Bibliotheca Polyglotta

prajñāpāramitāhṛdayasūtram | [saṃkṣiptamātṛkā] ||

The Prajñāpāramitā-Hṛdaya Sūtra

prajñāpāramitāhṛdayasutram | [vistaramātṛkā]

(847c8)摩訶般若波羅蜜大明呪經

(848c4)般若波羅蜜多心經

(849a5)普遍智藏般若波羅蜜多心經

(849b24)般若波羅蜜多心經

(850a7)般若波羅蜜多心經

(850b21)般若波羅蜜多心經燉煌石室本

(852b4)佛説聖佛母般若波羅蜜多經

(1a1)rgya gar skad du a rya phrad nya pa ra myï ta rhï da y’a || bod skad du ’phags pa shes rab gyï pa rol tu phyin pa’i snying po bam po (2)gcig go |

(144b6)|| rgya gar skad du | bha ga ba ta’i pra dzny’a p’a ra mi t’a hrï da ya | bod skad du | bcom ldan ’das ma shes rab kyi pha rol tu phyin pa’i snying po | bam po gcig go |

The Great Páramitá Heart Sútra

The "Heart of Perfect Wisdom", Short Form

The "Heart of Perfect Wisdom" in 25 Lines

namaḥ sarvajñāya ||

I. Oṃ namo Bhagavatyai Ārya-prajñāpāramitāyai!

| namaḥ sarvajñāya ||

(9)姚秦天竺三藏鳩摩羅什譯

(5)唐三藏法師玄奘譯

(6)摩竭提國三藏沙門法月重譯

(25)罽賓國三藏般若共利言等譯

(8)唐上都大興善寺三藏沙門(9)智慧輪奉詔譯

(22)國大徳三藏法師沙門法成譯

(5)西天譯經三藏朝奉大夫試光祿卿(6)傳法大師賜紫臣施護奉詔譯

thams cad mkhyen pa nyid la phyag ’tshal lo ||

bcom (7) ldan ’das ma shes rab kyi pha rol tu phyin pa la phyag ’tshal lo || ||

Homage to the Perfection of Wisdom, the Lovely, the Holy!

evaṃ mayā śrutam | ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakūṭe parvate mahatā bhikṣusaṃghena sārdhaṃ mahatā ca bodhisattvasaṃghena | tena khalu samayena bhagavān gambhīrāvasaṃbodhaṃ nāma samādhiṃ samāpannaḥ |

(Evaṃ mayā śrutaṃ ekasmin samaye. Bhagavan Rājagṛhe viharati sma Gṛdhrakūṭa-parvate, mahatā bhiksu-saṃghena sārdhaṃ mahatā ca bodhisattva-saṃghena. tena khalu punaḥ samayena Bhagavān gambhīra-avabhāsaṃ nāma dharmaparyāyaṃ bhāṣitvā samādhiṃ samāpannaḥ.

(7)如是我聞。一時佛在王舍大城靈鷲山中。與(8)大比丘衆滿百千人。菩薩摩訶薩七萬七千(9)人倶。其名曰觀世音菩薩。文殊師利菩薩。彌(10)勒菩薩等。以爲上首。皆得三昧總持。

(26)如是我聞。一時佛在王舍城耆闍崛山中。與(27)大比丘衆及菩薩衆倶。時佛世尊即入三昧。名(28)廣大甚深。

(10)如是我聞。一時薄誐梵。住王舍城鷲峯山中。(11)與大苾芻衆。及大菩薩衆倶。爾時世尊。入三(12)摩地。名廣大甚深照見。時衆中有一菩薩摩(13)訶薩。名觀世音自在。

(23)如是我聞。一時薄伽梵住王舍城鷲峯山中。(24)與大苾蒭衆。及諸菩薩摩訶薩倶。爾時世尊(25)等入甚深明了三摩地法之異門。

(7)如是我聞。一時世尊。在王舍城鷲峯山中。與(8)大苾芻衆千二百五十人倶。并諸菩薩摩訶(9)薩衆。而共圍繞(10)爾時世尊。即入甚深光明宣説正法三摩地。

’di skad bdag gis thos pa dus gcig na | bcom ldan ’das rgyal po’i khab na bya rgod phung po’i ri la | dge slong gi dge ’dun chen po dang | byang chub sems dpa’i dge ’dun chen po dang thabs cig (145a1) tu bzhugs te | de’i tshe bcom ldan ’das zab mo snang ba zhes bya ba’i chos kyi rnam grangs kyi ting nge ’dzin la mos par zhugs so ||

Thus have I heard at one time. The Lord dwelled at Rājagṛha, on the Vulture Peak, together with a large gathering of both monks and Bodhisattvas. At that time the Lord, after he had taught the discourse on dharma called «deep splendour», had entered into concentration.

āryāvalokiteśvarabodhisattvo gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ caramāṇo vyavalokayati sma | pañca skandhāḥ, tāṃś ca svabhāvaśūnyān paśyati sma ||

II. Ārya-avalokiteśvaro bodhisattvo gambhīrāṃ prajñāpāramitācaryāṃ caramāṇo vyavalokayati sma: pancaskandhāṃs tāṃś ca svabhāva-śūnyān paśyati sma.

tena ca samayena āryāvalokiteśvaro bodhisattvo mahāsattvo gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ caramāṇaḥ evaṃ vyavalokayati sma | pañca skandhāṃs tāṃś ca svabhāvaśūnyaṃ vyavalokayati ||

(tena ca samayena Ārya-avalokiteśvaro bodhisattvo mahāsattvo gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ caramāṇa evaṃ vyavalokayati sma: pañca-skandhās tāṃś ca svabhāvaśūnyān vyavalokayati.

