Chinese
大正藏第 85 册 No. 2747 挟注波罗蜜多心经 No. 2747 [cf. No. 251] 挟注波罗蜜多心经 般若波罗蜜多心经(般若波罗□□□□□□□□□之一字此经□□□□□□□□佛同斯)观自在菩萨(观自□□□□□□□□□□□□纵者□□□□□□□□□□□□众生所谓持诵讲终行之人也)行深般若波罗蜜多时(□□□□□□□□□□者佛惠也波罗蜜多者到彼岸□□□□□□□□□自凡夫终于圣果以正惠力破邪□□□□□□□□)照见五蕴皆空(照见者思惟也。□□□□□□□□□□□聚也菩萨观此五□□□□□□□□□□□)度一切苦厄(度者越过也一切苦□□□□□□□□□□□众生执迷招此患□□□□□□□□□□□□)舍利子(问答人也位齐十圣□□通名舍利故云舍□□□)色不异空空不异色(色者有也空者无也色无□□□□□空无色外之空故云不□□□□□□)色即是空空即是色(空不离色色不离空故□□□□□□□□□□□□之则有以智惠观之则无尔乃色空□□□□□□□即也)受想行识亦复如是(受者受纳所谓□□□□□□想思惟所谓□□□□□□□者起作所谓兴功运动等。识者内缘所谓藏记事等。此四法与色俱空故云亦复如是也)舍利 现代汉语译本 《挟注波罗蜜多心经》 《般若波罗蜜多心经》（般若波罗蜜多是诸佛智慧的体现，此经与诸佛的智慧相同）观自在菩萨（观自在菩萨是救度众生的菩萨，指那些持诵、讲解和修行此经的人）在深入修行般若波罗蜜多时（般若指的是佛的智慧，波罗蜜多意为到达彼岸，指从凡夫到圣果的转变，用正智慧的力量破除邪见），照见五蕴皆空（照见指的是思惟，五蕴指的是色、受、想、行、识五种聚合，菩萨观察到这五蕴的本质都是空性的），从而度过一切苦厄（度指的是超越，一切苦厄指的是众生因执迷而招致的各种苦难），舍利子（提问者，地位等同于十圣，通称为舍利）。 色不异空，空不异色（色指的是有，空指的是无，色不异于空，空也不异于色，不是在有色之外另有空，所以说不异）。色即是空，空即是色（空不离色，色不离空，从迷惑的角度看是色，用智慧观察则是空，所以说色和空是相即的）。受、想、行、识，亦复如是（受指的是领受，想指的是思惟，行指的是行为造作，识指的是内在的认知和记忆。这四种法和色一样，本质都是空性的，所以说亦复如是）。舍利子。
English
English version The Heart Sutra with Annotations on Prajna Paramita The Heart Sutra of Prajna Paramita (Prajna Paramita is the embodiment of the wisdom of all Buddhas; this sutra is identical to the wisdom of all Buddhas). Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva is the bodhisattva who saves all living beings, referring to those who uphold, recite, explain, and practice this sutra), while deeply practicing Prajna Paramita (Prajna refers to the wisdom of the Buddha, Paramita means 'to reach the other shore,' referring to the transformation from ordinary beings to the fruit of sainthood, using the power of correct wisdom to break through wrong views), illuminates and sees that the five skandhas are all empty (illumination refers to contemplation; the five skandhas refer to the five aggregates of form, feeling, perception, volition, and consciousness; the Bodhisattva observes that the essence of these five skandhas is emptiness), thereby overcoming all suffering and distress (overcoming means to transcend; all suffering and distress refers to the various sufferings that sentient beings bring upon themselves due to their attachments), Shariputra (the questioner, whose position is equal to the ten saints, generally called Shariputra). Form is not different from emptiness; emptiness is not different from form (form refers to existence; emptiness refers to non-existence; form is not different from emptiness, and emptiness is not different from form; it is not that there is emptiness outside of form, so it is said to be not different). Form is exactly emptiness; emptiness is exactly form (emptiness is not separate from form, and form is not separate from emptiness; from the perspective of delusion, it is form; when observed with wisdom, it is emptiness; therefore, it is said that form and emptiness are identical). Feeling, perception, volition, and consciousness are also like this (feeling refers to reception; perception refers to thinking; volition refers to actions and creations; consciousness refers to inner cognition and memory. These four dharmas, like form, are all empty in nature, so it is said to be also like this). Shariputra. --------------------------------------------------------------------------------
