English
English version: The Heart Sutra of Prajna Paramita is the profound essence of truth, the name of the Dharmakaya (the body of the Dharma). Its essence is neither born nor dies, neither goes nor comes, its measure is equal to the void, never changing. In its vastness, it pervades the entire Dharma Realm (universe), encompassing all things. In its narrowness, even a mustard seed or a tiny dust mote is insufficient as a metaphor. Manifest, it is the myriad phenomena; hidden, it is without color or name. The cycle of birth, death, suffering, and joy revolves, but the axis of its fundamental nature remains unmoved. The four births and three realms (Buddhist cosmology) are equally shared by great sages without difference. This city and other lands are where ordinary people and fools err. It is known that when nature converges, the three times (past, present, future) do not change; when consciousness is turbid, the past and present urge each other on. When karma is mixed, the resulting fruits are different, but how does this relate to the difference in fundamental nature? This is because worldly people lack aspiration, do not cultivate themselves, break faith and continue to doubt, and indulge in dissipation. Therefore, they are reborn in the six realms (of reincarnation), receiving endless retribution. Suffering and joy alternate, never ceasing even for a moment. Therefore, the benevolence of the upper realms, not grieving for sentient beings, widely expounds teachings, without action or non-action, guiding the drowning masses to reach the other shore. Now, worldly people are pressured by circumstances and have no time to search everywhere, so they only guard their darkness and ignorance, without any way to understand. Therefore, there are benevolent descendants who understand the root of the world, compiling the essential words of the Great Prajna (Great Wisdom) to reveal the hidden meaning. Therefore, it is called the Heart Sutra of Prajna Paramita. Although the words are concise, the meaning is far-reaching. If one has not accumulated diligent effort for a long time, one cannot fathom its limits. It is only because of deluded emotions arising and ceasing, and the constant existence of self-view, that people seek truth outside of their nature and look for the Buddha in other places. This makes the sweet dew a mere meal and the sun of wisdom a false light. Even if these people are born into Buddhism, they have never benefited. Deva (提婆) has been foolish for a long time, how dare he cure others? If virtuous people wish to hear, how can he remain silent? Now, he will briefly present his shallow views, adding notes beside the text. If it deviates from the truth, please do not be offended. The Heart Sutra of Prajna Paramita The term Prajna Paramita is a Sanskrit term. In this land, Prajna (般若) is translated as wisdom, Paramita (波羅蜜) as the other shore, and 'mita' means 'branch' or 'support'. Together, it means the 'support of wisdom to the other shore'. What is wisdom? 'Prajna' is the ability to observe and 'jnana' is the ability to realize enlightenment. The other shore is Nirvana (涅槃), and this shore is birth and death. The enlightened one is in Nirvana, and the deluded one is in birth and death. 