找回密码
 注册
搜索
热搜: 活动 交友
查看: 799|回复: 0

最后的审判 (319) 般若波羅蜜多心經 中英最新解读

[复制链接]
发表于 2020-8-12 16:39:58 | 显示全部楼层 |阅读模式
本帖最后由 日月同辉有其中 于 2020-10-6 11:28 编辑

般若波羅蜜多心經
玄奘法師译


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。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:“揭諦、揭諦,波羅揭諦,波羅僧揭諦,菩提薩婆訶。”




————————————————————————————————————————



英文译文


The Heart Of Prajna Paramita Sutra

When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.

Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.

Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind;

no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness;

and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.

Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!

All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita.

Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:

Gaté Gaté Paragaté Parasamgaté
Bodhi Svaha!
End of The Heart of Prajna Paramita Sutra


原载
中英对译版《般若波罗蜜多心经》 - 佛陀正法网



英文译文

The Heart Of Prajna Paramita Sutra

When Bodhisattva Avalokiteshvara was (just) practicing the (keenly) profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty (zone), and he cross(X)ed beyond all suffering and difficulty.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.

Shariputra, all Dharmas are (being) empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.

Therefore,  (being) in emptiness there is (exactly) no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind;

no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of (sharp) mind consciousness;

and no ignorance or ending of(with) ignorance, up to and including no old age and death or (by) ending of old age and death. There is (just) no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.

Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana!

All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita.

Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all (extreme) suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:

Gaté Gaté Paragaté Parasamgaté
Bodhi Svaha!
End of The Heart of Prajna Paramita Sutra




————————————————————————————————————————————



白话译文

以般若智慧观照自心而获得解脱自在的菩萨,修行极深的般若智慧时,观察洞见到集聚构成人我的肉体,感受,思想,意志,心识等五种要素,是因缘相依的生灭关系。他的本质是空,而非实体的存在。 菩萨因彻见这五种集聚的要素是缘起性空,所以脱离生老病死苦以及一切的痛苦。

  舍利弗啊!肉体以及一切的物质现象,不是真实的存在,不外乎是因缘相互依存的生灭关系,所以物质和空并无差别;而空和 物质二者在本质上也没有不同,因此空不异於物质。 有人认為空是没有,物质是有,而菩萨以般若智慧观照彻见到物质就是空,空就是物质,犹如水和水波的关系,二者既是各别的,也是一体的。感受,思想,意志, 心识,同样也是如此。

  舍利弗啊!这五种集聚的要素,从它缘起性空的本质来说,它既没有生起或灭失,也没有所谓污垢或清净,更不会增多或减少。所以,在缘起性空的本质上,物质,感受,思想,意志,心识都不是真实的存在,而是空。 人对外界的认识,需透过眼,耳,鼻,舌,身体,意识六种感官与物质,声音,香臭,味觉,触觉,其他一切事物及概念等六种外境,分别相对应而认知一切,这些都不是真实的存在,而是空。 人的一切认识作用各有不同,包括眼,耳,鼻,舌,身体,心识,物质,声音,香臭,味觉,触觉,其他一切事物及概念,甚至於眼,耳,鼻,舌,身体,心识的识别作用共十八种,它们都不是真实的存在,而是空。

  不经由佛教导而独自开悟的缘觉圣者,因观照十二因缘而了悟,但菩萨以般若智慧照见十二因缘是缘起性空的,所以不论是导致生死轮回的主因无明;或是灭尽无明, 甚至於生,老,病,死,或是因灭尽无明而脱离甚至於生老病死,也都不是实体的存在。 亲自听闻佛说法而证悟得声闻圣者,因观照四諦而了悟,但菩萨以般若智慧见苦,苦的原因,灭苦而解脱,灭苦的方法这四諦是缘起性空的,不是实体的存在。

  菩萨所证得的境界中,既不存有能证悟得般若智慧,也不存有所证得的境界,因為菩萨彻见一切是缘起性空的,一切是不可得 的,心不执著於一切。 使自己及一眾生都获得开悟的菩萨,由於修行可至生死彼岸的般若智慧,而通达空得真理,所以心中没有一丝牵掛及烦恼障碍;因而不恐惧生死,远离一切错误,不合理的思想,行為,妄想等等,终於达到寂灭无為的最高境界。

  过去,现在,未来三世一切佛,都是由於般若智慧,才能证得无上正等正觉而成佛。 因此,由以上可得知般若智慧是具有不可思议力量的密咒,是可破除一切愚痴黑暗的密咒,是至上的密咒,是可达成涅磐妙果无与伦比的密咒。它能去除一切的痛 苦,灾厄,是真实不变的真议真议。因此,宣说般若智慧的密咒如下:去!去!去到生死的彼岸!与眾生一起去到生死的彼岸!愿迅速同证正觉,获得大成就!