(10)觀世音菩薩。行深般若波羅蜜時。照見五陰(11)空。度一切苦厄。

(6)觀自在菩薩。行深般若波羅蜜多時。照見五(7)蘊皆空。度一切苦厄。

住不思(11)議解脱(12)爾時觀自在菩薩摩訶薩在彼敷坐。於其衆(13)中即從座起。

爾時衆中有菩薩摩訶薩。名觀自(29)在。行深般若波羅蜜多時。照見五蘊皆空。離(849c1)諸苦厄。

行甚深般若波羅蜜(14)行時。照見五蘊自性皆空。

復於爾時。(26)觀自在菩薩摩訶薩。行深般若波羅蜜多時。(27)觀察照見五蘊體性。悉皆是空。

(11)時觀自在菩薩摩訶薩。在佛會中。而此菩薩(12)摩訶薩。已能修行甚深般若波羅蜜多。觀見(13)五蘊自性皆空

’dï lta ’phags pa kun tu spyan ras gzigs gyi dbang po byang chub sems dpa’ shes rab | (3) gyï pha rol tu phyin pa zab mo spyad spyod pa’ï tshe || lta phung de dag ngo bo nyid gyïs stong par mthong ngo ||

yang de’i tshe byang chub sems dpa’ sems dpa’ chen po ’phags pa spyan ras gzigs dbang phyug shes rab kyi pha rol tu phyin (2) pa zab mo spyod pa nyid la rnam par lta zhing | phung po lnga po de dag la yang rang bzhin gyis stong par rnam par lta’o ||

Avalokiteśwara (The Devatā of the Sūtra). When the Prajnā Pāramitā has been fully practised, then clearly behold that the five skandhas are all empty, vain, and unreal. So it is we escape the possibility of sorrow or obstruction.

Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond.
I. He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty.

At that time also the holy Lord Avalokita, the Bodhisattva, the great being, coursed in the course of the deep perfection of wisdom, he looked down from on high, and he saw the five skandhas, and he surveyed them as empty in their own-being.

athāyuṣmān śāriputro buddhānubhāvena āryāvalokiteśvaraṃ bodhisattvam etad avocat

(atha-āyuṣmāñc Chāriputro buddha-anubhāvena Ārya-avalokiteśvaraṃ bodhisattvaṃ mahāsattvam etad avocat:

詣世尊所。面向合掌曲躬恭敬。(14)瞻仰尊顏而白佛言。

即時舍利弗承佛威力。合掌恭敬白(2)觀自在菩薩摩訶薩言。

即時具壽舍利子。(15)承佛威神。合掌恭敬。白觀世音自在菩薩摩(16)訶薩言。

時具壽舍利(28)子。承佛威力。白聖者觀自在菩薩摩訶薩曰。

(14)爾時尊者舍利子。承佛威神。前白觀自在菩(15)薩摩訶薩言。

de nas sangs rgyas kyi mthus | tshe dang ldan pa sh’a ri’i bus byang chub sems dpa’ sems dpa’ chen po ’phags pa spyan ras gzigs dbang phyug la ’di (3) skad ces smras so ||

Thereupon the Venerable Śāriputra, through the Buddha’s might, said to the holy Lord Avalokita, the Bodhisattva, the great being:

- yaḥ kaścit kulaputro [vā kuladuhitā vā asyāṃ] gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ cartukāmaḥ, kathaṃ śikṣitavyaḥ? evam ukte āryāvalokiteśvaro bodhisattvo mahāsattvaḥ āyuṣmantaṃ śāriputram etad avocat

(yaḥ kaścit kūlaputro vā kuladuhitā vā asyāṃ gambhīrāyaṃ prajñāpāramitāyāṃ caryāṃ cartukāmas tena kathaṃ śikṣitavyam? evam ukta Ārya-avalokiteśvaro bodhisattvo mahāsattvo āyuṣmantaṃ Sāriputraṃ etad avocat:

世尊。我欲於此會中。説(15)諸菩薩普遍智藏般若波羅蜜多心。唯願世(16)尊聽我所説。爲諸菩薩宣祕法要。爾時世尊(17)以妙梵音。告觀自在菩薩摩訶薩言。

善男子。若有欲學甚(3)深般若波羅蜜多行者。云何修行。如是問已」(4)爾時觀自在菩薩摩訶薩告具壽舍利弗言。

聖者。若有欲學甚深般若波羅蜜多(17)行。云何修行。如是問已。爾時觀世音自在菩(18)薩摩訶薩。告具壽舍利子言。

(29)若善男子。欲修行甚深般若波羅蜜多者。復(850c1)當云何修學。作是語已。觀自在菩薩摩訶薩(2)答具壽舍利子言。

若善男子善女人。於此甚深般(16)若波羅蜜多法門。樂欲修學者。當云何學(17)時觀自在菩薩摩訶薩。告尊者舍利子言。

rigs kyi bu’am | rigs kyi bu mo gang la la shes rab kyi pha rol tu phyin pa zab mo spyod pa spyad par ’dod pa des ji ltar bslab par bya | de skad ces smras pa dang | byang chub sems dpa’ sems dpa’ chen po ’phags pa spyan ras gzigs dbang (4) phyug gis tshe dang ldan pa sha ra dwa ti’i bu la ’di skad ces smras so ||

«How should a son or daughter of good family train themselves if they want to course in the course of this deep perfection of wisdom?»
The holy Lord Avalokita, the Bodhisattva, the great being, then said to the Venerable Śāriputra:

iha śāriputra rūpaṃ śūnyatā, śūnyataiva rūpam | rūpān na pṛthak śūnyatā, śūnyatāyā na pṛthag rūpam | yad rūpaṃ sā śūnyatā, yā śūnyatā tad rūpam ||

III. iha śāriputra rūpaṁ śūnyatā śūnyataiva rūpam rūpān na pṛthak śūnyatā śūnyatāyā na pṛthag rūpam yad rūpaṃ sā śūnyatā yā śūnyatā tad rūpaṃ.

