一　般若心経略釈一巻 - 翻刻

翻刻

【八頁上段】
六根。六觸 謂（能イ）對＿二境之勝劣＿一。七受。 謂（能イ）領＿二境之苦樂＿一。八愛。
謂三界貪。九取。謂煩惱。十有。即行至＿レ受六支種子。由＿二愛
取潤＿一。能有＿二後有＿一。十一生。謂苦果現起。十二老死。謂衰變
終沒。《割書：具見＿レ｜贊。》世尊如＿レ是。方便施設。令＿三獨覺等獲＿二自菩提＿一。
而彼不＿レ了。妄執＿レ有＿二實染淨緣起＿一。今說＿二彼無＿一。令＿レ捨＿二執著＿一。
於＿二雜染品＿一。唯說＿下無＿二無明＿一。乃至無＿中老死＿上。於＿二清淨品＿一。唯說＿下
無＿二無明盡＿一。乃至無＿中老死盡＿上。各但無＿レ順。而例￣ス＿レ無￣シト＿レ逆￣モ。
舉＿レ無＿二初後＿一。例＿二 中亦無＿一。《割書：盡者減｜義也。》
經曰。無苦集滅道。　贊日。前無＿二獨覺近觀＿一。此無＿二聲聞近
觀＿一。即四聖諦。有漏逼迫名＿レ苦。招＿二感後有＿一名＿レ集。四種涅
槃名＿レ滅。無漏有爲名＿レ道。如＿三療＿レ病者。知＿二病￣ト病因￣ト病除￣ト
除法￣トヲ＿一。觀＿二生死苦￣ト苦因￣ト苦滅￣ト滅法￣トヲ＿一亦然。唯聖知＿レ
實。名爲＿二聖諦＿一。於＿二非＿レ苦等中＿一。佛說爲＿二苦等＿一。聲聞等不＿レ了。
如＿レ言起＿レ著。今破＿二彼執＿一。故說爲＿レ無。依他定非＿二苦集等相＿一。
眞理何由。有＿二彼差別＿一。由＿レ此竝無《割書：然此四諦。通＿二安立諦｜非安立諦＿一。具見＿レ贊。》
經曰。無智亦無得。　贊曰。上無＿二聲聞近觀＿一。此無＿二菩薩近
觀＿一。菩薩眞觀。唯非安立。故總說＿レ近。亦無＿二智￣モ得￣モ＿一。無分別

【八頁下段】
智。證＿二眞如＿一位。心境冥合。平等平等。能取所取。一切皆
無。後得智中。離＿二諸相縛＿一。無＿二虛妄執＿一。亦離＿二 二取＿一。餘位執
種。猶未＿レ斷故。觀不＿二分明＿一。謂有＿二 二取＿一。 破＿二實能取＿一。故說＿二無
智＿一。破＿二實所取＿一。復言＿二無得＿一。《割書：又有＿二餘解＿一。｜見＿レ贊。》
經曰。以無所得故。　贊曰。菩薩正修＿二 十善巧觀＿一。《割書：中邊｜論見。》由＿三
舍利子。漸悟＿二大乘＿一。故此俱無＿二 三乘￣ノ通別￣ト近遠￣ト加行
根本￣トノ六種￣ヲ＿一。二眞觀位。證＿二法￣ノ事理＿一。所執六相。都無＿二所
有＿一。依他圓成。非＿二定六相＿一。故以＿二無得＿一。通釋＿二 上無＿一。如＿二大經
言＿一。色等諸法。無所得故。甚深般若。亦無所得。
經曰。菩提薩埵依般若波羅蜜多故心無礙礙無礙礙故
無有恐怖遠離一切顚倒夢想究竟涅槃。　 贊曰。下彰＿二依
學德＿一。歎＿レ獲＿二勝利＿一。離＿レ苦圓證也。此歎＿二菩薩 因位修益＿一。菩
薩常時。綠＿一￣シ說￣キ文字￣ヲ＿一。學＿二起￣シ觀照￣ヲ＿一。尋＿二觀實相＿一。修＿二持眷
屬＿一。不＿二妄求＿一＿レ知＿二 一切境界＿一。名＿二依般若＿一。礙謂煩惱障。不＿レ得＿二
涅槃＿一故。礙謂所知障。不＿レ得＿二菩提＿一故。或礙即礙。俱通＿二 二
障。恐怖者。謂五怖畏。一不活畏。二惡名畏。三死畏。四惡
趣畏。五佉衆畏。顚倒者謂七倒。一想倒。二見倒。三心倒。

