御製心經序
Imperial Preface to the Heart Sutra
二儀久判、萬物備周，子民者君、君育民者，法其法也，三綱五常以示天下，亦以五刑輔弼之。有等凶頑不循教者，往往有趨火赴淵之為，終不自省，是凶頑者非特中國有之，盡天下莫不亦然。俄西域生佛，號曰釋迦。其為佛也，行深願重始終不二，於是出世間、脫苦趣，其為教也，仁慈忍辱，務明心以立命。執此道而為之意在人，皆若此利濟群生。今時之人，罔知佛之所以，每云法空虛而不實，何以導君子、訓小人？以朕言之則不然。佛之教實而不虛，正欲去愚迷之虛、立本性之實，特挺身苦行，外其教而異其名，說苦有情。昔佛在時，侍從聽從者皆聰明之士，演說者乃三綱五常之性理也，既聞之後人各獲福。自佛入滅之後，其法流入中國，間有聰明者，動演人天小果，猶能化凶頑為善；何況聰明者，知大乘而識宗旨者乎！如《心經》每言空、不言實，所言之空乃相空耳。除空之外，所存者本性也。所以相空有六，謂口空說相、眼空色相、耳空聽相、鼻空嗅相、舌空味相、身空樂相。其六空之相又非真相之空，乃妄想之相為之空相。是空相，愚及世人、禍及今古，往往愈墮彌深，不知其幾。斯空相，前代帝王被所惑而幾喪天下者，周之穆王、漢之武帝、唐之玄宗、蕭梁武帝、元魏主燾、李後主、宋徽宗。此數帝廢國怠政，惟蕭梁武帝、宋之徽宗以及殺身，皆由妄想飛昇及入佛天之地。其佛天之地未嘗渺茫，此等快樂世嘗有之，為人性貪而不覺，而又取其樂。人世有之者何？且佛天之地，如為國君及王侯者，若不作非為，善能保守此境，非佛天者何？如不能保守而偽為，用妄想之心，即入空虛之境，故有如是斯空相。富者被纏，則婬欲並生，喪富矣。貧者被纏，則諸詐並作，殞身矣。其將賢未賢之人被纏，則非仁人君子也。其僧道被纏，則不能立本性而見宗旨者也。所以本經題云心經者，正欲去心之邪念以歸正道。豈佛教之妄耶？朕特述此，使聰明者觀二義之覆載、日月之循環、虛實之孰取，保命者何如？若取有道、保有方，豈不佛法之良哉！色空之妙乎！
The universe has long been divided, and all things are fully prepared. The ruler governs the people, and the ruler nurtures the people, following the laws of governance. The Three Bonds and Five Constants are established to guide the world, and the Five Punishments are used to support them. There are those who are stubborn and do not follow the teachings, often rushing into fire or diving into deep waters, never reflecting on themselves. Such stubbornness is not unique to China—it exists everywhere under heaven.
Later, in the Western Regions, a Buddha was born, named Shakyamuni. As a Buddha, his practice was profound, his vows were weighty, and he remained unwavering from beginning to end. Thus, he transcended the worldly realm and freed himself from suffering. His teachings emphasized compassion, forbearance, and patience, striving to illuminate the mind and establish one's true nature. By upholding this path, he intended for all people to benefit and aid all living beings.
People today do not understand the true purpose of Buddhism, often saying that its teachings are empty and unreal. How, they ask, can it guide the noble or instruct the common people? In my view, this is not so. The teachings of Buddhism are real, not empty. They aim to remove the delusions of ignorance and establish the reality of one's true nature. The Buddha deliberately endured hardships, setting his teachings apart and giving them a different name, speaking of suffering for all sentient beings.
When the Buddha was alive, his attendants and listeners were all wise individuals. What he expounded were the principles of the Three Bonds and Five Constants. After hearing his teachings, each person attained blessings. After the Buddha entered Nirvana, his teachings spread to China. Occasionally, wise individuals expounded on the lesser fruits of human and heavenly paths, still able to transform the stubborn into goodness—how much more so for those who understand the Great Vehicle and grasp its essence!
