般若波羅蜜多心經注
Heart Sutra Commentary
大宋國 沙門 道隆蘭溪 述
**Song Dynasty - Monk Daolong Lanxi's Commentary**
摩訶。
Great.
摩訶者，梵語，此曰大。諸佛眾生，平等之自性也。日月不能照，虗空無容，亘十方無涯際，徹三世無際限。欲知此，可盡已。小心。小心者，妄想識情，又有無取捨、空不空、生佛迷悟等二致也。若無小心，即大心也。在眼曰見，在耳曰聞。小心眾生，漆桶不會。可憐生，向外求。咄！眉毛本在眼上。
"Mahā" is a Sanskrit term that means "great." It is the inherent nature of all Buddhas and sentient beings, equal and undifferentiated. Neither the sun nor the moon can illuminate it, and even space cannot contain it. It extends across the ten directions without boundary and penetrates the three times without limit. To realize this, you must let go of everything.
But beware of the "small mind." The small mind is characterized by discrimination, emotional clinging, and dualistic notions such as existence and non-existence, grasping and rejecting, emptiness and form, birth and death, delusion and enlightenment. If there is no small mind, that is the great mind.
This great mind manifests as seeing in the eyes and hearing in the ears. But people with a small mind are like a lacquered bucket, completely dark and uncomprehending. How pitiful! They seek outside themselves. Hey! Your eyebrows are already right above your eyes.
般若
般若者，梵語，此曰智慧。逐諸境界，心背真故，不知無我，我即愚癡全體也。離愚癡謂智，有其方便謂慧。智者慧之體，慧者智之用也。眾生本來具足矣，三世諸佛、歷代祖師、天下老和尚，繇之施妙用、現神通，下喝行棒。真般若，非文字，蠢動含靈，本來真性也。即今且道那箇是般若？良久曰：日面佛，月面佛。
Prajñā, in Sanskrit, is what we call wisdom here. As we chase after various perceptions and experiences, the mind turns away from truth—not understanding non-self—and this "I" is the very substance of ignorance. To leave behind ignorance is called "wisdom," and having the skillful means to do so is called "prajñā." Wisdom is the essence, and prajñā is its function. Every living being originally possesses this. All Buddhas of the past, present, and future, the patriarchs of all generations, and the ancient masters—they all rely on this to manifest wondrous functions, to display spiritual powers, and to use shouts and blows. True prajñā is not found in written words. It is the original true nature in all moving creatures. So, right now, tell me: What is prajñā? After a long pause, the answer came: "The sun-faced Buddha, the moon-faced Buddha."
波羅蜜多。
The Perfection of Wisdom
波羅蜜多者，梵語，此曰彼岸。到無生死是彼岸，有涅槃是此岸。離生死出涅槃，即清淨本覺也。故曰：淨極光通達，寂照含虗空。却來觀世間，猶如夢中事。即今見聞覺知，起居動靜，歷歷分明，是夢耶？是覺耶？是生死耶？是涅槃耶？是垢穢耶？是清淨耶？諸人向自己命脉上自辨別看。良久，曰：白鳥入蘆華。
"Paramita" is a Sanskrit term that means "the other shore." Reaching a state without birth and death is the other shore. Having nirvana is this shore. To transcend both birth and death and nirvana is pure fundamental awareness. Thus it is said: "When purity reaches its peak, light shines through; stillness and illumination encompass empty space. Then, looking back at the world, it is like a dream." Right now, in your seeing, hearing, sensing, and knowing, in your daily activities, movements, and stillness—everything is vividly clear. Is this a dream? Is it awakening? Is it birth and death? Is it nirvana? Is it defilement? Is it purity? Each of you must discern this for yourselves, tracing it back to the very life-force within you. After a long pause: "A white bird enters the reeds in bloom."