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四無常謂＿レ常。五於＿レ苦謂＿レ樂。六不淨謂＿レ淨。七無我謂＿レ我。
夢想者未＿二眞智覺＿一。恆處＿二夢中＿一。由＿レ此佛說＿二生死長夜＿一。夢
由＿レ想起。故名＿二夢想＿一。前之七倒。由＿二妄想＿一生。處＿レ夢而行。故
名＿二夢想＿一。《割書：又有＿レ義。｜見＿レ贊也。》梵云＿二涅槃＿一。唐言＿二圓寂＿一。即體周遍。性湛
然義。《割書：此有＿二 四種＿一。｜見＿レ文。》此中總說。由＿下諸菩薩。依＿二般若＿一故。悟＿下 三
無性。及因＿二我法二空＿一所＿レ顯。一切空＿上故。其心不＿下爲＿二 二障＿一
所＿レ礙。五怖所＿レ恐。七倒所＿レ纏。夢想所＿レ惑。便能究竟。契＿二證
涅槃＿一。《割書：更有＿二又義＿一。見＿レ贊也。空海和尚之唐三藏本。遠離下除＿二 一切字＿一｜云云。見＿二幽贊意＿一。以＿レ有爲＿レ勝。又圓測云。有本云。遠離一切。此》
《割書：本爲＿レ勝 ｜云云。》
經曰。三世諸佛依般若波羅蜜多故得阿耨多羅三藐三
菩提。 　贊曰。三世者去來今。諸者非＿レ 一故。梵云＿二佛陀＿一。此
略云＿レ佛。唐言＿二覺者＿一。得謂獲證。阿云＿レ無。耨多羅云＿レ 上。三
云＿レ正。藐云＿レ等。三又云＿レ正。菩提云＿レ覺。出＿二生死＿一而惠行俱
滿。標以＿二佛名＿一。覺慧圓滿。雖＿二更不＿一＿レ修。然持不＿レ捨。濟＿二有情
類＿一。故亦說＿三佛依＿二於般若＿一。或依即修。佛由＿三因位。依＿二行般
若＿一。得＿二正覺＿一故。智斷圓滿。名＿二無上覺＿一。異生邪智。簡名＿二正
覺＿一。二乘分智。簡名＿二等覺＿一。菩薩缺智。簡復名＿二正覺＿一。唯佛

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圓證。得＿二全名＿一。
經曰。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。　贊曰。。梵云＿二陀羅尼＿一。此曰＿二總持＿一。略有＿二 四種＿一。
一者法。以＿二略敎＿一含＿レ廣。 二者義。以＿二略義＿一含＿レ廣。三者能得＿二
菩薩無生法忍＿一。如＿二慈氏說＿一。壹 𦙠【月弖：U+26660】密 𦙠【月弖：U+26660】吉 𦙠【月弖：U+26660】毗羼底鉢陀
膩莎訶。四呪。如＿二大經說＿一。納慕薄伽筏帝鉢賴攘波羅弭
多曳呾婬他室麗曳室麗曳麗曳細莎訶。念￣ト惠￣トノ二￣イ、
能具含＿二萬德＿一。順＿二此古說＿一。總立＿二呪名＿一。由＿下總持出＿二過異生
聲聞獨覺菩薩四道＿一。或文字妙用￣ト。觀照圓鑒￣ト。眷屬勝
益￣ト。實相無喩￣ト。或四皆通＿上。故此般若。名＿二神等呪＿一。或此般
若￣ハ。是大神者￣ト。乃至無等等者￣トノ之所說呪￣ナリ。勸＿二諸學
者＿一。皆於＿二此經＿一。修＿二 十法行。《割書：謂書寫。供養。施他。聽。披讀。受持。｜正開演。諷誦。及思。修。見＿二 中邊論＿一。》
經曰。能除一切苦。 　贊曰。前明＿レ具＿レ德。此明＿レ破＿レ惡。信￣ト
學￣ト證￣ト說￣ト。皆除＿二衆苦＿一。故大經言。能於＿二此經＿一。行＿二 十法
行＿一。一切障蓋。皆不＿レ能＿レ染。雖＿レ造＿二 一切極重惡業＿一。而能超＿二
越一切惡趣＿一。乃至疾證＿二無上菩提＿一。隨＿二心所欲＿一。無＿レ不＿二成
辨＿一。所以。王城四衆。纔誦念而魔￣ヲ伏。天宮千眼。始受持而

