Interpretation of the Great Compassion Mantra, Heart Sutr

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1 Interpretation of the Great Compassion Mantra ( 大悲咒 ), Heart Sutra ( 心經 ) and Diamond Sutra ( 金剛經 ) (by Wong Cheuk-kwan, 1968 graduate, January 2009) 1. The Nilakantha Dhāranī /Great Compassion Mantra ( 大悲心陀羅尼 / 大悲咒 ) Buddhists should be familiar with the Great Compassion Mantra. Many may recite it regularly in the belief that this mantra ( 咒 ) would give them peace and safety in all situations. There exist books in the bookstores, which describe a certain stanza as a certain type of god, so as to impress the readers that this mantra possesses mysterious power. There have been inexplicable incidents recording that people, who recited this mantra regularly, were able to remain safe when in serious illness or disasters. I do not have the slightest doubt about the mysterious effects of this mantra since religion is a matter of faith and cannot be explained by secular logic. Mantras are full of mystery, and in Tibetan Buddhism, the learning of mantras needs to be under the supervision of a master. However, this mantra has been introduced to China for more than a thousand years, and the Chinese Buddhists have recited this mantra for centuries so revealing the meaning of the mantra is permitted. I started to learn about this mantra in early 1990s. A few years ago, I decided to explore the meaning of all the 84 stanzas in the mantra. I have read many references about the interpretation of this mantra but none of them I read is able to give a full interpretation of the entire 84 stanzas. On the websites of the Tibetan Buddhists, different authors gave different explanation. One book written by Mr. T J Wang ( 王亭之說觀世音與大悲咒 ) provides an interpretation stanza by stanza. Mr. Wang has practised Tibetan Buddhism for many decades and had a very good understanding of the text of the mantra. His interpretation helps me greatly in understanding the mantra but the interpretation is still not complete. I was also fortunate to find another book entitled 大悲咒集刊 ( 金剛乘弟子黃繩曾敬題, 1983), which is a collection of different versions of the mantra. Thank Mr. Huang for his effort to print this valuable book which was distributed free of charge. In this book, good interpretation of many stanzas is provided but still this not complete and some explanations are questionable. Mr. T J Wang in his book said that if we did not recite the sound of each stanza correctly, the effects of reciting this mantra would decrease substantially. However, the Chinese translation was completed many years ago and the original Indian script was not left to us. I decided to search on the Internet whether there exists any acceptable Sanskrit version of the mantra so that we can recite the mantra more closely to the original version and at the same time have the best understanding of the whole mantra.

2 I am very fortunate to have found from this website an article by an Indian scholar Mr. Lokesh Chandra entitled Origin of the Avalokitesvara of Potala : - ( This article records his work of studying various versions of the text written in ancient Indian script and his proposed reconstructed Sanskrit text together with explanation in English. The explanation in English, though not provided stanza by stanza, is quite inspiring since it bridges the gap found in other references. I am able to interpret the mantra stanza by stanza based on his work and the references mentioned above. In order to help ordinary readers understand the mantra stanza by stanza in both Chinese and English, I have depicted the mantra in the form of a table (ref. Appendix A) with explanation in both Chinese and English. To suit the Sanskrit text reconstructed by Mr. Chandra, I have amended the Chinese text slightly. After reciting the revised text for some months, I have found no difficulty in reciting the reconstructed Sanskrit and Chinese text. Moreover, with the explanation in both Chinese and English for each stanza, it is be easier for readers to understand the blessings of Avalokitesvara ( 聖觀自在菩薩 ) to all beings. Reciting the mantra will help all beings ( 一切眾生 ) to be liberated from fears, vexations and attachments to desires, and become adored to the Triple Gem The Buddha, Dharma ad Monks ( 皈依三寶 : 佛法僧 ). Mr. Lokesh Chandra s autobiography is given at the website of Wikpedia ( Lokesh Chandra is a contemporary scholar of Buddhism and the Indian arts. He is the son of the famous Sanskrit scholar Raghu Vira. He has also served as a member of the Indian Rajya Sabha besides serving as a Vice-President of the Indian Council for Cultural Relations, and Chairman of the Indian Council of Historical Research. In 2006, he was recognized with India's Padma Bhushan award. He has to his credit over 360 works and text editions. Among them are classics like his "Tibetan-Sanskrit Dictionary", "Materials for a History of Tibetan Literature", "Buddhist Iconography of Tibet", and his "Dictionary of Buddhist Art" in about 20 volumes. Presently, he is Director, International Academy of Indian Culture. He is acknowledged as one of the great cultural giants of India. Therefore, I consider that his article Origin of the Avalokitesvara of Potala can be trusted. The Great Compassion Mantra was translated into Chinese by Vajrabodhi ( 金剛智 ) (worked A.D ), twice by his disciple Amoghavajra ( 不空 ) (worked A.D ) and in the 14 th century by Dhyanabhadra ( 指空 ) (worked A.D ). The most popular Chinese version read by Buddhists nowadays is that translated by Vajrabodhi ( 金剛智 ). According to Mr. Huang s book on collection of different versions of the Great Compassion Mantra 大悲咒集刊 ( 金剛乘弟子黃繩曾敬題 ), the Buddha talked about this mantra to 2