原载


心经译文_心经白话文_般若波罗蜜多心经翻译- 弘善佛教网



————————————————————————————————————————————



般若波羅蜜多心經
玄奘法師译


觀(截取组合:)自在菩(含凵 qiǎn,)薩,行(含:)深般若波羅蜜多時,照見五蘊皆(含白,)空,度一切苦厄。舍利子,色不異空,空不異色;色即(就,)是()空,空即(就,)是色。受、想、行、識,亦()復如是。舍利(含)子(含一,one,),是諸法(含厶 sī,;含土,)空相(含凵 qiǎn,),不(含下,down,)生(亦,)不滅,不垢(含土,)不淨,不增(取撇放日上:白,)不減,是故空中無(截取无组合:)色,無(截取无组合:)受、想(含下,down,)、行、識();無眼、耳、鼻、舌(含)、身、意();無色、聲、香(含)、味、觸、法;無眼界,乃至(上含:;含厶 sī,;含土,)(於;含)無意(取撇放日上:白,)識界;無(截取无组合:)無明(含 sī,),亦(截取下,down,)無無明盡(取皿外框倒置:凵 qiǎn,);乃至(上含一,one,;含厶 sī,;含:十一)無老死(含一,one,),亦()無老死(含:)盡(取皿外框倒置:凵 qiǎn,)。無苦(含:)、集(含:)、滅(down,)、道,無智亦(一,one,)無(截取无嫁接:)得。以無(截取无嫁接:)所得(取撇放日上:白,)故,菩提(取撇放日上:白,)薩埵(含土,),依()般若波羅(含糸sī,;上含凵 qiǎn,)蜜多故,心無罣礙(含疑,)(牵【】挂),無罣(上含凵 qiǎn,)礙(截取象形的下,down,)故,無有恐怖,遠()離顛倒夢想,究()竟(截取组合:)涅槃。(过去(含土,),现在,未来【含下,down,】)三世諸(含土,)佛,依般若波羅(上含凵 qiǎn,)蜜多故,得阿耨(左半边含下,down,)多羅(含糸sī,;上含凵 qiǎn,)三藐三(含一,one,)菩提。故知般若波羅(含糸sī,)蜜多,是大(含一,one,)神咒,是大(含:)明咒,是()無上咒(取無上一丿组合:),是無等(含:)等(含:)(含白,)咒(截取两字组合:),能除(的;含白,苦,真實不(上含:。故說般若(含凵 qiǎn,)波羅(上含凵 qiǎn,)蜜多咒(截取两字组合:),即說咒(截取两字组合:)曰:“揭諦、揭諦,波羅揭諦,波羅僧揭諦,菩提薩婆訶。”





般若波羅蜜多心經
玄奘法師译



觀(截取组合:)(获得解【含】脱过【】的)自在(含工,)菩(含凵 qiǎn,)薩(含),行(含:)深(down,)般若波羅蜜(含)多時,照見(过,)五蘊皆(含白,)空(含工,),度(含厂,取chan,)一切(痛;含)苦厄。舍利(含下,down,)子,色不異(含田,含囗,古同:)空,空不異(含)色;色即(就,)是()空,空即(就,)是色。受、想、行、識,亦(常,取chan,)()復如是(含象形的下,down,)。舍利(含)子(含一,one,),是(含象形的下,down,)諸法(含厶 sī,;含土,)空相(含凵 qiǎn,),不(含下,down,)生(亦,)不滅(含厂,取chan,),不垢(含土,)不淨,不增(含工,;取撇放日上:白,)不(含下,down,)減(含厂,取chan,),是故(因【含囗,古同:】此)空(含工,)中()無(截取无组合:)色,無(截取无组合:)受、想(含下,down,)、行、識();無眼、耳、鼻(含田,含囗,古同:)、舌(含)、身、意();無色、聲、香(含)、味、觸(含)、法;無眼界(含田,含囗,古同:),乃至(上含:;含厶 sī,;含土,)(於;含)無(含)意(取撇放日上:白,)識界;無(截取无组合:)無明(含 sī,),亦(截取下,down,)無無明(含厂,取chan,)盡(取皿外框倒置:凵 qiǎn,);乃至(上含一,one,;含厶 sī,;含:十一)無老死(美军语:down,)(含一,one,),亦()無老死(含:)盡(取皿外框倒置:凵 qiǎn,)。無苦(含:)、集(含下,down,;含:)、(含厂,取chan,)(down,)、道,無(含)智亦(一,one,)無(截取无嫁接:)得。以無(截取无嫁接:)所得(取撇放日上:白,)故(因【含囗,古同:】此),菩提(含象形的下,down,;取撇放日上:白,)薩(含)埵(含共字头,音:;含土,),依()般若波羅(含糸sī,;上含凵 qiǎn,)蜜(含)多故,心()無(过,)罣礙(当含疑,)(牵【】挂),(因【含囗,古同:】此)無(含)罣(上含凵 qiǎn,)礙(截取象形的下,down,)故,無有恐(含厂,取chan,,遠()離顛倒(down,)(不合理【含】的)夢想,究()竟(截取组合:)涅槃。(过【】去(含土,),现【含工,】在,未(含下,down,)来【含下,down,】)三世諸(含土,)佛,依般(含厂,取chan,)若波羅(上含凵 qiǎn,)蜜(含)多故(因【含囗,古同:】此),得阿耨(含厂,取chan,;左半边含下,down,)多羅(含工工,;含糸sī,;上含凵 qiǎn,)三藐(字义含有:down,)三(含一,one,)菩提。故(因【含囗,古同:】此)知般(含厂,取chan,)若波羅(含糸sī,)蜜(含)多,是(含象形的下,down,)大(含一,one,)神咒,是(含象形的下,down,)大(含:)明(含厂,取chan,)咒,是()無上咒(取無上一丿组合:),是無(含)等(含:)等(含:)(含白,)咒(截取两字组合:),能除(的;含白,)(痛;含苦,真實(截取田,含囗,古同:(上含:。故(因【含囗,古同:】此)說般若(截取共字头,音:;含凵 qiǎn,)波(截取厂,取chan,)羅(上含凵 qiǎn,)蜜(含)多咒(截取两字组合:),即說咒(截取两字组合:)曰:“揭諦、揭諦,波羅揭諦,波羅僧揭諦,菩提(含象形的下,down,)薩婆訶。”









您需要登录后才可以回帖 登录 | 注册

本版积分规则

手机版|阿波罗网

GMT+8, 2024-11-17 07:22

快速回复 返回顶部 返回列表