【以下、心經幽贊鈔五巻のコマ１右頁を転記】
【十頁上段】
怨潰。況復深哀＿二-懇己＿一。因極果圓。不＿下拔＿二 五趣＿一以爲＿レ師。跨＿二
十方＿一爲＿上レ主。未＿二之有＿一也。
經曰。眞實不虛。贊曰。除＿レ疑勸￣メントシテ＿レ信。重說＿二此言＿一。何
有＿下棄＿二大寶輪王之位＿一。處＿二寂林＿一而落＿レ飾。稱＿二慈父法王之
尊＿一。踐＿二衆道＿一而提＿上レ譽。對＿二諸龍象＿一。導＿二彼天人＿一。誑＿二-誘群生＿一。誠
爲＿二未可＿一。所以經言。如來是眞實語者￣ナリ。乃至是不異語
者￣ナリ。故應＿二信奉＿一。勿＿レ起＿二驚疑＿一。
經曰。故說般若波羅蜜多呪卽說呪曰揭諦揭諦波羅揭
諦波羅僧揭諦菩提娑婆訶。　贊曰。前說＿二法義＿二持＿一。雖＿レ
勸＿二信學＿一。欲＿レ令＿二神用速備＿一。更說＿二呪持＿一。《割書：已上｜贊畢。》西明云。揭諦
等句。古來相傳。此呪乃是。西域正音。祕密辭句。翻卽失＿レ
驗。故存＿二梵語＿一。又解呪中。說＿二諸聖名＿一。或鬼神名。或諸法
奥義。言含＿二多義＿一。此無＿二正當＿一。故存＿二梵音＿一。一云。揭諦揭諦。
此云＿二度度＿一。頌＿二前長行。般若二字＿一。此顯＿下般若。有＿二大功能＿一。
自度度＿上レ他。故云＿二度度＿一。次波羅者。此云＿二彼岸到＿一。卽頌＿二長
行。波羅蜜多＿一。雖＿レ云＿二度度＿一。而至＿二何度＿一。謂卽彼岸。是度度
處。故云＿二波羅揭諦＿一。次波羅者如＿レ 上。云＿二僧揭諦＿一者。此云＿二
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到竟＿一。卽頌＿二長行。究竟二字＿一。次菩提者。此覺。卽彼岸體。
次娑婆訶者。此云＿二速疾＿一。謂由＿三妙慧。有＿二勝功用＿一。則能速
疾。至＿二菩提岸＿一。《割書：更有＿二餘義＿一。｜煩故不＿レ記。》空海和尚云。初揭諦。顯＿二聲聞行
果＿一。二揭諦擧＿二綠覺行果＿一。三波羅揭諦。指＿二諸大乗最勝行
果＿一。四波羅僧揭諦。明＿二眞言萬陀羅具足輪圓行果＿一。五菩
提娑婆訶。說＿二 上諸乘究竟菩提證入之義＿一。《割書：字義如＿レ｜是云云》祕藏記
云。揭諦揭諦。《割書：行行義。謂菩｜薩行。佛行。》波羅。《割書：圓滿最｜勝義。》揭諦波羅僧。《割書：和合｜義。》
揭諦菩提娑婆訶。《割書：究竟義。圓滿義。驚覺｜義。成就之義。敦玄義。》今謂。雖＿下有＿二兩三家＿一。
釋＿中字義句義＿上。慈恩法師。旣以不＿レ釋。明知密說。不＿レ假＿二顯
釋＿一。句義可＿レ然。難＿レ思。
般若心經略釋《割書：終》

