般若波羅蜜多心經 PRAJÑĀPĀRAMITĀ HEART SŪTRA
唐三藏法師玄奘譯
Translated by Tripiṭaka Master Xuanzang of the Tang Dynasty
LOTUS UNDERGROUND STANDARDIZED EDITION 2024 ed. Michael Charles Owens
為了所有眾生的利
For the benefit of all sentient beings
INTRODUCTION
This translation was made from the Chinese version of the Prajñāpāramitā Heart Sūtra done by Xuanzang in 649 AD. See Taishō shinshū daizōkyō ed. Takakusu Junjirō, Watanabe Kaigyoku, and Ono Gemmyō (Tokyo: Taishō issaikyō kankōkai, 1924 — 1935), vol 8, no. 251.
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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.
The bodhisattva Avalokiteśvara, while practicing the profound prajñāpāramitā, clearly saw that the five aggregates are empty, thus overcoming all suffering.
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.
Śāriputra! Form is none other than empty; empty none other than form; Form is then empty, empty is then form. Sensation, perception, conditioning, and consciousness are also like this.
舍利子! 是諸法空相, 不生不滅, 不垢不淨, 不增不減.
Śāriputra! This is the emptiness of all dharmas: they neither arise nor cease; are neither defiled nor pure, and neither increase nor decrease.
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.
For this reason, within emptiness there is no form, no sensation, perception, conditioning, or consciousness; no eye, ear, nose, tongue, body, or mind; no sight, sound, scent, taste, touch, or thought; no seeing,..., not even thinking; no ignorance nor end of ignorance,..., not even aging and death nor the end of aging and death; no suffering, its origin, cessation. or Path; no wisdom and no attainment.
以無所得故, 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.
Being without attainment, bodhisattvas rely on prajñāpāramitā, then their heart is without hindrance; and since without hindrance, without fear; escaping upside-down, dream-like thinking and completely realizing nirvāṇa.
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 all times rely on prajñāpāramitā, thus attaining anuttarā-samyak-saṃbodhi.
故知般若波羅蜜多, 是大神咒, 是大明咒, 是無上咒, 是無等等咒, 能除一切苦. 真實不虛, 故說般若波羅蜜多咒即說咒曰：
Hence know, prajñāpāramitā is an all-powerful mantra, a great enlightening mantra, an unexcelled, unequaled mantra able to dispel all suffering. It is true, not false, therefore proclaim the prajñāpāramitā mantra, recite the mantra thus:
揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 僧莎訶
Gate gate pāragate pārasaṃgate bodhi svāhā
般若波羅蜜多心經
Prajñaparamita Heart Sutra
摩訶般若波羅蜜大明呪經 MAHĀPRAJÑĀPĀRAMITĀ GREAT ILLUMINATION MANTRA SŪTRA
Introduction
This translation was made from the Chinese translation of the Mahāprajñāpāramitā Great Illumination Mantra Sūtra of Kumarajiva from circa 400 CE. It is considered the predecessor to the famed Prajñāpāramitā Heart Sūtra. See Taishō shinshū daizōkyō, vol 8, no. 250.
摩訶般若波羅蜜大明呪經 Mahāprajñāpāramitā Great Illumination Mantra Sūtra
觀世音菩薩，行深般若波羅蜜時，照見五陰空，度一切苦厄。
The bodhisattva Avalokiteśvara, while practicing the profound prajñāpāramitā clearly saw the emptiness of the five aggregates, overcoming all suffering.
「舍利弗！色空故無惱壞相，受空故無受相，想空故無知相，行空故無作相，識空故無覺相。何以故？舍利弗！非色異空，非空異色。色即是空，空即是色。受、想、行、識亦如是。
“Śāriputra! Because form is empty, there is no characteristic of defilement. Because sensations are empty, there is no characteristic of being felt. Because of the emptiness of perceptions, there is no characteristic of being known. Because of the emptiness of conditioning, there is no action. Because of the emptiness of consciousness, there is no understanding. How so? Śāriputra! There is no difference between form and emptiness, no difference between emptiness and form. Form is just emptiness. Emptiness is just form. Sensation, perception, conditioning and consciousness are also like this.