3 several gods and bodhisavattas in the earthly paradise of Avalokitesvara ( 聖觀自在菩薩 ) at Mount Potala ( 普陀山 ). The Buddha told Avalokitesvara to take hold of this mantra so that the beings in the future wicked world could be benefited. Avalokitesvara took over this mantra and swore that all beings who recited this mantra constantly would attain enlightenment and superb merits. The Buddha gave this mantra a name as Nilakantha Dhāranī ( 大悲心陀羅尼 ). Later, it was given a secular name as the Great Compassion Mantra ( 大悲咒 ). What is the difference between dhāranī ( 陀羅尼 ) and mantra? A dhāranī is a type of ritual speech similar to a mantra. The word dharani derives from a Sanskrit root dh.r which means to hold, or maintain ( 總持, 持善法不使散, 持惡法不使起的意思 ). The distinction between dhāranī and mantra is a difficult one to make. We can say that all mantras are dhāranīs but that not necessarily all dhāranīs are mantras. Mantras are generally shorter. Where is Mount Potala? Mr. Chandra opined that Mount Potala was located at South India (please refer to the first paragraph if his article). At present, Chinese Buddhists took Mount Potala to be Mountain Putuo ( 普陀山 ) at Chekiang Province ( 浙江省 ). Please visit ( 普陀山, 與山西五臺山四川峨眉山安徽九華山並稱爲中國佛教四大名山, 是觀世音菩薩的道場普陀山 (Mountain Putuo) 是舟山群島 1390 個島嶼中的一個小島, 形似蒼龍臥海, 面積近 13 平方公里, 與舟山群島的沈家門隔海相望, 素有海天佛國南海聖境之稱, 是首批國家重點風景名勝區 2007 年 5 月 8 日, 舟山市普陀山風景名勝區, 經國家旅遊局正式批准, 爲國家 5A 級旅遊風景區海上有仙山, 山在虛無縹緲間, 普陀山以其神奇神聖神秘, 成爲馳譽中外的旅遊勝地 ) 2. The Great Wisdom Beyond Wisdom Heart Sutra /Heart Sutra ( 般若波羅蜜多心經 / 心經 ) I have attained some degree of enlightenment of the Heart Sutra after learning it for years. This sutra is very difficult to understand, so it is my wish to produce a simple explanation for the readers for their daily practice. Up to the present level of my understanding based on the Middle Way Buddhism, I have attempted to write down the explanation in a simple format. The purpose is to help ordinary readers to appreciate the meaning of Emptiness this abstruse sutra and practice the six forms of Prajna Paramita (i.e. charity, self-discipline, forbearance, diligence, Zen meditation, and transcendental wisdom) to free from all suffering in life. It is at Appendix B. 3

4 3. The Diamond-Cutter of Perfect Wisdom Sutra/Diamond Sutra ( 金剛般若波羅蜜多經 / 金剛經 ) Since this sutra is very long, I have attempted to produce a condensed version of around 270 words in the same way as the previous masters condensed the 800 volumes of the Great Prajna Paramita Sutra ( 大般若經 ) into a simple Heart Sutra of 260 words, summarizing the central meaning of the sutra. Based on my understanding, I have written down the explanation in a simple format to facilitate ordinary readers. As attachments ( 執著 ) are the hardest things of our mind, we may need this sutra to help us cut away our attachments like a diamond cutter is used to cut the hard materials. It is at Appendix C. 4