- yaḥ kaścic chāriputra kulaputro va kuladuhitā vā [asyāṃ] gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ cartukāmaḥ, tenaivaṃ vyavalokitavyam - pañca skandhāṃs tāṃś ca svabhāvaśūnyān samanupaśyati sma | rūpaṃ śūnyatā, śūnyataiva rūpam | rūpān na pṛthak śūnyatā, śūnyatāyā na pṛthag rūpam | yad rūpaṃ sā śūnyatā, yā śūnyatā tad rūpam |

(yaḥ kaścic Chāriputra kulaputro vā kuladuhitā vā asyāṃ gambhirāyāṃ prajñāpāramitāyāṃ caryāṃ cartukāmas tenaivaṃ vyavalokitavyam.)

舍利弗色空故無惱壞相。受(12)空故無受相。想空故無知相。行空故無作相。(13)。何以故。舍利弗非色異空。非(14)空異色。色即是空。空即是色。

舍利子。色不異空。空不(8)異色。色即是空。空即是色。

善哉善(18)哉具大悲者。聽汝所説。與諸衆生作大光明。(19)於是觀自在菩薩摩訶薩蒙佛聽許。佛所護(20)念。入於慧光三昧正受。入此定已。以三昧力(21)行深般若波羅蜜多時。照見五蘊自性皆空。(22)彼了知五蘊自性皆空。從彼三昧安詳而起。(23)即告慧命舍利弗言。善男子。菩薩有般若波(24)羅蜜多心。名普遍智藏。汝今諦聽善思念之。(25)吾當爲汝分別解説。作是語已。慧命舍利弗(26)白觀自在菩薩摩訶薩言。唯大淨者。願爲説(27)之。今正是時。於斯告舍利弗。諸菩薩摩訶薩(28)應如是學。色性是空空性是色。色不異空空(29)不異色。色即是空空即是色。

(5)舍利子。若善男子善女人行甚深般若波羅(6)蜜多行時。應觀五蘊性空。舍利子。色不異空(7)空不異色。色即是空空即是色。

舍利子。若有善(19)男子。善女人。行甚深般若波羅蜜多行時。(20)應照見五蘊自性皆空。離諸苦厄。舍利子。色(21)空。空性見色。色不異空。空不異色。是色即(22)空。是空即色。

若善男子及善女人。欲修(3)行甚深般若波羅蜜多者。彼應如是觀察。五(4)蘊體性皆空。色即是空。空即是色。色不異空。(5)空不異色。

汝(18)今諦聽爲汝宣説。若善男子善女人。樂欲修(19)學此甚深般若波羅蜜多法門者。當觀五蘊(20)自性皆空。何名五蘊自性空耶。所謂即色是(21)空即空是色。色無異於空。空無異於色。

de ni sha ri ’ï gzugs stong pa nyid de || stong pa nyid kyang gzug (4) so || gz[ug]s dang stong pa nyid tha dad pa yang ma yin || gzugs dang tha myi dad do || gag gzugs pa de stong pa nyid || gag stong pa nyid pa de gzug te ||

sh’a ri’i bu rigs kyi bu’am | rigs kyi bu mo gang la la shes rab kyi pha rol tu phyin pa zab mo spyod pa spyad par ’dod pa des ’di ltar rnam par blta bar bya ste | phung po lnga po de dag kyang rang bzhin gyis stong (5) par rnam par yang dag par rjes su blta’o || gzugs stong pa’o || stong pa nyid gzugs so || gzugs las stong pa nyid gzhan ma yin | stong pa nyid las kyang gzugs gzhan ma yin no ||

Śāriputra (The Rishi of the Sūtra). That which we call form (rūpa) is not different from that which we call space (ākāśa). Space is not different from form. Form is the same as space. Space is the same as form.

II. Here, O Sariputra, II,1 form is emptiness and the very emptiness is form ;
II,2 emptiness does not differ from form, form does not differ from emptiness,
II,3 whatever is form, that is emptiness, whatever is emptiness, that is form,

«The son or daughter of good family who wants to course in the course of this deep perfection of wisdom should thus consider: «There are the five skandhas, and those he sees in their own-being as empty. Here, O Śāriputra, form is emptiness and the very emptiness is form; emptiness is no other than form, form is no other than emptiness; whatever is form that is emptiness, whatever is emptiness that is form.

evam eva vedanāsaṃjñāsaṃskāravijñānāni ||

evam eva vedanā-saṃjñā-saṃskāra-vijñānaṃ.

evaṃ vedanāsaṃjñāsaṃskāravijñānāni ca śūnyatā |

受想行識亦(15)如是。

受想行識亦復如(9)是。

受想行識亦復(849b1)如是。識性是空空性是識。識不異空空不異(2)識。識即是空空即是識。

受想行識亦(8)復如是。

受想行識。亦復如是。

如是受想行識。亦復皆空。

受(22)想行識亦復如是。

d[e] bzhin tu | (5)tshor ba dang | ’du she dang | ’du byed dang || rnam par shes pa ’o ||

de bzhin du tshor ba dang | ’du shes dang | ’du byed dang | rnam par shes (6) pa rnams stong pa’o ||

And so with the other skandhas, whether vedanā, or sanjnā, or sanskāra, or vijñāna, (they are each the same as their opposite).

II,4 the same is true of feelings, perceptions, impulses, and consciousness.