「舍利弗！是諸法空相，不生不滅，不垢不淨，不增不減。是空法，非過去、非未來、非現在。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，乃至無老死無老死盡，無苦、集、滅、道，無智亦無得。
“Śāriputra! This is the emptiness of the characteristics of all dharmas. They neither arise nor cease, are neither defiled nor pure, and neither increase nor decrease. These empty dharmas neither go, nor have come, nor are. For this reason, within emptiness there is no form, no sensation, perception, conditioning, or consciousness. No eye, ear nose, tongue, body, or mind. No sight, sound, scent, flavor, feeling or thought. No realm of sight, not even a realm of thought. No ignorance nor end of ignorance, not even aging and death nor an end to aging and death. No suffering, accumulation, cessation, or path. No Wisdom, and no attainment.”
「以無所得故，菩薩依般若波羅蜜故，心無罣礙。無罣礙故，無有恐怖，離一切顛倒夢想苦惱，究竟涅槃。三世諸佛依般若波羅蜜故，得阿耨多羅三藐三菩提。
Since nothing is attained, bodhisattvas then rely on prajñāpāramitā and the heart is without hindrance. Because there is no hindrance, there is no fear, escaping the suffering of all inverted, dream-like thinking and completely realizing nirvāṇa. All buddhas of all times attain anuttarā-saṃyak-saṃbodhi by relying on prajñāpāramitā.”
故知般若波羅蜜是大明呪，無上明呪，無等等明呪，能除一切苦，真實不虛。故說般若波羅蜜呪。」
Therefore know, prajñāpāramitā is a great enlightening mantra, an unsurpassable mantra, an incomparable mantra able to dispel all suffering, truly not falsely. Therefore, speak the prajñāpāramitā mantra.
即說呪曰：
And speak the mantra saying:
「竭帝 竭帝 波羅竭帝 波羅僧竭帝 菩提 僧莎呵」
“Gate gate pāragate pārasaṃgate bodhi svāhā”
普遍智藏般若波羅蜜多心經
The Universal Wisdom Treasury Prajñāpāramitā Heart Sutra
摩竭提國三藏沙門法月重譯
Retranslated by Tripitaka Master Dharmacandra of the Kingdom of Magadha
INTRODUCTION
This translation was made from a Tang dynasty ‘retranslation’ of the Heart Sutra by Dharmacandra from 741 CE. See Taishō shinshū daizōkyō, vol 8, no. 252. This version is notable for including the traditional sutra ‘Thus have I heard…’ opening, and ‘the audience being delighted’ closing, which are conspicuously missing from Xuanzang’s original 649 CE version.
如是我聞：
Thus have I heard:
一時佛在王舍大城靈鷲山中，與大比丘眾滿百千人，菩薩摩訶薩七萬七千人俱，其名曰觀世音菩薩、文殊師利菩薩、彌勒菩薩等，以為上首。皆得三昧總持，住不思議解脫。
Once, the Buddha was staying in the great city of Rājagṛha, on Mt. Gṛdhrakūṭa (’Vultures Peak’), together with a great assembly of a hundred thousand bhikṣus and seventy-seven thousand bodhisattva-mahāsattvas, whose names were Avalokiteśvara Bodhisattva, Mañjuśrī Bodhisattva, Maitreya Bodhisattva, and others as their leaders. All had attained samādhis and dhāraṇīs, abiding in inconceivable liberation.
爾時觀自在菩薩摩訶薩在彼敷坐，於其眾中即從座起，詣世尊所。面向合掌，曲躬恭敬，瞻仰尊顏而白佛言：「世尊！我欲於此會中，說諸菩薩普遍智藏般若波羅蜜多心。唯願世尊聽我所說，為諸菩薩宣祕法要。」爾時，世尊以妙梵音告觀自在菩薩摩訶薩言：「善哉，善哉！具大悲者。聽汝所說，與諸眾生作大光明。」
At that time, Avalokiteśvara Bodhisattva-mahāsattva was seated in the assembly. He rose from his seat, approached the World-Honored One, faced him with palms joined, bowed respectfully, gazed at the honored countenance, and addressed the Buddha, saying, "World Honored One! I wish to expound to this assembly the Universal Wisdom Treasury Heart of Prajñāpāramitā for all bodhisattvas. May the World-Honored One permit me to speak and proclaim these secret essential teachings for all bodhisattvas."
At that time, the World Honored One, with his wonderful Brahma voice, said to Avalokiteśvara Bodhisattva-mahāsattva, "Excellent, excellent! You who are endowed with great compassion. I will listen to what you say, and bring great illumination to all sentient beings."