5 Appendix A Nilakantha Dhāranī 1 / The Great Compassion Mantra ( 大悲心陀羅尼 / 大悲咒 ) 原文 by Lokesh Chandra 2 中文音譯中文解釋 English Translation by Lokesh Chandra 1. Namo Ratna-trayāya/ 1. 南無怛那 - 哆囉夜耶 /. 1. 皈依三寶 ( 佛法僧 ) 1. Adoration to the Triple Gem (Buddha, Dharama and Monks) Namo ārya valokiteśvarāya 4. bodhisattvāya 5. mahāsattvāya 6. mahākārun ikāya/ 2. 南無阿唎耶 3. 婆盧羯帝. 爍缽囉 2-6. 皈依大悲聖觀自在菩薩大菩薩 2-3. Adoration to the noble 耶. 4. 菩提薩埵婆耶. ( 祈求一切圓滿, 不受一切鬼卒的侵害, 皈 Avalokitesvara, 4.bodhisattva, 摩訶菩提薩埵婆耶. 6. 摩訶迦盧尼迦耶. 命於為觀世音菩薩請說廣大圓滿無礙大悲心陀羅尼的本尊 ) mahasattva, 6. the Great Compassionate One. 7. Om / 8-9.sarva-bhaya-sodhanaya tasya 10. namaskr tva imụ 11. Aryavalokiteśvarāya tava 12. namo Nilakantha/ 7. 唵 / 8-9. 薩皤 - 巴哈耶 - 數怛那耶 7-9. 頂禮能救度眾生於一切恐怖者一切怛寫. 聖眾 10. 南無士傑他伊蒙.11. 阿唎耶佛皈依彼海島香山聖觀自在菩薩囉傑爹梳囉耶他華. 12. 皈依於彼聖觀自在賢愛大悲心 12. 南無. 那囉謹打 Om, Having paid adoration to One who Dispels all Fears, O noble Avalokiteśvarā, to You adoration, 12 O Nilakantha 1 A dhāranī ( 陀羅尼 ) is a type of ritual speech similar to a mantra. The word dharani derives from a Sanskrit root dh.r which means to hold, or maintain ( 總持, 持善法不使散, 持惡法不使起的意思 ). The distinction between dharani and mantra is a difficult one to make. We can say that all mantras are dharanis but that not necessarily all dharanis are mantras. Mantras are generally shorter. 2 The essay entitled Origin of the Avalokitesvara of Potala is posted on the website: - Mr. Lokesh Chandra of New Dehi is a contemporary scholar of Buddhism and the Indian arts:

6 13. hrdayam vartayisyami 14. sarvartha śadhanam subham/ 15. ajeyam sarva-bhutanam bhava-marga-visodhakam// 18. Tadyathā/ 19. Om / Aalokadhipati lokatikranta/ 13. 哆孕皤他衣沙咩.14. 薩婆阿他將釋出大悲心陀羅尼給一切眾沙他南輸朋. 15. 阿逝孕.16. 薩婆 - 菩哆藍巴話 - 摩伽威蘇德禽. 18. 怛姪他 /. 19. 唵 /. 阿盧迦帝怕帝盧迦帝關他 /. 生, 令他們看到一切法清淨平等廣大無邊無貪心無染心 18. 即說此真言曰 : 19. 皈依有光明智慧者 20. 觀自在 21. 超越世間者 Shall enunciate the heart dharani which ensure all purposes, is pure and invincible for all beings, and which purifies the path of existence. 18. Om, Adoration to the Lord of Effulgence, 21. the Word-transcending One. 22. ehy- [ehi] 23. mahābodhisattva 24. sarpa-sarpa/ 25. smara/smara 26. hrdayam/ 27. kuru-kuru karma/ 22. 夷醯唎.23. 摩訶菩提薩埵 24. 薩婆薩婆 /.25. 醯摩囉 / 醯摩囉 26. 馱孕. 27. 俱盧 - 俱盧羯蒙 22. 請請大菩薩, 24. 請來請來憶念憶念大悲心陀羅尼真言, 27. 所作及所作業淨 Come, come, great bodhisattva, 24. descend, descend Bear in mind my heart-dharani. 26. Do the work. 28. dhuru-dhuru vijayate 29. maha-vijayate/ 30. dhara-dhara dharani-rāja/ 28. 度盧 - 度盧罰闍耶帝. 29. 摩訶保持保持所有勝願 29. 及大勝願 28. Hold fast, oh Victor, oh Great Victor 罰闍耶帝. 30. 陀囉 - 陀囉.31. 地唎尼囉喳 30. 持大悲心陀羅尼真言者, 堅持堅持 Hold on, hold on, oh Lord of the Dharani. 6

