般若波羅蜜多心經直談
Straight Talk on the Heart Sutra
僧 真可 撰
Written by Monk Zhenke
般若波羅蜜多心經
Heart Sutra
夫智慧愚癡，初非兩種。彼岸此岸，本是同源。以其見有身心，即名愚癡住此岸。以其不見有身心，即名智慧到彼岸也。經則萬古不變之稱，心則八部最先之主。不變則凡聖可以其由，最先則誰能舍此而求無上菩提哉。
Wisdom and ignorance are not two separate things from the start. The far shore and this shore are originally one and the same source. Because one perceives the existence of body and mind, it is called ignorance, dwelling on this shore. Because one does not perceive the existence of body and mind, it is called wisdom, reaching the far shore. The sutras are teachings that remain unchanging through all ages. The mind is the foremost master among all beings. Because they are unchanging, both ordinary people and sages can follow them as their guide. Because it is foremost, who can abandon this mind to seek unsurpassed enlightenment?
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.
眾生未始非菩薩，但不達人法皆空，被苦厄所陷，故名眾生。若了達無礙，孰非菩薩？
Beings are not originally separate from bodhisattvas; but because they do not realize that both self and phenomena are empty, they are trapped by suffering and hardship, thus they are called "beings." If they fully understand and become unobstructed, who among them is not a bodhisattva?
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。
至此特呼名而告之者，謂上菩薩所證之空，非小乘偏空，亦非頑空，亦非斷空，直即色之空耳。色既可以即空，則空亦可以即色，故曰色不異空，空不異色。五蘊之中，色蘊其一，色空既可以相即，餘蘊例然，故曰受想行識，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。
至此再呼名而告之者，佛慮其偏小習重，卒難遊大乘二空法海，故明揭顯露以啟廸之。諸法空相，譬如質礙之氷，既已融化成水，在方器則隨而方之，在圓器則隨而圓之，觸風可以為濤聲，映地可以為天色，在江湖可以浮萬斛，在大旱可以為雲霓，無往而莫不自在矣。又方圓之器喻前境，前境自有生滅、垢淨、增減，如水成氷，無非質礙。學者知此，則十二處、十八界、十二支及四諦皆瞭如也。雖然，境不能自空，必假照以空之，境空智在，病去藥存，終非本體，藥亦洗之，方盡染污，故曰無智亦無得。
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，故說般若波羅蜜多呪。即說呪曰：
揭諦，揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶
嗚呼！甚矣！偏小習重之難化也如此。故如來種種告之，令其深信。意者此般若波羅蜜多，不惟觀自在菩薩依之心無罣礙而得涅槃，即三世諸佛亦因之而得無上菩提。尚恐其驚疑未徹，再敕之曰：此般若波羅蜜多是大神呪，是大明呪，是無上呪，是無等等呪。神則威靈莫測，明則無幽不燭，無上則更無有上者，無等則更無有等者。聖人為物，至矣！盡矣！無可以加矣！猶說密呪以加持之。予讀此經至是，不覺涕泗橫流，莫能自止。此因抱疾潭柘山中，念雲間徐太僕琰衛法勞勤，釋此以慰益其道心耳。
般若波羅蜜多心經直談(終)