空。非礙有無。不拘真俗。性同故云不異也。空不異色者。觀真實有也。言無無俗諦有。所取能取。一切法自性。質礙為空。按緣有虛妄。
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2746 般若波羅蜜多心經還源述
No. 2746 [cf. No. 251]
般若波羅蜜多心經還源述一卷
對人受稱也。行深般若波羅蜜多（Prajnaparamita，智慧到彼岸）□□□法也。般若（Prajna，智慧）名同深淺體異。行謂□□□□入粗照無相中知無生妙入無性□□□加意悟入。故云行也。照見五蘊（Skandhas，構成個體存在的五種要素，即色、受、想、行、識）等皆空者。辯宗也。照者宗也。空者義也。五蘊（Skandhas）等境□。境相自空。非由造作。若無□入。誰照其□。所以悟入。為真宗。照空為實義。五蘊（Skandhas）□□非有。諸法由來性空。故言等也。度一切苦厄者。顯用也。所以有苦。緣為識心。識心既空。苦厄誰受。斯則擇法之妙用焉。
舍利子（Sariputra，佛陀的十大弟子之一）。色不異空。空不異色。色即是空。空即是色。受想行識等。亦復如是者。約境詮觀也。文別有四。一觀俗諦虛妄有。二觀真諦真實有。三觀第一義諦非真妄有。四觀非安立諦非非真妄有。色不異空者。觀虛妄有也。言無有俗諦。所取能取。一切法自性。質礙為色。即有無冷暖性。相反之類是也。按有無有性。俱是自心。泠暖相形。還緣共結。離唯心而無。五蔭亡自性而空。諸法色空。非礙有無。不拘真俗。性同故云不異也。空不異色者。觀真實有也。言無無俗諦有。所取能取。一切法自性。質礙為空。按緣有虛妄。
【English Translation】 English version
T 85, No. 2746 Commentary on the Heart Sutra of the Perfection of Wisdom, Returning to the Source
No. 2746 [cf. No. 251]
Commentary on the Heart Sutra of the Perfection of Wisdom, Returning to the Source, One Volume
It is addressed to people. Practicing the profound Prajnaparamita (Perfection of Wisdom) □□□ dharma. Prajna (Wisdom) has the same name but different depths and substance. 'Practice' means □□□□ entering the coarse illumination of no-form, knowing no-birth, subtly entering no-nature □□□ adding intention to realize. Therefore, it is called 'practice'. 'Illuminating and seeing that the five Skandhas (aggregates of existence, namely form, feeling, perception, volition, and consciousness) are all empty' is the distinguishing principle. 'Illuminating' is the principle. 'Emptiness' is the meaning. The realm of the five Skandhas (aggregates) etc. □. The realm's appearance is inherently empty, not created. If there is no □ entry, who illuminates it □. Therefore, realizing and entering is the true principle. Illuminating emptiness is the true meaning. The five Skandhas (aggregates) □□ are non-existent. All dharmas are inherently empty. Therefore, it is said 'etc.'. 'Delivering from all suffering and distress' is the manifestation of function. The reason for suffering is the mind of consciousness. Since the mind of consciousness is empty, who experiences suffering and distress? This is the wonderful function of dharma selection.
Sariputra (one of the Buddha's ten principal disciples). Form is not different from emptiness. Emptiness is not different from form. Form is emptiness. Emptiness is form. Feeling, perception, volition, consciousness, etc., are also like this. This explains the contemplation based on the realm. There are four distinctions in the text. First, contemplate the conventional truth as illusory existence. Second, contemplate the ultimate truth as real existence. Third, contemplate the first principle as neither real nor illusory existence. Fourth, contemplate the non-established truth as neither non-real nor non-illusory existence. 'Form is not different from emptiness' means contemplating illusory existence. It means there is no conventional truth. What is grasped and what can grasp, the self-nature of all dharmas, substantial obstruction is form, which includes properties like existence and non-existence, cold and warmth, which are opposites. According to existence and non-existence, both are one's own mind. Cold and warmth are relative and depend on mutual connection. Apart from the solely mind, there is nothing. The five Skandhas (aggregates) lose their self-nature and become empty. The form and emptiness of all dharmas are not obstructed by existence or non-existence, not bound by truth or convention. Their nature is the same, therefore it is said 'not different'. 'Emptiness is not different from form' means contemplating real existence. It means there is no non-existence in conventional truth. What is grasped and what can grasp, the self-nature of all dharmas, substantial obstruction is emptiness. According to conditioned existence, it is illusory.
