Chinese
大正藏第 08 册 No. 0253 般若波罗蜜多心经 No. 253 [Nos. 250-252, 254, 255, 257] 般若波罗蜜多心经 罽宾国三藏般若共利言等译 如是我闻： 一时佛在王舍城耆阇崛山中，与大比丘众及菩萨众俱。时佛世尊即入三昧，名广大甚深。 尔时众中有菩萨摩诃萨，名观自在。行深般若波罗蜜多时，照见五蕴皆空，离诸苦厄。即时舍利弗承佛威力，合掌恭敬白观自在菩萨摩诃萨言：“善男子！若有欲学甚深般若波罗蜜多行者，云何修行？”如是问已。 尔时观自在菩萨摩诃萨告具寿舍利弗言：“舍利子！若善男子、善女人行甚深般若波罗蜜多行时，应观五蕴性空。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 现代汉语译本 《般若波罗蜜多心经》 罽宾国（古代西域国名，今克什米尔地区）三藏法师般若（梵名Prajna）与利言等人共同翻译。 我是这样听说的： 一时，佛在王舍城（古印度摩揭陀国都城）的耆阇崛山（又名灵鹫山）中，与众多大比丘（受过具足戒的出家人）和菩萨（立志成佛的修行者）们在一起。当时，佛世尊进入一种名为‘广大甚深’的三昧（禅定）。 这时，大众中有一位菩萨摩诃萨（大菩萨），名为观自在（Avalokiteśvara）。当他修行甚深般若波罗蜜多（达到智慧彼岸的修行）时，照见五蕴（色、受、想、行、识）皆是空性，从而脱离一切痛苦和灾难。随即，舍利弗（Śāriputra，佛陀的十大弟子之一）承蒙佛的威神之力，合掌恭敬地对观自在菩萨摩诃萨说：‘善男子！如果有想要学习甚深般若波罗蜜多修行的人，应该如何修行呢？’这样问完之后。 这时，观自在菩萨摩诃萨告诉具寿舍利弗说：‘舍利子！如果善男子、善女人在修行甚深般若波罗蜜多时，应当观察五蕴的自性是空。舍利子！色（物质现象）不异于空，空不异于色，色即是空，空即是色。受（感受）、想（思维）、行（意志）、识（分别）也是如此。舍利子！一切法的空相，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（十八界）。没有无明（对真理的无知），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，也没有所得。因为没有所得的缘故，菩提萨埵（追求觉悟的众生）依般若波罗蜜多，所以心中没有挂碍。因为没有挂碍，所以没有恐怖，远离颠倒梦想，最终达到涅槃（寂灭）。三世诸佛（过去、现在、未来的一切佛）依
English
English version The Heart Sutra of the Perfection of Wisdom Translated by Tripitaka Master Prajna of Kipin (ancient kingdom in present-day Kashmir) together with Liyan and others. Thus have I heard: At one time, the Buddha was dwelling in Rajagriha (capital of ancient Magadha) on Mount Gṛdhrakūṭa (Vulture Peak), together with a large assembly of great Bhikshus (fully ordained monks) and Bodhisattvas (beings aspiring to Buddhahood). At that time, the World Honored One entered into a Samadhi (meditative absorption) called ‘Profound and Vast.’ Then, among the assembly, there was a Bodhisattva Mahasattva (great Bodhisattva) named Avalokiteśvara. When practicing the profound Prajñāpāramitā (perfection of wisdom), he illuminated and saw that the five skandhas (form, feeling, perception, mental formations, consciousness) are all empty, and thus he transcended all suffering and distress. Immediately, Śāriputra (one of the Buddha's ten chief disciples), empowered by the Buddha’s majestic power, respectfully joined his palms and said to the Bodhisattva Mahasattva Avalokiteśvara: ‘Good man! If there are those who wish to learn the practice of the profound Prajñāpāramitā, how should they practice?’ Having asked this question. Then, the Bodhisattva Mahasattva Avalokiteśvara said to the venerable Śāriputra: ‘Śāriputra! When a good man or good woman practices the profound Prajñāpāramitā, they should contemplate that the nature of the five skandhas is empty. Śāriputra! Form is not different from emptiness, emptiness is not different from form; form is emptiness, emptiness is form. Feeling, perception, mental formations, and consciousness are also like this. Śāriputra! The characteristics of emptiness of all dharmas (phenomena) are that they are not born, not destroyed, not defiled, not pure, not increasing, not decreasing. Therefore, in emptiness, there is no form, no feeling, perception, mental formations, or consciousness; no eye, ear, nose, tongue, body, or mind (six sense organs); no form, sound, smell, taste, touch, or dharma (six sense objects); no realm of the eye, up to and including no realm of