Chinese
大正藏第 33 册 No. 1712 般若波罗蜜多心经略疏 No. 1712 [cf. No. 251] 般若波罗蜜多心经略疏(并序) 唐翻经沙门法藏述 夫以。真源素范。冲漠隔于筌罤。妙觉玄猷。奥颐超于言象。虽真俗双泯二谛恒存。空有两亡一味常显。良以。真空未尝不有。即有以辨于空。幻有未始不空。即空以明于有。有空有故不有。空有空故不空。不空之空空而非断。不有之有有而不常。四执既亡百非斯遣。般若玄旨斯之谓欤。若历事备陈。言过二十万颂。若撮其枢要。理尽一十四行。是知诠真之教乍广略而随缘。超言之宗性圆通而俱现。般若心经者。实谓曜昏衢之高炬。济苦海之迅航。拯物导迷莫斯最为。然则般若以神鉴为体。波罗蜜多以到彼岸为功。心显要妙所归。经乃贯穿言教。从法就喻诠旨为目。故言般若波罗蜜多心经。 将释此经五门分别。一教兴。二藏摄。三宗趣。四释题。五解文。初教兴者。依大智度论云。如须弥山王。非无因缘非少因缘令得振动。般若教兴亦复如是。具多因缘。一谓欲破外道诸邪见故。二欲回二乘。令入大乘故。三令小菩萨不迷空故。四令悟二谛中道生正见故。五显佛胜德生净信故。六欲令发大菩提心故。七令修 现代汉语译本 大正藏第 33 册 No. 1712 般若波罗蜜多心经略疏 No. 1712 [cf. No. 251] 般若波罗蜜多心经略疏(并序) 唐朝翻译经典的沙门法藏 著 大凡真源的朴素法则，深邃寂静，超越了捕鱼的工具（筌罤，比喻言语文字）。妙觉的玄奥道理，精微深远，超越了言语和形象。虽然真谛和俗谛双双泯灭，但二谛始终存在；空和有两者都消失了，但一味（真如之味）常显。实在是因为，真空从来不曾不是有，即通过有来辨别空；幻有从来不曾不是空，即通过空来阐明有。有因为有而并非真有，空因为空而并非断灭。不空的空，是空而非断灭；不有的有，是有而不恒常。四种执着（有、无、亦有亦无、非有非无）既然消失，各种错误的观点也就随之消除。般若的玄妙旨意，说的就是这个啊。如果详细地叙述，言语会超过二十万颂。如果提取它的关键，道理尽在一十四行中。由此可知，诠释真理的教义，有时广博有时简略，随顺因缘而变化；超越言语的宗门，其自性圆满通达而同时显现。《般若心经》，实在是照亮昏暗道路的高高火炬，是救度苦海的快速航船，拯救众生、引导迷途，没有比这更好的了。那么，般若以神妙的观照为本体，波罗蜜多以到达彼岸为功用，心是显现精要奥妙之处的归宿，经是贯穿言语教诲的线索。从法（般若）和比喻（心）的角度来诠释宗旨，作为这部经的题目，所以称为《般若波罗蜜多心经》。 为了解释这部经，分为五个方面来分别说明：一是教的兴起，二是属于哪个藏，三是宗派的旨趣，四是解释题目，五是解释经文。首先说教的兴起。依据《大智度论》所说，就像须弥山王，不是没有原因，也不是只有少许原因就能使它震动。般若教的兴起也是这样，具备多种因缘。一是想要破除外道的各种邪见；二是想要使二乘（声闻乘和缘觉乘）回心转意，进入大乘；三是使小菩萨不迷惑于空性；四是使人领悟二谛中道，产生正确的见解；五是彰显佛的殊胜功德，使人生起清净的信心；六是想要使人发起广大的菩提心；七是使人修习……
English
English version T33 No. 1712 Prajñāpāramitā Heart Sutra - A Brief Commentary No. 1712 [cf. No. 251] A Brief Commentary on the Prajñāpāramitā Heart Sutra (with Preface) By the Tripiṭaka Master Fazang of the Tang Dynasty Now, the pure model of the true source is profound and still, separated by the fishing net (quán tī, metaphor for words and letters). The subtle enlightenment's profound principles are mysterious and far-reaching, surpassing words and images. Although the true and conventional are both extinguished, the two truths constantly exist. Though emptiness and existence are both gone, the one flavor (flavor of Suchness) is always manifest. Indeed, true emptiness has never not been existence; it is through existence that emptiness is discerned. Illusory existence has never not been emptiness; it is through emptiness that existence is clarified. Existence exists because of existence, and therefore is not truly existent. Emptiness is empty because of emptiness, and therefore is not non-existent. The emptiness that is not non-existent is empty but not annihilated. The existence that is not non-existent is existent but not permanent. Once the four attachments (existence, non-existence, both existence and non-existence, neither existence nor non-existence) are gone, all kinds of wrong views are thereby eliminated. Is this not what is meant by the profound meaning of Prajñā? If one were to narrate it in detail, the words would exceed two hundred thousand verses. If one were to extract its