故言真實。虛妄若盡。真實寧存。若舍俗諦妄有無。而滯真諦實無有者。此空則不異於色之拘礙也。色即是空者。觀非真妄有有也。言無有真諦無所取能取。一切法。自性。質礙為色。按俗諦有有有無。真諦無無無有。若見真殊俗。執有異無。此礙之色即空。即空而無有性就彼心生。假言絕待。對茲緣起。觸類相形。空是色空。色為空色。色為空色。故色非色。空為色空。故空非空。故言色即是空也。空即是色者。觀非非真妄有也。言無無第一義諦非有無。所取能取。一切法自性。質礙為空。按第一義諦。從真俗諦生。離彼俗有真無。是稱第一。若存第一。空性還為空性所拘。故知。空若實空。唯是一空。不可言空色。若實色唯是一色。不可言色。色非實色。所以言空。空非實空。所以言色。是則畢竟空中。建立諸法。但是增語。實無自性。若復滯於心量此空。即為色也。受想行識等亦復如是者。類顯諸法。同茲四觀。一一如理尋求。自然悟入空。無非不離。故慈氏頌云。
一切空無物 實有不可得 依言詞而說 是法相四種
舍利子。是諸法空相。不生不滅不垢不凈。不增不減者。證空明相也。文別有二。一標法空。二明證相。是諸法空相者。標法空也。言諸法無性。不為緣生。若從有證空。斯則
【現代漢語翻譯】 現代漢語譯本：所以說真實。如果虛妄完全消失，真實又怎麼會存在呢？如果捨棄世俗諦的虛妄有和無，而執著于真諦的真實無有，那麼這種空就和色一樣，是一種束縛了。『色即是空』的意思是，觀察色並非真實或虛妄的有。說沒有真諦，就沒有能取和所取，一切法的自性，質礙就是色。按照世俗諦來說，有有和有無；按照真諦來說，無無和無有。如果認為真諦和俗諦不同，執著于有異於無，那麼這種障礙之色就是空，即空而沒有自性，就彼心生。假言是絕待的，針對這種緣起，觸類相形，空是色空，色為空，空為空色，所以色非色。空為色空，所以空非空。所以說『色即是空』。『空即是色』的意思是，觀察空並非非真或妄有。說沒有第一義諦，就沒有有和無，能取和所取，一切法的自性，質礙就是空。按照第一義諦，從真俗諦產生，離開世俗的有，就是真諦的無，這稱為第一。如果存在第一，空性還會被空性所束縛。所以要知道，空如果真是空，就只是一空，不能說空色；如果真是色，就只是一色，不能說非實色。所以說空，空並非實空；所以說色，色並非實色。這樣，在畢竟空中，建立諸法，只不過是增語，實際上沒有自性。如果又執著於心量，這種空也就成了色。『受想行識等亦復如是』的意思是，用類似的方法來顯示諸法，和這四種觀察相同。一一按照道理尋求，自然就能領悟到空，無非是不離。所以慈氏菩薩的頌說： 『一切空無物，實有不可得，依言詞而說，是法相四種。』 舍利子，『是諸法空相，不生不滅不垢不凈，不增不減』，這是證悟空性的明相。文句可以分為兩部分：一是標明法空，二是說明證相。『是諸法空相』，是標明法空。意思是說諸法沒有自性，不是由因緣而生。如果從有來證悟空，那麼就...
【English Translation】 English version: Therefore, it is said to be true. If falsehood is completely exhausted, how can truth remain? If one abandons the false existence of being and non-being in conventional truth (samvriti-satya) and clings to the real non-existence in ultimate truth (paramartha-satya), then this emptiness is no different from the obstruction of form (rupa). 'Form is emptiness' means observing that form is neither truly nor falsely existent. Saying there is no ultimate truth means there is no grasper (grahaka) or grasped (grahya). The self-nature and substantial obstruction of all dharmas is form. According to conventional truth, there is being and non-being; according to ultimate truth, there is neither non-being nor being. If one sees ultimate truth as different from conventional truth, clinging to being as different from non-being, then this obstructing form is emptiness, that is, emptiness without self-nature, arising from that mind. Hypothetical language is absolute, in response to this dependent origination (pratitya-samutpada), categorizing and comparing, emptiness is the emptiness of form, form is emptiness, emptiness is the emptiness of form, therefore form is not form. Emptiness is the emptiness of form, therefore emptiness is not emptiness. Therefore, it is said 'Form is emptiness.' 'Emptiness is form' means observing that emptiness is neither non-true nor falsely existent. Saying there is no ultimate truth means there is neither being nor non-being, grasper nor grasped. The self-nature and substantial obstruction of all dharmas is emptiness. According to the ultimate truth, it arises from conventional and ultimate truths. Separating from the being of conventional truth is the non-being of ultimate truth, this is called ultimate. If the ultimate exists, the nature of emptiness is still bound by the nature of emptiness. Therefore, know that if emptiness is truly empty, it is only emptiness, one cannot say empty form; if form is truly form, it is only form, one cannot say non-real form. Therefore, saying emptiness, emptiness is not truly empty; therefore, saying form, form is not truly form. Thus, in ultimate emptiness, establishing all dharmas is merely an expression, in reality there is no self-nature. If one clings to the measure of the mind, this emptiness becomes form. 'Feeling (vedana), perception (samjna), volition (samskara), consciousness (vijnana), etc. are also like this' means using similar methods to reveal all dharmas, the same as these four observations. Seeking each one according to reason, one will naturally realize emptiness, nothing is not inseparable. Therefore, Maitreya's verse says: 'All is empty, there is nothing, real existence is unattainable, according to language, these are the four aspects of dharma.' Sariputra, 'These dharmas are empty in nature, not born, not destroyed, not defiled, not pure, not increasing, not decreasing,' this is the clear sign of realizing emptiness. The sentence can be divided into two parts: first, indicating the emptiness of dharma; second, explaining the sign of realization. 'These dharmas are empty in nature' indicates the emptiness of dharma. It means that dharmas have no self-nature, not born from conditions. If one realizes emptiness from existence, then...