現代語訳

【八頁上段】

六つの感官を指す。六は触で、境の勝劣に対することができることを謂う。七は受で、境の苦楽を領受することができることを謂う。八は愛で、三界の貪を謂う。九は取で、煩悩を謂う。十は有で、行から受までの六支の種子が、愛取によって潤われることにより、後有を有することができることを指す。十一は生で、苦果が現れ起こることを謂う。十二は老死で、衰え変わって終わり没することを謂う。世尊はこのように方便として施設して、独覚等に自菩提を獲得させようとした。しかし彼らは了解せず、妄りに実在する染浄縁起があると執着した。今彼らが無いことを説いて、執着を捨てさせる。雑染品においては、ただ無明が無いことから老死が無いことまでを説く。清浄品においては、ただ無明尽が無いことから老死尽が無いことまでを説く。各々ただ順を無とするが、逆も無いことを例とする。初後の無を挙げて、中も亦た無いことを例とする。

経に曰く「無苦集滅道」。賛に曰く、前には独覚の近観を無とし、これは声聞の近観を無とする。即ち四聖諦である。有漏の逼迫を苦と名づけ、後有を招感することを集と名づけ、四種の涅槃を滅と名づけ、無漏の有為を道と名づける。病を療治する者が、病と病因と病の除去と除去法を知るように、生死の苦と苦因と苦滅と滅法を観ずることも同様である。ただ聖者のみが実を知るので、聖諦と名づける。苦ではない等の中に、仏が苦等として説かれたものを、声聞等は了解せず、言葉の通りに着を起こした。今彼らの執を破るので、故に無であると説く。依他は定んで苦集等の相ではなく、真理にどうしてその差別があろうか。これによって並びに無である。

経に曰く「無智亦無得」。賛に曰く、上では声聞の近観を無とし、これは菩薩の近観を無とする。菩薩の真観は、ただ非安立のみである。故に総じて近を説いて、また智も得も無い。無分別

【八頁下段】

智が真如を証する位において、心境が冥合し、平等平等である。能取所取は一切皆無である。後得智中では、諸相の縛を離れ、虚妄な執が無く、また二取を離れる。余位の執の種子は、猶お未だ断じられていないので、観が分明でなく、二取があると謂う。実在する能取を破るので、故に無智と説く。実在する所取を破るので、復た無得と言う。

経に曰く「以無所得故」。賛に曰く、菩薩は正しく十善巧観を修する。舎利子によって、漸次大乗を悟るので、故にこれは俱に三乗の通別と近遠と加行根本の六種を無とする。二つの真観位において、法の事理を証し、所執の六相は都て所有が無い。依他円成は定んで六相ではない。故に無得を以て、通じて上の無を釈する。大経の言の如く、色等の諸法は、無所得の故に、甚深般若も、また無所得である。

経に曰く「菩提薩埵依般若波羅蜜多故心無礙礙無礙礙故無有恐怖遠離一切顛倒夢想究竟涅槃」。賛に曰く、以下は依学の徳を彰し、勝利を獲得することを歎じ、苦を離れて円証することである。これは菩薩の因位修益を歎ずる。菩薩は常時、説かれた文字を縁として、観照を学び起こし、実相を尋ね観じ、眷属を修持し、妄りに一切境界を知ることを求めない。これを般若に依ると名づける。礙とは煩悩障で、涅槃を得ないからである。礙とは所知障で、菩提を得ないからである。或いは礙は即ち礙で、俱に二障に通ずる。恐怖とは、五怖畏を謂う。一は不活畏、二は悪名畏、三は死畏、四は悪趣畏、五は大衆畏である。顛倒とは七倒を謂う。一は想倒、二は見倒、三は心倒、

【九頁上段】

四は無常を常と謂う、五は苦において楽と謂う、六は不浄を浄と謂う、七は無我を我と謂う。夢想とは、真智が未だ覚めず、恒に夢中に処することである。これによって仏は生死の長夜と説かれた。夢は想によって起こるので、故に夢想と名づける。前の七倒は、妄想によって生じ、夢に処して行うので、故に夢想と名づける。梵語で涅槃、唐では円寂と言う。即ち体が周遍し、性が湛然とする義である。この中で総じて説くのは、諸菩薩が般若に依る故に、三無性を悟り、及び我法二空によって顕される一切空の故に、その心が二障に礙されず、五怖に恐れられず、七倒に纏われず、夢想に惑わされず、便ち能く究竟して涅槃を契証することである。

