T85n2747_挾注波羅蜜多心經

大正藏第 85 冊 No. 2747 挾注波羅蜜多心經

No. 2747 [cf. No. 251]

挾注波羅蜜多心經

般若波羅蜜多心經(般若波羅□□□□□□□□□之一字此經□□□□□□□□佛同斯)觀自在菩薩(觀自□□□□□□□□□□□□縱者□□□□□□□□□□□□眾生所謂持誦講終行之人也)行深般若波羅蜜多時(□□□□□□□□□□者佛惠也波羅蜜多者到彼岸□□□□□□□□□自凡夫終於聖果以正惠力破邪□□□□□□□□)照見五蘊皆空(照見者思惟也。□□□□□□□□□□□聚也菩薩觀此五□□□□□□□□□□□)度一切苦厄(度者越過也一切苦□□□□□□□□□□□眾生執迷招此患□□□□□□□□□□□□)舍利子(問答人也位齊十聖□□通名舍利故云舍□□□)色不異空空不異色(色者有也空者無也色無□□□□□空無色外之空故云不□□□□□□)色即是空空即是色(空不離色色不離空故□□□□□□□□□□□□之則有以智惠觀之則無爾乃色空□□□□□□□即也)受想行識亦復如是(受者受納所謂□□□□□□想思惟所謂□□□□□□□者起作所謂興功運動等。識者內緣所謂藏記事等。此四法與色俱空故云亦復如是也)舍利

【現代漢語翻譯】現代漢語譯本《挾注波羅蜜多心經》

《般若波羅蜜多心經》（般若波羅蜜多是諸佛智慧的體現，此經與諸佛的智慧相同）觀自在菩薩（觀自在菩薩是救度眾生的菩薩，指那些持誦、講解和修行此經的人）在深入修行般若波羅蜜多時（般若指的是佛的智慧，波羅蜜多意為到達彼岸，指從凡夫到聖果的轉變，用正智慧的力量破除邪見），照見五蘊皆空（照見指的是思惟，五蘊指的是色、受、想、行、識五種聚合，菩薩觀察到這五蘊的本質都是空性的），從而度過一切苦厄（度指的是超越，一切苦厄指的是眾生因執迷而招致的各種苦難），舍利子（提問者，地位等同於十聖，通稱為舍利）。色不異空，空不異色（色指的是有，空指的是無，色不異於空，空也不異於色，不是在有色之外另有空，所以說不異）。色即是空，空即是色（空不離色，色不離空，從迷惑的角度看是色，用智慧觀察則是空，所以說色和空是相即的）。受、想、行、識，亦復如是（受指的是領受，想指的是思惟，行指的是行為造作，識指的是內在的認知和記憶。這四種法和色一樣，本質都是空性的，所以說亦復如是）。舍利子。

【English Translation】 English version The Heart Sutra with Annotations on Prajna Paramita

The Heart Sutra of Prajna Paramita (Prajna Paramita is the embodiment of the wisdom of all Buddhas; this sutra is identical to the wisdom of all Buddhas). Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva is the bodhisattva who saves all living beings, referring to those who uphold, recite, explain, and practice this sutra), while deeply practicing Prajna Paramita (Prajna refers to the wisdom of the Buddha, Paramita means 'to reach the other shore,' referring to the transformation from ordinary beings to the fruit of sainthood, using the power of correct wisdom to break through wrong views), illuminates and sees that the five skandhas are all empty (illumination refers to contemplation; the five skandhas refer to the five aggregates of form, feeling, perception, volition, and consciousness; the Bodhisattva observes that the essence of these five skandhas is emptiness), thereby overcoming all suffering and distress (overcoming means to transcend; all suffering and distress refers to the various sufferings that sentient beings bring upon themselves due to their attachments), Shariputra (the questioner, whose position is equal to the ten saints, generally called Shariputra). Form is not different from emptiness; emptiness is not different from form (form refers to existence; emptiness refers to non-existence; form is not different from emptiness, and emptiness is not different from form; it is not that there is emptiness outside of form, so it is said to be not different). Form is exactly emptiness; emptiness is exactly form (emptiness is not separate from form, and form is not separate from emptiness; from the perspective of delusion, it is form; when observed with wisdom, it is emptiness; therefore, it is said that form and emptiness are identical). Feeling, perception, volition, and consciousness are also like this (feeling refers to reception; perception refers to thinking; volition refers to actions and creations; consciousness refers to inner cognition and memory. These four dharmas, like form, are all empty in nature, so it is said to be also like this). Shariputra.