For instance, the *Heart Sutra* often speaks of emptiness but not of reality. The emptiness it speaks of is the emptiness of appearances. Beyond emptiness, what remains is the true nature. Thus, there are six kinds of emptiness of appearances: the emptiness of speech, the emptiness of visual forms, the emptiness of sounds, the emptiness of smells, the emptiness of tastes, and the emptiness of bodily pleasures. These six empty appearances are not the true emptiness of reality but rather the empty appearances born of deluded thoughts. This emptiness of appearances has deluded ordinary people and brought calamity throughout history, often leading them deeper into error without realizing it.
Many rulers of the past were deluded by this emptiness of appearances and nearly lost their empires: King Mu of Zhou, Emperor Wu of Han, Emperor Xuanzong of Tang, Emperor Wu of Liang, Emperor Taiwu of Northern Wei, Li Houzhu, and Emperor Huizong of Song. These rulers neglected their duties and governed poorly. Emperor Wu of Liang and Emperor Huizong of Song even met their deaths because of their deluded desires to ascend to immortality or enter the Buddha's paradise.
The Buddha's paradise is not some distant, vague realm. Such joy exists in this very world, but because human nature is greedy, people fail to recognize it and instead seek pleasure elsewhere. What exists in the human world that resembles the Buddha's paradise? For rulers and nobles, if they act without wrongdoing and diligently preserve this state, is that not the Buddha's paradise? If they cannot preserve it and instead act falsely, driven by deluded thoughts, they fall into emptiness and illusion, thus experiencing this emptiness of appearances.
When the wealthy are entangled by it, lust and desire arise together, and they lose their wealth. When the poor are entangled by it, deceit and fraud emerge together, and they lose their lives. When those on the verge of wisdom are entangled by it, they cease to be benevolent and virtuous. When monks and Daoists are entangled by it, they cannot establish their true nature and realize the essence.
Therefore, the title of this sutra, *Heart Sutra*, aims to remove evil thoughts from the mind and return to the right path. How can this be called the falsehood of Buddhism? I have written this to help the wise observe the two principles of heaven and earth, the cycles of the sun and moon, and discern what is real and what is empty. How should one preserve one's life? If one follows the true path and preserves it with the right methods, is this not the excellence of Buddhism? Is this not the wonder of form and emptiness?
般若波羅蜜多心經註解
Heart Sutra Commentary
唐三藏法師玄奘奉 詔譯
Translation by the Tripitaka Master Xuanzang, by Imperial Decree.
大明天界善世禪寺住持(臣)僧(宗泐)演福講寺住持(臣)僧(如玘)奉詔同註
Abbot of the Shan World Chan Temple in the Great Ming Heavenly Realm, (Subject) Monk <note>Zong Le</
按施護譯本，世尊在靈鷲山中，入甚深光明，宣說正法三摩提。舍利子白觀自在菩薩言：「若有人欲修學甚深般若法門者，當云何修學？」而觀自在遂說此經。此經即世尊所說大部般若之精要，故知菩薩之說即是佛說。傳至中華凡五譯，今從玄奘所譯者，以中國盛行故也。般若者梵語也，華言智慧。波羅蜜多者，華言到彼岸。眾生由迷慧性、居生死，曰此岸；菩薩由修般若、悟慧性、到涅槃，曰彼岸。心者，般若心也，此般若心人人本具。說此經者，欲令眾生斷除妄心、顯發本性故也。經者，法也、常也。此經以單法為名，實相為體，觀照為宗，度苦為用，大乘為教相。此五者，皆經中所說之旨。單法者，即般若波羅蜜多也。實相者，即諸法空相也。觀照者，即照見五蘊皆空也。度苦者，即度一切苦厄也。大乘者，即菩薩所行深般若也。
According to the translation by Shi Hu, the World-Honored One, while dwelling on Vulture Peak, entered a state of profound radiance and proclaimed the true Dharma Samadhi. Shariputra then addressed Avalokiteśvara Bodhisattva, saying, "If someone wishes to study and practice the profound Dharma gate of Prajñā, how should they proceed?" Avalokiteśvara then spoke this sutra. This sutra is the essence of the extensive Prajñā teachings spoken by the World-Honored One, thus it is understood that the Bodhisattva's words are the Buddha's words. Transmitted to China, it was translated five times. The version used here is that translated by Xuanzang, as it is the most widely circulated in China.