於是觀自在菩薩摩訶薩蒙佛聽許，佛所護念，入於慧光三昧正受。入此定已，以三昧力行深般若波羅蜜多時，照見五蘊自性皆空。彼了知五蘊自性皆空，從彼三昧安詳而起。即告慧命舍利弗言：「善男子！菩薩有般若波羅蜜多心，名普遍智藏。汝今諦聽，善思念之。吾當為汝分別解說。」作是語已。慧命舍利弗白觀自在菩薩摩訶薩言：「唯，大淨者！願為說之。今正是時。」
Thereupon, Avalokiteśvara Bodhisattva-mahāsattva, having received the Buddha's permission and with the Buddha's protective thoughts, entered into the Wisdom Light Samādhi. Having entered this concentration, through the power of samādhi while practicing the profound Prajñāpāramitā, he clearly saw that the five aggregates are inherently empty.
Having realized that the five aggregates are inherently empty, he arose calmly from that samādhi.
He then addressed the Venerable Śāriputra, saying, "Kulaputra (Good son)! Bodhisattvas have the heart of Prajñāpāramitā called the Universal Wisdom Treasury. Listen carefully now and contemplate it well. I shall explain it in detail for you."
Having said this, the Venerable Śāriputra replied to Avalokiteśvara Bodhisattva-mahāsattva, "Indeed, Great Pure One! Please expound it. Now is the right time."
於斯告舍利弗：「諸菩薩摩訶薩應如是學。色性是空，空性是色。色不異空，空不異色。色即是空，空即是色。受、想、行、識亦復如是。識性是空，空性是識。識不異空，空不異識。識即是空，空即是識。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，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，真實不虛。故說般若波羅蜜多呪。」
Thereupon, he addressed Śāriputra, "All bodhisattva-mahāsattvas should train like this - the nature of form is emptiness; the nature of emptiness is form. Form is not different from emptiness; emptiness is not different from form. Form is precisely emptiness; emptiness is precisely form. Sensation, perception, conditioning, and consciousness are also like this. The nature of consciousness is emptiness, the nature of emptiness is consciousness. Consciousness is not different from emptiness, emptiness is not different from consciousness. Consciousness is precisely emptiness, emptiness is precisely consciousness.
Śāriputra! This is the empty characteristic of all dharmas - they neither arise nor cease; are neither defiled nor pure; and neither increase nor decrease. Therefore, in emptiness there is no form, no sensation, perception, conditioning, or consciousness; no eye, ear, nose, tongue, body, or mind; no sight, sound, scent, taste, touch, or mental objects; no realm of the eye up to no realm of consciousness. There is no ignorance, nor end of ignorance, up to no aging and death, nor end of aging and death. There is no suffering, origin, cessation, or path; no wisdom and no attainment.
Because there is nothing to attain, bodhisattvas rely on Prajñāpāramitā, and thus their minds are without hindrance. Without hindrance, there is no fear; they transcend inverted, dream-like thinking and ultimately realize nirvāṇa. All buddhas of the three times rely on Prajñāpāramitā and thus attain anuttarā-samyak-saṃbodhi. Therefore, know that Prajñāpāramitā is a great spiritual mantra, a great illumination mantra, an unsurpassed mantra, an unequaled mantra that can remove all suffering. It is true, not false. Therefore, the Prajñāpāramitā mantra is proclaimed."
即說呪曰：
Then he spoke the mantra saying:
「揭諦 揭諦 波羅揭諦 波羅僧揭諦 菩提 莎婆訶」
"Gate gate pāragate pārasaṃgate bodhi svāhā"
佛說是經已，諸比丘及菩薩眾，一切世間天、人、阿脩羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
After the Buddha had spoken this sutra, all the bhikṣus and the assembly of bodhisattvas, as well as all the devas, humans, asuras, gandharvas, and others in the world, having heard what the Buddha had said, were greatly delighted, believed, accepted, and practiced accordingly.
普遍智藏般若波羅蜜多心經
No. 253 [Nos. 250-252, 254, 255, 257] 般若波羅蜜多心經
罽賓國三藏般若共利言等譯
790 CE
如是我聞：
Thus have I heard:
一時佛在王舍城耆闍崛山中，與大比丘眾及菩薩眾俱。時佛世尊即入三昧，名廣大甚深。
Once, the Buddha was at Vulture Peak in the city of Rājagṛha, together with a great assembly of bhikṣus and bodhisattvas. At that time, the World-Honored One entered into a samādhi called "Vast and Profound."
