心經貫義
此經。本觀自在菩薩所修之妙行，所證之究竟涅槃。妙行即行深般若，涅槃體具三德，所謂法身、般若、解脫。般若即照見，法身即蘊空，解脫即度苦，故曰照見五蘊皆空，度一切苦厄。而佛欲人之得，同菩薩之得，故曰色不異空，空不異色。復恐空色名生，不知當體即是，故曰色即是空，空即是色。其有欲得此者，直下一念不生，體露真常，即名觀自在。其迷此者，身心熾然，是為六道四生。如或於此未能一念相應，即當秉起大丈夫志，截斷心意識路，不落卜度知見，以無分別智，凝然在前，照此如幻身心，當處寂滅，即是真空。真空獨露，是曰法身。法身無著，名為解脫。法身體離生滅虗妄等相，故無世之根塵識。法身前後際斷，故無三世十二因緣。法身不屬世出世間因果，故無苦集滅道。法身本自圓成，初離能所修證，故無智亦無得。法身離一切相，而非斷滅，故以無修而修，是依般若波羅蜜多。以無證而證，是證究竟涅槃。以無得而得，是得阿耨菩提。出入六根門頭，周遍法界，靈而莫測，故曰是大神呪。靈光獨耀，故曰是大明呪。出於數量之表，故曰是無上呪。非三賢十聖可比，故曰是無等等呪。離名絕義，故曰揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶
This sutra is originally the wondrous practice cultivated by Avalokiteśvara Bodhisattva, and the ultimate nirvana he attained. The wondrous practice is the profound practice of prajñā (wisdom), and the nirvana embodies three virtues: the Dharma-body, prajñā, and liberation. Prajñā is the illuminating insight, the Dharma-body is the emptiness of the aggregates, and liberation is the deliverance from suffering. Therefore, it is said: "He clearly saw that the five aggregates are all empty, and thus overcame all suffering and distress."
The Buddha wished for people to attain the same realization as the bodhisattva, so he said: "Form is not different from emptiness, emptiness is not different from form." Further, fearing that people might become attached to the names of emptiness and form, not realizing they are inherently identical, he said: "Form itself is emptiness, emptiness itself is form."
For those who wish to attain this, simply let one thought not arise, and the true eternal nature will manifest—this is called "Avalokiteśvara" (the one who perceives with perfect freedom). Those who are deluded about this experience their body and mind burning with afflictions, which gives rise to the six realms and four modes of birth.
If one cannot immediately realize this in a single thought, one should arouse the resolve of a great being, sever the path of mind, intellect, and consciousness, and not fall into conceptual thinking or intellectual views. With non-discriminating wisdom, remain steadfastly present, illuminating this illusory body and mind. Right where they are, they become utterly tranquil—this is true emptiness.
When true emptiness alone is revealed, this is called the Dharma-body. The Dharma-body is unattached—this is called liberation. The Dharma-body is inherently free from characteristics such as arising, ceasing, emptiness, or falsity; therefore, it has no worldly sense faculties, objects, or consciousness. The Dharma-body is severed from past and future; therefore, it has no three times or twelve links of dependent origination. The Dharma-body is not subject to worldly or transcendental causes and effects; therefore, it has no suffering, its origin, cessation, or the path. The Dharma-body is originally perfect and complete, fundamentally free from the duality of cultivation and attainment; therefore, there is no wisdom and no attainment.
The Dharma-body is free from all characteristics yet is not annihilation. Therefore, cultivating without cultivating is to rely on the perfection of wisdom (prajñāpāramitā). Attaining without attaining is to realize ultimate nirvana. Gaining without gaining is to attain unsurpassed, perfect enlightenment (anuttarā-samyak-saṃbodhi).
It moves through the gates of the six sense faculties, pervading the entire Dharma-realm, mysterious and unfathomable—therefore, it is called the great divine mantra. Its spiritual light shines alone—therefore, it is called the great bright mantra. It transcends all measure—therefore, it is called the unsurpassed mantra. It is beyond comparison with the three sages or ten holy ones—therefore, it is called the unequalled mantra. Free from names and meanings—therefore, it is said: "Gate gate pāragate pārasaṃgate bodhi svāhā."
心經貫義(終)
The Heart Sutra's Essential Meaning