Prajñā is a Sanskrit term, meaning wisdom in Chinese. Pāramitā means reaching the other shore. Sentient beings, due to delusion regarding their inherent wisdom, dwell in birth and death—this is called this shore. Bodhisattvas, through cultivating Prajñā, awaken to their inherent wisdom and reach Nirvana—this is called the other shore. "Heart" refers to the heart of Prajñā, which every person inherently possesses. This sutra is spoken to enable sentient beings to cut off deluded thoughts and manifest their true nature.
Sutra means Dharma and eternal truth. This sutra takes a singular Dharma as its name, true reality as its essence, contemplative insight as its principle, relieving suffering as its function, and the Mahayana as its teaching category. These five aspects encompass the essential meaning conveyed within the sutra.
The singular Dharma is Prajñāpāramitā. True reality is the empty nature of all phenomena. Contemplative insight is seeing clearly that the five aggregates are empty. Relieving suffering is delivering from all afflictions and distress. The Mahayana is the profound Prajñā practiced by Bodhisattvas.
觀自在菩薩行深般若波羅蜜多時。
When the Bodhisattva Avalokiteśvara was practicing the profound perfection of wisdom,
觀自在者，能修般若之菩薩也。般若波羅蜜多者，菩薩所修之法也。菩薩用般若觀慧，照了自心清淨圓融無礙，故稱自在。此自行也。復念世間受苦眾生，令其修習此法，改惡遷善、離苦得樂無不自在。此化他也。菩薩者，梵語菩提薩埵，華言覺眾生。但稱菩薩者，從略也。行者，修行也。深般若者，實相般若也。非初心淺智者所觀，故云深也。時者，菩薩修行般若時也。
The Bodhisattva Avalokiteshvara is one who cultivates the perfection of wisdom. The perfection of wisdom is the Dharma practiced by the Bodhisattva. Using the insight of wisdom, the Bodhisattva illuminates the mind, seeing it as pure, complete, and unobstructed—this is called "sovereign freedom." This is the practice for oneself.
Furthermore, mindful of sentient beings suffering in the world, the Bodhisattva enables them to practice this Dharma, to reform their wrongdoings, turn toward goodness, leave suffering behind, and attain happiness—all with sovereign freedom. This is the practice of transforming others.
"Bodhisattva" is a Sanskrit term, *bodhisattva*, which in Chinese means "awakened being." It is simply abbreviated as "Bodhisattva."
"Practice" refers to cultivation.
"Profound wisdom" refers to the wisdom of true reality. It is not something that beginners or those with shallow understanding can perceive—thus it is called "profound."
"The time" refers to the period when the Bodhisattva practices wisdom.
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.
照者，觀也。五蘊者，色受想行識也。蘊者，積聚也。空者，真空也。色者，色身也。受者，領納也。想者，思想也。行者，作造也。識者，分別也。識即心王，受想行是心所也。度者，度脫也。一切苦厄者，世間之眾苦也。菩薩由照五蘊空寂，離生死苦。復閔在迷眾生顛倒妄想，悖理亂常、不忠不孝、十惡五逆致受眾苦，故說此般若法門，令其修習皆得解脫也。已上一段乃阿難結集法藏時，敘述觀自在菩薩度生之功行。此是別序也。下段自舍利子起，始是觀自在菩薩答舍利子所問也。
To observe means to contemplate. The five aggregates are form, feeling, perception, mental formations, and consciousness. Aggregate means accumulation. Emptiness means true emptiness. Form refers to the physical body. Feeling refers to receiving and experiencing. Perception refers to thought. Mental formations refer to volitional activities. Consciousness refers to discrimination. Consciousness is the primary mind, while feeling, perception, and mental formations are mental factors. To liberate means to free and release. All suffering and distress refer to the various sufferings of the world. By contemplating the emptiness and stillness of the five aggregates, the Bodhisattva transcends the suffering of birth and death. Moved by the deluded beings who are entangled in inverted views and false thinking—acting against reason, disrupting harmony, lacking loyalty and filial piety, and committing the ten evils and five grave offenses—they suffer greatly. Therefore, this Prajñā Dharma gate is taught, enabling them to practice and attain liberation.