7 33 cala-cala 34. mama vimala- 35. murtte, 36. ehi-ehi/ 37. chinda-chinda/ 38. arsa pracali/ 39. visam-visam 40. pranasaya/ 41. hulu-hulu smara 42. hulu-hulu/ sārā- sārā siri-siri 45. surusuru/ 46. bodhiyā-bodhiyā 47. bodhaya-bodhaya/ 33. 遮囉 - 遮囉.34. 摩麼罰摩囉 -35. 穆帝隸. 36. 伊醯 - 伊醯. 37. 室打 - 室打.38. 阿沙拍囉卡利. 37. 奉請奉請, 聖眾佛菩薩, 不 39. 罰參 - 罰參.40. 拍囉舍耶. 41. 呼嚧 - 呼嚧醯摩囉.42. 呼嚧 - 呼速疾速疾, 感應直達蓮花部覺者嚧 43. 娑囉 - 娑囉.44. 悉唎 - 悉唎. ( 菩薩 ) 圓覺者 ( 佛陀 ) 45. 蘇嚧蘇嚧 /. 46. 菩提夜 - 菩提夜. 47. 菩馱夜 - 菩馱夜. 33. 行動行動 34. 令我離慾而得解脫, 35. 統治和平的法王, 36. 請來完我弘誓違本誓諸鬼神信受奉行 ( 菩薩慈悲, 為救眾生痴迷, 復顯化明王法身, 以無上智慧破解煩惱業障, 遠離一切恐怖危難 ) Move, move, to my immaculate liberation. 35. The adamantine king of awakening Pledge, pledge. Destroy every poison Not translated by the author Quick, bear in mind, quick, quick. Descend, descend. Being enlightened, being enlightened enlighten, enlighten me. 48. maitrīya 49. Nilakantha darsanam/prahārayamānaya 52.svāhā/ siddhāya svāhā/ mahāsiddhāya svāhā/ 48. 彌帝唎夜.49. 那囉謹打有賢愛慈悲之心的地獄救度者 50. 打瑟南 /. 51. 波哈那夜摩那夜請即現前令生歡喜 52. 娑婆訶.53. 悉陀夜.54. 娑婆訶成就者, 吉祥 55. 摩訶悉陀夜.56. 娑婆訶大成就者, 吉祥 Oh merciful Nilakantha appear unto me To You who eyes us, hail To the Great Siddha, hail. 7

8 57-59 siddhayogiśvarāya svāhā/ 57. 悉陀喻藝 58. 室皤囉耶 59. 娑婆訶修瑜伽行得自在成就者, 吉祥 To the great Siddha in Yoga, hail Nilakanthaya svāhā/ 60. 那囉謹打.61. 娑婆訶青頸圓滿成就地獄救度者, 吉祥 To the blue-necked One, hail To the Boar-faced One, hail varaha-mukhaya svaha/ 62. 皤囉哈 - 穆佉耶.63. 娑婆訶豬面者戰勝死亡者, 吉祥 To One who holds a Lotus in His narashimha-mukhaya svaha/ 64. 那囉禪哈 - 穆佉耶.65. 娑婆訶手持蓮花圓滿成就者, 吉祥 hand, hail gada-hastaya svaha/ 66. 伽打 - 阿悉陀夜 67. 娑婆訶獅子無畏圓滿成就者, 吉祥 To One with lion s head and cakra-hastaya svaha/ 68. 者吉囉 - 阿悉陀夜.69. 娑婆訶轉法輪成就者, 吉祥 face, hail padmahastaya svaha/ 70. 波陀摩哈悉陀夜.71. 娑婆訶手持除魔武器者, 吉祥 To One who holds a Cakra Nilakantha-pandaraya svaha/ 72. 那囉謹打 - 呠打囉夜.73. 娑婆訶有賢愛慈悲心之救度地獄之部 (wheel), hail Mahatali-Sankaraya svaha 74. 摩訶他利 - 勝羯囉夜.75. 娑婆訶. 者, 吉祥住世黑色魔者, 吉祥 To One who holds a weapon, hail To Nilakantha smeared (with ashes), hail To the blue-necked far-causing ( 菩薩的無量佛法, 廣被大眾, 恰似法螺傳 one, hail. 聲, 使諸天善神均現歡喜影相, 亦使眾生 [ 結分 Final Salutation] 76 Nama ratna-trayāya Nama āryavalokiteśvarāya 80 bodhisattvaya svaha Om siddhyantu mantra padāya svāhā (Not part of the Mantra) 76. 南無怛那 - 哆囉夜耶. 於聽聞佛法之後, 能罪障滅除, 各得成就不管是猪面獅面, 不管是善面惡面, 凡能受此指引, 都能得諸成就, 即使住世之黑色塵魔, 菩薩亦以顯化之大勇法相, 持杖指引, 渡其皈依三寶 ) 76. 皈依佛法僧三寶 77. 南無阿唎耶.78. 婆嚧吉帝皈依聖觀自在, 吉祥爍皤囉夜.80. 菩提薩埵婆耶娑婆訶. ( 南無大慈大悲聖觀世音菩薩, 願誠心誦持此真言者, 皆得涅槃 ) Adoration to the Triple Gem Adoration to the noble Avalokitesvara bodhisattva, hail. 81. 唵悉殿都.82. 漫多囉.83. 跋陀因此密咒, 願得成就 ( 此句為持 Oneness (om ) with the success 耶.84. 娑婆訶. 咒者自己祈願, 不屬於咒文來身 ) (svaha) of achieving (sidhyantu) these invocation (mantra) verses (pada)!