誹謗。不可言法空也。不生不滅等者。明證相也。言諸法從本不生。今亦無滅若有生滅為垢。若無生滅為凈。未曾有生滅。故云無垢凈。若有垢凈為增。若無垢凈為減。本非垢凈。今不空無生滅自由妄識增減。詎緣實智。舉此以言明悟入般若之證相也。故知。正慧無相。則無生滅。真智無生。則無垢凈。凈覺無性。則無增減。此則無始有之初因。無初無之起分也。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。無眼識界。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。無智亦無德者。被機通釋也。文別有兩。一通明五乘。二別顯三聖。通明五乘。文自有四。一無五蔭。二無六塵。三無六根。四無六識。別顯三聖。文自有三。一明中乘。二彰小道。三詮大法。中乘兩重。一無中乘境。即無無明。乃至無老死也。二無中乘觀。即無無明盡。乃至亦無老死盡也。小道兩重。一無小乘境。即無苦集也。二無小乘觀。即無滅道也。大法兩重。一無大乘觀。即無智也。二無大乘境。即無德也。故楞伽經云。
人天聲聞乘 緣覺如來乘 乃至有心轉 諸乘非究竟 若彼心滅盡 無乘及乘者 無有乘建立 我說為一乘
按始於色受。終於智德。並是五乘心量。無
【現代漢語翻譯】 現代漢語譯本： 誹謗（slander）。不可用言語表達的法空（Dharma-sunyata）的境界。『不生不滅』等等，是說明證悟的征相。說諸法從根本上不生，現在也無滅。若有生滅，即為垢染；若無生滅，即為清凈。實際上從未有過生滅，所以說無垢凈。若有垢凈，即為增益；若無垢凈，即為損減。本來就非垢凈，現在不空，無生滅，都是由於妄識的增減，哪裡是實智所能達到的？舉此來說明開悟證入般若（Prajna，智慧）的征相。所以要知道，正慧（Righteous wisdom）無相，則無生滅；真智（True wisdom）無生，則無垢凈；凈覺（Pure awareness）無性，則無增減。這就是無始有之初因，無初無之起分。 因此，在空中無色（rupa，形色），無受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、識（vijnana，認知），無眼（caksu，視覺器官）、耳（srotra，聽覺器官）、鼻（ghrana，嗅覺器官）、舌（jihva，味覺器官）、身（kaya，觸覺器官）、意（manas，思維器官），無色（rupa，顏色和形狀）、聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprastavya，觸感）、法（dharma，事物），無眼識界（caksur-vijnana-dhatu，視覺意識界），乃至無意識界（mano-vijnana-dhatu，意識界），無無明（avidya，無知），也無無明盡（avidya-ksaya，無明滅盡），乃至無老死（jara-marana，衰老和死亡），也無老死盡（jara-marana-nirodha，老死滅盡），無苦（duhkha，痛苦）、集（samudaya，痛苦的起因）、滅（nirodha，痛苦的止息）、道（marga，通往止息痛苦的道路），無智（jnana，智慧），也無德（guna，功德），這是針對不同根器的普遍解釋。文句上分為兩部分：一是普遍說明五乘（five vehicles），二是分別顯示三聖（three noble ones）。普遍說明五乘，文句自身有四部分：一無五蘊（five skandhas），二無六塵（six sense objects），三無六根（six sense organs），四無六識（six consciousnesses）。分別顯示三聖，文句自身有三部分：一說明中乘（middle vehicle），二彰顯小道（small path），三詮釋大法（great Dharma）。 中乘有兩重含義：一無中乘境（境界），即無無明，乃至無老死；二無中乘觀（觀行），即無無明盡，乃至也無老死盡。小道有兩重含義：一無小乘境（境界），即無苦集；二無小乘觀（觀行），即無滅道。大法有兩重含義：一無大乘觀（觀行），即無智；二無大乘境（境界），即無德。所以《楞伽經》（Lankavatara Sutra）說： 『人天聲聞乘（Human and Deva Vehicle, Sravaka Vehicle） 緣覺如來乘（Pratyekabuddha Vehicle, Tathagata Vehicle） 乃至有心轉（As long as the mind turns） 諸乘非究竟（All vehicles are not ultimate） 若彼心滅盡（If that mind is extinguished） 無乘及乘者（There is no vehicle or rider） 無有乘建立（No vehicle is established） 我說為一乘（I speak of the One Vehicle）』 按從色受開始，到智德結束，都是五乘的心量，沒有超出。
【English Translation】 English version: Slander. The Dharma-sunyata (emptiness of Dharma) that cannot be expressed in words. 'No birth, no death,' etc., are to clarify the signs of enlightenment. It is said that all dharmas do not arise from the root, and there is no extinction now. If there is birth and death, it is defilement; if there is no birth and death, it is purity. In reality, there has never been birth and death, so it is said that there is no defilement or purity. If there is defilement and purity, it is increase; if there is no defilement and purity, it is decrease. Originally, it was neither defilement nor purity, and now it is not empty, without birth and death, all due to the increase and decrease of delusional consciousness. How can it be reached by real wisdom? To illustrate this is to clarify the signs of enlightenment and entry into Prajna (wisdom). Therefore, know that righteous wisdom (Righteous wisdom) is without form, then there is no birth and death; true wisdom (True wisdom) is without birth, then there is no