English
English version: What is meant by 'clearly and explicitly explaining' is to enable sentient beings to generate wisdom, understand the Dharma, and thereby eliminate the obstacles of afflictions. The use of mantras, a secret language, is to enable those who recite them to obtain blessings and eliminate the obstacles of karmic sins. In order to eliminate these two obstacles and achieve the two adornments of wisdom and compassion, these two parts are expounded. The main text of the Heart Sutra is also divided into two parts: first, a brief outline of the essentials, and from 'Sariputra, form does not differ from emptiness' onwards, a detailed exposition of the actual meaning. Because the meaning is not immediately apparent, a brief outline is given first; and because the brief outline cannot fully encompass all the content, a detailed explanation follows. Moreover, the former is a brief outline based on practice, and the latter is a detailed exposition based on understanding. The first part is further divided into four aspects: first, the person who can contemplate; second, the Dharma practiced; third, the realm of contemplation; and fourth, the explanation of the benefits of contemplation. First, regarding the person who can contemplate, 'Avalokiteśvara Bodhisattva' is the person who can contemplate. It means that for the realm where things and principles are unobstructed, one can contemplate and understand freely and without hindrance, hence this name is established. Also, because one observes the faculties of sentient beings and goes to their rescue freely and without hindrance, this name is used. The former explanation is in terms of wisdom, and the latter explanation is in terms of compassion. 'Bodhi' refers to Bodhi (覺), which means enlightenment. 'Sattva' refers to Sattva (眾生), which means sentient beings. It means that this person uses wisdom to seek Bodhi upwards and uses compassion to save sentient beings downwards, obtaining this name from the realm. 'When practicing deeply Prajna Paramita', the second is to explain the Dharma practiced. There are two kinds of wonderful practices of Prajna: one is the shallow, which is the Prajna of emptiness of persons; the other is the profound, which is the Prajna of emptiness of dharmas. Now, in order to distinguish between the shallow and the profound, it is said 'practicing deeply Prajna'. Saying 'when' is because this Bodhisattva sometimes enters the contemplation of emptiness of persons like the two vehicles. Therefore, the Lotus Sutra says, 'Those who should be liberated in the form of a Sravaka, he will manifest in the form of a Sravaka, etc.' Now is not that time, so it is said 'practicing deeply when'. ‘Clearly seeing that the five Skandhas are all empty’, the third is to explain the realm of contemplation. It means that one thoroughly sees that the self-nature of the five Skandhas (五蘊) is all empty, which is the principle of the two emptinesses (emptiness of persons and emptiness of dharmas), seen by profound wisdom. ‘Overcoming all suffering and distress’, the fourth is to explain the benefits. It means that upon realizing and seeing the principle of emptiness, suffering will completely disappear, and one will be able to stay away from the two kinds of birth and death, segmented birth and death and variable birth and death, and attain the ultimate happiness of Bodhi Nirvana, so it is said 'overcoming all suffering and distress'. The above is a brief outline of the essentials. ‘Sariputra (舍利子). Form does not differ from emptiness, emptiness does not differ from form. Form is emptiness, emptiness is form. Sensation, perception, volition, and consciousness are also like this’, the second part below is a detailed exposition of the actual meaning. --------------------------------------------------------------------------------
