Chinese
大正藏第 08 册 No. 0251 般若波罗蜜多心经 No. 251 [Nos. 250, 252-255, 257] 大明太祖高皇帝御制般若心经序 二仪久判，万物备周，子民者君君，育民者法其法也。三纲五常以示天下，亦以五刑辅弼之。有等凶顽不循教者，往往有趋火赴渊之为，终不自省。是凶顽者，非特中国有之，尽天下莫不亦然。俄西域生佛，号曰释迦，其为佛也，行深愿重，始终不二。于是出世间脱苦趣为其效也，仁慈忍辱务明心以立命，执此道而为之，意在人皆在此利济群生。今时之人罔知佛之所以，每云法空虚而不实，何以导君子、训小人。以朕言之则不然。佛之教实而不虚，正欲去愚迷之虚，立本性之实，特挺身苦行，外其教而异其名，脱苦有情。昔佛在时，侍从听从者皆聪明之士，演说者乃三纲五常之性理也。既闻之后，人各获福白。佛入灭之后，其法流入中国，间有聪明者动演人天小果犹能化凶顽为善，何况聪明者知大乘而识宗旨者乎。如心经每言空不言实，所言之空乃相空耳。除空之外，所存者本性也。所以相空有六，谓口空说相，眼空色相，耳空听相，鼻空嗅相，舌空味相，身空乐相。其六空之相又非真相之空，乃妄想之相为之空相，是空相 现代汉语译本：天地分开已久，万物齐备周全。作为子民的要像个子民，养育人民的要遵循法度。三纲五常用来昭示天下，也用五刑来辅助治理。有一些凶恶顽劣不遵循教诲的人，常常有趋向火坑、跳入深渊的行为，最终也不自我反省。这些凶恶顽劣的人，不只是中国有，整个天下没有不是这样的。后来西域诞生了佛陀，号称释迦（释迦牟尼佛），他成为佛陀，修行深厚，愿力宏大，始终如一。于是他出世间，脱离苦难，以此为目标，仁慈忍辱，致力于明心见性以安身立命，秉持这个道理并实践它，意在使人人都得到利益，救济众生。现在的人们不了解佛陀的用意，常常说佛法空虚而不实在，怎么能引导君子、教训小人呢？以朕（皇帝自称）来看则不是这样。佛陀的教诲真实而不虚妄，正是要去除愚昧迷惑的虚妄，确立本性的真实，特地挺身而出，苦行修炼，外在的教义和名称不同，但都是为了使有情众生脱离苦难。过去佛陀在世时，侍奉听从的人都是聪明之士，所演说的都是三纲五常的性理。听闻之后，人们各自获得福报。佛陀入灭之后，佛法传入中国，其中有聪明的人，稍微演说人天小果，尚且能使凶恶顽劣的人改邪归正，何况是聪明的人了解大乘佛法、认识宗旨的人呢？比如《心经》常常说空而不说实，所说的空只是现象的空罢了。除了空之外，所存在的是本性。所以现象的空有六种，即口空说相，眼空色相，耳空听相，鼻空嗅相，舌空味相，身空乐相。这六种空的现象又不是真相的空，而是妄想的现象所造成的空相，是空相。 现代汉语译本：所以说，空相不是没有，而是妄想的现象。如果能去除妄想，就能见到本性。本性是实有的，不是虚无的。佛陀所说的空，是为了去除人们的执着，使人们能够认识到本性。所以，佛陀的教诲是真实的，不是虚妄的。朕希望天下的人都能明白佛陀的教诲，去除妄想，认识本性，从而获得真正的幸福。
English
English version: Heaven and earth have been separated for a long time, and all things are fully prepared. Those who are subjects should act like subjects, and those who nurture the people should follow the laws. The Three Cardinal Guides and the Five Constant Virtues are used to show the world, and the Five Punishments are used to assist in governance. There are some fierce and stubborn people who do not follow the teachings, often tending towards fire pits and jumping into abysses, and ultimately do not reflect on themselves. These fierce and stubborn people are not only in China, but also throughout the world. Later, a Buddha was born in the Western Regions, called Shakya (Shakyamuni Buddha). He became a Buddha, with profound practice and great vows, consistent from beginning to end. Therefore, he left the world to escape suffering, taking this as his goal. He was benevolent and patient, striving to clarify the mind and establish life, adhering to this principle and practicing it, intending to benefit all people and save all living beings. People today do not understand the Buddha's intention, often saying that the Dharma is empty and unreal, how can it guide gentlemen and teach the common people? In my (the emperor's) view, it is not like this. The Buddha's teachings are real and not false, precisely to remove the falsehood of ignorance and establish the reality of the original nature. He specially stood up, practiced asceticism, and although the external teachings and names are different, they are all to liberate sentient beings from suffering. In the past, when the Buddha was alive, those who served and listened were all intelligent people, and