The same is true of feelings, perceptions, impulses and consciousness.

ihaṃ śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā na vimalā nonā na paripūrṇāḥ | tasmāc chāriputra śūnyatāyāṃ na rūpam, na vedanā, na saṃjñā, na saṃskārāḥ, na vijñānāni | na cakṣuḥśrotraghrāṇajihvākāyamanāṃsi, na rūpaśabdagandharasaspraṣṭavyadharmāḥ | na cakṣurdhātur yāvan na manodhātuḥ ||

IV. iha Śāriputra sarva-dharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā avimalā anūnā aparipūrṇāḥ. V. tasmāc Chāriputra śūnyatāyāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārāḥ na vijñānam, na cakṣuḥ-śrotra-ghrāna-jihvā-kāya-manāṃsi na rūpa-śabdo-ganda-rasa-spraṣṭavya-dharmāḥ na cakṣūr-dhātur yāvan na manovijñāna-dhātuḥ

evaṃ śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā vimalā anūnā asaṃpūrṇāḥ | tasmāt tarhi śāriputra śūnyatāyāṃ na rūpam, na vedanā, sa saṃjñā, na saṃskārāḥ, na vijñānam, na cakṣur na śrotraṃ na ghrāṇaṃ na jihvā na kāyo na mano na rūpaṃ na śabdo na gandho na raso na spraṣṭavyaṃ na dharmaḥ | na cakṣurdhātur yāvan na manodhātur na dharmadhātur na manovijñānadhātuḥ |

舍利弗是諸法空相。不生不滅。不垢不(16)淨。不増不減。是空法。非過去非未來非現在。 (17)是故空中。無色無受想行識。無眼耳鼻舌身(18)意。無色聲香味觸法。無眼界乃至無意識界。

舍利子。是諸法空相。不生不滅。不垢不淨(10)不増不減。是故空中。無色。無受想行識。無眼(11)耳鼻舌身意。無色聲香味觸法。無眼界。乃至(12)無意識界。

舍利子。是諸法空相。(3)不生不滅不垢不淨不増不減。是故空中無(4)色。無受想行識。無眼耳鼻舌身意。無色聲香(5)味觸法。無眼界乃至無意識界。

舍利子。是諸法空相。不生不滅不垢(9)不淨不増不減。是故空中無色。無受想行識。 (10)無眼耳鼻舌身意。無色聲香味觸法。無眼界(11)乃至無意識界。

舍利子。(23)是諸法性相空。不生不滅。不垢不淨。不減不(24)増。是故空中。無色。無受想行識。無眼耳鼻(25)舌身意。無色聲香味觸法。無眼界。乃至無(26)意識界。

是故舍(6)利子。一切法空性。無相無生無滅。無垢離垢。(7)無減無増。舍利子。是故爾時空性之中。無色。(8)無受。無想。無行。亦無有識。無眼。無耳。無鼻。(9)無舌。無身。無意。無色。無聲。無香。無味。無觸。(10)無法。無眼界。乃至無意識界。

舍利子。此一切法如是空(23)相。無所生。無所滅。無垢染。無清淨。無増(24)長。無損減。舍利子。是故空中無色。無受想(25)行識。無眼耳鼻舌身意。無色聲香味觸法。 (26)無眼界。無眼識界。乃至無意界。無意識界。

’dï ni sha rï ’i bo chos tham cad stong pa nyïd gyi mtshan ma ste || myï skyes myi ’gog || myi tsangs (6) myï brtsog || myï ’phel myi ’bri | de ltar bsam na sha rï bu stong pa nyid la gzugs kyang myed | tshor ba yang myed | ’du shes kyang myed | ’du byed kyang myed | rnam par (7)shes pa yang myed | myïg dang | rna ba dang | sna dang lce dang lus dang yid kyang myed || kha dog dang | sgra dang | dre dang ros dang reg dang || chos kyang myed myïg gï khams nas yid | (8)gyï kham su yang myed |

sh’a ri’i bu de lta bas ni chos thams cad stong pa nyid de | mtshan nyid med pa | ma skyes pa | ma ’gags pa | dri ma med pa | dri ma dang bral ba med pa | bri ba med pa | gang ba med pa’o || sh’a ri’i bu de lta bas na stong pa nyid la gzugs (7) med | tshor ba med | ’du shes med | ’du byed rnams med | rnam par shes pa med | mig med | rna ba med | sna med | lce med | lus med | yid med | gzugs med | sgra med | dri med | ro med | reg bya med | chos med do || mig gi khams med (145b1) pa nas yid kyi khams med yid kyi rnam par shes pa’i khams kyi bar du yang med do ||

Śāriputra. All these things around us (ye dhammā) being thus stript or devoid of qualities (lakshaṅa [sic]), there can be no longer birth or death, defilement or purity, addition or destruction. In the midst then on this void (ākāśa), there can be neither rūpa, vedanā, sanjnā, sanskāra, or vijnāna (i.e., neither of the five skandha), nor yet organs of sense, whether the eye, or nose, ear, or tongue, body of mind (chitta), nor yet objects of sense, i.e. matter (rūpa), or sound, odour, or taste, touch, or ideas (chaitta), nor yet categories of sense (dhātu), such as the union of the object and subject in sight, in smell, in touch, in taste, in apprehension.