defilement or purity; pure awareness (Pure awareness) is without nature, then there is no increase or decrease. This is the initial cause of beginning with existence, and the starting point of no beginning and no non-beginning. Therefore, in emptiness there is no rupa (form), no vedana (feeling), no samjna (perception), no samskara (volition), no vijnana (consciousness), no caksu (eye), no srotra (ear), no ghrana (nose), no jihva (tongue), no kaya (body), no manas (mind), no rupa (color and shape), no sabda (sound), no gandha (smell), no rasa (taste), no sprastavya (touch), no dharma (things), no caksur-vijnana-dhatu (visual consciousness realm), and even no mano-vijnana-dhatu (consciousness realm), no avidya (ignorance), and no avidya-ksaya (cessation of ignorance), and even no jara-marana (old age and death), and no jara-marana-nirodha (cessation of old age and death), no duhkha (suffering), no samudaya (cause of suffering), no nirodha (cessation of suffering), no marga (path to the cessation of suffering), no jnana (wisdom), and no guna (merit), this is a universal explanation for different capacities. The sentences are divided into two parts: one is a universal explanation of the five vehicles (five vehicles), and the other is a separate display of the three noble ones (three noble ones). Universally explaining the five vehicles, the sentences themselves have four parts: one is no five skandhas (five skandhas), two is no six sense objects (six sense objects), three is no six sense organs (six sense organs), and four is no six consciousnesses (six consciousnesses). Separately displaying the three noble ones, the sentences themselves have three parts: one explains the middle vehicle (middle vehicle), two highlights the small path (small path), and three interprets the great Dharma (great Dharma). The middle vehicle has two meanings: one is no middle vehicle realm (state), that is, no ignorance, and even no old age and death; the other is no middle vehicle practice (practice), that is, no cessation of ignorance, and even no cessation of old age and death. The small path has two meanings: one is no small vehicle realm (state), that is, no suffering and accumulation; the other is no small vehicle practice (practice), that is, no cessation and path. The great Dharma has two meanings: one is no great vehicle practice (practice), that is, no wisdom; the other is no great vehicle realm (state), that is, no merit. Therefore, the Lankavatara Sutra (Lankavatara Sutra) says: 'Human and Deva Vehicle, Sravaka Vehicle (Human and Deva Vehicle, Sravaka Vehicle) Pratyekabuddha Vehicle, Tathagata Vehicle (Pratyekabuddha Vehicle, Tathagata Vehicle)' 'As long as the mind turns (As long as the mind turns) All vehicles are not ultimate (All vehicles are not ultimate)' 'If that mind is extinguished (If that mind is extinguished) There is no vehicle or rider (There is no vehicle or rider)' 'No vehicle is established (No vehicle is established) I speak of the One Vehicle (I speak of the One Vehicle)' According to the beginning from form and feeling, to the end of wisdom and virtue, are the mind of the five vehicles, no more than that.