心經。
心經者，大道也。無小礙，無差路，又無小法可得，故無心謂道。眾生不知隨境分名相，增長我見，是故不行大道。古人曰：大道透長安，到長安，了當知。王知了，豈有他哉？且道即今起居動靜，得誰恩力？野老不知堯舜力，鼕鼕擊鼓祭江神。
The Heart Sutra is the Great Way. It has no minor obstructions, no divergent paths, and no lesser truths to be grasped, which is why it is called "mindless" as the Way. Living beings, unaware of this, cling to distinctions of names and forms based on their circumstances, strengthening their sense of self, and thus fail to walk the Great Way. The ancients said: "The Great Way leads straight to Chang'an. Upon reaching Chang'an, you will understand completely." Once the king has understood, what else is there to seek? Consider right now—your every act, every movement, every stillness—by whose grace do they come to be? The old rustic, unaware of the emperor's virtue, simply drums the drum and offers sacrifices to the River God.
觀自在菩薩。
司空山本淨禪師曰：若會應處本無心，始得名為觀自在。
Master Benjing of Sikong Mountain said: "If you realize that in responding to things there is fundamentally no mind, only then can you be called Guanyin."
行深般若波羅蜜多時。
When practicing profound Prajna Paramita.
行者，不行一切是佛行也。深者，佛乘也，不見一法即如來也。淺者，聲聞、緣覺乃至著文字行般若人等也。故大般若？魔事品云：或依文字執有般若波羅蜜多，菩薩當知是為魔事。又功德品云：於此般若波羅蜜多受持讀誦，不為毒藥所害、刀兵所傷、火所焚燒、水所漂溺，乃至不為四百四病之所夭歿云云。外離諸緣，內不住根本，眾魔難窺，六賊無破，離四句，絕百非，無蹤跡可求，故曰深般若。般若鋒不立一塵，即是行也。
A practitioner who refrains from all doing is walking the path of the Buddha.
The profound meaning lies in the Buddha Vehicle—when not a single phenomenon is seen, that is the Tathagata. What is shallow, by contrast, includes the Hearers, the Solitary Realizers, and even those who, clinging to written words, practice the perfection of wisdom.
Thus, the *Great Perfection of Wisdom Sutra*, in its chapter on demonic deeds, says: "If one clings to the words, thinking there truly is a Perfection of Wisdom, a bodhisattva should know this is a demonic deed."
And in the chapter on merits, it says: "One who receives, upholds, reads, and recites this Perfection of Wisdom will not be harmed by poison, weapons, fire, drowning, or even any of the four hundred and four diseases that cut lives short."
To be free from all external conditions, and inwardly not abide in any root—this makes demons unable to spy on you, and the six thieves powerless to break in. It goes beyond the four propositions, cuts off the hundred negations, and leaves no trace to be found. This is what is meant by the profound Perfection of Wisdom.
The sword of wisdom does not stand upon a single dust mote—this itself is the practice.
照見五蘊皆空，度一切苦厄。
Seeing clearly that all five aggregates are empty, it liberates from all suffering and distress.
五蘊者，色、受、想、行、識也。起心見境，故曰色。希望色，故曰受。記憶不休，故曰想。心妄不止，故曰行。行不休，輪迴不免，故曰識。照見者，返照也。不染境緣，退步見性，謂返照般若真空也。度者，盡也。應五蘊空苦厄盡，紅日三竿伸脚眠。
The Five Aggregates are: form, sensation, perception, mental formations, and consciousness. "Form" means the mind encountering the world. "Sensation" means craving after forms. "Perception" means holding onto memories without cease. "Mental formations" means the restless activity of the mind. "Consciousness" means that since mental formations never stop, the cycle of rebirth is inescapable.
"Clearly see" means to turn your awareness inward. To not become attached to what you sense, to step back and see your true nature—this is called turning the light inward to realize the empty wisdom of Prajna. "Overcome" means to put an end. When you see that the Five Aggregates are empty, all suffering is ended. When that happens, you can stretch out your legs and sleep soundly, even with the sun three poles high.
舍利子！色不異空。
Shariputra, form is not separate from emptiness.
色本自空生。迷人向真空外見。色了得從心起。心無色相。歸根得旨。隨照失宗。任他灰頭土面。
Form arises naturally from emptiness. Deluded people look for graspable reality outside this true void. When form is truly understood, it arises from mind. The mind has no form or appearance. Returning to the root reveals the essence; chasing after appearances loses the core teaching. Let them wear the weathered face and dusty appearance of ordinary life.
