English
English version: Cessation. Those who are far from inverted dreams, their inner minds are without the inversion of delusion and obstruction, which means the exhaustion of evil causes. Ultimate Nirvana (Nirvana, Sanskrit, meaning liberation): This is the attainment of the three fruits. Nirvana, here called 'perfect stillness,' means that virtues are all complete, called 'perfect'; obstructions are all eliminated, called 'stillness.' This is different from the 'illusory city' (a provisional place) established by the Hinayana (Small Vehicle) Buddhism. Now, what is attained is eternally constant, so it is called 'ultimate.' Another explanation is that intelligence reaches the ultimate, which is the state of Nirvana, so it is called 'ultimate.' The Buddhas of the three times rely on Prajna Paramita (Prajna Paramita, Sanskrit, meaning wisdom to the other shore): This is the second part, describing the attainment of the fruit of Bodhi (Bodhi, Sanskrit, meaning enlightenment) wisdom. It is divided into two points: first, it mentions the person and the Dharma (law, teaching) they rely on; second, it explains the fruit attained. Now is the first point. It means that the Buddhas of the three times have no other path to take, only this one path, so it is said to rely on Prajna Paramita. Attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, Sanskrit, meaning unsurpassed, right, and universal enlightenment): This is the second point, formally explaining the fruit attained. Anuttara means unsurpassed. Samyak means right. Sam means universal. Bodhi means enlightenment. That is, unsurpassed, right, and universal enlightenment. Enlightenment has two meanings: first, right enlightenment, which is rational wisdom, correctly observing the true reality; second, universal enlightenment, which is quantitative wisdom, universally observing conventional reality. Both reach the extremely boundless realm, so it is said to be unsurpassed. Therefore, it is known that Prajna Paramita is the great divine mantra, the great bright mantra, the unsurpassed mantra, the unequalled mantra: This is the fifth part, summarizing and praising the supreme function of Prajna. It is divided into two points: first, praise separately, then summarize. Now is the first point. Saying 'therefore it is known' means connecting the preceding and following. Because Buddhas and Bodhisattvas rely on Prajna to attain the fruits of Bodhi and Nirvana, it is known that Prajna is the great divine mantra, etc., praising its supreme function. Here, the four virtues are briefly praised. But there are three explanations: first, explaining in terms of the Dharma, one is that eliminating obstacles is real and not false, called the divine mantra; second, wisdom is clear and without delusion, called the bright mantra; third, there is nothing that can surpass it, called the unsurpassed mantra; fourth, it is unique and incomparable, called the unequalled mantra. Second, explaining in terms of function, one is that it can destroy afflictions, two is that it can destroy ignorance, three is that it makes the cause and practice complete, and four is that it makes the fruit and virtue perfect. Third, explaining in terms of the stage, one is surpassing ordinary beings, two is transcending the Hinayana, three is exceeding the causal ground, and four is being equal to the Buddha fruit. The so-called unequalled position helps each other and is equal to each other. --------------------------------------------------------------------------------
Chinese