III. Here, O Śāriputra,
III,1 all dharmas are marked with emptiness;
III,2a they are neither produced nor stopped,
III,2b neither defiled nor immaculate,
III,2c neither deficient nor complete. IV Therefore, O Śāriputra, where there is emptiness
IV,1 there is neither form, nor feeling, nor perception, nor impulse, nor consciousness, IV,2 no eye, or ear, or nose, or tongue, or body, or mind, IV,3 no form, nor sound, nor smell, nor taste, nor touchable nor object of mind, IV,4 no sight organ element, etc. until we come to, no mind-consciousness element;

Thus, O Śāriputra, all dharmas are empty of own-being, are without marks; they are neither produced nor stopped, neither defiled nor immaculate, neither deficient nor complete. Therefore then, O Śāriputra, where there is emptiness there is no form, no being, no perception, no impulse, no consciousness; no eye, ear, nose, tongue, body or mind; no form, no sound, no smell, no taste, no touchable, no object of mind; no sight-organ element, etc., until we come to: no mind-consciousness element;

na vidyā nāvidyā na vidyākṣayo nāvidyākṣayo yāvanna jarāmaraṇaṃ na jarāmaraṇakṣayo na duḥkhasamudayanirodhamārgā na jñānaṃ na prāptitvam ||

na-avidyā na-avidyā-kṣayo yāvan na jarāmaraṇam na jarāmaraṇakṣayo na duhkha-samudaya-nirodha-mārgā na jñānaṃ prāptir na-aprāptiḥ.

na vidyā nāvidyā na kṣayo yāvan na jarāmaraṇaṃ na jarāmaraṇakṣayaḥ, na duḥkhasamudayanirodhamārgā na jñānaṃ na prāptir nāprāptiḥ |

(19)無無明亦無無明盡。乃至無老死無老死盡。(20)無苦集滅道。無智亦無得。以無所得故。

無無明。亦無無明盡。乃至無老死。(13)亦無老死盡。無苦集滅道。無智亦無得。以無(14)所得故。

無無明亦無(6)無明盡。乃至無老死亦無老死盡。無苦集滅(7)道。無智亦無得。

無無明亦無無明盡。乃至無(12)老死亦無老死盡。無苦集滅道。無智亦無得。

無無明。亦無無明盡。乃至無老死盡。(27)無苦集滅道。無智證無得。

無無明。亦無無(11)明盡。乃至無老死。亦無老死盡。無苦集滅道。(12)無智無得。亦無不得。

(27)無無明。無無明盡。乃至無老死。亦無老死盡。(28)無苦集滅道。無智。無所得。亦無無得。

rig pa yang myed | ma rig pa yang myed | rig pa zad pa yang myed | ma rig pa zad pa yang myed | rga shes shi ba yang myed | rga shing shi ba yang (9)zad pa yang myed || sdug bsngal ba dang | ’dus pa dang ’gog pa dang || lam yang myed | shes pa yang myed | thob pa yang myed | ma thob pa yang myed | par

ma rig pa med | ma rig pa zad pa med pa nas rga shi med | rga shi zad pa’i bar du yang med do || sdug bsngal pa dang | kun ’byung ba dang | ’gog pa dang | lam med | ye shes med | (2) thob pa med | ma thob pa yang med do ||

So there will be no such thing as ignorance (avdiyā), nor yet freedom from ignorance, and therefore these can be none of its consequences (viz., the twelve nidānas. Colebrooke p.255); and therefore no such thing as decay or death (jarā or maraṅa), nor yet freedom from decay and death. So neither can there be a method (or way) for destroying the concourse of sorrows. No such thing as wisdom, and no such thing as attaining (happiness or rest), as there will not be ought that can be attained.

IV,5 there is no ignorance, no extinction of ignorance, etc. until we come to, there is no decay and death, no extinction of decay and death;
IV,6 there is no suffering, nor origination, nor stopping, nor path;
IV,7 there is no cognition,
IV,1 no attainment and no non-attainment.

there is no ignorance, no extinction of ignorance, etc., until we come to: there is no old age and death, no extinction of old age and death; there is no suffering, no origination, no stopping, no (141) path; there is no cognition, no attainment and no non-attainment.

bodhisattvasya(ś ca?) prajñāpāramitām āśritya viharati cittāvaraṇaḥ | cittāvaraṇanāstitvād atrasto viparyāsātikrānto niṣṭhanirvāṇaḥ | tryadhvavyavasthitāḥ sarvabuddhāḥ prajñāpāramitām āśritya anuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ ||

VI. tasmāc Chāriputra aprāptitvād bodhisattvo prajñāpāramitām āśritya viharaty acittāvaraṇaḥ. cittāvaraṇa-nāstitvād atrasto viparyāsa-atikrānto niṣṭhānirvāṇaḥ. VII. tryadhva-vyavasthitāḥ sarva-buddhāḥ prajñāpāramitām āśritya- anuttarāṃ samyaksambodhim abhisambuddhāḥ.

tasmāc chāriputra aprāptitvena bodhisattvānāṃ prajñāpāramitām āśritya (99) viharati cittāvaraṇaḥ | cittāvaraṇanāstitvād atrasto viparyāsātikrānto niṣṭhanirvāṇaḥ | tryadhvavyavasthitāḥ sarvabuddhāḥ prajñāpāramitām āśritya anuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ |

菩薩(21)依般若波羅蜜故。心無罣礙。無罣礙故無有(22)恐怖。離一切顛倒夢想苦惱。究竟涅槃。三世(23)諸佛依般若波羅蜜故。得阿耨多羅三藐三(24)菩提。

菩提薩埵。依般若波羅蜜多故。心無(15)罣礙。無罣礙故。無有恐怖。遠離顛倒夢想。究(16)竟涅槃。三世諸佛。依般若波羅蜜多故。得阿(17)耨多羅三藐三菩提。

以無所得故。菩提薩埵依般(8)若波羅蜜多故心無罣礙。無罣礙故無有恐(9)怖。遠離顛倒夢想。究竟涅槃。三世諸佛依般(10)若波羅蜜多故。得阿耨多羅三藐三菩提。

(13)以無所得故。菩提薩埵依般若波羅蜜多故(14)心無罣礙。無罣礙故無有恐怖。遠離顛倒夢(15)想。究竟涅槃。三世諸佛依般若波羅蜜多故。(16)得阿耨多羅三藐三菩提。