非一實理門。所以證空之中。無此所相也。至如釋名出體。別有論門。為蛇畫足。此無所取。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。究竟涅槃者。舉行明因也。言畢竟空中無諸法者。以無所得故。若有所得。則諸法不空。諸法既空。則於何有得。由無所得故。菩薩依般若波羅蜜多也。據宣理合有此文。蓋翻譯漏耳。依般若波羅蜜多故。心無掛礙。言正慧擇法。高謝有無生滅。本自不然。增減於何緣起。故云心無掛礙也。無掛礙故。無有恐怖。遠離顛倒夢想。究竟涅槃。言積行有依。心通無住。展轉超越。窮乎實際。達識種而無自性。鑑相見而是唯心。恐怖不由外塵。顛倒還緣內想。想塵寂滅。假號涅槃。恐怖生起。強稱顛倒。若悟生起。從寂滅滅。寂滅從生起起者。則夢想與涅槃雙離。顛倒與究竟並亡。斯則最清凈覺也。由此三因故。空中不得有諸乘法也。
三世諸佛。依般若波羅蜜多故。得阿耨多羅三藐三菩提者。引證示果也。文別有二。一引證。即三際諸佛也。二示果。即三菩提也。三際諸佛者。言凈覺也。種智真佛。體絕去來。今眾生妄識。自見生住滅。同彼世識。假言三際也。阿耨多羅三藐三菩提者。此云無上正遍知覺也。無上在五乘之上也。正
【現代漢語翻譯】 現代漢語譯本： 『非一實理門』。這是爲了證明在空性之中，沒有這些現象。至於解釋名稱、闡述本體，另有論述的門徑，如同畫蛇添足，這裡不採用。因為沒有獲得任何東西的緣故。菩薩因為依靠般若波羅蜜多（智慧到彼岸）的緣故，內心沒有牽掛。因為沒有牽掛的緣故，所以沒有恐怖，遠離顛倒夢想，最終達到涅槃（寂滅）。這是舉例說明原因。說到底，在空中沒有諸法，是因為沒有獲得任何東西的緣故。如果有所獲得，那麼諸法就不是空性。諸法既然是空性，那麼又從哪裡獲得呢？由於沒有獲得任何東西的緣故，菩薩才依靠般若波羅蜜多。按照宣講道理，應該有這段文字，大概是翻譯時遺漏了。因為依靠般若波羅蜜多，內心沒有牽掛。意思是說，真正的智慧選擇法，超越了有無生滅，本來就是這樣，增減又從何處產生呢？所以說內心沒有牽掛。因為沒有牽掛，所以沒有恐怖，遠離顛倒夢想，最終達到涅槃。意思是說，積累修行有所依靠，心通達而沒有執著，輾轉超越，窮盡實際。通達識種而沒有自性，明鑑現象而知道只是唯心所現。恐怖不是來自外在的塵埃，顛倒還是緣于內在的想法。想法和塵埃都寂滅了，就假名為涅槃。恐怖的產生，勉強稱為顛倒。如果領悟到生起，是從寂滅中滅除；寂滅是從生起中產生，那麼夢想與涅槃就都遠離了，顛倒與究竟也就一同消失了。這就是最清凈的覺悟。由於這三個原因，空中不可能有諸乘法。
『三世諸佛』，因為依靠般若波羅蜜多的緣故，得到阿耨多羅三藐三菩提（無上正等正覺），這是引用來證明並展示結果。文句可以分為兩部分。一是引用證明，即過去、現在、未來三世的諸佛。二是展示結果，即阿耨多羅三藐三菩提。三世諸佛，指的是清凈的覺悟。種智真佛，本體超越了過去、現在、未來。現在的眾生妄加分別，自己看到生住滅，和世俗的認識相同，所以假說三世。阿耨多羅三藐三菩提，意思是無上正遍知覺。無上，是在五乘之上；正
【English Translation】 English version: 『The Gate of Non-One Real Principle.』 This is to prove that within emptiness, there are no such phenomena. As for explaining names and elaborating on the essence, there are other avenues of discussion, like drawing feet for a snake, which is not adopted here. Because there is nothing to be gained. Because Bodhisattvas rely on Prajna Paramita (Perfection of Wisdom), their minds are without hindrance. Because there is no hindrance, there is no fear, they are far from inverted dreams, and ultimately attain Nirvana (extinction). This is to illustrate the cause. To say that ultimately, there are no dharmas in emptiness is because there is nothing to be gained. If there were something to be gained, then the dharmas would not be empty. Since the dharmas are empty, then where would there be anything to gain? Because there is nothing to be gained, Bodhisattvas rely on Prajna Paramita. According to the explanation of the principle, this text should be present, but it was probably omitted during translation. Because relying on Prajna Paramita, the mind is without hindrance. It means that true wisdom chooses the Dharma, surpassing existence and non-existence, arising and ceasing, it is originally so, so from where do increase and decrease arise? Therefore, it is said that the mind is without hindrance. Because there is no hindrance, there is no fear, far from inverted dreams, and ultimately attaining Nirvana. It means that accumulating practice has a basis, the mind is unobstructed and without attachment, transcending and exhausting reality. Understanding that the seed of consciousness has no self-nature, and discerning phenomena and seeing that it is only mind. Fear does not come from external dust, and inversion still arises from internal thoughts. When thoughts and dust are extinguished, it is falsely called Nirvana. The arising of fear is勉強called inversion. If one realizes that arising is extinguished from extinction, and extinction arises from arising, then dreams and Nirvana are both separated, and inversion and ultimate are both lost. This is the purest awakening. Because of these three reasons, there cannot be the dharmas of the various vehicles in emptiness.