consciousness (eighteen realms). There is no ignorance, nor the extinction of ignorance, up to and including no old age and death, nor the extinction of old age and death. There is no suffering, no origination, no cessation, no path (Four Noble Truths), no wisdom, and no attainment. Because there is nothing to be attained, Bodhisattvas, relying on Prajñāpāramitā, have no obstructions in their minds. Because there are no obstructions, there is no fear, they are far from distorted dreams, and they ultimately attain Nirvana (liberation). All Buddhas of the three times (past, present, and future) rely on --------------------------------------------------------------------------------
Chinese
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： “蘖谛 蘖谛 波罗蘖谛 波罗僧蘖谛 菩提 娑(苏纥反)婆诃 “如是，舍利弗！诸菩萨摩诃萨于甚深般若波罗蜜多行，应如是行。”如是说已。 即时，世尊从广大甚深三摩地起，赞观自在菩萨摩诃萨言：“善哉，善哉！善男子！如是，如是！如汝所说。甚深般若波罗蜜多行，应如是行。如是行时，一切如来皆悉随喜。” 尔时世尊说是语已，具寿舍利弗大喜充遍，观自在菩萨摩诃萨亦大欢喜。时彼众会天、人、阿修罗、乾闼婆等，闻佛所说，皆大欢喜，信受奉行。 般若波罗蜜多心经 现代汉语译本 因为般若波罗蜜多（prajnaparamita，智慧的完美）的缘故，证得了阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。所以说般若波罗蜜多是大神咒，是大明咒，是无上咒，是无等等咒。能够去除一切痛苦，真实不虚。所以宣说般若波罗蜜多咒。 即说咒语如下： ‘揭谛（gate，去吧），揭谛（gate，去吧），波罗揭谛（paragate，到彼岸去吧），波罗僧揭谛（parasamgate，完全到彼岸去吧），菩提（bodhi，觉悟），娑婆诃（svaha，成就）’ ‘就是这样，舍利弗（Sariputra）！诸位菩萨摩诃萨（bodhisattva-mahasattva，伟大的菩萨）在甚深的般若波罗蜜多修行时，应当这样修行。’说完这些话。 当时，世尊（Bhagavan，佛）从广大甚深的三摩地（samadhi，禅定）中起身，赞叹观自在菩萨摩诃萨（Avalokitesvara bodhisattva-mahasattva）说：‘善哉，善哉！善男子！就是这样，就是这样！正如你所说。甚深的般若波罗蜜多修行，应当这样修行。这样修行时，一切如来（tathagata，佛）都会随喜。’ 那时，世尊说完这些话后，具寿舍利弗（Ayushman Sariputra）充满喜悦，观自在菩萨摩诃萨也十分欢喜。当时在场的诸天、人、阿修罗（asura，非天）、乾闼婆（gandharva，天乐神）等，听闻佛所说，都非常欢喜，信受奉行。 《般若波罗蜜多心经》
English
English version Because of prajnaparamita (perfection of wisdom), one attains anuttara-samyak-sambodhi (unexcelled, perfect enlightenment). Therefore, it is known that prajnaparamita is the great divine mantra, the great bright mantra, the supreme mantra, the unequalled mantra. It can remove all suffering, it is true and not false. Therefore, the prajnaparamita mantra is proclaimed. The mantra is spoken as follows: 'Gate (gone), gate (gone), paragate (gone beyond), parasamgate (gone completely beyond), bodhi (enlightenment), svaha (so be it)' 'Thus, Sariputra! The bodhisattva-mahasattvas (great bodhisattvas) should practice the profound prajnaparamita in this way.' Having said this. Then, the Bhagavan (the Blessed One) arose from the vast and profound samadhi (meditative absorption), and praised Avalokitesvara bodhisattva-mahasattva, saying: 'Well done, well done! Good man! It is so, it is so! Just as you have said. The profound prajnaparamita should be practiced in this way. When practiced in this way, all the tathagatas (Buddhas) will rejoice.' At that time, after the Bhagavan had spoken these words, Ayushman Sariputra was filled with great joy, and Avalokitesvara bodhisattva-mahasattva was also very joyful. At that time, the assembly of gods, humans, asuras (demigods), gandharvas (celestial musicians), and others, having heard what the Buddha had said, were all greatly joyful, and accepted it with faith and practiced it. The Heart Sutra of Prajnaparamita --------------------------------------------------------------------------------