佛說帝釋般若波羅蜜多心經

Thus, truly, have I heard:

At one time the Buddha, together with countless great bhikshus and ten kotis of great bodhisattvas in youth-like form, was dwelling on Vulture Peak at Rajagriha.

At that time, the Blessed One said to Shakra, king of the devas:

– Kaushika! This prajnaparamita is profound in meaning. It is neither one nor different, neither marked nor unmarked, neither grasped nor abandoned, neither increasing nor decreasing. It has no afflictions, nor is it without afflictions. It is neither relinquishing nor not relinquishing, neither abiding nor not abiding, neither corresponding nor not corresponding, neither afflicted nor not afflicted, neither a condition nor not a condition, neither real nor not real, neither dharma nor not dharma, neither having a place of return nor not having a place of return, neither the true limit nor not the true limit.

Kaushika! Thus, all dharmas are equal, and prajnaparamita is also equal; all dharmas are quiescent, and prajnaparamita is also quiescent; all dharmas are unmoving, and prajnaparamita is also unmoving; all dharmas are discriminated, and prajnaparamita is also discriminated; all dharmas are fearful, and prajnaparamita is also fearful; all dharmas are clearly known, and prajnaparamita is also clearly known.

All dharmas are of one taste, and prajnaparamita is also of one taste; all dharmas are unborn, and prajnaparamita is also unborn; all dharmas do not cease, and prajnaparamita also does not cease; all dharmas are empty of false imagination, and prajnaparamita is also empty of false imagination; form is boundless, and prajnaparamita is also boundless; likewise feeling, perception, formations, and consciousness are boundless, and prajnaparamita is also boundless.

The world is boundless, and prajnaparamita is also boundless; likewise the water element, fire element, wind element, and space element are boundless, and prajnaparamita is also boundless; vajra is equal, and prajnaparamita is also equal; all dharmas are indestructible, and prajnaparamita is also indestructible; the nature of all dharmas cannot be apprehended, and prajnaparamita also cannot be apprehended; the nature of all dharmas is equal, and prajnaparamita is also equal; all dharmas are without nature, and prajnaparamita is also without nature.

All dharmas are inconceivable, and prajnaparamita is also inconceivable; likewise the paramitas of giving, moral discipline, patience, vigor, meditation, skillful means, vow, power, and wisdom are also inconceivable. The three karmas are pure, and prajnaparamita is also pure. Thus the meaning of prajnaparamita is truly boundless.

Furthermore, Kaushika! The so-called eighteen emptinesses are: inner emptiness^[1], outer emptiness,^[2] inner-and-outer emptiness^[3], emptiness of emptiness^[4], great emptiness^[5], emptiness of ultimate meaning^[6], emptiness of the conditioned^[7], emptiness of the unconditioned^[8], emptiness of the boundless^[9], emptiness of non-change,^[10] emptiness of the beginningless^[11], emptiness of original nature^[12], emptiness of individual characteristics^[13], emptiness of marks,^[14] emptiness of non-nature^[15], emptiness of self-nature,^[16] emptiness of non-nature and self-nature^[17], and emptiness of all dharmas^[18].

Verse:

One should contemplate all dharmas

As stars, lamps, haze,

As dreams, illusions, bubbles, dew,

As lightning and also as clouds.

Now I shall speak in brief

Of prajnaparamita:

Neither arising nor ceasing,

Neither severed nor eternal.

Neither one nor many,

Neither coming nor going;

Thus the twelve links of dependent arising

Cease, and therefore are peaceful.

The Perfectly Enlightened One has taught;

I reverently trust his words.

I take refuge in the Buddhas of the ten directions,

Past, present, and future.

The Three Jewels and the paramitas,

An immeasurable ocean of merit,

Make offerings to the Tathagatas:

The great vidya, true and secret.

Đát nễ dã tha, bát la nghê bát la nghê, ma hạ bát la nghê bát la nghê, phạ bà tế bát la nghê, vạm ca ca lí a nghê, dã nẵng vĩ đà ma nễ, tất đề, tô tất đề, tất đình-dạ đổ mâu-hàm bà nga phạ đế, tát lí vạm, nga tốn na lí, bạt ngật đế vãn sa lệ, bá la sa, lí đa hạ tất đế, tam ma sa phạ, sa ca lí tất đình-dạ tất đình-dạ, một đình-dạ một đình-dạ kiếm ba kiếm ba, tả la tả la, la phạ la phạ, a nga tha, a nga tha, bà nga phạ đế ma vĩ la, toa sa phạ ha.