以無所得故。菩(28)提薩埵。依般若波羅蜜多住。心無障礙。心無(29)障礙故。無有恐怖。遠離顛倒夢想。究竟寂然。 (850b1)三世諸佛。依般若波羅蜜多故。得阿耨多羅。(2)三藐三菩提。現成正覺。

是故舍利子。以無所(13)得故。諸菩薩衆。依止般若波羅蜜多。心無障(14)礙。無有恐怖。超過顛倒。究竟涅槃。三世一(15)切諸佛。亦皆依般若波羅蜜多故。證得無上(16)正等菩提。

舍利(29)子。由是無得故。菩薩摩訶薩。依般若波羅蜜(852c1)多相應行故。心無所著。亦無罣礙。以無著無(2)礙故。無有恐怖。遠離一切顛倒妄想。究竟圓(3)寂･所有三世諸佛。依此般若波羅蜜多故。得(4)阿耨多羅三藐三菩提。

byang chub (10)sems dpa’ shes rab gyï pha rol tu phyin pa la gnas ne | spyod pas sems spyod pa yang myed sems myï spyod pa yang myed | de ltar myed pa la gnas | (11)na logs pa la shin tu ’das te || thub pa ni mya ngan las ’das pa’o || dus gsum tu rnams par bzhugs pa’i sang rgyas thams cad kyang shes | (12)rab gyi pa rol tu phyin pa las gns te | spyod pas | bla nas myed pa g.yung drug tu rdzogs pa’ï sa[+] byang chub kun tu mngon par sangs rgyas so ||

sh’a ri’i bu de lta bas na byang chub sems dpa’ rnams thob pa med pa’i phyir | shes rab kyi pha rol tu phyin pa la brten cing gnas te | sems la sgrib pa med pas skrag pa med de | phyi ci log las shin tu ’das nas mya ngan las (3) ’das pa’i mthar phyin to || dus gsum du rnam par bzhugs pa’i sangs rgyas thams cad kyang | shes rab kyi pha rol tu phyin pa la brten nas | bla na med pa yang dag par rdzogs pa’i byang chub tu mngon par rdzogs par sangs rgyas so ||

The Bodhisatwa resting on this Prajnā Pāramitā, no sorrow of obstruction can then affect his heart, for there will be no (28) such thing as sorrow of obstruction. Therefore, having no fear or apprehension of evil, removing far from him all the distorting influences of illusive thought, he arrives at the goal of Nirvāṅa. The Buddhas of the three ages, relying on this Prajnā Pāramitā, have arrived at the “unsurpassed and enlightened” condition “samyak-sambodhi”).

V,1a Therefore, O Śāriputra, owing to a Bodhisattva's indifference to any kind of personal attainment,
V,1b and through his having relied on the perfection of wisdom,
V,1c he dwells without thought-coverings. V,2a In the absence of thought-coverings he has not been made to tremble,
V,2b he has overcome what can upset,
V,2c in the end sustained by Nirvana. VI All those Buddhas who appear in the three periods of time, through having relied on the perfection of wisdom they fully awake to the utmost, right and perfect Enlightenment.

«Therefore the, O Śāriputra, owing to a Bodhisattva’s indifference to any kind of personal attainment he dwells as one who has relied solely on the perfection of wisdom. In the absence of an objective support to his thought he has not been made to tremble, he has overcome what can upset, in the end sustained by Nirvana. All those who appear as Buddhas in the three periods of time––through having relied on the perfection of wisdom they fully awake to the utmost, right and perfect enlightenment.

tasmāj jñātavyaḥ prajñāpāramitāmahāmantro mahāvidyāmantro ’nuttaramantro ’samasamamantraḥ sarvaduḥkhapraśamanaḥ satyam amithyatvāt prajñāpāramitāyām ukto mantraḥ | tadyathā - gate gate pāragate pārasaṃgate bodhi svāhā ||

VIII. tasmāj jñātavyam prajñāpāramitā mahā-mantro mahāvidyā-mantro ’nuttara-mantro ’samasamamantraḥ sarva-duḥkha-praśamanaḥ satyam amithyatvāt. prajñāpāramitāyām ukto mantraḥ tadyathā oṃ gate gate pāragate pārasaṃgate bodhi svāhā.

tasmād jñātavyaḥ prajñāpāramitāmahāmantraḥ anuttaramantraḥ asamasamamantraḥ sarvaduḥkhapraśamanamantraḥ satyam amithyatvāt prajñāpāramitāyām ukto mantraḥ | tadyathā - gate gate pāragate pārasaṃgate bodhi svāhā | evaṃ śāriputra gambhīrāyāṃ prajñāpāramitāyāṃ caryāyāṃ śikṣitavyaṃ bodhisattvena ||

(Evaṃ Śāriputra gambhīrāyāṃ prajñāpāramitāyāṃ caryāyāṃ śikṣitavyaṃ bodhisattvena.

故知般若波羅蜜是大明呪。無上明呪。(25)無等等明呪。能除一切苦眞實不虚故説般 (26)若波羅蜜呪即説呪曰 (27)竭帝竭帝波羅竭帝波羅僧竭帝菩提(28)僧莎呵

故知般若波羅蜜多。是(18)大神咒。是大明咒是無上咒。是無等等咒。能(19)除一切苦。眞實不虚故。説般若波羅蜜多咒(20)即説咒曰 (21)掲帝掲帝般羅掲＊帝＊般羅僧掲＊帝(22)菩提僧莎訶

故(11)知般若波羅蜜多是大神呪。是大明呪。是無(12)上呪。是無等等呪。能除一切苦眞實不虚。故(13)説般若波羅蜜多呪。即説呪曰 (14)掲諦掲諦波羅掲諦波羅僧掲諦菩提(15)莎婆訶