essence, the principles are exhausted in fourteen lines. Thus, the teachings that explain the truth are sometimes extensive and sometimes concise, changing according to conditions. The school that transcends words, its nature is perfectly complete and simultaneously manifest. The Heart Sutra of Prajñā is truly a high torch illuminating the dark road, a swift ship rescuing from the sea of suffering, saving beings and guiding the lost; there is nothing better than this. Therefore, Prajñā takes miraculous contemplation as its substance, and Pāramitā takes arriving at the other shore as its function. 'Heart' reveals the ultimate destination of essential mysteries, and 'Sutra' is the thread that strings together the teachings. Explaining the purpose from the perspective of the Dharma (Prajñā) and the metaphor ('Heart') serves as the title of this sutra, hence it is called the 'Prajñāpāramitā Heart Sutra'. To explain this sutra, we will divide it into five aspects: first, the arising of the teaching; second, which collection it belongs to; third, the purpose of the school; fourth, explaining the title; and fifth, explaining the text. First, regarding the arising of the teaching, according to the *Mahāprajñāpāramitāupadeśa* (Dàzhìdù lùn), just as Mount Sumeru (Xūmí shān wáng) cannot be shaken without a cause or with only a small cause, the arising of the Prajñā teaching is also like this, possessing many causes. First, it is to destroy the various wrong views of external paths; second, it is to turn the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) around and lead them into the Mahāyāna; third, it is to prevent small Bodhisattvas from being confused about emptiness; fourth, it is to enable people to understand the Middle Way of the Two Truths and generate correct views; fifth, it is to reveal the Buddha's superior virtues and generate pure faith; sixth, it is to cause people to generate the great Bodhicitta; seventh, it is to enable people to cultivate... --------------------------------------------------------------------------------
Chinese
菩萨深广行故。八令断一切诸重障故。九令得菩提涅槃果故。十流至后代益众生故。略说此十具收彼意。令此教兴。第二藏摄者。谓三藏之中契经藏摄。二藏之内菩萨藏收。权实教中实教所摄。第三宗趣者。语之所表曰宗。宗之所归曰趣。然先总后别。总以三种般若为宗。一实相。谓所观真性。二观照。谓能观妙慧。三文字。谓诠上之教。不越此三故以为宗。别亦有三。一教义一对。以文字教为宗。余二义为趣。二境智一对。以真空境为宗。观照智为趣。三因果一对。以菩提因行为宗。菩提果德为趣。 般若波罗蜜多心经 第四释题者亦有三。初教义分二。谓般若心。是所诠之义。经之一字是能诠之教。即能诠般若之经依义立名。二就所诠义中法喻分二。谓般若等是所诠之法。心之一字是所引之喻。即般若内统要衷之妙义。况人心藏为主为要。统极之本。三就前法中有体用分二。谓般若是体。此云智慧。即神悟玄奥妙证真源也。波罗蜜多是用。此云到彼岸。即由斯妙慧翻生死过尽。至真空之际。即简不到彼岸之慧。故以为名。谓体即用故。法之喻故。义之教故。立斯名耳。 观自在菩萨 自下第五解文。此既心经。是以无序及流通也。文中分二。初显了般若。后即说咒曰下。明秘密般若。何以辨此二者。 现代汉语译本 菩萨的深广行持，有八个原因：一，为了断除一切沉重的业障；二，为了获得菩提（Bodhi，觉悟）和涅槃（Nirvana，寂灭）的果实；三，为了使佛法流传到后世，利益众生。简略地说，这十个原因概括了菩萨的意愿，使佛法兴盛。属于第二藏所摄，即在三藏（Tripitaka，佛教经典的总称）中，属于契经藏（Sutra Pitaka，经藏）；在二藏中，属于菩萨藏（Bodhisattva Pitaka，菩萨藏）；在权实二教中，属于实教所摄。第三是宗趣：语言所表达的叫做‘宗’，宗所归向的叫做‘趣’。先总说后别说。