空不異色。
Emptiness is not separate from form.
空依色現，色即歸空。心起故色也，心無所依故空也。了悟心空，諸法自空。真空端的，作麼生道？山上鯉魚，水底蓬塵。
Emptiness appears through form, and form returns to emptiness. When the mind stirs, there is form; when the mind has nothing to rely on, there is emptiness. Realize that mind is empty, and all phenomena are empty by themselves. This true emptiness is direct—how can it be expressed? A carp on the mountain, dust at the bottom of the water.
色即是空。
Form is emptiness.
色即空用，空即色體，萬波不離水。喝一喝，云：賓主歷然。
Form is the function of emptiness; Emptiness is the substance of form—the ten thousand waves never depart from water. (He gives a shout and says:) The host and guest are distinctly clear.
空即是色。
Emptiness is form.
空即色體，色即空用。咄云：事從叮嚀起。
Emptiness is the core of form, form is the function of emptiness. It points out: the phenomenal world arises from mindful attention.
受、想、行、識亦復如是。舍利子，是諸法空相。
Feeling, perception, intention, and consciousness are also like this. Shariputra, all these phenomena are empty in their true nature.
五蘊者，了得心源，自空覺心，空不滯覺，空所空滅。佛藏經曰：一切法空，無我、無人、無眾生、無壽命。此之謂也。諸法者，色、受、想、行、識六根等之十八界也。
The Five Aggregates: When one fully understands the mind's source, they naturally awaken to the nature of the mind itself. This awareness is empty, and one does not cling to it; even the duality of emptiness and what is emptied disappears. As the *Buddha Treasury Sutra* says: "All phenomena are empty—no self, no person, no sentient being, no lifespan." This is what is meant. All phenomena include the eighteen realms: form, sensation, perception, mental formations, consciousness, and the six sense faculties.
不生不滅，不垢不淨，不增不減，
Neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.
心空則諸法亦空也，有甚麼生滅、垢淨、增減哉？畢竟空不立一塵一法。打禪床，云：還聞麼？
When the mind is empty, then all phenomena are also empty. What could there be of arising and ceasing, impurity and purity, increase and decrease? Ultimate emptiness does not establish even a single atom or a single phenomenon.
Striking the meditation seat: "Do you still hear that?"
是故空中無色，無受、想、行、識。
Therefore, in emptiness there is no form, no feeling, no perception, no impulse, no consciousness.
空本無相，不得求色。不會底人，元來不疑。
Emptiness is inherently without form—do not try to seek it through appearances. Those who do not truly comprehend it have always been without doubt.
無眼、耳、鼻、舌、身、意。
No eyes, no ears, no nose, no tongue, no body, no mind.
六根者，諸善惡業窟宅也。六賊，堅城也。愚人謂毀堅城，殺六賊，心地穩密，無孔鐵鎚現前，打禪床云：百雜碎。
The six sense faculties are like the den where all good and evil karma dwells. The six sensory objects are like a fortified city. The unenlightened person says: "Destroy the strong city, kill the six thieves." Then the mind-ground becomes stable and hidden, and an iron hammer without a hole appears. Strike the meditation seat and say: "Smashed to pieces."
無色、聲、香、味、觸、法。
No sight, sound, scent, taste, touch, or mental object.
元依一精明，分成六和合。一處成休復，六用皆不成。塵垢應念消，成圓明淨妙。餘塵尚諸學，明極即如來。大智還同愚。
The Primal Source is a single, clear awareness, Yet it divides to form the six functions. When even one sense-door returns to stillness, The use of all six faculties dissolves.
Like dust and grime vanishing in a single thought, What remains is perfect, bright, pure, and wondrous. Those with lingering dust are still learners; At the peak of clarity, one becomes Thus-Come (Tathagata).
The highest wisdom is as simple as a fool.
無眼界乃至無意識界。
No realm of sight, No realm of consciousness either.