'Support' refers to this gate of contemplation. If there is no proper gate of contemplation -------------------------------------------------------------------------------- 。不知究竟安心之处。是故依行合于正道。故言支也。心者。此观门即是众智慧之要宗。趣涅槃城之真路。经者。训常训迳。先圣莫不游从。因是果圆解脱。故言经也。 观自在菩萨。 菩萨者。虽是梵音。文言不足。何以得然。但以梵语汉言方音有异。翻作汉语。文言稍不和韵。是以往日翻译大德。于一名中。略除三字。终须解释。是故知意而已。问。梵本真言足者如何。答。即云菩提萨怛缚。此翻菩提为道心。萨怛缚为众生。问。云何为道心众生。答。行者常观诸法。不舍须臾。进止威仪未曾暂息。四心普济。而不见能所可收。为物迁形。而善权施方便。无亲无党。常存一子之心。不曲不邪。而随方化物。八风扇之不动。故名行道之人。行道之人。名中道之士。故名道心众生。又道者乃是万邦不摧之迳。心者即是内照证悟之方。内照外通相资。万法由斯备矣。又圆明总悟。不复有进。目之为佛。半月修满之徒。詺之为菩萨也。 言自在者。然一切众生。皆有佛性。隐显有异。一体不殊。观照即自在。散乱即为罔然。观者非一。背为邪见。故妄念滋多。妄念滋多。即随因迸逸。即无恶不为。以造业故。随业轮回。业之所使。名不自在。又世间愚人。常随他语。不自推求。是非善恶。一听他言。得失进。何曾自说。唯知贪幻欲于盲目。不知受实苦于将来。一害苦于万人。日夜痛于大圣。是故道心众生。常观照故。不为一切法与非法。乃至苦乐之所拘执。故言观自在菩萨也。 行深般若波罗蜜多时。 般若无 ```json { "translations": [ "现代汉语译本：", "我不知道究竟在哪里才能得到内心的平静。因此，依循正道而行，才能与正道相合，所以称为‘支’。‘心’，指的是这种观照法门，是所有智慧的根本宗旨，是通往涅槃之城的真正道路。‘经’，是常道，是必经之路的意思。过去的圣贤没有不遵循这条道路的，因为遵循它才能使因圆满，果证得解脱，所以称为‘经’。", "观自在菩萨（Avalokiteśvara Bodhisattva，观世音菩萨）。", "‘菩萨’（Bodhisattva）这个词，虽然是梵语，但用汉字表达并不完全贴切。为什么这么说呢？只是因为梵语和汉语的发音不同，翻译成汉语后，文字的韵味稍有不和谐。因此，往日的翻译大师们，在一个名称中，省略了几个字，但最终还是需要解释清楚。所以，知道它的意思就可以了。问：梵文原本的真言完整的是怎样的？答：就是‘菩提萨怛缚’（Bodhisattva）。这里把‘菩提’（Bodhi）翻译为道心，‘萨怛缚’（Sattva）翻译为众生。问：什么是道心众生呢？答：修行人经常观照诸法，片刻也不舍离，一举一动、一言一行，没有丝毫的懈怠。以四种心（慈、悲、喜、舍）普遍救济众生，却不执着于能施与所施。为了救度众生而变化身形，善巧地运用各种方便法门，没有亲疏之分，始终怀着对待独生子的心。不偏袒，不邪曲，而是随着不同的情况来教化众生。不被八风（利、衰、毁、誉、称、讥、苦、乐）所动摇，所以称为行道之人。行道之人，就是处于中道的人，所以称为道心众生。而且，‘道’是万国通行无阻的道路，‘心’是向内观照、证悟的方法。向内观照和向外通达相互资助，万法由此完备。又，圆满明了，完全觉悟，不再有任何进步，这样的人被称为佛。而那些修行尚未圆满的人，就被称为菩萨。", "说到‘自在’，实际上一切众生都具有佛性，只是显现和隐藏有所不同，本体是一样的。观照就能自在，散乱就会迷惘。观照不是单一的，背离观照就是邪见，所以妄念就会增多。妄念增多，就会随着因缘而放纵，就会无恶不作。因为造业的缘故，就会随着业力而轮回。被业力所驱使，就叫做不自在。而且世间的愚人，常常随声附和，不自己去推究，对于是非善恶，一味听从别人的说法，得失进退，从来不自己做主。只知道贪恋虚幻的欲望，却不知道将来要承受真实的痛苦。一个人危害了成千上万的人，日夜让大圣感到痛心。因此，具有道心的众生，因为经常观照的缘故，不被一切法与非法，乃至苦乐所束缚，所以称为观自在菩萨。", "当深入修行般若波罗蜜多（Prajñāpāramitā，智慧到彼岸）的时候。" ], "english_translations": [ "English version:", "I do not know where to find ultimate peace of mind. Therefore, by following the path, one can align with the right path, hence it is called 'branch'. 'Mind' refers to this method of contemplation, which is the essential principle of all wisdom and the true path to the city of Nirvana. 'Sutra' means the constant path, the inevitable route. The sages of the past all followed this path, because following it enables the cause to be perfected and the fruit to be liberated, hence it is called 'Sutra'.", "Avalokiteśvara Bodhisattva (观自在菩萨).", "The term 'Bodhisattva' (菩萨), although of Sanskrit origin, is not fully expressed in Chinese characters. Why is this so? It is simply because the pronunciation of Sanskrit and Chinese differs, and when translated into Chinese, the flavor of the words is slightly disharmonious. Therefore, the great translators of the past omitted a few words from a name, but ultimately needed to explain it clearly. So, knowing its meaning is sufficient. Question: What is the complete mantra in the original Sanskrit text? Answer: It is 'Bodhisattva' (菩提萨怛缚). Here, 'Bodhi' (菩提) is translated as the mind of enlightenment, and 'Sattva' (萨怛缚) is translated as sentient beings. Question: What is the mind of enlightenment and sentient beings? Answer: A practitioner constantly contemplates all dharmas, never abandoning them for a moment. Every action and every