『The Buddhas of the Three Worlds,』 because they rely on Prajna Paramita, attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), this is cited to prove and demonstrate the result. The sentence can be divided into two parts. One is the citation of proof, which is the Buddhas of the past, present, and future three worlds. The second is the demonstration of the result, which is Anuttara Samyak Sambodhi. The Buddhas of the three worlds refer to pure awakening. The seed-wisdom true Buddha, the essence transcends the past, present, and future. Present beings make false distinctions, seeing birth, dwelling, and decay themselves, which is the same as worldly knowledge, so it is falsely said to be the three worlds. Anuttara Samyak Sambodhi means unsurpassed, correct, and universal knowledge and awakening. Unsurpassed is above the five vehicles; correct
謂如理智。入三無性之妙理也。遍謂如量智。緣三有性之粗相也。知謂無分別智。斷二無知也。覺謂無分別后智。過眠夢表也。此為真佛。故攝論云。如睡夢覺。如蓮花開。染污不不染污。二癡睡盡。故名為佛。
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。真實不虛者。總結述成也。文別有二。一總結。二述成。是大神咒等者。總結也。據大般若經。別有四咒。皆是梵言。今茲內護。則非言故。按大神咒。言達唯識也。大明咒。言達唯意也。無上咒。言達唯心也。無等等咒。言達唯智也。若不達唯識。則外境難遍難知。若照唯識。則外境易知易遍。故名為大。然則有無莫測。強謂之神咒。則總持理。無不統故。言是大神咒也。若不達唯意。則相見無分。思量方曉。若知唯意。則等智恒起。緣觀常明。故云是大明咒也。若不達唯心。則識種生滅。還熏習藏。若證唯心。則識種無性。鏡智現前。物莫之染。故言是無上咒也。若不達唯智。則因種雖凈。畢竟還生。若入唯智。則因性本自不生。智識由來無起。一圓凈覺。永照無餘。堅若金剛。體唯常住故。言是無等等咒也。能除一切苦。真實不虛者。此述成也。按正慧擇法。迥跨心源。離有無自體。即悟入現觀。相見從本非有。因
【現代漢語翻譯】 現代漢語譯本： 所謂如理智，是證入三無性（指遍計所執性、依他起性、圓成實性這三種性質皆無自性）之微妙道理。所謂遍謂如量智，是緣於三有性（指眾生在欲界、色界、無色界這三種境界中輪迴）之粗顯表相。所謂知，是無分別智，斷除二種無知（指俱生我執和法執）。所謂覺，是無分別后智，超越睡眠和夢境的表象。這就是真佛。所以《攝大乘論》說：『如從睡夢中醒來，如蓮花開放，不被染污也不脫離染污，兩種愚癡都已消盡，所以名為佛。』
所以說般若波羅蜜多（智慧到彼岸），是大神咒，是大明咒，是無上咒，是無等等咒，能消除一切痛苦，真實不虛。這是總結和闡述成就。文義上分為兩部分：一是總結，二是闡述成就。『是大神咒』等，是總結。根據《大般若經》，分別有四種咒語，都是梵語。現在這裡是內在的護持，所以不是言語所能表達的。按照大神咒來說，是通達唯識（一切法皆由識所變現）的道理。大明咒，是通達唯意（一切法皆由意根所變現）的道理。無上咒，是通達唯心（一切法皆由心所變現）的道理。無等等咒，是通達唯智（一切法皆由智慧所變現）的道理。如果不能通達唯識，那麼外境就難以普遍認知。如果照見唯識，那麼外境就容易認知和普遍認知，所以稱為『大』。然而有無難以測度，勉強稱之為神咒，是說總持一切道理，沒有不統攝的，所以說是大神咒。如果不能通達唯意，那麼相見就沒有分別，需要思量才能明白。如果知道唯意，那麼等同的智慧恒常生起，緣起觀照常明，所以說是大明咒。如果不能通達唯心，那麼識的種子生滅，還會熏習到阿賴耶識（藏識）中。如果證得唯心，那麼識的種子就沒有自性，大圓鏡智（如實反映一切事物的智慧）就會顯現，萬物都不能染污它，所以說是無上咒。如果不能通達唯智，那麼因的種子雖然清凈，最終還是會產生。如果進入唯智，那麼因的自性本來就不生，智慧和知識本來就沒有生起，一圓滿清凈的覺悟，永遠照耀沒有剩餘，堅固如金剛，本體唯有常住，所以說是無等等咒。『能除一切苦，真實不虛』，這是闡述成就。按照正慧選擇法，遠遠超越心源，離開有和無的自體，就能悟入現觀（親證真理），相見從根本上就是沒有的，因
【English Translation】 English version: 'That which is called 'reasoned wisdom' (如理智) is entering the wondrous principle of the 'threefold absence of inherent existence' (三無性) [referring to the three natures: parikalpita (遍計所執性, the imagined nature), paratantra (依他起性, the dependent nature), and parinispanna (圓成實性, the perfected nature), all of which are without inherent existence]. That which is called 'pervasive wisdom' (遍謂如量智) is related to the coarse appearances of the 'three existences' (三有性) [referring to the three realms of existence: the desire realm (欲界), the form realm (色界), and the formless realm (無色界)]. That which is called 'knowledge' (知) is 'non-discriminating wisdom' (無分別智), cutting off the 'two ignorances' (二無知) [referring to the innate self-grasping and the ignorance of phenomena]. That which is called 'awakening' (覺) is 'post-non-discriminating wisdom' (無分別後智), surpassing the appearances of sleep and dreams. This is the true Buddha. Therefore, the Samdhinirmocana Sutra says: 'Like awakening from sleep, like a lotus flower opening, neither defiled nor not defiled, the two kinds of ignorance are exhausted, therefore it is called Buddha.'