9 References: - 1. An essay by Mr. Lokesh Chandra of New Dehi entitled Origin of the Avalokitesvara of Potala posted on the website: 大悲咒集刊 ( 金剛乘弟子黃繩曾敬題 ) 3. 王亭之說觀世音與大悲咒 9

Appendix B 般若波羅蜜多心經般若波羅蜜多心經現代語譯 Great Wisdom Beyond Wisdom Heart Sutra (Heart Sutra) 玄奘譯心經原文觀自在菩薩, 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, 亦復如是黃焯焜撰 (by C K Wong, July

When the free Bodhisattva deeply practices the Prajna Paramita (i.e. charity, self-discipline, forbearance, diligence, Zen meditation, and transcendental wisdom), he perceives insightfully that his five aggregates of body (i.

10 Appendix B 般若波羅蜜多心經般若波羅蜜多心經現代語譯 Great Wisdom Beyond Wisdom Heart Sutra (Heart Sutra) 玄奘譯心經原文觀自在菩薩, 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, 亦復如是黃焯焜撰 (by C K Wong, July 2008) 般若波羅蜜多心經現代語譯觀世間任何事物都自由自在的菩薩, 當深入實行以般若智為引導的善行布施持戒忍辱精進禪定時, 般若智的靈光照現了五蘊身體感受思想行為心識的本質都是具有空性的 ( 即是說萬物沒有永恆不變的本質, 只不過因為眾緣聚合而生起亦因為眾緣散失而毀滅當菩薩參透了空性的本質後, 他渡過了充滿厄困的苦海, 到達涅槃所有煩惱寂滅的彼岸 When the free Bodhisattva deeply practices the Prajna Paramita (i.e. charity, self-discipline, forbearance, diligence, Zen meditation, and transcendental wisdom), he perceives insightfully that his five aggregates of body (i.e. form, feeling, conception, volition and consciousness) are Empty of an inherent permanent nature. He is enlightened of the truth of Emptiness (i.e. all things are interdependent; arising or perishing depends on external factors) and attains Nirvana where he is entirely free from all suffering. 佛對舍利子智慧第一的弟子說 : 身體(以至萬物)和空性是分不開的, 因為身體都是具有空性 ; 空性和身體亦是分不開的, 因為空性如果沒有身體(以至萬物)的生起, 它的功能就會失去了我們可以斷定身體都是具有空性的因緣而生因緣而滅變幻無常, 亦可斷定空性就是身體的根源除了身體外, 其餘的四蘊感受思想行為心識也是具有空性的 The Buddha told Sariputra (his wisest disciple), Form arises from Emptiness and Emptiness gives rise to Form; Form is thus identical to Empty and Empty identical to Form. Likewise, sensation, discrimination, conditioning, and awareness are Empty of any inherent permanent nature.