Chinese
子(前说假空后明真相故。重命舍利子)是诸法空相不生不灭(诸法假令皆是生灭自体空相不可灭也)不垢不净不增不减(诸法空体非染净检减之所迁动故云不也)。是故空中无色受想行识(重明五蕴空也)。无眼耳鼻舌身意(初明六根空也)。无色声香味触法(次明六尘空也)。无眼界乃至无意识界(后明六识空也)。无无明亦无无明尽(无明体是虚妄不可言有与意俱生不可言尽)。乃至无老死亦无老死尽(生病老死从业缘现无始无终亦不可得)。无苦集灭道(四谛假立无所执取)。无智亦无得(智者发菩提心。得者佛果相貌。菩萨临证圣位二事俱空了无所得)以无所得故菩提萨埵依般若波罗蜜多(菩萨证圣之时。以智惠观察万法俱空。无心念喜动之所钩碍也)故心无挂碍无挂碍故无有恐怖远离颠倒梦想(菩萨具生空智无有恐怖具法空智无梦想颠倒)究竟涅槃(毕竟灭法无所得)三世诸佛依般若波罗蜜多(三世者过去未来现在。所证菩提皆依妙惠也)故得阿耨多罗三藐三菩提(此翻云无上正遍知觉。以无心故同日照遐方朗然大晤也)故知般若波罗蜜多是大神咒是大明咒是无等等咒(菩萨证大菩提永断生死。显不思疑心赞叹般若。大神咒者无量变化真言。大明咒者永断幽闇真言。无上咒者能成果真言。无等等咒者三界 现代汉语译本： 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称），（因为前面说了假空，后面要阐明真相，所以再次呼唤舍利子），一切法的自性是空性的，不生不灭（诸法即使有生灭的现象，但其自性是空性的，所以无法被毁灭）。不垢不净，不增不减（诸法的空性本体，不会因为染污或清净，增加或减少而有所改变）。 因此，在空性之中，没有色、受、想、行、识（五蕴皆空）。没有眼、耳、鼻、舌、身、意（六根皆空）。没有色、声、香、味、触、法（六尘皆空）。没有眼界，乃至没有意识界（六识皆空）。没有无明，也没有无明止息（无明的本体是虚妄的，不能说它存在，它与意识一同产生，所以不能说它会止息）。乃至没有老死，也没有老死止息（生、病、老、死，都是由业缘显现，没有开始也没有终结，所以是不可得的）。没有苦、集、灭、道（四圣谛是假立的，没有可以执取的）。没有智慧，也没有获得（智者发菩提心，获得者得到佛果的相貌，菩萨在证得圣位时，这两件事都是空的，了无所得）。 因为没有任何所得的缘故，菩提萨埵（Bodhisattva，立志成佛的修行者）依靠般若波罗蜜多（Prajñāpāramitā，通过智慧到达彼岸），所以内心没有挂碍。因为没有挂碍的缘故，所以没有恐怖，远离颠倒梦想（菩萨具有生空智，所以没有恐怖；具有法空智，所以没有颠倒梦想）。最终达到涅槃（Nirvana，寂灭）。 过去、现在、未来三世诸佛，都是依靠般若波罗蜜多，所以证得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉，因为没有执着，所以如同阳光照耀四方一样，豁然大悟）。 所以，我们知道般若波罗蜜多是伟大的神咒，是伟大的明咒，是无与伦比的咒语（菩萨证得大菩提，永远断绝生死，为了显示不思议的信心，赞叹般若。大神咒，是具有无量变化的真言；大明咒，是永远断绝幽暗的真言；无上咒，是能够成就佛果的真言；无等等咒，是三界之中无与伦比的咒语）。
English
English version: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), (because the previous explanation spoke of false emptiness, and the truth will be clarified later, Śāriputra is called again), all dharmas (phenomena)' nature is emptiness, neither arising nor ceasing (even if dharmas have the appearance of arising and ceasing, their nature is emptiness, so they cannot be destroyed). Neither defiled nor pure, neither increasing nor decreasing (the empty essence of all dharmas will not change due to defilement or purity, increase or decrease). Therefore, in emptiness, there is no form, feeling, perception, volition, or consciousness (the five skandhas are all empty). There is no eye, ear, nose, tongue, body, or mind (the six sense organs are all empty). There is no form, sound, smell, taste, touch, or dharma (the six sense objects are all empty). There is no eye realm, and even no mind-consciousness realm (the six consciousnesses are all empty). There is no ignorance, and no extinction of ignorance (the essence of ignorance is false, it cannot be said to exist, it arises together with consciousness, so it cannot be said to cease). There is no old age and death, and no extinction of old age and death (birth, sickness, old age, and death are all manifested by karma, without beginning or end, so they are unattainable). There is no suffering, accumulation, cessation, or path (the Four Noble Truths are provisional, there is nothing to grasp). There is no wisdom, and no