The above passage was compiled by Ānanda when gathering the Dharma treasury, narrating the compassionate deeds of Avalokiteśvara Bodhisattva in liberating beings. This is the specific introduction. The following section, beginning with Śāriputra, is Avalokiteśvara Bodhisattva’s response to Śāriputra’s question.
舍利子！
Shariputra!
舍利子，佛之弟子，智慧第一。因其為眾請問，故菩薩呼其名而告之云。
Shariputra, foremost in wisdom among the Buddha's disciples. The Bodhisattva calls his name and teaches, as he asks on behalf of all beings.
色不異空、空不異色，色即是空、空即是色。受想行識亦復如是。
色即四大幻色，空乃般若真空。眾生由迷真空而受幻色，譬如水之成氷也。菩薩因修般若觀慧，照了幻色即是真空，其猶融氷為水。然色之與空其體無殊，故曰色不異空、空不異色，如氷不異水、水不異氷。復恐鈍根眾生不了，猶存色空二見，故曰色即是空、空即是色，如氷即是水、水即是氷。若受若想若行若識，莫不皆然。此乃一經之要、般若之心也。
Form is the illusory appearance of the four great elements, while emptiness is the true emptiness of prajna wisdom. Sentient beings, deluded about true emptiness, become attached to illusory form—just as water freezes into ice. Bodhisattvas, through cultivating the contemplative wisdom of prajna, perceive that illusory form is precisely true emptiness, much like melting ice back into water. Yet form and emptiness share the same essence, hence it is said: "Form is not different from emptiness, emptiness is not different from form," just as ice is not different from water, and water is not different from ice.
Furthermore, fearing that beings of dull capacity might still cling to dualistic views of form and emptiness, it is said: "Form is emptiness, emptiness is form," just as ice is water, and water is ice. The same applies to sensation, perception, mental formations, and consciousness. This is the essential teaching of the sutra—the heart of prajna wisdom.
舍利子！是諸法空相，不生不滅、不垢不淨、不增不減。
是諸法者，指前五蘊也。空相者，即真空實相也。菩薩復告舍利子云：「既了諸法當體即是真空實相，實相之體本無生滅。既無生滅，豈有垢淨？既無垢淨，豈有增減乎？」
These various phenomena refer to the five aggregates mentioned earlier. The "empty form" is the ultimate true reality of emptiness. The Bodhisattva further told Shariputra: "Since you now understand that all phenomena are inherently identical to the true reality of emptiness, and the essence of true reality is originally free from arising and ceasing, if it is free from arising and ceasing, how could it have defilement or purity? If there is no defilement or purity, how could there be increase or decrease?"
是故空中無色、無受想行識。
Therefore, in emptiness there is no form, no sensation, perception, volition, or consciousness.
此真空實相之中，既不可以生滅、垢淨、增減求之，故總結云無色無受想行識，無即空也。
Within this true emptiness and ultimate reality, one cannot seek it through concepts of arising and ceasing, purity and impurity, increase and decrease. Therefore, it is summarized that there is no form, no feeling, perception, mental formations, or consciousness — "no" here means emptiness.
無眼耳鼻舌身意，無色聲香味觸法。
No eyes, no ears, no nose, no tongue, no body, no mind. No sights, no sounds, no smells, no tastes, no touches, no objects of mind.
真空實相之中既無五蘊，亦無六根六塵。此空十二入也。
In the realm of true emptiness and ultimate reality, there are neither the five aggregates nor the six sense faculties and their objects. This is the emptiness of the twelve entrances.