経に曰く「三世諸仏依般若波羅蜜多故得阿耨多羅三藐三菩提」。賛に曰く、三世とは過去来今である。諸とは一つでないからである。梵語で仏陀、これを略して仏と云い、唐では覚者と言う。得とは獲証を謂う。阿は無と云い、耨多羅は上と云い、三は正と云い、藐は等と云い、三はまた正と云い、菩提は覚と云う。生死を出でて恵行が俱に満ちて、標して仏名を以てする。覚慧が円満し、更に修することはないといえども、然し持して捨てず、有情類を済うので、故にまた仏が般若に依ると説く。或いは依は即ち修である。仏が因位によって、般若を行じ依ることによって、正覚を得たからである。智断が円満し、無上覚と名づける。異生の邪智を簡んで正覚と名づけ、二乗の分智を簡んで等覚と名づけ、菩薩の缺智を簡んで復た正覚と名づける。ただ仏のみが

【九頁下段】

円証して、全名を得る。

経に曰く「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」。賛に曰く、梵語で陀羅尼、これを総持と曰う。略して四種がある。一つは法で、略教を以て広を含む。二つは義で、略義を以て広を含む。三つは能く菩薩の無生法忍を得る。慈氏の説の如く、（梵語）である。四は呪で、大経の説の如く、（梵語）である。念と慧の二つが、能く万徳を具含する。この古説に順じて、総じて呪名を立てる。総持によって異生声聞独覚菩薩の四道を出過するか、或いは文字の妙用と、観照の円鑒と、眷属の勝益と、実相の無喩とか、或いは四つが皆通ずるので、故にこの般若を神等呪と名づける。或いはこの般若は、大神者乃至無等等者の所説の呪である。諸学者に勧めて、皆この経において、十法行を修せよ。

経に曰く「能除一切苦」。賛に曰く、前には徳を具することを明かし、これは悪を破ることを明かす。信と学と証と説とが、皆衆苦を除く。故に大経に言う、能くこの経において、十法行を行ずれば、一切の障蓋は、皆染めることができず、一切の極重悪業を造るといえども、而も能く一切悪趣を超越し、乃至疾やかに無上菩提を証し、心の所欲に随って、成弁しないことは無いと。所以に、王城の四衆は、纔かに誦念して魔を伏し、天宮の千眼は、始めて受持して

【十頁上段】

怨が潰える。況んや復た深く己を哀懇し、因が極まり果が円かなら、五趣を抜いて師と為し、十方に跨がって主と為さざることは、未だこれ有らざるなり。

経に曰く「真実不虚」。賛に曰く、疑いを除き信を勧めんとして、重ねてこの言を説く。何ぞ大宝輪王の位を棄て、寂林に処して飾りを落とし、慈父法王の尊を称し、衆道を践んで誉れを提げ、諸龍象に対し、彼の天人を導き、群生を誑誘することがあろうか。誠に未だ可ならざる所である。所以に経に言う、如来は真実語者なり、乃至不異語者なりと。故に信奉すべく、驚疑を起こすなかれ。

経に曰く「故説般若波羅蜜多呪即説呪曰揭諦揭諦波羅揭諦波羅僧揭諦菩提娑婆訶」。賛に曰く、前には法義持を説き、信学を勧めるといえども、神用を速やかに備えしめんと欲して、更に呪持を説く。西明に云く、揭諦等の句は、古来相伝して、この呪は乃ちこれ西域の正音で、秘密の辞句であり、翻ずれば即ち験を失うので、故に梵語を存する。また呪中を解するに、諸聖の名、或いは鬼神の名、或いは諸法の奥義を説く。言は多義を含み、これに正当が無いので、故に梵音を存する。一に云く、揭諦揭諦は、これを度度と云い、前の長行の般若二字を頌する。これは般若に大功能があり、自度し他を度することを顕すので、故に度度と云う。次の波羅は、これを彼岸到と云い、即ち長行の波羅蜜多を頌する。度度と云うといえども、而も何に至って度すのか。謂く即ち彼岸が、是れ度度の処である。故に波羅揭諦と云う。次の波羅は上の如く、僧揭諦と云うは、これを