故知般若波羅蜜(17)多是大神呪。是大明呪。是無上呪。是無等等(18)呪。能除一切苦。眞實不虚。故説般若波羅蜜(19)多呪。即説呪曰 (20)櫱¹ 諦　櫱² 諦　波羅櫱³ 諦　波羅僧櫱⁴ 諦菩提(21)娑(蘇紇反)婆訶 (22)如是舍利弗。諸菩薩摩訶薩於甚深般若波[(23)羅蜜多行。應如是行。如是説已。

1. CBETA缺字碼：CB00754; 組字式：[卄/(阿-可+辛)/木 2. Ibid. 3. Ibid. 4. Ibid.

故知般若波羅蜜多。(3)是大眞言。是大明眞言。是無上眞言。是無等(4)等眞言。能除一切苦。眞實不虚。故説般若波(5)羅蜜多眞言。即説眞言 (6)唵(引)誐帝誐帝。播(引)囉誐帝。播(引)囉散誐帝。冒(引)地娑縛(二合)賀(引) (8)如是舍利子。諸菩薩摩訶薩。(9)羅蜜多行。應如是學。

舍利子。是故當知般若波羅蜜多(17)大蜜咒者。是大明咒。是無上咒。是無等等(18)咒。能除一切諸苦之咒。眞實無倒。故知般(19)若波羅蜜多。是祕密咒。即説般若波羅蜜多(20)咒曰 (21)峩帝峩帝。波囉峩帝。波囉僧峩帝。菩提莎訶」 (22)舍利子。菩薩摩訶薩。應如是修學甚深般若(23)波羅蜜多。

是故應知。般若波羅(5)蜜多。是廣大明。是無上明。是無等等明。而(6)能息除一切苦惱。是即眞實無虚妄法。諸(7)修學者。當如是學。我今宣説般若波羅蜜多(8)大明曰 (9)怛[寧*也](切身)¹ 他(引)(一句)² 唵(引) 誐帝(引) 誐帝(引引)(二)³ 播(引)囉(10)誐帝(引)(三) 播(引)囉僧誐帝(引)(四) 冐提莎(引)賀(引)(五) (11)舍利子。諸菩薩摩訶薩。若能誦是般若波羅

1. 切身＝就身切＜元＞, 寧也切＜明＞ 2. 句〕－＜明＞ 3. 引〕－＜三＞＜宮＞

(13)de bas nas shes rab gyi pha rol phyin pa chen po ’i sngag || bla na myed pa’i sngag mnyam ba dang myï mnyam ba’ï sngags | sdug sngal thams cad | (14)rab tu zhi ba’i sngags | bden te myï brdzun pas na | shes rab gyi pha rol tu phyin pa’ï sngags ma smra so || sngags la [thya] tad thya tha | ’ga’ te ’ga’ (15) te pa ra ’ga’ te | pa ra sang ’ga’ te | bho de sva’a ha’a || ||

de lta bas na shes rab kyi (4) pha rol tu phyin pa’i sngags | rig pa chen po’i sngags | bla na med pa’i sngags | mi mnyam pa dang mnyam pa’i sngags | sdug bsngal thams cad rab tu zhi bar byed pa’i sngags | mi rdzun pas na bden par shes par bya ste | shes rab kyi pha rol tu phyin pa’i sngags (5) smras pa | tadya th’a | ga te ga te p’a ra ga te | p’a ra saṃ ga te | bo dhi sw'a h’a | sh’a ri’i bu byang chub sems dpa’ sems dpa’ chen pos de ltar shes rab kyi pha rol tu phyin pa zab mo la bslab par bya’o ||

Therefore know that this Prajnā Pāramitā is the the Great Spiritual Dhāraṇī,–it is the Great Light-giving Dhāraṇī. This is the unsurpassed Dhāraṇī. This is the unequalled Dhāraṇī, able to destroy all sorrows. True and real, (i.e., full of meaning), not vain (i.e., unmeaning). Therefore we repeat (or let us repeat) the Prajnā Pāramitā Dhāraṇī. Then also say–Ki-tai, Ki-tai, Po-lo, Ki-tai, Po-lo-seng-Ki-tai, Bo-tāi-sah-po-ho. i.e. [according to M. Julien’s system]: Gati Gati, Paragati, Parasangati, Bodhisatvah, [words I cannot attempt to explain.]

VII,1 Therefore one should know the Prajñāpāramitā
VII,2 as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth – for what could go wrong? By the prajnaparamita has this spell been delivered. VII,3 It runs like this: GONE, GONE, GONE BEYOND, GONE ALTOGETHER BEYOND, O WHAT AN AWAKENING, ALL HAIL!

«Therefore one should know the Prajñāpāramitā as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth––for what could go wrong? In the Prajñāpāramitā has this spell been uttered. It runs like this: GONE, GONE, GONE BEYOND, GONE ALTOGETHER BEYOND, O WHAT AN AWAKENING, ALL HAIL! It is thus, O Śāriputra, that a Bodhisattva should train himself in the course of the deep perfection of wisdom.»

iti prajñāpāramitāhṛdayasūtraṃ samāptam ||

ity ārya-prajñāpāramitā-hṛdayaṃ samāptam.

atha khalu bhagavān tasmāt samādher vyutthāya āryāvalokiteśvarasya bodhisattvasya sādhukāram adāt - sādhu sādhu kulaputra | evam etat kulaputra, evam etad gambhīrāyāṃ prajñāpāramitāyāṃ caryaṃ cartavyaṃ yathā tvayā nirdiṣṭam | anumodyate tathāgatair arhadbhiḥ || idam avocad bhagavān | ānandamanā āyuṣmān śāriputraḥ āryāvalokiteśvaraś ca bodhisattvaḥ sā ca sarvāvatī pariṣat sadevamānuṣāsuragandharvaśca loko bhagavato bhāṣitam abhyanandan || iti prajñāpāramitāhṛdayasūtraṃ samāptam |