因為他用般若智接觸的界域是無限的 With the Bodhisattva is enlightened of the truth of Emptiness in Nirvana, he possesses super wisdom and no longer relies on his body s five aggregates, or six sense organs (i.e. eyes, ears, nose, tongue, body and mind) to respond to the six data (i.

11 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, 乃至無意識界所以, 舍利子啊! 當菩薩悟得空性時, 他到達了涅槃所有煩惱寂滅的境界那時候, 他不須要如凡夫們依靠五蘊身體感受思想行為心識, 五種器官眼耳鼻舌身和意識來接觸外境顏色聲音香氣味道觸覺事物等六塵即是說 : 得道的菩薩與世間接觸, 不會被十八界來局限合眼耳鼻舌身意之六根, 色聲香味觸法之六塵, 眼識耳識鼻識舌識身識意識之六識, 名為十八界因為他用般若智接觸的界域是無限的 With the Bodhisattva is enlightened of the truth of Emptiness in Nirvana, he possesses super wisdom and no longer relies on his body s five aggregates, or six sense organs (i.e. eyes, ears, nose, tongue, body and mind) to respond to the six data (i.e. form, sound, smell, taste, touch, and mental formations) respectively. His contact with the world is not constrained by the eighteen domains of six sense organs, six data and six consciousnesses (i.e. eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and mental consciousness). The world contacted by his super wisdom is limitless. 無無明, 亦無無明盡 ; 乃至無老死, 亦無老死盡得道的菩薩擁有無上般若智慧, 並沒有凡夫的無明 ( 不信因果的道理, 所以不會掉進十二因緣的輪迴, 亦不須要滅盡無明 ; 推演下去, 沒有進入輪迴就沒有老死, 也沒有需須要滅盡老死的煩惱 When the Bodhisattva attains super wisdom, he is no longer as ignorant as normal people. Therefore, he does not go into the Twelve Links of Rebirth and Death like normal beings, and does not need to eliminate ignorance. Without going into the Twelve Links, he will not get aged and dead, and does not need to eliminate the vexation of aging and death. 11

無苦集滅道 ; 無智亦無得, 以無所得故他已經沒有苦蘊, 所以不須探索苦的原因集蘊, 不須求苦的息滅, 也不須從事息苦的實踐他不須要世間的智慧, 亦不須要世間的得著 The Bodhisattva is completely free from suffering, so he no longer needs to investigate the causes

With super wisdom of Prajna attained, he no longer needs to attain secular wisdom since nothing needs to be attained. 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, 真實不虛所以舍利子啊! 你應該知道.

12 無苦集滅道 ; 無智亦無得, 以無所得故他已經沒有苦蘊, 所以不須探索苦的原因集蘊, 不須求苦的息滅, 也不須從事息苦的實踐他不須要世間的智慧, 亦不須要世間的得著 The Bodhisattva is completely free from suffering, so he no longer needs to investigate the causes of suffering, find ways of removing suffering and practice ways of removing suffering. With super wisdom of Prajna attained, he no longer needs to attain secular wisdom since nothing needs to be attained. 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, 真實不虛所以舍利子啊! 你應該知道.. 以般若智為引導的善行是偉大的咒語, 是充滿大智慧的咒語是超越一切無與倫比的咒語它可以除去一切痛苦, 因為這種修行方法是真實的不虛妄的 So the Buddha told us that the Prajna Paramita, which is the great transcendent mantra, the bright mantra, the unexcelled mantra, and the supreme mantra, will help us remove all types of suffering. This is true and not deceptive. 12

13 故說般若波羅蜜多咒, 即說咒曰.. 以下就是通過般若波羅蜜多所說的咒語.. Let us recite the mantra, 揭諦! 揭諦! 波羅揭諦! 波羅僧揭諦! 菩提薩婆訶! 到了! 到了! 到彼岸了! 你完全去到彼岸去了! 你得到最高的最正確的和最完全的覺悟了! 謹願你自由自在! 永遠安心! Go Go Go to the Other Shore of the sea of birth and death, on which to end the cycle of rebirth and death, and be blessed with perfect enlighten. 13

Appendix C 金剛般若波羅蜜多經金剛般若波羅蜜多經現代節譯 The Diamond-Cutter of Perfect Wisdom Sutra 黃焯焜撰 (by C K Wong, August 2008) 姚秦三藏法師鳩摩羅什譯須菩提, 善男子善女人應發阿褥多羅三藐三菩提心, 應如是住如是降伏其心 ( 善現啟請分第二 ) 所有一切眾生之類, 我皆令入無餘涅槃而滅度之 (