子(前說假空后明真相故。重命舍利子)是諸法空相不生不滅(諸法假令皆是生滅自體空相不可滅也)不垢不凈不增不減(諸法空體非染凈檢減之所遷動故云不也)。是故空中無色受想行識(重明五蘊空也)。無眼耳鼻舌身意(初明六根空也)。無色聲香味觸法(次明六塵空也)。無眼界乃至無意識界(后明六識空也)。無無明亦無無明盡(無明體是虛妄不可言有與意俱生不可言盡)。乃至無老死亦無老死盡(生病老死從業緣現無始無終亦不可得)。無苦集滅道(四諦假立無所執取)。無智亦無得(智者發菩提心。得者佛果相貌。菩薩臨證聖位二事俱空了無所得)以無所得故菩提薩埵依般若波羅蜜多(菩薩證聖之時。以智惠觀察萬法俱空。無心念喜動之所鉤礙也)故心無掛礙無掛礙故無有恐怖遠離顛倒夢想(菩薩具生空智無有恐怖具法空智無夢想顛倒)究竟涅槃(畢竟滅法無所得)三世諸佛依般若波羅蜜多(三世者過去未來現在。所證菩提皆依妙惠也)故得阿耨多羅三藐三菩提(此翻云無上正遍知覺。以無心故同日照遐方朗然大晤也)故知般若波羅蜜多是大神咒是大明咒是無等等咒(菩薩證大菩提永斷生死。顯不思疑心讚歎般若。大神咒者無量變化真言。大明咒者永斷幽闇真言。無上咒者能成果真言。無等等咒者三界

【現代漢語翻譯】現代漢語譯本：舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱），（因為前面說了假空，後面要闡明真相，所以再次呼喚舍利子），一切法的自性是空性的，不生不滅（諸法即使有生滅的現象，但其自性是空性的，所以無法被毀滅）。不垢不凈，不增不減（諸法的空性本體，不會因為染污或清凈，增加或減少而有所改變）。因此，在空性之中，沒有色、受、想、行、識（五蘊皆空）。沒有眼、耳、鼻、舌、身、意（六根皆空）。沒有色、聲、香、味、觸、法（六塵皆空）。沒有眼界，乃至沒有意識界（六識皆空）。沒有無明，也沒有無明止息（無明的本體是虛妄的，不能說它存在，它與意識一同產生，所以不能說它會止息）。乃至沒有老死，也沒有老死止息（生、病、老、死，都是由業緣顯現，沒有開始也沒有終結，所以是不可得的）。沒有苦、集、滅、道（四聖諦是假立的，沒有可以執取的）。沒有智慧，也沒有獲得（智者發菩提心，獲得者得到佛果的相貌，菩薩在證得聖位時，這兩件事都是空的，了無所得）。因為沒有任何所得的緣故，菩提薩埵（Bodhisattva，立志成佛的修行者）依靠般若波羅蜜多（Prajñāpāramitā，通過智慧到達彼岸），所以內心沒有掛礙。因為沒有掛礙的緣故，所以沒有恐怖，遠離顛倒夢想（菩薩具有生空智，所以沒有恐怖；具有法空智，所以沒有顛倒夢想）。最終達到涅槃（Nirvana，寂滅）。過去、現在、未來三世諸佛，都是依靠般若波羅蜜多，所以證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，因為沒有執著，所以如同陽光照耀四方一樣，豁然大悟）。所以，我們知道般若波羅蜜多是偉大的神咒，是偉大的明咒，是無與倫比的咒語（菩薩證得大菩提，永遠斷絕生死，爲了顯示不思議的信心，讚歎般若。大神咒，是具有無量變化的真言；大明咒，是永遠斷絕幽暗的真言；無上咒，是能夠成就佛果的真言；無等等咒，是三界之中無與倫比的咒語）。