Chinese
于中有五。一拂外疑。二显法体。三明所离。四辨所得。五结叹胜能。初段文有四释。一正去小乘疑。二兼释菩萨疑。三便显正义。四就观行释。初中言舍利子者。举疑人也。舍利是鸟名。此翻为鹙鹭鸟。以其人母聪悟迅疾如彼鸟眼。因立其名。是彼之子。连母为号故曰鹙子。是则母因鸟名。子连母号。聪慧第一。标为上首。故对之释疑也。彼疑云。我小乘有余位中见蕴无人。亦云法空与此何别。今释云。汝宗蕴中无人名蕴空。非蕴自空。是则蕴异于空。今明诸蕴自性本空。而不同彼。故云色不异空等。又疑云。我小乘中入无余位身智俱尽。亦空无色等与此何别。释云。汝宗即色非空灭色方空。今则不尔。色即是空非色灭空。故不同彼。以二乘疑不出此二。故就释之。二兼释菩萨疑者。依宝性论云。空乱意菩萨有三种疑。一疑空异色。取色外空。今明色不异空。以断彼疑。二疑空灭色。取断灭空。今明色即是空。非色灭空。以断彼疑。三疑空是物。取空为有。今明空即色。不可以空取空。以断彼疑。三疑既尽。真空自显也。三便显正义者。但色空相望有其三义。一相违义。下文云。空中无色等。以空害色故。准此应云色中无空。以色违空故。若以互存必互亡故。二不相阂义。谓以色是幻色必不阂空。以空是真空必不妨 现代汉语译本 于此中有五重含义：第一，消除外道的疑惑；第二，彰显佛法的本体；第三，阐明所要远离的；第四，辨析所能获得的；第五，总结并赞叹其殊胜的能力。第一段经文有四种解释：第一，正面消除小乘的疑惑；第二，兼顾解释菩萨的疑惑；第三，直接阐明正义；第四，就观行方面进行解释。首先，提到‘舍利子’（Śāriputra，佛陀的十大弟子之一，以智慧著称）是为了提出疑问的人。‘舍利’是一种鸟的名字，翻译过来是鹙鹭鸟。因为他的母亲聪慧敏捷，像鹙鹭鸟的眼睛一样，因此以此为名。他是舍利之子，连同母亲的名字一起称呼，所以叫‘鹙子’。这是因为母亲因鸟得名，儿子连用母亲的称号。他智慧第一，被尊为上首，所以针对他来解释疑惑。他们（小乘）疑惑说：我们小乘在有余涅槃的境界中，见到五蕴（skandha，构成个体存在的五种要素：色、受、想、行、识）中没有‘人’（ātman，通常被认为是永恒不变的自我），也说诸法皆空，这与大乘的空有什么区别呢？现在解释说：你们宗派认为五蕴中没有‘人’，所以称为蕴空，而不是五蕴本身就是空。这就是说，五蕴不同于空。现在我们阐明诸蕴的自性本来就是空，与你们不同。所以说‘色不异空’等等。又有人疑惑说：我们小乘中进入无余涅槃的境界，身心俱灭，也是空无色等，这与大乘的空有什么区别呢？解释说：你们宗派认为，色即非空，灭色之后才空。现在则不是这样，色即是空，不是灭色才空。所以与你们不同。因为二乘的疑惑不出这两种，所以就此进行解释。 第二，兼顾解释菩萨的疑惑。根据《宝性论》（Ratnagotravibhāga）所说，对空性理解混乱的菩萨有三种疑惑：第一，疑惑空不同于色，认为在色之外存在空。现在阐明色不异空，以断除他们的疑惑。第二，疑惑空会灭色，认为空是断灭空。现在阐明色即是空，不是灭色才空，以断除他们的疑惑。第三，疑惑空是实物，认为空是真实存在的。现在阐明空即是色，不可以空来执取空，以断除他们的疑惑。三种疑惑消除之后，真正的空性自然显现。 第三，直接阐明正义。只是从色和空相互对待的角度来看，有三种含义：第一，相违义。下文说：‘空中无色’等等，因为空会损害色。按照这个逻辑，应该说色中无空，因为色违背空。如果认为互相依存就必然互相消亡。第二，不相妨碍义。认为色是幻化的色，必然不妨碍空。因为空是真空，必然不妨碍...
English
English version Herein are five aspects: First, to dispel external doubts; second, to reveal the Dharma body; third, to clarify what is to be abandoned; fourth, to discern what is to be attained; and fifth, to conclude by praising the supreme ability. The first section of the text has four explanations: First, to directly dispel the doubts of the Śrāvakayāna (小乘, the 'Vehicle of Listeners' or 'Smaller Vehicle'); second, to also explain the doubts of the Bodhisattvas; third, to directly elucidate the correct meaning; and fourth, to explain from the perspective of contemplation and practice. First, mentioning ‘Śāriputra’ (舍利子, one of the ten great disciples of the Buddha, known for his wisdom) is to address the person raising the doubts. ‘Śāri’ is the name of a bird, which translates to the egret bird. Because his mother was intelligent and quick like the eyes of that bird, she was named after it. He is the son of Śāri, and is referred to by his mother's name, hence ‘Śāriputra’ (鹙子). This is because the mother is named after the bird, and the son is referred to by his mother's title. He is foremost in wisdom and is designated as the leader, so he is addressed to dispel the doubts. They (Śrāvakayāna) doubt, saying: In our Śrāvakayāna, in the state of sa-upādisesa-nirvāṇa (有余涅槃, Nirvana with remainder), we see that there is no ‘self’ (ātman, 人) in the five skandhas (五蕴, the five aggregates constituting individual existence: form, feeling, perception, volition, and consciousness), and we also say that all dharmas are empty. What is the difference between this and the emptiness of the Mahāyāna? Now it is explained: Your school believes that there is no ‘self’ in the five skandhas, so it is called the emptiness of the aggregates, not that the aggregates themselves are empty. That is to say, the aggregates are different from emptiness. Now we clarify that the nature of the aggregates is originally empty, which is