Therefore, it is known that the Prajnaparamita (般若波羅蜜多, Perfection of Wisdom) is the great divine mantra, the great bright mantra, the unsurpassed mantra, the unequalled mantra, able to remove all suffering, truly not false. This is a summary and an elaboration of accomplishment. The meaning is divided into two parts: first, a summary; second, an elaboration of accomplishment. 'Is the great divine mantra, etc.' is the summary. According to the Mahaprajnaparamita Sutra, there are four separate mantras, all in Sanskrit. Now, this is an inner protection, so it cannot be expressed in words. According to the great divine mantra, it expresses the attainment of Vijnanavada (唯識, Consciousness-only). The great bright mantra expresses the attainment of Vijnana (唯意, only-mind). The unsurpassed mantra expresses the attainment of Cittamatra (唯心, Mind-only). The unequalled mantra expresses the attainment of Jnana (唯智, only-wisdom). If one does not attain Vijnanavada, then the external realm is difficult to know and difficult to pervade. If one illuminates Vijnanavada, then the external realm is easy to know and easy to pervade, therefore it is called 'great'. However, existence and non-existence are difficult to measure, so it is called a divine mantra, meaning it holds all principles, without anything not included, therefore it is said to be the great divine mantra. If one does not attain Vijnana, then there is no distinction in seeing, and one can only understand through thought. If one knows Vijnana, then equal wisdom constantly arises, and the contemplation of dependent origination is always clear, therefore it is said to be the great bright mantra. If one does not attain Cittamatra, then the seeds of consciousness arise and cease, and still influence the Alaya-vijnana (阿賴耶識, storehouse consciousness). If one realizes Cittamatra, then the seeds of consciousness have no self-nature, and the Adarsa-jnana (大圓鏡智, mirror-like wisdom) manifests, and nothing can defile it, therefore it is said to be the unsurpassed mantra. If one does not attain Jnana, then although the seeds of cause are pure, they will still arise in the end. If one enters Jnana, then the nature of the cause is originally unborn, and wisdom and knowledge originally do not arise, one complete and pure awakening, forever illuminating without remainder, firm like diamond, the essence is only permanent, therefore it is said to be the unequalled mantra. 'Able to remove all suffering, truly not false', this is the elaboration of accomplishment. According to right wisdom selecting the Dharma, far surpassing the source of the mind, leaving the self-nature of existence and non-existence, one can awaken to direct perception, seeing is fundamentally non-existent, because
性法爾是無。緣照兩亡。識智俱絕。豈邪妄之能擾。何苦厄之所侵乎。故說般若波羅蜜多咒。即說咒曰。
揭帝揭帝波羅揭帝波羅僧揭帝菩提娑婆呵
此外護也。文自兩重。一控引。二說咒。其文易了。無勞重釋。按咒者持也。持有四種。一法。二義。三辭。四理。內護理總持也。外護辭總持也。但此辭。同體大覺。乃能窮盡。十位菩薩。皆所未通。得本行本。不可翻譯。雖然大意有三。一詮甚深般若。二名大力天神。三片浮游鬼魅。諸佛慈善。密意在中。所以誦持。必招靈祐。此為外護也。頌言。
諸佛所師常住法 無有色空真俗性 我今得聞敬奉持 普愿有情皆信解
此經。元于大般若中疏出。如法華經普門品別行之類是也。三藏法師玄奘。每受持而有靈應。是故別譯以流通。若人清心澡浴。著鮮潔衣。端身正坐。一誦五百遍者。除九十五種邪道。善愿從心。度一切苦厄。
般若波羅蜜多心經還源述一卷
【現代漢語翻譯】 現代漢語譯本： 性法本來就是空無，因緣和合的顯現與照見都歸於寂滅。識與智都已斷絕，哪裡會有邪見和虛妄來擾亂？又有什麼苦難和災厄能夠侵襲呢？所以宣說《般若波羅蜜多咒》，即說咒語如下：
揭帝揭帝波羅揭帝波羅僧揭帝菩提娑婆呵
這是指外在的護持。經文分為兩部分，一是引導，二是宣說咒語。經文容易理解，無需過多解釋。所謂『咒』，是『持』的意思，持有四種：法、義、辭、理。內在的護持是總持法和義，外在的護持是總持辭和理。但這個咒語，與同體大覺相合，才能徹底理解。十地菩薩也未能完全通達。得到根本的修行，不可翻譯。雖然如此，大意有三：一是詮釋甚深的般若智慧，二是稱名大力天神，三是驅逐遊蕩的鬼魅。諸佛慈悲，秘密的含義就在其中，所以誦持必定會招來靈驗的庇佑。這是指外在的護持。頌詞說：
諸佛所師常住法，無有色空真俗性。我今得聞敬奉持，普愿有情皆信解。
這部經，原本是從《大般若經》中摘錄出來的，就像《法華經·普門品》單獨流通一樣。三藏法師玄奘（Xuanzang）每次受持都有靈驗的感應，所以單獨翻譯出來以流通。如果有人清凈身心，沐浴，穿上乾淨的衣服，端正身體坐好，誦讀一遍到五百遍，就能消除九十五種邪道，善愿都能如願以償，度過一切苦難。
《般若波羅蜜多心經還源述》一卷 English version: The nature of Dharma is inherently emptiness. The arising of conditions and the act of seeing both cease. Consciousness and wisdom are both extinguished. How can evil and delusion disturb? What suffering and calamity can invade? Therefore, the Prajna Paramita Mantra is spoken. The mantra is:
Gate Gate Pāragate Pārasamgate Bodhi Svāhā