14 Appendix C 金剛般若波羅蜜多經金剛般若波羅蜜多經現代節譯 The Diamond-Cutter of Perfect Wisdom Sutra 黃焯焜撰 (by C K Wong, August 2008) 姚秦三藏法師鳩摩羅什譯須菩提, 善男子善女人應發阿褥多羅三藐三菩提心, 應如是住如是降伏其心 ( 善現啟請分第二 ) 所有一切眾生之類, 我皆令入無餘涅槃而滅度之 ( 大乘正宗分第三 ) 金剛般若波羅蜜多經現代語譯須菩提啊佛陀的弟子, 解釋空的意義為第一位, 請你好好聽我說 : 男女善信們, 應該發無上正等正覺的菩提心為所有眾生服務, 亦應該令這菩提心念永不退轉 ; 當他們的心起了妄念的時候, 應該去控制這個妄心所有眾生 ( 如由卵生胎生濕生化生, 如在有色界無色界, 如在有想界無想界非有想非無想界等眾生 ) 都有他們的業障, 我一定會幫助他們超脫六道輪迴, 從而進入所有煩惱寂滅清淨無為的境地 Subhuti (The Buddha s disciple who best understood the meaning of Emptiness (i.e. interdependence of all things in the universe), listen well, and attentively! Those who have set out in the Bodhisattva Vehicle should stand, progress and control their thoughts. For all beings in the universe, I must lead them to Nirvana, into that Realm of Nirvana which leaves nothing behind. (Translated by Edward Conze 1951) 佛陀入滅

若菩薩有我相人相眾生相壽者相, 即非菩薩 ( 大乘正宗分第三 ) 菩薩於法, 應無所住, 行於布施福德不可思量 ( 妙行無住分第四 ) 如果有菩薩還執著以為我是一個永恆不變的實體 ( 自性 ), 而生起我相 ; 由於執實我相, 又以為他人亦有自性, 而生起人相 ; 由於執實人相, 推而廣之又以為一切眾生均有自性, 而生起眾生相 ; 再由於執實眾生相,

15 若菩薩有我相人相眾生相壽者相, 即非菩薩 ( 大乘正宗分第三 ) 菩薩於法, 應無所住, 行於布施福德不可思量 ( 妙行無住分第四 ) 如果有菩薩還執著以為我是一個永恆不變的實體 ( 自性 ), 而生起我相 ; 由於執實我相, 又以為他人亦有自性, 而生起人相 ; 由於執實人相, 推而廣之又以為一切眾生均有自性, 而生起眾生相 ; 再由於執實眾生相, 以為凡有壽夭者都有自性, 而生起壽者相, 這個菩薩自然未達到菩薩的境界了, 因為他未曾達到無分便心無執著心的境界 ( 注 : 永恆不變的實體叫做自性, 無自性叫做無我 ) 在世間所有事物中, 菩薩都不應該有任何的執著心用無執著心的心態去做布施善行, 他所得到的福德是無可限量的無相布施 He is not to be called a Bodhi-being, in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person. A Bodhisattva, who gives a gift should not be supported by a thing, nor should he be supported anywhere. The heap of merit of that Bodhi-being, who unsupported gives a gift, is not easy to measure. 如來所說法皆不可取不可說一切聖人皆以無為真如所顯現故 ( 無得無說分第七 ) 如來說莊嚴佛土者, 即非莊嚴, 是名莊嚴應無所住, 而生其心 ( 莊嚴淨土分第十 ) 就算是如來佛所說的法亦不應執取為實有, 因為它如其它的東西並沒有自性 ( 所謂無我 ) 所有得道的聖人都了解萬物都是因緣而生因緣而滅的真理, 當他們不執取如來所說的法為實有, 他們便可以悟見真實如是的道理了如來佛所說的莊嚴佛土, 亦非永恆不變的實體, 你們應該執取其莊嚴的外相為實有當了解到外相並非實有時, 就會領悟到莊嚴佛土的深層意義是 : 莊嚴佛土是用來淨化眾生的心靈, 所以叫做莊嚴菩薩的清淨心如是生起, 進入不執著任何事物的不執著萬物有我自性的清淨狀態 15

清淨無為的世界 This dharma which the Tathagata has fully known or demonstrated itcannot be grasped, it cannot be talked about, it is neither a dharma nor a no-dharma. And why?