different from yours. Therefore, it is said that ‘form is not different from emptiness’ and so on. Furthermore, some doubt, saying: In our Śrāvakayāna, entering the state of anupādisesa-nirvāṇa (无余涅槃, Nirvana without remainder), both body and mind are extinguished, and it is also empty and without form, etc. What is the difference between this and the emptiness of the Mahāyāna? It is explained: Your school believes that form is not emptiness, and only after the extinction of form is there emptiness. Now it is not like that; form is emptiness, not that emptiness comes after the extinction of form. Therefore, it is different from yours. Because the doubts of the two vehicles do not go beyond these two, they are explained accordingly. Second, also explaining the doubts of the Bodhisattvas. According to the Ratnagotravibhāga (宝性论), Bodhisattvas who are confused about emptiness have three kinds of doubts: First, doubting that emptiness is different from form, thinking that emptiness exists outside of form. Now it is clarified that form is not different from emptiness, to dispel their doubts. Second, doubting that emptiness extinguishes form, thinking that emptiness is annihilation. Now it is clarified that form is emptiness, not that emptiness comes after the extinction of form, to dispel their doubts. Third, doubting that emptiness is a substance, thinking that emptiness is real. Now it is clarified that emptiness is form, and emptiness cannot be grasped as emptiness, to dispel their doubts. After the three doubts are eliminated, true emptiness naturally manifests. Third, directly elucidating the correct meaning. Only from the perspective of form and emptiness being treated as opposites, there are three meanings: First, the meaning of opposition. The following text says: ‘In emptiness, there is no form,’ etc., because emptiness harms form. According to this logic, it should be said that in form, there is no emptiness, because form opposes emptiness. If it is thought that mutual existence necessarily leads to mutual extinction. Second, the meaning of non-obstruction. It is thought that form is illusory form, which necessarily does not obstruct emptiness. Because emptiness is true emptiness, it necessarily does not obstruct... --------------------------------------------------------------------------------
Chinese
幻色若阂于色即是断空。非真空故。若阂于空即是实色。非幻色故。三明相作义。谓若此幻色举体非空。不成幻色。是故由色即空。方得有色故。大品云。若诸法不空。即无道无果等。中论云。以有空义故一切法得成。故真空亦尔。准上应知。是故真空通有四义。一废己成他义。以空即是色故。即色现空隐也。二泯他显己义。以色是空故。即色尽空显也。三自他俱存义。以隐显无二是真空故。谓色不异空为幻色色存也。空不异色名真空空显也。以互不相碍二俱存也。四自他俱泯义。以举体相即全夺两亡绝二边故。色望于空亦有四义。一显他自尽。二自显隐他。三俱存。四俱泯。并准前思之。是则幻色存亡无阂。真空隐显自在。合为一味圆通无寄。是其法也。四就观行释者有三。一观色即空以成止行。观空即色以成观行。空色无二一念顿现。即止观俱行方为究竟。二见色即空。成大智而不住生死。见空即色。成大悲而不住涅槃。以色空境不二悲智念不殊成。无住处行。三智者大师依璎珞经立一心三观义。一从假入空观。谓即是空故。二从空入假观。谓空即是色故。三空假平等观。谓色空无异故。 舍利子。是诸法空相 第二显法体。于中有二。先总后别。今初也。言是诸法空相者。谓蕴等非一故云诸法。显此空状 现代汉语译本 幻色如果执着于色，那就是断灭空。因为不是真空的缘故。如果执着于空，那就是实色，因为不是幻色的缘故。三种明了相互作用的含义是说，如果这幻色整体不是空，就不能成为幻色。因此，由于色即是空，才能有色。所以，《大品般若经》说：‘如果诸法不空，就没有道，没有果等等。’《中论》说：‘因为有空性的缘故，一切法才能成立。’所以真空也是这样，参照上面所说的应该明白。因此，真空贯通有四种含义：一是废除自己成就他者，因为空即是色，就是色显现而空隐没。二是泯灭他者彰显自己，因为色是空，就是色消失而空显现。三是自己和他者共同存在，因为隐没和显现没有二是真空的缘故，就是色不异于空，作为幻有而存在；空不异于色，名为真空，空显现。因为互相不妨碍，所以二者共同存在。四是自己和他者共同泯灭，因为整体相互即是，完全夺走两者，消灭两种边见的缘故。色相对于空也有四种含义：一是彰显他者自己消失，二是自己彰显隐没他者，三是共同存在，四是共同泯灭。都参照前面所说的来思考。这样，幻色的存在和消失没有妨碍，真空的隐没和显现自在，合为一体，圆融通达，没有寄托，这就是它的法。四是就观行解释有三种：一是观察色即是空，来成就止行；观察空即是色，来成就观行。空和色没有二致，一念之间顿然显现，就是止观同时进行，才是究竟。二是见色即是空，成就大智慧而不执着于生死；见空即是色，成就大慈悲而不执着于涅槃。因为色和空的境界没有二致，慈悲和智慧的念头没有差别，成就无所住的修行。三是智者大师依据《璎珞经》建立一心三观的含义：一是从假入空观，就是说即是空；二是从空入假观，就是说空即是色；三是空假平等观，就是说色和空没有差异。 舍利子（Śāriputra，佛陀十大弟子之一）。是诸法空相 第二是显现法的本体。其中有二，先总说后别说。现在是开始。说‘是诸法空相’，就是说蕴等等不是单一的，所以说‘诸法’。显现这空的状态。