般若波羅蜜多心經釋要
Essential Explanation of the Heart Sutra
明菩薩沙彌 智旭 述
Explanation of the Bodhisattva Novice Zhixu
此直指吾人現前一念介爾之心，即是三般若也。夫心、佛、眾生，三無差別，但以生法太廣，佛法太高，初心之人，惟觀心為易。是故大部六百餘卷，既約佛法及眾生法廣明般若，今但直約心法顯示般若。然大部雖廣明佛法及眾生法，未嘗不即心法；今文雖直明心法，未嘗不具佛法及眾生法，故得名為三無差也。以吾人現前一念介爾之心，虗明洞徹，了了常知，不在內、外、中間諸處，亦無過、現、未來形迹，即是觀照般若。以吾人現前一念介爾之心，炳現根身器界，乃至十界假實國土，平等印持，不前不後，同時頓具，即是文字般若。蓋山河大地、明暗色空等，一切諸境界性，無非文字，不但紙墨語言為文字也。以吾人現前一念介爾之心，所有知覺之性，及與境界之性，無分無劑，無能無所，無是非是，統惟一法界體，即是實相般若。實相般若，非彼岸，非此岸，達此現前一念之實相故，生死即涅槃，名波羅蜜。觀照般若，亦非彼岸，非此岸，照此現前一念即實相故，即惑成智，名波羅蜜。文字般若，亦非彼岸，非此岸，顯此現前一念即實相故，即結業是解脫，名波羅蜜。是故此心即三般若，三般若祗是一心，此理常然，不可改變，故名為經。依此成行，三世諸佛菩薩之所共遵，故名為經。說此法門，天魔外道不能亂壞，故名為經。
This single thought in our mind right now—this tiny, momentary flash of awareness—is itself the threefold Prajna.
Mind, Buddha, and sentient beings—these three are no different from one another. But because the realm of sentient beings is so vast and the realm of Buddhahood is so high, for those just beginning, contemplating the mind is the easiest approach. That is why the great collection of over six hundred scrolls first explained Prajna broadly through the Dharma of Buddhas and the Dharma of sentient beings; now here we directly point to the Dharma of mind to reveal Prajna. Yet although that great collection broadly explained the Dharma of Buddhas and sentient beings, it never separated from the Dharma of mind; and though this present text directly clarifies the Dharma of mind, it never lacks the Dharma of Buddhas and sentient beings. Thus it is called "the three are no different."
This single thought in our mind right now—this tiny, momentary flash—is empty, luminous, and perfectly clear, knowing things distinctly and constantly. It is not inside, outside, or in between. It has no traces of past, present, or future. This is Contemplative Prajna.
This single thought in our mind right now—this tiny, momentary flash—vividly manifests our body and senses, the material world, and even the provisional and real lands of the ten realms. It holds them all equally, without before or after, complete in a single instant. This is Textual Prajna. Mountains, rivers, the great earth, light and dark, form and emptiness—all these natures of every realm are nothing but text. It is not only ink on paper and spoken words that count as text.
This single thought in our mind right now—this tiny, momentary flash—its nature of awareness and the nature of all objects are undivided, without measure, without subject or object, without "is" or "is not." They are altogether one body of the Dharma Realm. This is Reality Prajna.
Reality Prajna is neither the far shore nor this shore. Because it reaches the reality of this present single thought, birth and death are themselves Nirvana—this is called Paramita.
Contemplative Prajna is neither the far shore nor this shore. Because it illuminates that this present single thought is itself reality, delusion becomes wisdom—this is called Paramita.
Textual Prajna is neither the far shore nor this shore. Because it reveals that this present single thought is itself reality, the bonds of karma are themselves liberation—this is called Paramita.
Therefore this mind is the threefold Prajna, and the threefold Prajna is nothing but one mind. This principle is eternally so and cannot be changed—therefore it is called a Sutra. Practicing in accordance with this is followed in common by all Buddhas and Bodhisattvas of the three times—therefore it is called a Sutra. When this Dharma teaching is expounded, heavenly demons and outside paths cannot disrupt or destroy it—therefore it is called a Sutra.
觀自在，菩薩行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。
Guanyin, the Bodhisattva who truly sees with freedom, while practicing the deepest wisdom of transcendence, clearly saw that all five components of existence are empty, and so freed herself from all suffering and hardship.