what was expounded was the nature and principles of the Three Cardinal Guides and the Five Constant Virtues. After hearing it, people each received blessings. After the Buddha entered Nirvana, the Dharma flowed into China. Among them, there were intelligent people who slightly expounded the small fruits of humans and gods, and could still transform the fierce and stubborn into good. How much more so for intelligent people who understand the Mahayana Dharma and recognize its purpose? For example, the Heart Sutra often speaks of emptiness without speaking of reality. The emptiness spoken of is only the emptiness of phenomena. Apart from emptiness, what exists is the original nature. Therefore, there are six kinds of emptiness of phenomena, namely, the mouth is empty of speaking, the eyes are empty of form, the ears are empty of hearing, the nose is empty of smelling, the tongue is empty of taste, and the body is empty of pleasure. These six kinds of empty phenomena are not the emptiness of true reality, but the empty phenomena caused by delusional phenomena, which are empty phenomena. English version: Therefore, it is said that empty phenomena are not non-existent, but are delusional phenomena. If one can remove delusions, one can see the original nature. The original nature is real, not empty. The emptiness spoken of by the Buddha is to remove people's attachments, so that people can recognize the original nature. Therefore, the Buddha's teachings are real, not false. I hope that all people in the world can understand the Buddha's teachings, remove delusions, recognize the original nature, and thus obtain true happiness. --------------------------------------------------------------------------------
Chinese
愚及世人祸及今古，往往愈堕弥深不知其几。斯空相，前代帝王被所惑而几丧天下者，周之穆王，汉之武帝，唐之玄宗，萧梁武帝，元魏主焘，李后主，宋徽宗。此数帝废国怠政，惟萧梁武帝、宋之徽宗以及杀身，皆由妄想飞升及入佛天之地。其佛天之地未尝渺茫，此等快乐世尝有之，为人性贪而不觉，而又取其乐人世有之者，何且佛天之地如。为国君及王侯者，若不作非为，善能保守此境，非佛天者何如。不能保守而伪为，用妄想之心即入空虚之境，故有如是，斯空相，富者被缠则淫欲并生丧富矣，贫者被缠则诸诈并作殒身矣，其将贤未贤之人被缠则非仁人君子也，其僧道被缠则不能立本性而见宗旨者也。所以本经题云心经者，正欲去心之邪念以归正道，岂佛教之妄耶。朕特述此，使聪明者观二仪之覆载，日月之循环，虚实之孰取，保命者何如。若取有道、保有方，岂不佛法之良哉！色空之妙乎！ 般若波罗蜜多心经序 唐释慧忠撰 夫法性无边，岂藉心之所度；真如非相，讵假言之所诠。是故众生浩浩无穷，法海茫茫何极。若也广寻文义，犹如镜里求形，更乃息念观空，又似日中逃影。兹经喻如大地，何物不从地之所生，诸佛唯指一心，何法不因心之所立。但了心地，故号总持，悟法无生，名 现代汉语译本：愚昧和世俗之人，所遭受的祸患从古至今，往往越陷越深，不知其底。这种空相，前代的帝王被它迷惑而几乎丧失天下的，有周穆王、汉武帝、唐玄宗、萧梁武帝、元魏主焘、李后主、宋徽宗。这几位帝王荒废国家政事，其中萧梁武帝、宋徽宗甚至因此丧命，都是因为妄想飞升成仙，进入佛天之地。其实佛天之地并非渺茫不可及，这种快乐世间也曾有，只是人性贪婪而不自知，反而去追求世间本就有的快乐，又何必把佛天之地看得那么神秘呢？作为国君和王侯，如果不胡作非为，善于保守现有的境地，那不就是佛天吗？如果不能保守而虚伪造作，用妄想之心就会进入空虚的境地，所以才会出现这样的情况。这种空相，富人被它缠绕就会淫欲横生而丧失财富，穷人被它缠绕就会各种欺诈而丧命，那些将要成为贤人但还未成为贤人的人被它缠绕就不能成为仁人君子，那些僧人和道士被它缠绕就不能确立本性而见到宗旨。所以本经题为《心经》，正是想要去除心中的邪念而归于正道，难道佛教是虚妄的吗？我特意阐述这些，让聪明的人观察天地的覆盖承载，日月星辰的循环往复，虚幻和实在的取舍，以及如何保全性命。如果能遵循正道，保有方法，那不就是佛法的精髓吗！不就是色空的奥妙吗！ 《般若波罗蜜多心经序》 唐释慧忠撰 法性无边无际，哪里需要用心去度量；真如不是具体的形象，哪里需要用言语去诠释。所以众生浩瀚无边，佛法如海般深广无垠。如果广泛地探寻文字的含义，就像在镜子里寻找形体；如果停止念头去观空，又像在阳光下逃避影子。这部经就像大地，没有什么不是从大地生长出来的；诸佛只指明一心，没有什么法不是因心而建立的。只要明了心地，所以称为总持；领悟到法本无生，就称为...
