Chinese
大正藏第 48 册 No. 2009 少室六门 No. 2009 小室六门 第一门心经颂 摩诃般若波罗蜜多心经 智慧清净海。理密义幽深。波罗到彼岸。向道只由心。 多闻千种意。不离线因针。经花糸一道。 万劫众贤钦。 观自在菩萨。 菩萨超圣智。六处悉皆同。心空观自在。无阂大神通。 禅门入正受。三昧任西东。十方游历遍。 不见佛行踪。 行深般若波罗蜜多时。 六年求大道。行深不离身。智慧心解脱。达彼岸头人。 圣道空寂寂。如是我今闻。佛行平等意。 时到自超群。 照见五蕴皆空。 贪爱成五蕴。假合得为身。血肉连筋骨。皮里一堆尘。 迷徒生乐着。智者不为亲。四相皆归尽。 呼甚乃为真。 度一切苦厄。 妄系身为苦。人我心自迷。涅槃清净道。谁肯着心依。 阴界六尘起。厄难业相随。若要心无苦。 闻早悟菩提。 舍利子。 达道由心本。心净利还多。如莲华出水。顿觉道源和。 常居寂灭相。智慧众难过。独超三界外。 更不恋娑婆。 色不异空空不异色。 色与空一种。未到见两般。二乘生分别。执相自心谩。 空外无别色。非色义能宽。无生清净性。 悟者即涅槃。 色即是空。空即是色。 非空空不有。非色色无形。色空同归一。净土得安宁。 非空空为妙。非色色分明。色空皆非相。 甚处立身形。 受想行识亦复如是。 受想纳诸缘。行识量能宽。遍计心须灭。我病不相于。 解脱心无碍。破执悟心源。故云亦如是。 性相一般般。 舍利子。 说舍论身相。利言一种心。菩萨金刚力。四相勿令侵。 达道离人执。见性法无音。诸漏皆总尽。 遍体是真金。 是诸法空相。 诸佛说空法。声闻有相求。寻经觅道理。何日学心休。 圆成真实相。顿见罢心修。迥然超法界。 自在更何忧。 不生不灭。 卢舍清净体。无相本来真。如空皆总遍。万劫体长存。 不共皆不着。无旧亦无新。和光尘不染。 三界独为尊。 不垢不净。 真如越三界。垢净本来无。能仁起方便。说细及言粗。 空界无有法。是现一轮孤。本来无一物。 岂合两般呼。 不增不减。 如来体无相。满足十方空。空上难立有。有内不见空。 看似水中月。闻如耳畔风。法身何增减。 三界号真容。 是故空中。 菩提不在外。中闻觅也难。非相非非相。量测失机关。 世界非世界。三光照四天。本来无障阂。 甚处有遮栏。 现代汉语译本 ‘色即是空，空即是色。’（色(rūpa)指物质现象，空(śūnyatā)指没有固定不变的自性） 不是空也不是有，不是完全没有形体。色和空最终归于一体，在清净的佛土才能得到安宁。 不是空才是空的精妙之处，不是没有才是分明之处。色和空都不是真实的相状， 在哪里才能建立身形呢？ ‘受、想、行、识亦复如是。’（受(vedanā)指感受，想(saṃjñā)指概念，行(saṃskāra)指意志，识(vijñāna)指意识。这四者也都是空性的） 感受和想法接纳各种因缘，行为和意识的度量能够宽广。普遍计较的心必须灭除，‘我’的执着与我无关。 解脱的心没有阻碍，破除执着才能领悟心的本源。所以说也是这样， 自性和现象本来就是一样的。 ‘舍利子。’（Śāriputra，佛陀的十大弟子之一，以智慧著称） 谈论舍弃身体的表象，用精妙的言语来表达同一种心境。菩萨拥有金刚般的力量，不要让四相（我相、人相、众生相、寿者相）侵扰。 通达真理就能脱离对自我的执着，见到自性时，佛法没有声音。各种烦恼都完全止息， 全身都是真金。 ‘是诸法空相。’（一切法的空性状态） 诸佛宣说空性的佛法，声闻乘的人却在有相中寻求。寻找经文，探求道理，什么时候才能停止内心的追逐？ 圆满成就真实的相状，立刻见到就能停止内心的修行。远远地超越了法界， 自由自在还有什么忧愁呢？ ‘不生不灭。’ 卢舍那佛（Locana）清净的身体，没有表象，本来就是真实的。如同虚空一样普遍存在，经历万劫，本体依然长存。 不与万物相同，也不执着于万物，没有陈旧，也没有新。与世俗的光芒相融合，不被尘埃所污染， 在三界之中，独一无二，最为尊贵。 ‘不垢不净。’ 真如超越了三界，污垢和清净本来就没有。能仁（释迦牟尼佛的称号）发起方便之法，说细微的道理和粗浅的言语。 空性的世界里没有法，所显现的是一轮孤月。本来就没有一物， 怎么能用两种不同的称呼呢？ ‘不增不减。’ 如来的本体没有表象，圆满地充满十方虚空。在虚空之上难以建立‘有’，在‘有’之内也看不见空。 看起来像是水中的月亮，听起来像是耳边的风。法身怎么会有增减呢？ 在三界之中，被称为真实的容貌。 ‘是故空中。’ 菩提不在外在，在内在寻找也很困难。不是有相，也不是非有相，用思量来衡量就会失去关键。 世界不是真正的世界，三光照耀着四天。本来就没有障碍， 哪里会有遮拦呢？
English
English version ‘Form is emptiness, emptiness is form.’ (rūpa refers to material phenomena, śūnyatā refers to the absence of fixed and unchanging self-nature) It is neither empty nor existent, not entirely without form. Form and emptiness ultimately return to oneness, and peace can be attained in the pure land. Not being empty is the subtlety of emptiness, not being non-existent is the clarity. Form and emptiness are both not real appearances, where can one establish a physical form? ‘Sensation, perception, volition, and consciousness are also like this.’ (vedanā refers to sensation, saṃjñā refers to concept, saṃskāra refers to volition, vijñāna refers to consciousness. These four are also empty in nature) Sensation and perception accept all conditions, volition and consciousness can be broad in measure. The mind of pervasive calculation must be extinguished, the attachment to ‘self’ is unrelated to me. The liberated mind is without hindrance, breaking through attachments to realize the source of the mind. Therefore, it is said to be like this, nature and phenomena are originally the same. ‘Śāriputra.’ (One of the ten great disciples of the Buddha, known for his wisdom) Discussing abandoning the appearance of the body, using exquisite words to express the same state of mind. Bodhisattvas possess diamond-like strength, do not let the four signs (the sign of self, the sign of person, the sign of sentient being, the sign of lifespan) invade. Attaining the path allows one to break free from attachment to self, when seeing the nature, the Dharma has no sound. All defilements are completely exhausted, the entire body is true gold. ‘These are the characteristics of all dharmas being empty.’ The Buddhas proclaim the Dharma of emptiness, but those of the Śrāvakayāna seek it in appearances. Searching for scriptures, seeking principles, when will the pursuit of the mind cease? Perfectly accomplishing the true appearance, immediately seeing it can stop the cultivation of the mind. Far surpassing the Dharma realm, being free, what worries are there? ‘Neither arising nor ceasing.’ The pure body of Locana Buddha, without appearance, is originally true. Like space, it is universally present, and through countless eons, the essence remains. Not the same as all things, nor attached to all things, neither old nor new. Harmonizing with the light of the world, not being contaminated by dust, in the three realms, uniquely honored. ‘Neither defiled nor pure.’ Tathatā transcends the three realms, defilement and purity are originally non-existent. The capable one (an epithet of Śākyamuni Buddha) initiates expedient means, speaking of subtle principles and coarse language. In the realm of emptiness, there is no Dharma, what appears is a solitary moon. Originally, there is not a single thing, how can one use two different names? ‘Neither increasing nor decreasing.’ The body of the Tathagata has no appearance, completely filling the ten directions of space. It is difficult to establish ‘existence’ above emptiness, and emptiness cannot be seen within ‘existence.’ It looks like the moon in the water, sounds like the wind by the ear. How can the Dharmakāya increase or decrease? In the three realms, it is called the true form. ‘Therefore, in emptiness.’ Bodhi is not external, it is also difficult to find internally. It is neither appearance nor non-appearance, measuring it with thought will lose the key. The world is not the real world, the three lights illuminate the four heavens. Originally, there are no obstacles, where would there be barriers? -------------------------------------------------------------------------------- 无色无受想行识。
Chinese
无色本来空。无受意还同。行识无中有。有尽却归空。 执有实不有。依空又落空。色空心俱离。 方始得神通。 无眼耳鼻舌身意。 六根无自性。随相与安排。色分缘声响。人我舌诙谐。 鼻或分香臭。身意欲情乖。六处贪爱断。 万劫不轮回。 无色声香味触法。 证智无声色。香味触他谁。六尘从妄起。凡心自惑疑。 生死休生死。菩提证此时。法性空无住。 只恐悟他迟。 无眼界乃至无意识界。 六识从妄起。依他性自开。眼耳兼身意。谁肯自量裁。 舌鼻行颠倒。心王却遣回。六识中不久。 顿悟向如来。 无无明亦无无明尽乃至无老死亦无老死尽。 十二因缘有。生下老相随。有身无明至。二相等头齐。 身尽无明尽。受报却来期。智身如幻化。 急急悟无为。 无苦集灭道。 四谛兴三界。顿教义分明。苦断集已灭。圣道自然成。 声闻休妄想。缘觉意安宁。欲知成佛处。 心上莫留停。 无智亦无得。 法本非无有。智慧难测量。欢喜心离垢。发光满十方。 难胜于前现。远行大道场。不动超彼岸。 善慧法中王。 以无所得故。 寂灭体无得。真空绝手攀。本来无相貌。权且立三檀。 四智开法喻。六度号都 现代汉语译本 无色无受想行识。 没有色蕴，本来就是空。没有受蕴，其意也相同。行蕴和识蕴，在其中也没有。有为法终尽，最终归于空。 执着于有，实际上并不存在。依靠空，又落入空。色蕴和空性，心都应远离。 这样才能获得神通。 无眼耳鼻舌身意。 六根没有自性，随着现象而安排。色根分辨颜色，缘于声根而有声响，人我和舌根产生诙谐之语。 鼻根分辨香臭，身根和意根产生欲望和情感的乖离。六处贪爱断除。 万劫不再轮回。 无色声香味触法。 以证智观照，没有声色，香味触又与谁相关？六尘从虚妄中生起，凡夫之心自己迷惑怀疑。 生死停止，菩提就在此时证得。法性空寂无所住。 只恐怕觉悟太迟。 无眼界乃至无意识界。 六识从虚妄中生起，依他起性自然显现。眼识、耳识、身识和意识，谁肯自己衡量裁断？ 舌识和鼻识颠倒行事，心王却要遣返回来。六识存在的时间不长。 顿悟之后便趋向如来。 无无明亦无无明尽乃至无老死亦无老死尽。 十二因缘存在，出生后衰老相随。有了身体，无明就产生，二者相等并列。 身体终尽，无明也终尽，受报的时期却将来临。智慧之身如幻化。 要赶快觉悟到无为的境界。 无苦集灭道。 四谛兴盛于三界，顿悟之教义理分明。苦已断除，集已灭尽，圣道自然成就。 声闻乘人停止妄想，缘觉乘人心意安宁。想要知道成佛之处。 心中不要留下任何停滞。 无智亦无得。 法本不是没有，智慧难以测量。欢喜心远离尘垢，发出光明充满十方。 难胜地于前显现，远行地通往大道场。不动地超越彼岸。 善慧地是法中的君王。 以无所得故。 寂灭的本体没有所得，真空无法攀缘。本来没有相貌。 权且设立三檀（布施、持戒、忍辱）。四智开显法喻，六度称为都
English