【十頁下段】

到竟と云い、即ち長行の究竟二字を頌する。次の菩提は、これ覚で、即ち彼岸の体である。次の娑婆訶は、これを速疾と云う。謂く妙慧によって、勝功用があるので、則ち能く速疾に菩提の岸に至る。空海和尚に云く、初めの揭諦は、声聞の行果を顕し、二の揭諦は縁覚の行果を挙げ、三の波羅揭諦は、諸大乗の最勝行果を指し、四の波羅僧揭諦は、真言曼荼羅具足輪円の行果を明かし、五の菩提娑婆訶は、上の諸乗究竟菩提証入の義を説く。秘蔵記に云く、揭諦揭諦（行行の義。謂く菩薩行、仏行）、波羅（円満最勝の義）、揭諦波羅僧（和合の義）、揭諦菩提娑婆訶（究竟の義。円満の義。驚覚の義。成就の義。敦玄の義）。今謂うに、両三家が字義句義を釈すること有るといえども、慈恩法師が既に釈さざるを以てするに、明らかに知る、密説は顕釈を仮らず。句義然るべし。思い難し。

般若心経略釈（終）

英語訳

**Page Eight, Upper Section**

The six sense organs. Sixth is contact, referring to being able to respond to the superiority or inferiority of objects. Seventh is feeling, referring to being able to receive the suffering or pleasure of objects. Eighth is craving, referring to attachment to the three realms. Ninth is grasping, referring to afflictions. Tenth is existence - when the seeds of the six links from formations to feeling are moistened by craving and grasping, they can have future existence. Eleventh is birth, referring to the manifestation of suffering results. Twelfth is old age and death, referring to decline, change, and final disappearance. The World-Honored One thus established these as expedient means to enable pratyekabuddhas and others to attain self-enlightenment. But they did not understand and falsely clung to the existence of real defiled and pure dependent origination. Now explaining their non-existence to make them abandon attachments. Regarding defiled categories, it only explains from "no ignorance" to "no old age and death." Regarding pure categories, it only explains from "no extinction of ignorance" to "no extinction of old age and death." Each merely negates the forward [sequence], while also exemplifying the non-existence of the reverse. Raising the non-existence of beginning and end to exemplify that the middle is also non-existent.

The sutra states: "No suffering, origination, cessation, path." Commentary: Previously negating the close observation of pratyekabudhas, this negates the close observation of śrāvakas - namely the Four Noble Truths. Contaminated oppression is called suffering; attracting and sensing future existence is called origination; the four types of nirvana are called cessation; uncontaminated conditioned [factors] are called path. Like one treating illness who knows disease, disease cause, disease elimination, and elimination method - observing birth-and-death suffering, suffering cause, suffering cessation, and cessation method is the same. Only the noble ones know reality, hence called Noble Truths. Among what is not suffering etc., what the Buddha explained as suffering etc., the śrāvakas and others did not understand and arose attachment according to the words. Now breaking their attachments, therefore explaining non-existence. The dependent nature is definitely not the characteristics of suffering, origination, etc. How could true principle have such distinctions? Therefore all are non-existent.

The sutra states: "No wisdom and also no attainment." Commentary: Above negated the close observation of śrāvakas; this negates the close observation of bodhisattvas. Bodhisattvas' true observation is only non-conceptual. Therefore generally explaining the close [observation], also without wisdom or attainment. Non-discriminative

**Page Eight, Lower Section**

wisdom, when realizing true suchness, mind and object merge mysteriously in equality. Grasper and grasped are all completely absent. In subsequently-attained wisdom, free from the bondage of various characteristics, without false attachments, also free from the two graspings. Since the seeds of attachment in other stages are not yet eliminated, observation is not clear and there are said to be two graspings. Breaking real grasper, therefore explaining "no wisdom." Breaking real grasped, again saying "no attainment."

The sutra states: "Because there is nothing to be obtained." Commentary: Bodhisattvas properly cultivate the ten skillful observations. Through Śāriputra gradually awakening to the Mahāyāna, therefore this together negates the six types of the three vehicles - general and particular, near and far, preparatory and fundamental. In the two true observation stages, realizing the phenomena and principle of dharmas, the six characteristics of attachment are completely non-existent. Dependent and perfected [natures] are not definitely the six characteristics. Therefore using "nothing to be obtained" to comprehensively explain the above negations. As the great sutra says: Form and other dharmas, because of having nothing to be obtained, profound prajñā also has nothing to be obtained.