無眼界乃至無意識界。
既無十二入，亦無十八界。十八界者，六根、六塵、六識也。乃至者，舉其始末而略其中也。如上五蘊、十二入、十八界，不出色心二法。為迷心重者說為五蘊，為迷色重者說為十二入，為色心俱迷者說為十八界。已上三科，修學之人隨其根器，但修一科即能悟入。
無無明亦無無明盡，乃至無老死亦無老死盡。
此空十二因緣也。無明者，癡暗也。謂於本性無所明了，非瞢然無知，乃違理強覺之謂也。無無明等者，菩薩以般若智觀此無明，其性本空無生滅相，故云無無明亦無無明盡也。乃至無老死亦無老死盡者，義與前同，但舉其始末而略其中也。生相者，如《法華經》云「無明緣行，乃至生緣老死」是也。滅相者，如經云「無明滅則行滅，乃至生滅則老死滅」是也。十二因緣亦名十二有支。一曰無明，亦名煩惱。二曰行，謂造作諸業。此二支乃過去所作之因也。三曰識，謂起妄念，初託母胎也。四曰名色，從託胎後生諸根形也。五曰六入，於胎中而成六根也。六曰觸，出胎後六根對六塵也。七曰受，謂領納世間好惡等事。此五支乃現在所受之果也。八曰愛，謂貪染五欲等事也。九曰取，謂於諸境生取著心也。十曰有作，謂有漏之因，能招未來之果。此三支乃現在所作之因也。十一曰生，謂受未來五蘊之身也。十二曰老死，謂未來之身既老而死。此二支乃來世當受之果也。此十二因緣，該三世因果，展轉因依如輪旋轉無有休息。一切眾生迷而不知，良可悲也。此本緣覺之人所觀之境，大乘菩薩徹照此境皆無實性，故云無也。
無苦集滅道。
無苦集滅道者，觀四諦清淨也。苦即生死苦果，集是惑業苦因，此二者世間之法也。滅即涅槃樂果，道即道品樂因，此二者出世間之法也。說此四諦者，欲令眾生知苦、斷集、慕滅、修道，離苦得樂也。此本聲聞之人所觀之境，大乘菩薩照了此境當體空寂，故云無也。
無智亦無得。
智者，般若之智也。大乘菩薩以智照境，既無五蘊及四諦諸法，即是人法皆空、境智俱泯，如病去藥忘，故云無智亦無得也。
以無所得故。
此結前起後之言。
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。
菩提薩埵者，能依之人也。般若波羅蜜多者，所依之法也。菩薩之人依此般若法門修學，功成理顯，故得心無業縛。因無業縛故，無生死恐怖。即無生死恐怖，則無顛倒煩惱。此三障既空，三德乃顯，故云究竟涅槃。涅槃者，梵語摩訶般涅槃那，華言大滅度，大即法身、滅即解脫、度即般若。此之三德非別有也，即三障是，迷即三障、悟即三德，所謂生死即法身、煩惱即般若、結業即解脫。然雖障即是德，自非般若之功德不能顯，譬如磨鏡，垢盡明現。斯之謂也。
三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。
三世者，過去、未來、現在也。阿耨多羅三藐三菩提者，華言無上正等正覺。此言非惟菩薩如是修證，而一切諸佛莫不皆修般若得成正覺也。
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。
前是顯說般若，後是密說般若。然既顯說，而又密說者何耶？良由眾生根器不同，所入有異故也。四種呪者，蓋言般若功用，能破魔障名大神呪、能滅癡暗名大明呪、能顯至理名無上呪、極妙覺果無與等者名無等等呪。
能除一切苦，真實不虛。
此結般若功用廣大，除苦得樂決定無疑，令諸眾生信受奉行也。
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 菩提薩摩訶
已上密說般若。此五種不翻之一也。蓋呪是佛之密語，非下凡所知。《法華疏》云「呪是鬼神王之名號，稱其王名則部落敬主，故能降伏一切鬼魅。」或云呪者，如軍中密號，唱號相應，無所訶問。又呪者，願也，如蜾臝之祝螟蛉願其類我。佛菩薩說呪，願諸眾生皆如我之得成正覺。能誦此呪者，則所願無不成就也。
般若波羅蜜多心經註解