English
English version: The foolish and worldly people, the disasters they suffer from ancient times to the present, often sink deeper and deeper, not knowing the bottom. This emptiness, the emperors of previous generations were confused by it and almost lost the world, such as King Mu of Zhou, Emperor Wu of Han, Emperor Xuanzong of Tang, Emperor Wu of Liang, Emperor Tai of Northern Wei, Li Houzhu, and Emperor Huizong of Song. These emperors neglected state affairs, and among them, Emperor Wu of Liang and Emperor Huizong of Song even lost their lives because of their delusion of ascending to immortality and entering the land of Buddha. In fact, the land of Buddha is not vague and unattainable, this kind of happiness has also existed in the world, it is just that human nature is greedy and does not realize it, but instead pursues the happiness that already exists in the world, so why should the land of Buddha be seen as so mysterious? As a monarch and prince, if you do not act recklessly, and are good at preserving the existing situation, isn't that the land of Buddha? If you cannot preserve it and act hypocritically, using a delusional mind will enter a state of emptiness, so such situations will occur. This emptiness, if the rich are entangled by it, they will become lustful and lose their wealth, if the poor are entangled by it, they will commit various frauds and lose their lives, those who are about to become virtuous but have not yet become virtuous, if they are entangled by it, they cannot become benevolent gentlemen, and if monks and Taoists are entangled by it, they cannot establish their true nature and see their purpose. Therefore, the title of this scripture is 'Heart Sutra', which is precisely to remove the evil thoughts in the heart and return to the right path, is Buddhism false? I have specially explained these so that intelligent people can observe the covering and carrying of heaven and earth, the cycle of the sun and moon, the choice between illusion and reality, and how to preserve life. If one can follow the right path and have a method to preserve it, isn't that the essence of Buddhism! Isn't that the wonder of form and emptiness! 'Preface to the Heart Sutra of the Perfection of Wisdom' Written by Tang Dynasty Monk Huizhong The nature of Dharma is boundless, how can it be measured by the mind; true suchness is not a concrete form, how can it be explained by words. Therefore, sentient beings are vast and boundless, and the sea of Dharma is as deep and wide as the ocean. If one widely explores the meaning of words, it is like seeking a form in a mirror; if one stops thoughts to contemplate emptiness, it is like escaping a shadow in the sun. This sutra is like the earth, there is nothing that does not grow from the earth; all Buddhas only point to one mind, there is no Dharma that is not established by the mind. As long as one understands the mind, it is called the total holding; realizing that Dharma is unborn, it is called... -------------------------------------------------------------------------------- 为妙觉。一念超越，岂在繁论者尔。 般若波罗蜜多心经 唐三藏法师玄奘译
Chinese
观自在菩萨行深般若波罗蜜多时，照见五蕴皆空，度一切苦厄。 “舍利子！色不异空，空不异色；色即是空，空即是色。受、想、行、识，亦复如是。 “舍利子！是诸法空相，不生不灭，不垢不净，不增不减。是故，空中无色，无受、想、行、识；无眼、耳、鼻、舌、身、意；无色、声、香、味、触、法；无眼界，乃至无意识界；无无明亦无无明尽，乃至无老死亦无老死尽；无苦、集、灭、道；无智，亦无得。 “以无所得故，菩提萨埵依般若波罗蜜多故，心无挂碍；无挂碍故，无有恐怖，远离颠倒梦想，究竟涅槃。三世诸佛依般若波罗蜜多故，得阿耨多罗三藐三菩提。 “故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒，能除一切苦真实不虚，故说般若波罗蜜多咒。” 即说咒曰： “揭帝 揭帝 般罗揭帝 般罗僧揭帝 菩提 僧莎诃” 般若波罗蜜多心经 现代汉语译本 达到最圆满的觉悟。一个念头的超越，哪里需要繁琐的论述呢。 《般若波罗蜜多心经》 唐三藏法师玄奘译 观自在菩萨（Avalokiteśvara Bodhisattva）在深入修行般若波罗蜜多（Prajñāpāramitā，智慧的完美）时，照见五蕴（skandhas，构成人存在的五种要素：色、受、想、行、识）皆是空性，从而度脱一切痛苦和灾难。 ‘舍利子（Śāriputra）！色（rūpa，物质现象）与空（śūnyatā，空性）没有差别，空与色也没有差别；色即是空，空即是色。受（vedanā，感受）、想（saṃjñā，知觉）、行（saṃskāra，意志）、识（vijñāna，意识），也是如此。’ ‘舍利子！一切法的空性，不生不灭，不垢不净，不增不减。因此，在空性中，没有色，没有受、想、行、识；没有眼、耳、鼻、舌、身、意（六根）；没有色、声、香、味、触、法（六尘）；没有眼界，乃至没有意识界；没有无明（avidyā，无知），也没有无明尽，乃至没有老死，也没有老死尽；没有苦、集、灭、道（四圣谛）；没有智慧，也没有获得。’ ‘因为没有所得的缘故，菩提萨埵（bodhisattva，追求觉悟的众生）依般若波罗蜜多之故，心中没有挂碍；因为没有挂碍，所以没有恐怖，远离颠倒梦想，最终达到涅槃（nirvāṇa，解脱）。三世诸佛依般若波罗蜜多之故，证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。’ ‘所以知道般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒，能除一切痛苦，真实不虚，所以说般若波罗蜜多咒。’ 即说咒语： ‘揭帝（gate） 揭帝（gate） 波罗揭帝（pāragate） 波罗僧揭帝（pārasaṃgate） 菩提（bodhi） 僧莎诃（svāhā）’ 《般若波罗蜜多心经》