The sutra states: "Bodhisattva-mahāsattvas, because of relying on prajñāpāramitā, have no mental obstructions; because there are no obstructions, they have no fear; departing from all inversions and dream-thinking, they ultimately [attain] nirvana." Commentary: Below clarifies the virtues of relying on study, praising the attainment of benefits, leaving suffering and perfectly realizing. This praises the cultivation benefits of bodhisattvas in the causal stage. Bodhisattvas constantly condition themselves on the explained words and letters, learning to arise contemplative illumination, seeking to observe true characteristics, cultivating and maintaining retinues, not falsely seeking to know all object-realms - this is called relying on prajñā. Obstruction refers to afflictive obstructions - not attaining nirvana. Obstruction refers to cognitive obstructions - not attaining bodhi. Or obstruction is precisely obstruction, both comprehending the two obstructions. Fear refers to five fearfulnesses: first, fear of not living; second, fear of bad reputation; third, fear of death; fourth, fear of evil destinies; fifth, fear of assemblies. Inversions refer to seven inversions: first, perceptual inversion; second, view inversion; third, mental inversion;

**Page Nine, Upper Section**

Fourth, regarding impermanence as permanence; fifth, regarding suffering as pleasure; sixth, regarding impurity as purity; seventh, regarding no-self as self. Dream-thinking means that true wisdom has not yet awakened, constantly dwelling in dreams. Through this the Buddha spoke of the long night of birth and death. Dreams arise from conceptualization, therefore called dream-thinking. The previous seven inversions arise from false conceptualization, acting while in dreams, therefore called dream-thinking. In Sanskrit "nirvana," in Chinese "perfect tranquility" - meaning the essence is all-pervading and the nature is pristinely clear. Speaking generally here: because various bodhisattvas rely on prajñā, they awaken to the three non-natures and, through the emptiness revealed by the two emptinesses of self and dharma, their minds are not obstructed by the two obstructions, not frightened by the five fears, not entangled by the seven inversions, not deluded by dream-thinking, and can ultimately realize and directly experience nirvana.

The sutra states: "Buddhas of the three times, because of relying on prajñāpāramitā, attain anuttarā-samyak-sambodhi." Commentary: The three times are past, future, and present. "All" means not just one. In Sanskrit "buddha," abbreviated as "buddha," in Chinese "awakened one." "Attain" means to achieve and realize. "A" means "no," "nuttarā" means "superior," "samyak" means "correct," "sam" means "equal," "sam" again means "correct," "bodhi" means "awakening." Emerging from birth and death with wisdom and practice both fulfilled, labeled with the name Buddha. Awakened wisdom is perfectly complete - though there is no more cultivation, it is sustained without abandoning, benefiting sentient beings, therefore it also explains that Buddha relies on prajñā. Or "rely" means "cultivate." Because Buddha, through the causal stage of practicing and relying on prajñā, attained correct awakening. Wisdom and elimination [of obstructions] are perfectly complete, called "unsurpassed awakening." Distinguishing from the false wisdom of ordinary beings, it's called "correct awakening." Distinguishing from the partial wisdom of the two vehicles, it's called "equal awakening." Distinguishing from the incomplete wisdom of bodhisattvas, it's again called "correct awakening." Only Buddha

**Page Nine, Lower Section**

perfectly realizes and obtains the complete name.

The sutra states: "Therefore know that prajñāpāramitā is the great spiritual mantra, is the great bright mantra, is the unsurpassed mantra, is the unequaled mantra." Commentary: In Sanskrit "dhāraṇī," this is called "total retention." There are briefly four types: First is dharma - using brief teachings to contain the extensive. Second is meaning - using brief meaning to contain the extensive. Third is being able to attain the bodhisattva's acceptance of the non-arising of dharmas, as Maitreya explained: [Sanskrit mantra]. Fourth is mantra, as the great sutra explains: [Sanskrit mantra]. Mindfulness and wisdom, these two can completely contain myriad virtues. Following this ancient explanation, generally establishing the name "mantra." Through total retention surpassing the four paths of ordinary beings, śrāvakas, pratyekabuddhas, and bodhisattvas, or through the wonderful function of written words, the perfect reflection of contemplative illumination, the supreme benefits of retinue, and the incomparable true characteristics - or all four are comprehensive. Therefore this prajñā is called the spiritual and other mantras. Or this prajñā is the mantra spoken by the great spiritual one up to the unequaled one. Encouraging all students to cultivate the ten dharma practices regarding this sutra.