爾時眾中有菩薩摩訶薩，名觀自在，行深般若波羅蜜多時，照見五蘊皆空，離諸苦厄。即時舍利弗承佛威力，合掌恭敬白觀自在菩薩摩訶薩言：「善男子！若有欲學甚深般若波羅蜜多行者，云何修行？」如是問已。
At that time, among the assembly was a bodhisattva-mahāsattva named Avalokiteśvara who, while practicing the profound Prajñāpāramitā, clearly saw that the five aggregates are all empty, thus becoming free from all suffering.
Then Śāriputra, empowered by the Buddha's spiritual power, joined his palms respectfully and addressed Avalokiteśvara Bodhisattva-mahāsattva, saying: "Kulaputra! If someone wishes to study and practice the profound Prajñāpāramitā, how should they practice?" Having asked this.
爾時觀自在菩薩摩訶薩告具壽舍利弗言：「舍利子！若善男子、善女人行甚深般若波羅蜜多行時，應觀五蘊性空。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，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，真實不虛。故說般若波羅蜜多呪。」
At that time, Avalokiteśvara Bodhisattva-mahāsattva said to the Venerable Śāriputra: "Śāriputra! When good men or good women practice the profound Prajñāpāramitā, they should contemplate the five aggregates as inherently empty. Śāriputra! Form is not different from emptiness, emptiness is not different from form. Form is precisely emptiness, emptiness is precisely form. Sensation, perception, conditioning, and consciousness are also like this.
Śāriputra! This is the empty characteristic of all dharmas: they neither arise nor cease, are neither defiled nor pure, and neither increase nor decrease. Therefore, in emptiness there is no form, no sensation, perception, conditioning, or consciousness; no eye, ear, nose, tongue, body, or mind; no sight, sound, scent, taste, touch, or mental objects; no realm of the eye up to no realm of consciousness. There is no ignorance, nor end of ignorance, up to no aging and death, nor end of aging and death. There is no suffering, origin, cessation, or path; no wisdom and no attainment.
Because there is nothing to attain, bodhisattvas rely on Prajñāpāramitā, and thus their minds are without hindrance. Without hindrance, there is no fear; they transcend inverted, dream-like thinking and ultimately realize nirvāṇa. All buddhas of the three times rely on Prajñāpāramitā and thus attain anuttarā-samyak-saṃbodhi. Therefore, know that Prajñāpāramitā is a great spiritual mantra, a great illumination mantra, an unsurpassed mantra, an unequaled mantra that can remove all suffering. It is true, not false. Therefore, the Prajñāpāramitā mantra is proclaimed."
即說呪曰：
Then he spoke the mantra saying:
「櫱諦 櫱諦 波羅櫱諦 波羅僧櫱諦 菩提 娑(蘇紇反)婆訶
"Gate gate pāragate pārasaṃgate bodhi svāhā"
「如是，舍利弗！諸菩薩摩訶薩於甚深般若波羅蜜多行，應如是行。」如是說已。
"Thus, Śāriputra! All bodhisattva-mahāsattvas should practice the profound Prajñāpāramitā in this way." Having said this.
即時，世尊從廣大甚深三摩地起，讚觀自在菩薩摩訶薩言：「善哉，善哉！善男子！如是，如是！如汝所說。甚深般若波羅蜜多行，應如是行。如是行時，一切如來皆悉隨喜。」
At that moment, the World-Honored One arose from the "Vast and Profound" samādhi and praised Avalokiteśvara Bodhisattva-mahāsattva, saying: "Excellent, excellent! Noble son! Thus it is, thus it is! As you have explained, the profound Prajñāpāramitā should be practiced in this way. When practicing in this way, all Tathāgatas are delighted."
爾時世尊說是語已，具壽舍利弗大喜充遍，觀自在菩薩摩訶薩亦大歡喜。時彼眾會天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
After the World-Honored One had spoken these words, the Venerable Śāriputra was filled with great joy, and Avalokiteśvara Bodhisattva-mahāsattva was also greatly delighted. The assembly of devas, humans, asuras, gandharvas, and others, having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced accordingly.
般若波羅蜜多心經