要知山下路，須問過來人。故舉觀心行成者為榜樣也。觀者，能觀之智，即一心三觀，通名觀照般若也。自在者，繇證實相理諦，於諸境界得大解脫也。菩薩，翻覺有情，乃自利利他之號。智契實相則自利滿足，智宣文字則利他普徧，故名菩薩。此明能行之人也。深般若波羅蜜多者，三智一心中得，權教三乘所不能共，故名為深。此總明所行之法也。時者，追指曠劫以前而言。從此一得相應，則直至盡未來際，終始不離深般若矣。照見者，別明能觀之智，即觀照般若。五蘊者，別明所觀之境，即文字般若。皆空者，別明所顯之諦，即實相般若。五陰無不即空假中，四句咸離，百非性絕，強名為空耳。度一切苦厄者，自出二死苦因苦果，亦令法界眾生同出二死因果，即是行法之效，亦即波羅蜜多也。
To know the road down the mountain, you must ask someone who has traveled it. So we hold up those who have accomplished the practice of contemplating the mind as our example.
"Contemplating" refers to the wisdom that contemplates—the single mind's threefold contemplation—commonly called the Perfection of Wisdom of contemplation.
"Freedom" means that by realizing the ultimate truth of reality, one attains great liberation in all circumstances.
"Bodhisattva" translates as "enlightened being"—one who benefits both self and others. When wisdom aligns with ultimate reality, self-benefit is complete; when wisdom expresses itself in words, others are universally benefited. Thus one is called a Bodhisattva. This describes the person who carries out the practice.
"Deep Perfection of Wisdom" means that the three wisdoms are attained within a single mind, which the provisional teachings of the three vehicles cannot share—therefore it is called "deep." This generally describes the Dharma that is practiced.
"At that time" refers back to countless eons ago. Once one attains this corresponding realization, one remains inseparable from the deep Perfection of Wisdom from then on, through to the endless future.
"Clearly saw" specifically describes the wisdom that contemplates—the Perfection of Wisdom of contemplation.
"The Five Aggregates" specifically describes the object of contemplation—the Perfection of Wisdom of words.
"Are all empty" specifically describes the truth that is revealed—the Perfection of Wisdom of ultimate reality. The five aggregates are none other than empty, provisional, and middle—all four propositions are transcended, all hundred negations are cut off by nature. We merely force the name "empty" upon it.
"Crossed beyond all suffering and distress" means that one oneself escapes the causes and results of suffering within the two deaths, and also leads all beings throughout the Dharma realm to equally escape the causes and results of the two deaths. This is the effect of the practice—and this is precisely the Perfection of Wisdom.
舍利子，色不異空，空不異色，色即是空，空即是色，受、想、行、識亦復如是。舍利子，是諸法空相，不生不滅、不垢不淨、不增不減，是故空中無色，無受、想、行、識，無眼、耳、鼻、舌、身、意，無色、聲、香、味、觸、法，無眼界乃至無意識界，無無明亦無無明盡，乃至無老死亦無老死盡，無苦、集、滅、道，無智亦無得，以無所得故。
Shariputra, form is not different from Emptiness, Emptiness is not different from form. Form is Emptiness, Emptiness is form. The same is true for feelings, perceptions, mental formations, and consciousness. Shariputra, all Dharmas are marked by Emptiness. They are neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. Therefore, in Emptiness there is no form, no feelings, no perceptions, no mental formations, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no objects of mind; no realm of sight, and so on up to no realm of mind-consciousness; no ignorance, and no end of ignorance, and so on up to no aging and death, and no end of aging and death; no Suffering, no Origin of Suffering, no Cessation of Suffering, no Path to Cessation; no wisdom and no attainment. Because there is nothing to attain.