word is without the slightest懈怠. With the four hearts (loving-kindness, compassion, joy, and equanimity), one universally saves sentient beings, yet does not cling to the ability to give or what is given. In order to save sentient beings, one transforms the body and skillfully uses various expedient methods, without any distinction of closeness or distance, always cherishing the heart of treating an only child. Not biased, not crooked, but teaching sentient beings according to different situations. Not shaken by the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), therefore called a person who practices the path. A person who practices the path is a person who is in the middle way, therefore called the mind of enlightenment and sentient beings. Moreover, 'the path' is a road that is unobstructed in all countries, and 'the mind' is a method of looking inward and realizing enlightenment. Inward contemplation and outward understanding assist each other, and all dharmas are thus complete. Furthermore, complete clarity, complete enlightenment, with no further progress, such a person is called a Buddha. And those who have not yet completed their practice are called Bodhisattvas.", "Speaking of 'freedom', in fact, all sentient beings have Buddha-nature, but the manifestation and concealment are different, and the essence is the same. Contemplation is freedom, and distraction is confusion. Contemplation is not singular, and deviating from contemplation is wrong view, so delusions will increase. When delusions increase, they will indulge in conditions, and there will be no evil that will not be done. Because of creating karma, one will be reborn according to karma. Being driven by karma is called unfreedom. Moreover, the foolish people of the world often echo others and do not investigate themselves. Regarding right and wrong, good and evil, they blindly listen to others, and never make their own decisions about gains and losses, advances and retreats. They only know how to covet illusory desires, but do not know that they will suffer real pain in the future. One person harms tens of thousands of people, and makes the great saints feel pain day and night. Therefore, sentient beings with the mind of enlightenment, because of constant contemplation, are not bound by all dharmas and non-dharmas, or even suffering and happiness, therefore called Avalokiteśvara Bodhisattva.", "When deeply practicing Prajñāpāramitā (般若波罗蜜多, perfection of wisdom)." ] } ``` -------------------------------------------------------------------------------- 底。故言深。观照不绝。所以言行。时者。即是行人运慧悟理。契合之时。故言行深般若波罗蜜多时。 照见五蕴皆空。 五蕴者。即色受想行识也。亦云荫。荫者荫覆之义。蕴者蕴积之义也。然荫性无迁。空无变改。荫法生灭故。即色受想行识。他明乃荫集。已晓即无生。于观照之时。了无取舍。故照见五蕴皆空。 度一切苦厄。 存情逐境不称心。乃烦冤。契意生欣。欲心转炽。此即苦乐交集。厄者何疑。合道之。于此门中。八风不动。故言度一切苦厄。 舍利子。 舍利者梵音。鸟名也。此翻诸家各悉不同。或云秋露子。或云眼珠子。或云身子。此皆承虚忘说。然舍利者。鸲鹆鸟者是。舍利弗母。眼似鸲鹆眼。圆而明净。又复聪明多知。于时世人皆识因眼。故号为舍利。既其所生。胜母聪明。世人共识。称为舍利弗。弗者梵音。此翻为子。故言舍利子。聪明第一。投佛出家。得阿罗汉果。佛与对谈。故呼其名。 色不异空。 即色从空而生。念念迁灭。滞心即有质。通情照观。则毕竟无形。当知妄情非是究竟。凡夫灭色。始得言空。菩萨不妨参罗。了达色空一体。故言色不异空也。 空不异色。 即空中生色。缘会故名色。缘散故言空。色不因空。不能生长。生空不因色。则不立名。欲显其源。要须相藉。故言空不异色也。 色即是空。 即色法妄质。色性体空性。不以灭色始空。故言色即是空。 空即是色。 万像参罗。皆从空出。言亦 ```json { "translations": [ "现代汉语译本", "底。所以说深奥。观照持续不断，所以说行。‘时’，指的是修行人运用智慧领悟真理，达到契合的时刻。所以说‘行深般若波罗蜜多时’。", "‘照见五蕴皆空’。", "‘五蕴’，就是色、受、想、行、