English version No form, no sensation, no perception, no volition, no consciousness. Form is inherently empty. Sensation is also the same in meaning. Volition and consciousness are without existence within them. When conditioned existence ends, it ultimately returns to emptiness. Clinging to existence when it is not truly existent. Relying on emptiness, one falls into emptiness again. Form and emptiness, the mind should be detached from both. Only then can one attain supernatural powers. No eye, ear, nose, tongue, body, mind. The six sense organs have no inherent nature, they are arranged according to phenomena. The eye distinguishes colors, the ear relies on sound for hearing, the self and tongue produce humorous speech. The nose distinguishes fragrance and foulness, the body and mind produce conflicting desires and emotions. When the six entrances of craving are severed. One will not be reborn for myriad kalpas. No form, sound, smell, taste, touch, dharma. With wisdom of realization, there is no form or sound, smell, taste, or touch related to whom? The six dusts arise from delusion, the ordinary mind is self-deluded and doubtful. Stop birth and death, Bodhi is realized at this moment. The nature of dharma is empty and without abiding. Only fear that enlightenment is too late. No realm of eye, and so forth, up to no realm of consciousness. The six consciousnesses arise from delusion, the dependent nature manifests itself. Eye-consciousness, ear-consciousness, body-consciousness, and mind-consciousness, who is willing to measure and judge themselves? Tongue-consciousness and nose-consciousness act perversely, the mind-king should send them back. The six consciousnesses do not exist for long. Sudden enlightenment leads towards the Tathagata. No ignorance and also no extinction of ignorance, and so forth, up to no old age and death and also no extinction of old age and death. The twelve links of dependent origination exist, birth is followed by old age. With a body, ignorance arises, the two are equal and parallel. When the body ends, ignorance also ends, but the time for retribution will come. The wisdom body is like an illusion. Quickly awaken to the state of non-action. No suffering, accumulation, cessation, path. The Four Noble Truths flourish in the three realms, the doctrine of sudden enlightenment is clear. Suffering is cut off, accumulation is extinguished, the holy path is naturally accomplished. Sravakas cease their delusions, Pratyekabuddhas' minds are peaceful. If you want to know the place of becoming a Buddha. Do not leave any lingering thoughts in your mind. No wisdom and also no attainment. Dharma is not originally non-existent, wisdom is difficult to measure. The joyful mind is free from defilement, emitting light that fills the ten directions. The Difficult-to-Conquer Ground appears before, the Far-Reaching Ground leads to the great Bodhimanda. The Immovable Ground transcends the other shore. The Ground of Good Wisdom is the king in the Dharma. Because there is no attainment. The nature of Nirvana is without attainment, the true emptiness cannot be grasped. Originally there is no appearance. Provisionally establish the three danā (generosity, morality, patience). The four wisdoms reveal the metaphors of the Dharma, the six perfections are called all -------------------------------------------------------------------------------- 关。十地三乘法。 众圣测他难。 菩提萨埵。