總無十八界也。舉眼界與意識界。餘準之可知。六根無主。塵境自亡。通身是眼見不到。通身是耳聞不及。通身是心監不出。通身是舌說不得。芭蕉無耳聞雷開。葵華無眼向日轉。且道是有眼耶。是無眼耶。石虎吞却木羊兒。
There are ultimately no eighteen realms. Take the realm of sight and the realm of consciousness as examples—the rest can be understood accordingly. When the six faculties have no master, their objects naturally vanish. The entire body is an eye but cannot see. The entire body is an ear but cannot hear. The entire body is a mind but cannot grasp. The entire body is a tongue but cannot speak. The banana plant has no ears, yet hears thunder and unfurls. The sunflower has no eyes, yet turns toward the sun. So tell me—does it have eyes, or doesn't it? The stone tiger swallows the wooden lamb.
無無明。
No ignorance.
凡夫迷雲被掩，不知本地風光，但偏逐境迷己，故却物為上，逐物為下，直了心源，則光明現，故云無無明。那箇是諸人本地風光？新羅夜半日頭明。
Ordinary people are covered by clouds of delusion, unaware of their original nature. They cling to external conditions and lose themselves—chasing after things they consider superior while being dragged down by what they deem inferior. But when you directly realize the source of mind, clarity shines forth. Thus it is said: "No ignorance." So what is your original nature? At midnight in Silla, the sun shines bright.
亦無無明盡。
Nor is there an end to ignorance.
塵勞本無不加，了知盡此什麼。靈臺一點不揩磨。
Defilements and toil have never truly existed. When you thoroughly understand this, what remains? The single point of spiritual awareness— Do not wipe or polish it.
乃至無老死。
and extends to the absence of old age and death.
生死之二法，一心妙用。有無之二法，自性真德也。施一心用，則六根現前。迷用則生也，迷體則死也。存生死，無明也。了生死，無無明也。兩箇泥牛鬪入海，不知何人引得來。
Life and death are but two expressions of the wondrous function of the one mind. Existence and non-existence are the true qualities of our intrinsic nature. When the one mind functions, the six senses come into play. To be confused by this function is to be caught in life; to be confused by its essence is to be caught in death. Clinging to the idea of life and death is ignorance. Transcending life and death is the absence of ignorance. Two clay oxen charge into the ocean—no one knows who led them there.
亦無老死盡。
And there is no ending of old age and death.
生死老病，本來無也。夢裡明明有六趣，覺後空空無大千。毫釐有差，天地懸隔。證實相理，一切眾生同一清淨實相也。盡是什麼？良久曰：張公喫酒李公醉。
Birth, death, aging, and sickness – fundamentally, they do not exist. In a dream, the six realms of existence appear vividly and clearly. But upon waking, the entire universe is empty and void. Even the slightest deviation from this truth creates a gap as vast as the distance between heaven and earth. When you realize the true nature of reality, all beings share one single, pure essence. So what is this fundamental nature? After a long pause, he said: "Mr. Zhang drinks wine, but Mr. Li gets drunk."
無苦、集、滅、道。
No suffering, no source of suffering, no end to suffering, no path leading to the end of suffering.
無此四聖諦法也。苦諦者，貪著世間相無間歇也；集諦者，向經論之中求妙理也；滅諦者，厭諸善惡求寂滅也；道諦者，真寂也，諸佛眾生具足無欠餘。咦！恁麼會易，不恁麼會難，具衲僧眼目，試甄別看。
Without this teaching of the Four Noble Truths. The Truth of Suffering: being endlessly attached to worldly appearances. The Truth of the Origin: seeking marvelous truths within scriptures. The Truth of Cessation: weary of good and evil, seeking extinction. The Truth of the Path: true stillness, complete and lacking nothing in all Buddhas and beings. Ah! Understanding it this way is easy, not understanding it this way is hard. Those with the eyes of a true monk, try to discern this.
無智亦無得。
No wisdom and no attainment.