The sutra states: "Able to eliminate all suffering." Commentary: Previously clarifying having virtue, this clarifies breaking evil. Faith, study, realization, and explanation all eliminate multitudinous sufferings. Therefore the great sutra says: Being able to practice the ten dharma practices regarding this sutra, all obstructive coverings cannot defile; though creating all extremely heavy evil karma, one can transcend all evil destinies, up to quickly realizing unsurpassed bodhi. According to the mind's desires, nothing fails to be accomplished. Therefore, the four assemblies of the royal city barely recited and remembered to subdue demons; the thousand-eyed [deity] of the celestial palace just began accepting and maintaining when

**Page Ten, Upper Section**

enemies were defeated. How much more when deeply compassionating oneself earnestly, with causes perfected and results complete - not extracting from the five destinies to be teacher, striding across the ten directions to be master - this has never existed.

The sutra states: "True and real, not false." Commentary: To remove doubt and encourage faith, this statement is repeated. How could one abandon the position of great wheel-turning king, dwell in quiet forests and remove adornments, claim the honor of compassionate father and dharma king, tread all paths and raise up reputation, face various dragon-elephants, guide those devas and humans, and deceive and entice living beings? This would truly be impermissible. Therefore the sutra says: "The Tathāgata is one who speaks truthfully... up to one who speaks consistently." Therefore one should have faith and reverence, and not arise alarm or doubt.

The sutra states: "Therefore the prajñāpāramitā mantra is spoken, namely: gate gate pāragate pārasaṃgate bodhi svāhā." Commentary: Previously explaining dharma-meaning retention, though encouraging faith and study, wanting to quickly prepare spiritual functions, additionally explaining mantra retention. Ximming says: The phrases "gate" etc. have been traditionally transmitted - this mantra is the correct pronunciation of the Western Regions, with secret words and phrases. Translation would lose its efficacy, therefore the Sanskrit is preserved. Also, in explaining mantras, various sacred names are spoken, or demon and spirit names, or the profound meanings of various dharmas. The words contain multiple meanings with no exact correspondence, therefore the Sanskrit pronunciation is preserved. One interpretation: "gate gate" means "cross over, cross over," extolling the previous prose's two characters "prajñā." This shows prajñā has great power - crossing over oneself and crossing over others, therefore saying "cross over, cross over." Next, "pāra" means "reaching the other shore," extolling the prose's "pāramitā." Though saying "cross over, cross over," but crossing over to where? Namely the other shore is the place of crossing over. Therefore saying "pāragate." Next "pāra" is as above. "Saṃgate" means

**Page Ten, Lower Section**

"completely arrived," extolling the prose's two characters "ultimate." Next "bodhi" means "awakening" - namely the essence of the other shore. Next "svāhā" means "swiftly." Through wonderful wisdom having supreme function, one can swiftly reach the shore of bodhi. Master Kūkai says: The first "gate" manifests the practices and results of śrāvakas; the second "gate" indicates the practices and results of pratyekabuddhas; the third "pāragate" points to the supreme practices and results of the great vehicle; the fourth "pārasaṃgate" clarifies the practices and results of the complete wheel-circle of mantra-maṇḍala; the fifth "bodhi svāhā" explains the meaning of ultimate bodhi realization and entry of all the above vehicles. The Secret Treasury Record says: "gate gate" (meaning practices - namely bodhisattva practices, buddha practices); "pāra" (meaning perfect and supreme); "gate pārasaṃ" (meaning harmony); "gate bodhi svāhā" (meaning ultimate, perfect, awakening, accomplishment, and profound mystery). Now I say: Though there are two or three schools interpreting the meanings of characters and phrases, since Master Cien did not interpret them, it's clear that secret explanations don't require explicit interpretation. The meaning of the phrases may be so, but it's difficult to fathom.

**Brief Commentary on the Heart Sutra (End)**