云无等等。十地论云无等者。谓佛比余众生彼非等故。重言等者此彼法身等故。何故不但说无等耶。示现等正觉故。 能除一切苦真实不虚 二总结胜能。谓三苦八苦一切苦也。又分段变易。亦云一切苦也。除苦决定故云真实不虚也。上来广略不同。总明显了般若竟。 故说般若波罗蜜多咒即说咒曰 自下第二段明秘密般若。于中有二。初牒前起后。二正说咒词。今初也。前云是大神咒。未显咒词故今说之。 羯谛羯谛波罗羯谛波罗僧羯谛菩提萨婆诃 二正说咒词。此有二义。一不可释。以是诸佛秘语非因位所解。但当诵持除障增福。亦不须强释也。二若欲强释者。羯谛者。此云去也度也。即深慧功能。重言羯谛者。自度度他也。波罗羯谛者。波罗此云彼岸。即度所到处也。波罗僧羯谛者。僧者总也溥也。即谓自他溥度总到彼岸也。言菩提者。至何等彼岸。谓大菩提处也。言萨婆诃者。此云速疾令前所作速疾成就故也。 略释绝笔述怀颂曰 般若深邃 累劫难逢 随分赞释 冀会真宗。 般若波罗蜜多心经略疏 法藏。长安二年于京清禅寺。翻经之暇。属同礼部兼检校雍州长史荥阳郑公。清简成性忠孝自心。金柯玉叶之芳葩。九刊三王之重寄。羽仪朝序城堑法门。始自青衿迄于 现代汉语译本 云无等等： 《十地论》（Dashabhumika Sutra）说‘无等’，是因为佛陀（Buddha）与其余众生相比，不是相等的缘故。重复说‘等’，是因为佛陀与众生的法身（Dharmakaya）是相等的缘故。为什么不只说‘无等’呢？为了示现等正觉（Samyak-sambuddha）的缘故。 能除一切苦真实不虚： 这是总结般若（Prajna）殊胜的能力。这里所说的一切苦，指的是三苦（Three Kinds of Suffering）和八苦（Eight Kinds of Suffering）。此外，分段生死（Samsara）和变易生死（Changeable Samsara），也可以称为一切苦。因为能够决定地去除痛苦，所以说是真实不虚的。以上从广略不同的角度，总括而明显地阐述了般若。 故说般若波罗蜜多咒即说咒曰： 从这里开始是第二段，阐明秘密般若。其中分为两部分：首先是承接前文，引出后文；其次是正式宣说咒语。现在是第一部分。前面说这是大神咒（Mahamantra），但没有显明咒语的词句，所以现在宣说。 羯谛羯谛波罗羯谛波罗僧羯谛菩提萨婆诃 正式宣说咒语。这里有两种解释：第一种是不可解释。因为这是诸佛（Buddhas）的秘密语言，不是因位菩萨（Bodhisattva）所能理解的。只要诵持，就能消除业障，增长福德，不需要勉强解释。第二种是如果想要勉强解释，‘羯谛’的意思是‘去’或‘度’，也就是甚深智慧（Profound Wisdom）的功能。重复说‘羯谛’，是自度（Self-deliverance）和度他（Deliverance of others）的意思。‘波罗羯谛’，‘波罗’的意思是‘彼岸’（The Other Shore），也就是度脱所到达的地方。‘波罗僧羯谛’，‘僧’的意思是‘总’或‘溥’，也就是指自度和度他，普遍地到达彼岸。说‘菩提’，是到达什么样的彼岸呢？是到达大菩提（Great Enlightenment）之处。说‘萨婆诃’，意思是‘迅速成就’，为了使前面所作的功德迅速成就的缘故。 略释绝笔述怀颂曰： 般若深邃，累劫难逢，随分赞释，冀会真宗。 《般若波罗蜜多心经略疏》法藏（Fazang）。长安（Chang'an）二年，在京清禅寺（Qingchan Temple）翻译佛经的空闲，适逢同礼部兼检校雍州长史荥阳郑公（Zheng Gong of Xingyang），他清廉简朴，忠孝存于内心，是金柯玉叶般的芳葩，肩负着九刊三王的重任，他的风采仪表是朝廷的典范，他的存在是城墙和护城河般的法门。从他还是一个年轻学子开始，直到...
English
English version Clouds without equal: The *Dashabhumika Sutra* (Ten Stages Sutra) says 'without equal' because the Buddha (Buddha) is not equal compared to other sentient beings. Repeating 'equal' is because the Dharmakaya (Dharmakaya) of the Buddha and sentient beings are equal. Why not just say 'without equal'? It is to demonstrate Samyak-sambuddha (Perfect Enlightenment). Able to remove all suffering, truly not false: This summarizes the excellent ability of Prajna (Wisdom). 'All suffering' here refers to the Three Kinds of Suffering (Three Kinds of Suffering) and the Eight Kinds of Suffering (Eight Kinds of Suffering). Furthermore, Segmented Samsara (Samsara) and Changeable Samsara (Changeable Samsara) can also be called all suffering. Because it can definitely remove suffering, it is said to be true and not false. The above explains Prajna (Wisdom) comprehensively and clearly from different perspectives of breadth and brevity. Therefore, it is said the Prajna Paramita Mantra, that is, the mantra is said: From here begins the second section, clarifying the secret Prajna (Wisdom). It is divided into two parts: first, connecting the previous text to introduce the following text; second, formally reciting the mantra. Now is the first part. Previously, it was said that this is the Mahamantra (Great Mantra), but the words of the mantra were not revealed, so now it is recited. Gate Gate Paragate Parasamgate Bodhi Svaha Formally reciting the mantra. There are two meanings here: the first is that it cannot be explained. Because this is the secret language of the Buddhas (Buddhas), it cannot be understood by Bodhisattvas (Bodhisattva) in the causal stage. Just recite it to eliminate karmic obstacles and increase merit. There is no need to force an explanation. The second is if you want to force an explanation, 'Gate' means 'go' or 'cross over', which is the function of Profound Wisdom (Profound Wisdom). Repeating 'Gate' means self-deliverance (Self-deliverance) and deliverance of others (Deliverance of others). 'Paragate', 'Para' means 'the other shore' (The Other Shore), which is the place where deliverance arrives. 'Parasamgate', 'Sam' means 'total' or 'universal', which means that self-deliverance and deliverance of others universally reach the other shore. Saying 'Bodhi', what kind of other shore is reached? It is the place of Great Enlightenment (Great Enlightenment). Saying 'Svaha' means 'quickly achieve', in order to quickly achieve the merits made before. Brief Explanation, Final Words, Expressing Sentiments in Verse: Prajna (Wisdom) is profound and difficult to encounter in countless eons. I praise and explain it according to my ability, hoping to understand the true essence. 