Nẵng mô đạt lí mô nại nga, đa tả mạo địa tát đỏa tả, ma hạ tát đỏa tả, ma hạ ca lỗ ni ca tả, nẵng mô sa na bá la, lỗ nĩ đát tả mạo địa tát đỏa tả, ma hạ tát đỏa tả, ma hạ ca lỗ ni ca tả, nẵng mô bát la nghê dã, ba la nhĩ đa duệ, đát nễ dã tha, mâu nễ đạt lí di,

Tăng nga la, hạ đạt lí di, a nỗ nga la, hạ đạt lí di, vĩ mục ngật đa, đạt lí di, tát đỏa nỗ nga la, hạ đạt lí di, phệ thất la phạ, noa đạt lí di, tam mãn đa, nỗ ba lí phạ lí đa, nẵng đạt lí di, ngu noa nga la, hạ tăng nga la, hạ đạt lí di.

Tát lí phạ đát la, nỗ nga đa đạt lí di, tát lí phạ, ca la ba lí bát la, ba noa đạt lí di, sa phạ hạ, bát la nghê dã, la di đa duệ, đát nễ dã tha, a khư nễ, nẵng khư nễ, a khư nẵng, nễ khư nễ, a phạ la vãn đà, nễ bán na, nễ bán na, nễ bát nại lí, sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa duệ, đát nễ dã tha, ngang nga ngang nga, nẵng đế la, ngang nga nẵng đế nẵng, phạ bà sa, ngang nga sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa, duệ đát nễ dã tha, thất lí duệ, thất lí duệ, mâu nễ thất lí duệ, mâu nễ thất lí dã tế, sa phạ hạ, bát la nghê dã, ba la di đa duệ, đát nễ dã tha, án phạ la vị lệ, sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa duệ, đát nễ dã tha, án hột lăng, thất lăng, đặc lăng thất lỗ, đế đặc lí, đế sa mật lí, nga đế vĩ duệ, nặc sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa duệ, đát nễ dã tha, vạm phạ lí, vạm phạ lí ma hạ, vạm phạ lí độ lỗ, độ lỗ ma hạ, độ lỗ sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa duệ, đát nễ dã tha, hổ đế hổ đế hổ đa, thiết nễ tát lí phọc, ca lí ma, phạ la noa nễ sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa duệ, đát nễ dã tha. Án a lỗ lê ca sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa duệ, đát nễ dã tha. Án tát lí phạ, vĩ đổ sa phạ hạ.

Nẵng mô bát la nghê dã, ba la di đa duệ, đát nễ dã tha, nga đế nga đế ba, lam nga đế ba, la tăng nga đế mạo địa sa phạ ha.

When the Blessed One had finished teaching this scripture, Shakra, king of the devas, the great bodhisattvas, devas, humans, gandharvas, asuras, and the entire great assembly all rejoiced exceedingly, accepted it in faith, and practiced accordingly.

Notes:

^[1] Inner emptiness 內空: refers to the six inner ayatanas, such as the eye and so on, being without self, without what belongs to self, and without such dharmas as the eye and so on.

^[2] Outer emptiness 外空: refers to the six outer ayatanas, such as form and so on, being without self, without what belongs to self, and without such dharmas as form and so on.

^[3] Inner-and-outer emptiness 內外空: namely the twelve ayatanas, the six faculties within the body and the six objects outside the body, being without self, without what belongs to self, and without those dharmas.

^[4] Emptiness of emptiness 空空: not being attached to the three emptinesses spoken of above.

^[5] Great emptiness 大空: namely that in the worlds of the ten directions there are no fixed marks of direction or location, such as here or there, past or present.

^[6] Emptiness of ultimate meaning 勝義空: namely that apart from dharmas there is no other self-nature, ultimate meaning, or true characteristic; one is not attached to the true characteristic.

^[7] Emptiness of the conditioned 有為空: namely that dharmas arising from causes and conditions, and the marks of causes and conditions, are both empty.

^[8] Emptiness of the unconditioned 無為空: not clinging to the dharma of nirvana.

^[9] Emptiness of the boundless 無際空: namely that although all dharmas arise from beginningless time, one is also far removed from the marks of grasping toward these dharmas.

^[10] Emptiness of non-change 無變異空: meaning that all dharmas are neither eternal nor annihilated; the thusness of the nature of dharmas, neither changing nor differing, is wholly unapprehendable.

^[11] Emptiness of the beginningless 無始空: namely that although all dharmas arise from beginningless time, one is also far removed from the marks of grasping toward these dharmas.

^[12] Emptiness of original nature 本性空: namely that the self-nature of dharmas is empty.

^[13] Emptiness of individual characteristics 自相空: namely that the general and particular marks, sameness and difference, of dharmas are all empty.

^[15] Emptiness of non-nature 無性空: dharmas that have already decayed and ceased have no self-nature; future dharmas are the same.

^[16] Emptiness of self-nature 自性空: namely that dharmas exist only through causes and conditions; therefore what presently exists is not truly existent.

^[17] Emptiness of non-nature and self-nature 無性自性空: namely that all dharmas of arising and ceasing and unconditioned dharmas throughout the three times are not truly existent.

^[18] Emptiness of all dharmas 一切法空: namely that the individual characteristics of all dharmas, such as skandhas, ayatanas, and dhatus, are indeterminate and free from the marks of clinging.