此廣釋五蘊皆空之境諦，而觀照自在其中。以非觀照，不能了達此境諦故。夫心者，不起則已。介爾有心，則必頓現根身器界，名為色蘊。則必領納諸苦樂境，名為受蘊。則必取相施設名言，名為想蘊。則必生滅遷流不停，名為行蘊。則必了了分別諸法，名為識蘊。是知隨其所起介爾之心，法爾具足五疊渾濁。今以甚深般若照之，了知色惟是心，別無實色。一切根身器界，皆如空華夢物，故色不異空。空亦惟心，別無異空。設有一法過涅槃者，我亦說為如幻如夢，故空不異色。既云不異，已是相即。猶恐封迷情者，尚作翻手覆手之解。故重示云，色即是空，空即是色。謂隨拈一微塵，色體即法界。橫徧豎窮，故即是空。所謂全事即理，無有少許理性，而不在此事中。即此微塵所具真空全理，還即頓具法界全事，故即是色。所稱全理即事，無有少許事相，而不在此理中。斯則當體絕待，更無二物。既於色蘊了達此實相已，受想行識，例皆可知。又恐執迷之人，謂此五蘊實相，從照見生，故更申示之曰，是五蘊諸法，當體即是真空，實相本自如斯，非實相生而五蘊滅，以五蘊本自不生不滅，故名為空相耳。又恐迷者，謂此五蘊空相，雖非生滅，而有垢淨，謂凡夫隨於染緣則垢，聖人隨於淨緣則淨，故更申示之曰，凡夫五蘊亦即空相，聖人五蘊亦即空相，何垢淨之有哉。又恐迷者，謂此五蘊空相，雖無垢淨，而有增減，謂凡夫迷故，生死浩然為增，德相隱覆為減，聖人悟故，照用無盡為增，惑業消亡為減，故更申示之曰，迷時亦只此諸法空相，悟時亦只此諸法空相，何增減之有哉。既向五蘊發明此妙諦已，遂即廣歷一切差別法相，融絕聖凡情見，而曰是故空中無色，乃至亦無得也。然所謂無色，乃至亦無得者，豈俟融絕而後無哉，良以本無所得故也。本無所得，名之為諦，了此無得，名之為觀，而總不離五蘊為所觀境，若境若諦若觀，又總不離現前一念介爾之心，一心宛具三義，諦即實相，觀即觀照，境即文字，不縱橫並別，亦非一異，故名為深般若也。
This passage thoroughly explains the truth of the realm in which the Five Aggregates are all empty, and the contemplation that perceives this is contained within it. For without contemplation, one cannot realize this truth. As for the mind—when it does not arise, that is all. But the moment a single thought arises, it instantly manifests the body and the material world, which is called the Aggregate of Form. It instantly receives all experiences of suffering and pleasure, which is called the Aggregate of Feeling. It instantly grasps at signs and sets up names and concepts, which is called the Aggregate of Perception. It instantly moves through ceaseless arising and passing away, which is called the Aggregate of Mental Formations. It instantly distinguishes all phenomena clearly, which is called the Aggregate of Consciousness. Thus we know that with whatever single thought arises, it naturally possesses these five layers of turbidity. Now, illuminated by the profound wisdom of Prajñā, one clearly understands that form is nothing but mind, and there is no separate, real form. All bodies and material worlds are like flowers in the sky or objects in a dream—therefore, form does not differ from emptiness. Emptiness, too, is nothing but mind, and there is no other emptiness apart from it. Even if there were a Dharma surpassing Nirvana, I would still say it is like an illusion, like a dream—therefore, emptiness does not differ from form. Since it is said they do not differ, they are already identical. But fearing that those attached to deluded views might still interpret this as two sides of a flipped hand, the text further reveals: form is emptiness, emptiness is form. This means that wherever you pick up a single mote of dust, its form is the entire Dharma Realm. Pervading all directions and extending through all time—therefore it is emptiness. This is what is meant by "the entire phenomenon is the principle": there is not the slightest bit of principle that is not present in this phenomenon. And the complete principle of true emptiness contained in this mote of dust in turn instantly contains the entire phenomenon of the Dharma Realm—therefore it is form. This is what is meant by "the entire principle is the phenomenon": there is not the slightest bit of phenomenon that is not present in this principle. In this way, each thing in itself transcends all opposites, and there is no second thing. Having realized this true reality within the Aggregate of Form, the same can be understood by analogy for Feeling, Perception, Mental Formations, and Consciousness. Again, fearing that deluded people might say this true reality of the Five Aggregates arises from the act of contemplating, the text further declares: these Five Aggregates, just as they are, are true emptiness. True reality has always been thus—it is not that true reality arises and the Five Aggregates cease. Since the Five Aggregates are originally neither arising nor ceasing, it is called the mark of emptiness. Again, fearing that deluded people might say this emptiness-mark of the Five Aggregates, though free from arising and ceasing, still has defilement and purity—claiming that ordinary beings, following defiled conditions, become defiled, while sages, following pure conditions, become pure—the text further declares: the Five Aggregates of ordinary beings are themselves the mark of emptiness; the Five Aggregates of sages are themselves the mark of emptiness. What defilement or purity could there be? Again, fearing that deluded people might say this emptiness-mark of the Five Aggregates, though free from defilement and purity, still has increase and decrease—claiming that because ordinary beings are deluded, birth and death stretch endlessly as increase, and their virtues are concealed as decrease; while because sages are awakened, their illuminating function is inexhaustible as increase, and their afflictions and karma dissolve as decrease—the text further declares: in delusion, it is still just this emptiness-mark of all phenomena; in awakening, it is still just this emptiness-mark of all phenomena. What increase or decrease could there be? Having thus revealed this wondrous truth in terms of the Five Aggregates, the text then extensively surveys all distinct phenomenal characteristics, dissolving and cutting off the ordinary and sagely views of sentiment, and says: therefore, in emptiness there is no form, and so on up to no attainment either. Yet when it says "no form" and so on up to "no attainment," how could this nothingness wait for dissolution and cutting off to come about? It is simply because there was never anything to attain in the first place. This original non-attainment is called the truth; realizing this non-attainment is called contemplation. And all of it never departs from the Five Aggregates as the object of contemplation. Whether object, truth, or contemplation, none of it ever departs from the single thought presently before you. One mind perfectly contains all three meanings: truth is true reality, contemplation is perceiving awareness, object is words and concepts. They are not sequential, not simultaneous, not separate—nor are they one or different. Therefore it is called profound Prajñā.