《Prajna Paramita Heart Sutra Brief Commentary》 by Fazang (Fazang). In the second year of Chang'an (Chang'an), during his spare time from translating Buddhist scriptures at Qingchan Temple (Qingchan Temple) in the capital, he met Zheng Gong of Xingyang (Zheng Gong of Xingyang), who was also the Vice Minister of the Ministry of Rites and concurrently the Inspector of Yongzhou. He was upright and simple, with loyalty and filial piety in his heart. He was like a fragrant flower of golden branches and jade leaves, shouldering the important task of nine editions and three kings. His demeanor was a model for the court, and his existence was a gate of Dharma like a city wall and moat. From when he was a young student until... --------------------------------------------------------------------------------
Chinese
白首。持此心经数千万遍。心游妙义口诵灵文。再三殷勤令出略疏。辄以蠡管讵测高深云尔。 般若心经赞序 张说撰 万法起心。心人之主。三乘归一。一法之宗。知心无所得是真得。见一无不通是玄通。如来说五蕴皆空。人本空也。如来说诸法空相。法亦空也。知法照空见空舍法。二者知见复非空耶。是故定与慧俱空中法。入此门者为明门。行此路者为超路。非夫行深般若者。其孰能证于此乎。秘书少监驸马都尉荥阳郑万钧。深艺之士也。学有传癖书成草圣。乃挥洒手翰镌刻心经。树圣善之宝坊。启未来之华业。佛以无依相而说。法本不义。以无所得而传。今则无灭。道存文字。意齐天壤。国老张说。闻而嘉焉。赞扬佛事。题之乐石。 般若心经略疏 现代汉语译本： 白首之人。持诵此《心经》（Prajnaparamita Heart Sutra）数千万遍。心中游历于精妙的义理，口中诵读着灵验的文字。再三殷切地希望我写出简略的疏解。我便以浅薄的见识来揣测这高深的佛法，如此而已。 《般若心经赞序》 张说 撰 万法皆由心而起。心是人的主宰。三乘（Triyana）最终归于一乘（Ekayana）。一乘是所有佛法的根本。明白心无所得才是真正的得。见到一法通达，就能玄妙地通达一切。如来说五蕴（Skandhas）皆空，人本来就是空的。如来说诸法空相，法也是空的。明白法是空性的，照见空性后舍弃对法的执着。但明白法空和照见空性这两种知见，难道也不是空性的吗？因此，定（Samadhi）与慧（Prajna）都是空性中的法。进入此门，就是进入了光明之门。行走在这条道路上，就是走上了超脱之路。如果不是深入修行般若（Prajna）的人，谁能够证悟到这个境界呢？秘书少监、驸马都尉、荥阳郑万钧，是一位精通技艺的人。他的学问有家传的癖好，书法达到了草圣的境界。于是他挥洒笔墨，镌刻《心经》。树立圣善的宝坊，开启未来美好的事业。佛以无所依的相来说法，法本没有固定的意义，以无所得的心来传法，现在也不会消灭。佛道存在于文字之中，其意义与天地同在。国老张说，听闻此事后非常赞赏。赞扬佛的功德事业，将此序题写在乐石之上。 《般若心经略疏》
English
English version: An old man, having recited this Heart Sutra (Prajnaparamita Heart Sutra) tens of millions of times. His mind wanders in the wonderful meanings, and his mouth recites the efficacious words. He earnestly requested me again and again to write a brief commentary. I then use my shallow knowledge to speculate on this profound Dharma, that's all. Preface to the Eulogy of the Heart Sutra Written by Zhang Yue All dharmas arise from the mind. The mind is the master of man. The Three Vehicles (Triyana) ultimately return to the One Vehicle (Ekayana). The One Vehicle is the foundation of all Dharmas. Knowing that the mind has nothing to attain is true attainment. Seeing one dharma and understanding it, one can mysteriously understand everything. The Tathagata said that the five aggregates (Skandhas) are all empty; man is originally empty. The Tathagata said that all dharmas have the characteristic of emptiness; dharma is also empty. Understanding that dharma is emptiness, and relinquishing attachment to dharma after seeing emptiness. But are these two kinds of knowledge and views, knowing the emptiness of dharma and seeing emptiness, not also empty? Therefore, Samadhi (concentration) and Prajna (wisdom) are both dharmas within emptiness. Entering this gate is entering the gate of light. Walking on this path is embarking on the path of transcendence. If it is not someone who deeply cultivates Prajna, who can realize this state? Zheng Wanjun of Xingyang, the Secretary Junior Supervisor and驸马都尉, is a person skilled in the arts. His learning has a family tradition of obsession, and his calligraphy has reached the realm of the sage of cursive script. Thus, he wielded his brush and engraved the Heart Sutra. Establishing a sacred and virtuous treasure temple, and initiating a beautiful future undertaking. The Buddha speaks of the Dharma with a formless appearance, and the Dharma originally has no fixed meaning, and it is transmitted with a mind of non-attainment, and it will not be destroyed now. The Buddha's path exists in the words, and its meaning is as vast as heaven and earth. Zhang Yue, the State Elder, heard of this and greatly appreciated it. Praising the Buddha's meritorious deeds, he inscribed this preface on the stone of joy. Brief Commentary on the Heart Sutra --------------------------------------------------------------------------------