This refers to external protection. The text is divided into two parts: first, an introduction; second, the mantra itself. The text is easy to understand and requires no further explanation. 'Mantra' means 'to hold,' and there are four types of holding: Dharma, meaning, words, and principle. Internal protection is the total holding of Dharma and meaning, while external protection is the total holding of words and principle. However, this mantra, being in accord with the Great Enlightenment of Oneness, can only be fully understood by that state. Even the Ten-Bhumi Bodhisattvas have not fully penetrated it. Having attained the fundamental practice, it cannot be translated. Nevertheless, there are three main meanings: first, to explain the profound Prajna wisdom; second, to invoke the names of powerful deities; and third, to dispel wandering ghosts and demons. The compassion of all Buddhas is contained within this secret meaning, so reciting it will surely bring spiritual blessings. This is external protection. The verse says:
The Dharma, the teacher of all Buddhas, is eternal, without color, emptiness, truth, or conventional nature. Now that I have heard it, I respectfully uphold it, and I pray that all sentient beings may believe and understand it.
This sutra was originally extracted from the Mahaprajnaparamita Sutra, just as the Universal Gate Chapter of the Lotus Sutra is circulated separately. The Tripitaka Master Xuanzang (Xuanzang) experienced spiritual responses every time he recited it, so he translated it separately for circulation. If a person purifies their mind and body, bathes, puts on clean clothes, sits upright, and recites it from one to five hundred times, they can eliminate ninety-five kinds of heretical paths, fulfill their good wishes, and overcome all suffering.
Commentary on the Return to the Source of the Heart Sutra of Prajna Paramita, one scroll.
【English Translation】 English version: The nature of Dharma is inherently emptiness. The arising of conditions and the act of seeing both cease. Consciousness and wisdom are both extinguished. How can evil and delusion disturb? What suffering and calamity can invade? Therefore, the Prajna Paramita Mantra (Prajna Paramita Mantra) is spoken. The mantra is:
Gate Gate Pāragate Pārasamgate Bodhi Svāhā
This refers to external protection. The text is divided into two parts: first, an introduction; second, the mantra itself. The text is easy to understand and requires no further explanation. 'Mantra' means 'to hold,' and there are four types of holding: Dharma, meaning, words, and principle. Internal protection is the total holding of Dharma and meaning, while external protection is the total holding of words and principle. However, this mantra, being in accord with the Great Enlightenment of Oneness, can only be fully understood by that state. Even the Ten-Bhumi Bodhisattvas (Ten-Bhumi Bodhisattvas) have not fully penetrated it. Having attained the fundamental practice, it cannot be translated. Nevertheless, there are three main meanings: first, to explain the profound Prajna (Prajna) wisdom; second, to invoke the names of powerful deities; and third, to dispel wandering ghosts and demons. The compassion of all Buddhas is contained within this secret meaning, so reciting it will surely bring spiritual blessings. This is external protection. The verse says:
The Dharma, the teacher of all Buddhas, is eternal, without color, emptiness, truth, or conventional nature. Now that I have heard it, I respectfully uphold it, and I pray that all sentient beings may believe and understand it.
This sutra was originally extracted from the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), just as the Universal Gate Chapter (Universal Gate Chapter) of the Lotus Sutra (Lotus Sutra) is circulated separately. The Tripitaka Master Xuanzang (Tripitaka Master Xuanzang) experienced spiritual responses every time he recited it, so he translated it separately for circulation. If a person purifies their mind and body, bathes, puts on clean clothes, sits upright, and recites it from one to five hundred times, they can eliminate ninety-five kinds of heretical paths, fulfill their good wishes, and overcome all suffering.
Commentary on the Return to the Source of the Heart Sutra of Prajna Paramita, one scroll.