菩提薩埵依般若波羅蜜多故，心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃。三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。故知般若波羅蜜多是大神呪、是大明呪、是無上呪、是無等等呪，能除一切苦，真實不虗。
Because Bodhisattvas rely on the Perfection of Wisdom, their minds are free of hindrance. With no hindrance, there is no fear. Far beyond upside-down, dreamlike thinking, they reach ultimate Nirvana. All Buddhas of the past, present, and future rely on the Perfection of Wisdom and attain supreme, perfect Enlightenment. Therefore, know that the Perfection of Wisdom is a great miraculous mantra, a great bright mantra, a supreme mantra, an unequaled mantra. It can remove all suffering and is true, not false.
此徧舉菩薩諸佛為證，而明此深般若真能度一切苦厄。所謂：過去諸如來，斯門已成就；現在諸菩薩，今各入圓明；未來修學人，當依如是法。非惟觀世音也。無罣礙，則結業即解脫，究竟方便淨涅槃；無恐怖，則苦果即法身，究竟性淨涅槃；遠離顛倒夢想，則煩惑即智明，究竟圓淨涅槃。依實相般若，得真性菩提；依觀照般若，得實智菩提；依文字般若，得方便菩提。菩提是如如智，智必冥理；涅槃是如如理，理必契智。故影略而互言之。此深般若即大神呪，具妙用故；即大明呪，智照相故；即無上呪，實相體故；即無等等呪，無有一法能等此心，此心能等一切諸法，令其同歸實相印故。此之心呪，的的能除自他分段變易諸苦因果，真實不虗，應諦信也。
All Buddhas and Bodhisattvas are invoked here as witnesses to show that this profound Prajna truly can overcome all suffering and adversity. As it is said: All Tathagatas of the past have already accomplished this path; all Bodhisattvas of the present are now each entering perfect clarity; all practitioners of the future should rely on this same Dharma. This is not only about Guanyin. With no hindrance, karmic bonds are immediately liberated, ultimately reaching the pristine nirvana of skillful means; with no fear, the fruit of suffering is itself the Dharma body, ultimately reaching the pristine nirvana of essential nature; being far from inverted dreams, delusion and affliction are themselves luminous wisdom, ultimately reaching the pristine nirvana of perfect purity. Relying on the Prajna of ultimate reality, one attains the Enlightenment of true nature; relying on the Prajna of contemplative insight, one attains the Enlightenment of true wisdom; relying on the Prajna of words and letters, one attains the Enlightenment of skillful means. Enlightenment is wisdom that is thusness, and wisdom must unite with principle; nirvana is principle that is thusness, and principle must accord with wisdom. Thus they are spoken of interchangeably in condensed form. This profound Prajna is the great spiritual mantra, possessing wondrous function; it is the great illuminating mantra, being the radiance of wisdom; it is the supreme mantra, being the essence of ultimate reality; it is the unequaled mantra, for no single thing can equal this mind, and this mind can equal all things, causing them all to return to the seal of ultimate reality. This mind-mantra truly can eliminate all suffering and its causes, whether分段 or transformation, for oneself and others. It is true and not false—one should firmly believe it.
故說般若波羅蜜多呪。即說呪曰：
So he proclaimed the Perfection of Wisdom mantra. This is the mantra:
揭諦，揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶
Gone, gone, gone beyond, gone altogether beyond, Enlightenment, hail!
前之顯說，既指般若即呪，此之密說，須知呪即般若。然顯說而又密說者，顯密各具四悉檀益，故正以不翻為妙，不宜穿鑿。
What was taught openly before already showed that wisdom is itself the mantra. Now this secret teaching must be understood as the mantra being itself wisdom. Yet why is it both openly taught and secretly taught? Because the open and the secret each carry the four ways of benefiting beings. That is exactly why leaving it untranslated is best, and one should not force an interpretation.
般若波羅蜜多心經釋要(終)
Essence of the Heart Sutra(End)