Therefore, he spoke of 'harmonious Buddhafields'. The Bodhisattva, the great being, should produce an unsupported thought, a thought, which is nowhere supported.

16 清淨無為的世界 This dharma which the Tathagata has fully known or demonstrated itcannot be grasped, it cannot be talked about, it is neither a dharma nor a no-dharma. And why? Because an Absolute Truth exalts the Holy Persons. The harmonies of Buddhafields, the harmonies of Buddhafields, Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore, he spoke of 'harmonious Buddhafields'. The Bodhisattva, the great being, should produce an unsupported thought, a thought, which is nowhere supported. 所有的相都是因緣而起而滅, 沒有永恆不凡所有相皆是虛妄若見諸相非相, 變的實體若見到因緣而起的相, 都是非相(並非真實的相), 則能見到你本來的則見如來 ( 莊嚴淨土分第十 ) 離一切已具有的如來佛性若這人不受任何緣起所生的相束縛時, 他所得的智慧與諸諸相, 則名諸佛 ( 離相寂滅分第十四 ) 佛所體現的智慧是無分別的 Wherever there is possession of marks, there is fraud. Wherever there is no-possession of no-marks, there is no fraud. Hence, the Tathagata is to be seen from no marks as marks. The Buddhas, the Lords have left all perceptions behind 諸相非相 16

17 若以色見我以音聲求我, 是人行邪道, 不能見如來 ( 法身非相分第二十六 ) 若如來入滅後, 有人還執著如來一定以有形相有聲音的身相出現, 這人所修行的一定是邪道, 他永遠不能悟得到如來的永恒法身佛法絕對真理是無所不在無所不含充滿宇宙之中 Those who by my form did see me And those who followed me by voice Wrong the efforts they engaged in Me those people will not see. 邪道是經有不可思議不可稱量無邊功德, 果報亦不可思議須菩提! ( 能淨業障分第十六 ) 世尊認為由於受持讀誦此經的功德實在是無邊無量, 是不可計算的, 因為這功德之鉅大實在是匪夷所思, 超出常人所能理解的 The Tathagata has taught this discourse on Dharma as unthinkable, so just an unthinkable karma result should be expected from it. 不可思議 17

18 過去心不可得現在心不可得未來心不可得 ( 一體同觀分第十八 ) 菩薩所作福德, 不應貪著, 是故說不受福德 ( 一體同觀分第十八 ) 須菩提! 眾生的心不斷在變化, 無自性可言, 卻是剎那生滅滅生的因此, 已過去了的心不能得, 未來的心也不能得, 現在的心, 則正在生滅滅生, 故也不能得菩薩亦不應貪著於福德, 不應執著於從布施而來的一切福德布施及由此而來的福德亦是無自性的明瞭一切法性空 ( 無自性, 所謂無我 ), 比以滿恒河沙等世界七寶作布施更具福德 Subhuti, past thought is not got at; future thought is not got at; present thought is not got at. The Bodhisattva should acquire a heap of merit, but should not seize upon it. Therefore is it said, 'he should acquire'. 一切有為法, 如夢幻泡影如露亦如電, 應作如是觀 ( 應化非真分第三十二 ) 一切緣起的有為法都是幻有假設變化無常的, 當中無有自性實體它們如夢幻泡影露和電夢的本質就是不真實的是意識的虛妄假象罷了 ; 幻象是不真實的 ; 影是不真實的 ; 露和電則是剎那生滅的性質, 其中沒有常住的自性可被執取我們不應太執著虛幻的東西, 但亦不應該太過消極, 而產生虛無主義的心態 All dharmas are: - As stars, a fault of vision, as a lamp, A mock show, dewdrops, or a bubble, A dream, a lightning flash, or cloud, So should one view what is conditioned. 有為法如露 18

Siddham mantra

Siddham mantra 大悲咒 Great Compassion Mantra in Siddham (1) 曩謀 ( 喝 ) 囉怛那哆囉夜耶 (2) 曩謀 Nang Ma-oh Ra Ta-nang Ta-ra Ya-ahr Ya Nang Ma-arh Namo ratna-tray2ya namh 阿唎耶 (3) 婆盧羯帝爍缽囉耶 Ahr Ra-ya-ahr Ba La-oh Ka-ee Ta-eh Shia-va