总的来说，以三种般若（Prajna，智慧）为宗：一是实相般若，即所观照的真实自性；二是观照般若，即能观照的微妙智慧；三是文字般若，即诠释上述二者的教法。不超过这三种，所以以此为宗。分别来说也有三种：一是教义相对，以文字教为宗，其余二者为趣；二是境智相对，以真空之境为宗，观照智为趣；三是因果相对，以菩提因行（通往觉悟的行为）为宗，菩提果德（觉悟的功德）为趣。 《般若波罗蜜多心经》（Prajnaparamita Hrdaya Sutra，般若智慧到达彼岸的心髓之经典）第四是解释题目，也有三种：首先是教义分为二，‘般若心’是所诠释的义理，‘经’字是能诠释的教法，即能诠释般若的经典，依义理而立名。其次就所诠释的义理中，从法和比喻分为二，‘般若’等是所诠释的法，‘心’字是所引用的比喻，即般若统摄要领的微妙义理，好比人心脏是身体的主宰和要害，是统摄一切的根本。第三就前面的法中，从体和用分为二，‘般若’是体，此译为智慧，即神妙领悟玄奥，微妙证悟真源。‘波罗蜜多’是用，此译为‘到彼岸’，即由此微妙智慧，超越生死，到达真空的境界。这可以简别不能到达彼岸的智慧，所以以此为名。体即是用，是法的比喻，是义的教法，所以立此名。 观自在菩萨（Avalokiteshvara Bodhisattva，观世音菩萨）下面第五是解释经文。因为是《心经》，所以没有序分和流通分。经文分为两部分：开始是显了般若，后面‘即说咒曰下’是说明秘密般若。如何区分这两者呢？
English
English version The Bodhisattva's (Enlightenment Being) profound and vast practice has eight reasons: First, to cut off all heavy karmic obstacles; second, to obtain the fruits of Bodhi (Enlightenment) and Nirvana (Liberation); third, to allow the Dharma (Buddhist teachings) to flow to later generations, benefiting sentient beings. Briefly speaking, these ten reasons summarize the Bodhisattva's intentions, allowing the Dharma to flourish. It belongs to the Second Collection, which within the Tripitaka (Three Baskets, the complete Buddhist canon), belongs to the Sutra Pitaka (Basket of Discourses); within the Two Collections, it is collected in the Bodhisattva Pitaka (Bodhisattva Collection); within the provisional and real teachings, it belongs to the real teachings. Third is the doctrine and purpose: what language expresses is called 'doctrine,' and what the doctrine leads to is called 'purpose.' First, generally speaking, then specifically. Generally speaking, the three Prajnas (Wisdoms) are the doctrine: first, the Real Aspect Prajna, which is the true nature contemplated; second, the Contemplation Prajna, which is the wonderful wisdom that can contemplate; third, the Literal Prajna, which is the teachings that explain the above two. It does not exceed these three, so it is taken as the doctrine. Specifically, there are also three: first, the teaching and meaning are relative, with the literal teaching as the doctrine, and the other two as the purpose; second, the realm and wisdom are relative, with the realm of emptiness as the doctrine, and the wisdom of contemplation as the purpose; third, the cause and effect are relative, with the Bodhi cause and practice (actions leading to enlightenment) as the doctrine, and the Bodhi fruit and virtue (merits of enlightenment) as the purpose. Prajnaparamita Hrdaya Sutra (The Heart Sutra of the Perfection of Wisdom) Fourth is explaining the title, and there are also three: First, the teaching and meaning are divided into two, 'Prajna Heart' is the meaning to be explained, and the word 'Sutra' is the teaching that can explain, that is, the sutra that can explain Prajna, named according to the meaning. Secondly, in the