道不在見聞覺知，而不離見聞覺知中。諸法從本無可得，東西不辨，南北不別，心法并亡，未夢見在。諸人要會麼？鐵蒺莉。
The Way is not found in seeing, hearing, sensing, or knowing—yet it is never separate from them. All phenomena have, from the very beginning, nothing that can be grasped. East and West are not distinguished, north and south are not set apart. Mind and phenomena both vanish—you haven't even begun to glimpse it. Do you want to understand this? An iron thorn.
以無所得故，菩提薩埵。
Because nothing is to be attained, the Bodhisattva (one devoted to awakening)
普照寂滅，無一法可得菩提也。了得諸法不可得，名菩提薩埵。故古人曰，一如體玄，兀爾忘緣。
Illumination shines in perfect stillness; not a single dharma can be attained as bodhi. To truly realize that no dharma can be grasped is to be called a bodhisattva. Therefore, the ancients said, "The essence of Suchness is profound; utterly silent, we forget all conditions."
依般若波羅蜜多故，心無罣礙。
Because they rely on the Perfection of Wisdom, their minds are free of obstacles.
色空不二，淨穢并亡。境依心起，有心空寂。境自不存，心境自空。迴然無事，有何罣礙。要知麼，八角磨盤空裡走。
Form and emptiness are not two separate things; purity and defilement both vanish. Realms arise based on the mind; when the mind is empty and still, realms themselves cease to exist. Mind and realms are empty by nature—utterly free, with nothing to cling to. Do you want to understand this? An octagonal grindstone spins through empty space.
無罣礙故，無有恐怖。
Because there are no obstacles, there is no fear.
心，心無所依，亦不可得，不礙於生死間。鑊湯爐炭吹教滅，劍樹刀山喝便摧。
The mind—it has no fixed abode, nor can it be grasped. It is not hindered by the cycle of birth and death. The fiery cauldrons and burning coals are extinguished with a single breath; the forests of swords and mountains of blades shatter with a single shout.
遠離一切顛倒夢想。
Let go of all distorted views and illusory thoughts.
心迷謂顛，堅執我凡夫謂倒。四大假和合體為我，六根境界為心，故云夢想。智者醒夢，靜也；迷人信夢，忙也。直了心源，無一心可得，是遠離也。即今誰是遠離顛倒夢想？纔有言語，是揀擇？是明白？不在揀擇明白底是何人？暗裡抽橫骨，明中坐舌頭。若知此人有何顛倒夢想，佛法不現前，不得成佛道。
When the mind is confused, it is called delusion; Stubbornly clinging to a self is what makes an ordinary person "inverted." The four elements temporarily combine to form what we call "body," And the six senses' realms are called "mind"— Therefore it is spoken of as "dreams and fantasies."
The wise person wakes from the dream—calm and still; The confused person believes in the dream—busy and restless.
If you directly see the source of mind, No single mind can be found— This is what it means to "be far from" them.
Now, who is it that is far from inverted dreams and fantasies? As soon as words arise, is that discrimination? Is that clarity? That which is not in discrimination or clarity—who is that person? In darkness, you pull a crossbone from deep within; In brightness, you sit on a tongue of speech.
If a person knows this, What inverted dreams and fantasies could they have? "Dharma does not appear before them, And they will not realize Buddhahood."
究竟涅槃。
Ultimately, they attain complete Nirvana.
究竟，窮極之義也。佛祖言不及，故云究竟。是云理極忘情，謂如何得喻齊。當頭霜夜月，任運落前溪。
"Ultimate" means the pinnacle of meaning. The Buddha's words cannot reach it, so it is called "Ultimate." This refers to a truth so profound that it transcends all attachment. How can it be expressed or compared? Like the frosty moon at midnight, it naturally settles into the stream ahead—effortless and unspoken.
三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。
All Buddhas of the past, present, and future, by relying on the Perfection of Wisdom, attain Supreme Complete Enlightenment.
阿者，無也。耨多羅者，上也。三藐者，正也。三菩提者，真道也。合云無上正真道，深行般若，即得菩提，是真解脫也。佛言：知即身有佛性故，今得成阿耨菩提云云。
"A" means "no" or "not." "Nouduoluo" means "higher" or "supreme." "Sanmiao" means "right" or "correct." "Sanputi" means "true path" or "awakening." Together, they form "unsurpassed, right, and true path." By practicing deeply in the perfection of wisdom, one attains awakening—this is true liberation. The Buddha said: Because you know that within your very body exists the potential for Buddhahood, you now realize unsurpassed, perfect awakening.