【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), (because the previous explanation spoke of false emptiness, and the truth will be clarified later, Śāriputra is called again), all dharmas (phenomena)' nature is emptiness, neither arising nor ceasing (even if dharmas have the appearance of arising and ceasing, their nature is emptiness, so they cannot be destroyed). Neither defiled nor pure, neither increasing nor decreasing (the empty essence of all dharmas will not change due to defilement or purity, increase or decrease). Therefore, in emptiness, there is no form, feeling, perception, volition, or consciousness (the five skandhas are all empty). There is no eye, ear, nose, tongue, body, or mind (the six sense organs are all empty). There is no form, sound, smell, taste, touch, or dharma (the six sense objects are all empty). There is no eye realm, and even no mind-consciousness realm (the six consciousnesses are all empty). There is no ignorance, and no extinction of ignorance (the essence of ignorance is false, it cannot be said to exist, it arises together with consciousness, so it cannot be said to cease). There is no old age and death, and no extinction of old age and death (birth, sickness, old age, and death are all manifested by karma, without beginning or end, so they are unattainable). There is no suffering, accumulation, cessation, or path (the Four Noble Truths are provisional, there is nothing to grasp). There is no wisdom, and no attainment (the wise person generates Bodhicitta (the aspiration for enlightenment), the one who attains gains the appearance of Buddhahood, when a Bodhisattva (one who aspires to become a Buddha) attains the state of sainthood, both of these things are empty, and nothing is attained). Because there is nothing to be attained, Bodhisattvas rely on Prajñāpāramitā (the perfection of wisdom, reaching the other shore through wisdom), so their minds have no hindrance. Because there is no hindrance, there is no fear, and they are far from inverted dreams (Bodhisattvas possess the wisdom of emptiness of self, so there is no fear; they possess the wisdom of emptiness of dharma, so there are no inverted dreams). Ultimately, they attain Nirvana (extinction). The Buddhas of the past, present, and future all rely on Prajñāpāramitā, so they attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment, because there is no attachment, it is like the sun shining in all directions, a sudden awakening). Therefore, we know that Prajñāpāramitā is the great divine mantra, the great bright mantra, the unsurpassed mantra (Bodhisattvas attain great Bodhi, forever cutting off birth and death, in order to show inconceivable faith, they praise Prajñā. The great divine mantra is a true word with immeasurable transformations; the great bright mantra is a true word that forever cuts off darkness; the unsurpassed mantra is a true word that can achieve Buddhahood; the unequalled mantra is a mantra that is unparalleled in the three realms).

獨尊真言也)能除一切苦真實不虛(菩薩發心受持讀誦此般若波羅蜜。能斷生無能除業障能去雜染能發正信故。名持法內護真實不虛也)故說般若波羅蜜多咒(菩薩贊說般若勸令修習)即說咒曰。

羯諦羯諦　波羅羯諦　波羅僧羯諦　菩提莎婆訶(菩薩誦持此咒。若晝若夜。所在之處。十方善神常來守護一切魔鬼不敢親近故。名持咒不護也)

般若波羅蜜多心經

【現代漢語翻譯】現代漢語譯本：（《獨尊真言》）能夠去除一切痛苦，真實不虛。（菩薩發心受持、讀誦此《般若波羅蜜》，能斷絕生死輪迴，能夠去除業障，能夠去除雜染，能夠發起正信，所以名為持法內護，真實不虛。）所以說《般若波羅蜜多》咒。（菩薩讚歎宣說般若，勸令修習。）即說咒語如下：

揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。（菩薩誦持此咒，無論是白天還是夜晚，無論在任何地方，十方善神常常前來守護，一切魔鬼不敢親近，所以名為持咒不護。）

《般若波羅蜜多心經》

【English Translation】 English version: （The 'Supreme Truth Mantra'） can eliminate all suffering, truly and not falsely. (When a Bodhisattva initiates the mind to receive, uphold, read, and recite this Prajna Paramita, it can sever the cycle of birth and death, eliminate karmic obstacles, remove defilements, and generate right faith. Therefore, it is called 'upholding the Dharma with inner protection,' truly and not falsely.) Therefore, the Prajna Paramita mantra is spoken. (The Bodhisattva praises and speaks of Prajna, encouraging cultivation.) The mantra is spoken as follows:

Gate Gate, Paragate, Parasamgate, Bodhi Svaha. (When a Bodhisattva recites and upholds this mantra, whether day or night, wherever they are, the virtuous deities of the ten directions constantly come to protect them, and all demons dare not approach. Therefore, it is called 'upholding the mantra without protection.')

The Heart Sutra of Prajna Paramita