(Atha khalu Bhagavān tasmāt samādher vyutthāya-Ārya-avalokiteśvarāya bodhisattvāya mahāsattvāya sādhukāram adāt. sādhu sādhu (kulaputra, evam etat kulaputra evam etad, gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ cartavyaṃ yathā tvayā nirdiṣṭam anumodyate sarva- Tathāgatair arhadbhiḥ. (idam avocad Bhagavān. āttamanā-āyuṣmāñc Chāriputra Ārya-avalokiteśvaro bodhisattvo mahāsattvas te ca bhikṣavas te ca bodhisattvā mahāsattvāḥ sā ca sarvāvatī parṣat sa-deva-mānuṣa-asura-garuḍa-gandharvaś ca loko Bhagavato bhāṣitam abhyanandann iti.)

(16)佛説是經已。諸比丘及菩薩衆。一切世間天(17)人阿脩羅乾闥婆等。聞佛所説皆大歡喜。信(18)受奉行

即時世尊從(24)廣大甚深三摩地起。讃觀自在菩薩摩訶薩(25)言。善哉善哉。善男子。如是如是。如汝所説。(26)甚深般若波羅蜜多行。應如是行。如是行時(27)一切如來皆悉隨喜。爾時世尊説是語已。具(28)壽舍利弗大喜充遍。觀自在菩薩摩訶薩亦(29)大歡喜。時彼衆會天人阿修羅乾闥婆等。聞(850a01)佛所説皆大歡喜。

爾時世尊。從三摩地安(10)祥而起。讃觀世音自在菩薩摩訶薩言。善哉(11)善哉。善男子。如是如是。如汝所説。甚深般(12)若波羅蜜多行。應如是行。如是行時。一切如(13)來。悉皆隨喜。爾時世尊如是説已。具壽舍利(14)子。觀世音自在菩薩及彼衆會一切世間天(15)人阿蘇囉巘䭾等。聞佛所説。皆大歡喜。信(16)受奉行

爾時世尊從彼定起。告聖者觀自(24)在菩薩摩訶薩曰。善哉善哉。善男子。如是如(25)是。如汝所説。彼當如是修學般若波羅蜜多。(26)一切如來。亦當隨喜。時薄伽梵説是語已。具(27)壽舍利子。聖者觀自在菩薩摩訶薩。一切世(28)間天人阿蘇羅乾闥婆等。聞佛所説。皆大歡(29)喜。信受奉行

(12)蜜多明句。是即修學甚深般若波羅蜜多(13)爾時世尊。從三摩地安詳而起。讃觀自在菩 (14)薩摩訶薩言。善哉善哉。善男子。如汝所説。如(15)是如是。般若波羅蜜多。當如是學。是即眞實(16)最上究竟。一切如來亦皆隨喜 (17)佛説此經已。觀自在菩薩摩訶薩。并諸苾芻。(18)乃至世間天人阿修羅乾闥婆等。一切大衆。(19)聞佛所説皆大歡喜。信受奉行

de nas bcom ldan ’das ting nge ’dzin de las bzhengs te | byang chub (6) sems dpa’ sems dpa’ chen po ’phags pa spyan ras gzigs dbang phyug la legs so zhes bya ba byin nas | legs so legs so || rigs kyi bu de de bzhin no || rigs kyi bu de de bzhin te | ji ltar khyod kyis bstan pa de bzhin du shes rab kyi pha rol tu phyin (7) pa zab mo la spyad par bya ste | de bzhin gshegs pa rnams kyang rjes su yi rang ngo || bcom ldan ’das kyis de skad ces bka’ stsal nas | tshe dang ldan pa sha ra dwa ti’i bu dang | byang chub sems dpa’ sems dpa’ chen po ’phags pa spyan ras gzigs dbang phyug dang | (146a1) thams cad dang ldan pa’i ’khor de dang | lha dang | mi dang | lha ma yin dang | dri zar bcas pa’i ’jig rten yi rangs te | bcom ldan ’das kyis gsungs pa la mngon par bstod do || bcom ldan ’das ma shes rab kyi pha rol tu phyin pa’i snying po zhes bya ba theg pa chen po’i (2) mdo rdzogs so || ||

This completes the Heart of perfect Wisdom.

Thereupon the Lord emerged from that concentration, and he applauded the holy Lord Avalokita, the Bodhisattva, the great being: «Well said, well said, son of good family! Just so, son of good family, just so should one course in the course of the deep perfection of wisdom. As you have explained it, so it is approved by all the Tathagatas.» Thus spoke the Lord. Enraptured the Venerable Śāriputra, the holy Lord Avalokita, the Bodhisattva, the great being, and those monks and those Bodhisattvas, great beings, and the whole world with its gods, men, asuras, garudas and gandharvas rejoiced in the Lord’s teaching.

(29)摩訶般若波羅蜜大明呪經

(23)般若波羅蜜多心經

(19)普遍智藏般若波羅蜜多心經 No English

信受奉行(2)般若波羅蜜多心經

(17)般若波羅蜜多心經

(851a1)般若波羅蜜多心經

(20)佛説聖佛母般若波羅蜜多經

(16)lïng hi lha ’dus bres ||

rgya gar gyi mkhan po bi ma la mi tra dang | lo tstsha ba dge slong rin chen sdes bsgyur cing | zhu chen gyi lo tstsha ba dge blo dang nam mkha’ la sogs pas zhus te gtan la phab pa || || dpal bsam yas lhun gyis grub pa’i gtsug lag gi dge rgyas bye ma gling gi rtsig ngos la bris pa (3) ngang zhu dag legs par bgyis so ||

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