meaning to be explained, from Dharma (teachings) and metaphor, it is divided into two, 'Prajna' etc. are the Dharmas to be explained, and the word 'Heart' is the metaphor used, that is, the subtle meaning of Prajna that governs the essentials, just like the human heart is the master and key of the body, the root that governs everything. Third, in the preceding Dharma, from substance and function, it is divided into two, 'Prajna' is the substance, which is translated as wisdom, that is, the divine understanding of the profound, the subtle realization of the true source. 'Paramita' is the function, which is translated as 'to the other shore,' that is, by this subtle wisdom, transcending birth and death, reaching the realm of emptiness. This can distinguish the wisdom that cannot reach the other shore, so it is named accordingly. The substance is the function, it is a metaphor for the Dharma, it is the teaching of meaning, so this name is established. Avalokiteshvara Bodhisattva (The Bodhisattva Who Perceives the Sounds of the World) Below, the fifth is explaining the text. Because it is the 'Heart Sutra,' there is no prologue or epilogue. The text is divided into two parts: the beginning is the manifest Prajna, and the following 'Then he spoke the mantra' explains the secret Prajna. How to distinguish between these two? --------------------------------------------------------------------------------
Chinese
谓显了明说。令生慧解灭烦恼障。以咒秘密言。令诵生福灭罪业障。为灭二障成二严故。说此二分。就前文中亦二。初略标纲要分二。从舍利子色不异空下。明广陈实义分。以义非顿显故先略标。非略能具故次广释。又前是据行略标。后即就解广陈。前中有四。一能观人。二所行行。三观行境。四明能观利益。且初能观人。观自在菩萨者。是能观人也。谓于理事无阂之境。观达自在故立此名。又观机往救自在无阂。故以为名焉。前释就智后释就悲。菩谓菩提。此谓之觉。萨者萨埵。此曰众生。谓此人以智上求菩提。用悲下救众生。从境得名故。 行深般若波罗蜜多时 二明所行之行。谓般若妙行有其二种。一浅即人空般若。二深即法空般若。今简浅异深。故云行深般若。言时者。谓此菩萨有时。亦同二乘入人空观。故法华云。应以声闻身得度者。即现声闻身等。今非彼时故云行深时也。 照见五蕴皆空 三明观行境。谓达见五蕴自性。皆空即二空理深慧所见也。 度一切苦厄 四明利益。谓证见真空苦恼斯尽。当得远离分段变易二种生死。证菩提涅槃究竟乐果。故云度一切苦厄也。上来略标竟。 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 自下第二明广陈实义分。 现代汉语译本： 所谓‘显了明说’，是为了使众生生起智慧，理解佛法，从而灭除烦恼的障碍。用咒语这种秘密的语言，是为了让诵持者获得福报，灭除罪业的障碍。为了灭除这两种障碍，成就智慧和慈悲这两种庄严，所以宣说了这两部分内容。《心经》正文也分为两部分：首先是简略地标出纲要，从‘舍利子，色不异空’以下，是详细地阐述实际意义。因为义理不是一下子就能明白的，所以先简略地标出纲要；又因为简略的标示不能完全包含所有的内容，所以接着详细地解释。而且，前面是根据修行来简略地标示，后面是就理解来详细地阐述。前面一部分又分为四个方面：一是能观的人，二是所修行的法门，三是观行的境界，四是说明能观的利益。首先说能观的人，‘观自在菩萨’，就是能观的人。意思是说，对于事和理没有阻碍的境界，能够观照通达，自在无碍，所以立了这个名字。又因为观察众生的根机，前往救度，自在无碍，所以用这个名字。前面的解释是就智慧而言，后面的解释是就慈悲而言。‘菩’指的是菩提（Bodhi），就是觉悟的意思。‘萨’指的是萨埵（Sattva），就是众生的意思。意思是说，这个人用智慧向上追求菩提，用慈悲向下救度众生，从境界上得到这个名称。 ‘行深般若波罗蜜多时’，第二是说明所修行的法门。所谓的般若妙行有两种：一是浅显的，即人空般若；二是深奥的，即法空般若。现在为了区分浅显和深奥，所以说‘行深般若’。说‘时’，是因为这位菩萨有时也像二乘那样进入人空观。所以《法华经》说，‘应以声闻身得度者，即现声闻身等’。现在不是那个时候，所以说‘行深时’。 ‘照见五蕴皆空’，第三是说明观行的境界。意思是说，通达见到五蕴（Skandha）的自性，都是空性的，这就是二空（人空和法空）的道理，是甚深智慧所见到的。 ‘度一切苦厄’，第四是说明利益。意思是说，证悟见到真空的道理，苦恼就会完全消失，能够远离分段生死和变易生死这两种生死，证得菩提涅槃的究竟快乐的果报，所以说‘度一切苦厄’。以上是简略地标出纲要。 ‘舍利子（Sariputra）。色不异空，空不异色。色即是空，空即是色。受、想、行、识，亦复如是’，下面第二部分是详细地阐述实际意义。