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。
Thus know that the Prajna Paramita is a great sacred mantra, a radiant mantra, the unsurpassed mantra, and the peerless mantra.
呪者，是契當句也。心與行相應之謂契，亦呪云心，故云神呪。眾生一心無有涯際，十方虗空皆在心性中，如空中有一片雲，故云大神呪。淘然明白無變易，在眾生不變，在佛祖不變，故云本分。又云：心地唯此一事實，餘二則非真，故云大明呪。萬法從一心生，無始無終，輭如金剛，堅似兜羅綿，誰分限量？故云無上呪。直行直用，與佛祖無差別，故云無等等呪。要見此呪麼？良久曰：鎮州蘿蔔從來大也。
A "mantra" is a word that perfectly matches reality. "Match" means the mind and its actions are in harmony. A mantra is also called "mind," hence it is a "divine mantra."
The one mind of all beings has no boundary. The ten directions of empty space all exist within the nature of mind— like a single cloud drifting in the sky. That is why it is called the "Great Divine Mantra."
It is clear and unchanging. It remains the same in ordinary beings and in buddhas and patriarchs. That is why it is called one's "original share." It is also said: "Within the ground of mind, this is the only true fact; anything else is not real." That is why it is called the "Great Bright Mantra."
All phenomena arise from this one mind, without beginning or end. It is as soft as vajra and as hard as fine cotton— who can limit it? Therefore, it is called the "Supreme Mantra."
To act and apply it directly— without any difference from the buddhas and patriarchs— that is why it is called the "Unequaled Mantra."
Do you wish to see this mantra? After a long pause, a voice said: "The radish from Zhenzhou has always been big."
能除一切苦，真實不虗。
It can eliminate all suffering — this is the genuine truth, not false.
諸佛依此呪得菩提，故云不虗也。君臣道合街頭，孤峰自在受用。家舍途中自由，現成現成端的。誰知長憶江南三月裡，鷓鴣啼處百華香。
All Buddhas attain enlightenment through this mantra—this is why it is said to be true and not deceptive. When ruler and minister walk together in the streets, the solitary peak remains at ease and fully present. Within the home and along the journey, there is freedom. Already complete, already complete, indeed. Who can know? Longing recalls the third month in Jiangnan, where partridges call and a hundred flowers are fragrant.
故說般若波羅蜜多呪。即說呪曰：
Therefore, recite the Prajna Paramita mantra. The mantra goes:
羯諦，羯諦
Gone, gone
始羯諦無妄想可除，次羯諦無真可求，真妄俱寂無有二法。今夜一輪滿，清光何處無？
Starting from the first step, there are no delusions to eliminate. Proceeding to the next step, there is no truth to seek. When delusion and truth both rest in silence, no duality remains. Tonight, the full moon shines—where is its pure light absent?
波羅羯諦
"Gone, gone beyond."
此心元來清淨，無塵垢可染。珊瑚枝上撐著月。
This mind is originally pure, with no defilements to stain it. On the coral branch, the moon rests.
波羅僧羯諦
Gone beyond, utterly beyond.
清淨與塵垢，雙對言也。若離塵垢，清淨因何立？看看破鏡不重照。
Purity and defilement are merely dualistic terms. If there were no defilement, what would purity depend on? Observe: a broken mirror cannot reflect again.
菩提
The mind that is awake.
即是道也。道者，無依也。日午打三更。
This is the Way. The Way is without support—like the sun at noon striking the third watch of the night.
娑婆訶
Svaha
畢竟空亦無，依空相亦無。三、人稱龜作鼈。
Even ultimate emptiness itself is not truly existent; Relying on emptiness, signs and forms also are not found. Third: It is like calling a turtle a "turtle"—it's always been a turtle.
般若心經。
The Heart Sutra
再犯不許。
No repeat offenses will be allowed.
般若波羅蜜多心經注(終)