attainment (the wise person generates Bodhicitta (the aspiration for enlightenment), the one who attains gains the appearance of Buddhahood, when a Bodhisattva (one who aspires to become a Buddha) attains the state of sainthood, both of these things are empty, and nothing is attained). Because there is nothing to be attained, Bodhisattvas rely on Prajñāpāramitā (the perfection of wisdom, reaching the other shore through wisdom), so their minds have no hindrance. Because there is no hindrance, there is no fear, and they are far from inverted dreams (Bodhisattvas possess the wisdom of emptiness of self, so there is no fear; they possess the wisdom of emptiness of dharma, so there are no inverted dreams). Ultimately, they attain Nirvana (extinction). The Buddhas of the past, present, and future all rely on Prajñāpāramitā, so they attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment, because there is no attachment, it is like the sun shining in all directions, a sudden awakening). Therefore, we know that Prajñāpāramitā is the great divine mantra, the great bright mantra, the unsurpassed mantra (Bodhisattvas attain great Bodhi, forever cutting off birth and death, in order to show inconceivable faith, they praise Prajñā. The great divine mantra is a true word with immeasurable transformations; the great bright mantra is a true word that forever cuts off darkness; the unsurpassed mantra is a true word that can achieve Buddhahood; the unequalled mantra is a mantra that is unparalleled in the three realms). --------------------------------------------------------------------------------
Chinese
独尊真言也)能除一切苦真实不虚(菩萨发心受持读诵此般若波罗蜜。能断生无能除业障能去杂染能发正信故。名持法内护真实不虚也)故说般若波罗蜜多咒(菩萨赞说般若劝令修习)即说咒曰。 羯谛羯谛 波罗羯谛 波罗僧羯谛 菩提莎婆诃(菩萨诵持此咒。若昼若夜。所在之处。十方善神常来守护一切魔鬼不敢亲近故。名持咒不护也) 般若波罗蜜多心经 现代汉语译本： （《独尊真言》）能够去除一切痛苦，真实不虚。（菩萨发心受持、读诵此《般若波罗蜜》，能断绝生死轮回，能够去除业障，能够去除杂染，能够发起正信，所以名为持法内护，真实不虚。）所以说《般若波罗蜜多》咒。（菩萨赞叹宣说般若，劝令修习。）即说咒语如下： 揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。（菩萨诵持此咒，无论是白天还是夜晚，无论在任何地方，十方善神常常前来守护，一切魔鬼不敢亲近，所以名为持咒不护。） 《般若波罗蜜多心经》
English
English version: （The 'Supreme Truth Mantra'） can eliminate all suffering, truly and not falsely. (When a Bodhisattva initiates the mind to receive, uphold, read, and recite this Prajna Paramita, it can sever the cycle of birth and death, eliminate karmic obstacles, remove defilements, and generate right faith. Therefore, it is called 'upholding the Dharma with inner protection,' truly and not falsely.) Therefore, the Prajna Paramita mantra is spoken. (The Bodhisattva praises and speaks of Prajna, encouraging cultivation.) The mantra is spoken as follows: Gate Gate, Paragate, Parasamgate, Bodhi Svaha. (When a Bodhisattva recites and upholds this mantra, whether day or night, wherever they are, the virtuous deities of the ten directions constantly come to protect them, and all demons dare not approach. Therefore, it is called 'upholding the mantra without protection.') The Heart Sutra of Prajna Paramita --------------------------------------------------------------------------------