般若心經Xinjing — Prajñāpāramitā-hṛdaya
心經——二百六十字裡的一條路
你眼前的山河聲色、你此刻的身心受想，可真都是「實有」的嗎？若把你硬安上去的那一層「實」拿掉，剩下的又是什麼——是一無所有，還是另一種清涼？
《般若波羅蜜多心經》只二百六十字，是漢傳誦得最多的一部經。它這麼短，因它本是濃縮的——古德說，《大般若經》卷帙浩繁，恐人生退，故撮其最堅實精要之旨，別成此經。「心」不是「心理」之心，是「核心、樞要」之義：讀心經，等於讀整個般若的心臟。正因是撮要，它無「序分」、無「流通分」，一開口便是正題——三家古德（窺基《幽贊》· 圓測《贊》· 法藏《略疏》）獨立一致，如此判。
別看它短，它是一條完整的路，順圓測科判分三段：能觀智 → 所觀境 → 所得果。
能觀——先立能觀的人與智：觀自在菩薩（誰在觀）、行深般若（用無分別的深智觀）、照見五蘊皆空（觀見身心之空）、度一切苦厄（觀出苦海）。
所觀——再細說那「空」是什麼：色不異空、色即是空（空不是把色取消）；是諸法空相，不生不滅；一連串的「無」，把蘊、處、界、緣起、諦、乃至「智」與「得」，一門門遣盡。
得果——終於收束：以無所得故，心無罣礙、究竟涅槃（菩薩之果）；三世諸佛得無上菩提（諸佛之果）；一句咒，把全經凝成一聲，送你上路。
捨到一無所得，得到的卻是大自在與徹底的覺悟——這便是心經要告訴你的一件事。
本書義疏，以唯識為鏡讀此經：般若講「空」，唯識講「三性、三無性、轉依」，照見的是同一樁實相。「色即是空」落到唯識，便是「遣遍計所執、存依他圓成」——空掉的是你硬安的「實有」，不是把世界抹掉。這面鏡是古德磨的：漢地最精的兩部心經疏——窺基、圓測——本即以唯識讀心經。但須記一句：鏡非經。唯識是讀心經的一面鏡，般若才是經；用鏡照經，是為看得更清，不以鏡奪經。
且推開這扇門，從「觀自在」三個字起。
The Heart Sūtra — a single road in two hundred sixty words
The mountains and rivers, sounds and sights before your eyes; the body and mind, the feelings and thoughts of this very moment — are they really, all of them, real in the way you take them to be? And if you were to lift off that one layer of "reality" you have laid over them by force — what would be left? Sheer nothing, or another kind of coolness?
The Prajñāpāramitā-hṛdaya, the Heart Sūtra, is just two hundred sixty words — the most widely recited sūtra in the Han tradition. It is short because it was distilled: the ancient masters say that the Mahāprajñāpāramitā-sūtra is vast, and, lest a reader lose heart, its firmest and most essential purport was drawn out and set apart as this sūtra. "Heart" here is not the heart of "psychology" — it means core, essence: to read the Heart Sūtra is to read the very heart of the whole Prajñā corpus. Being a distillation, it has neither an "opening section" nor a "circulation section"; it opens straight onto the main matter — the three ancient masters (Kuiji's Youzan, Woncheuk's Zan, Fazang's Lüeshu) independently concur in this reading.
Short as it is, it is a complete road. Following Woncheuk's outline, it falls in three parts: the contemplating Wisdom → the Object contemplated → the Fruit attained.
The contemplating — first the one who contemplates and the wisdom that contemplates: Avalokiteśvara (who contemplates), coursing in the deep Prajñā (contemplating with the deep, non-discriminating wisdom), illuminating the emptiness of the five aggregates (what is seen: the emptiness of body and mind), crossing beyond all suffering and distress (contemplating one's way out of the sea of suffering).
The Object — then, in detail, what that "emptiness" is: form is not other than emptiness, form itself is emptiness (emptiness does not cancel form); all dharmas are marked with emptiness, neither arising nor ceasing; and a cascade of "no"s sweeps clean the aggregates, the bases, the elements, dependent origination, the truths, and even "wisdom" and "attainment."
The Fruit — and at last the close: because there is nothing to attain, the mind is without obstruction, and reaches final nirvāṇa (the bodhisattva's fruit); the buddhas of the three times attain supreme awakening (the buddhas' fruit); and one mantra condenses the whole sūtra into a single sound to send you on your way.
Letting go until nothing is left to attain, what one attains is great freedom and complete awakening — this is the one thing the Heart Sūtra has to tell you.
This edition's exposition reads the sūtra through the Yogācāra mirror: Prajñā speaks of "emptiness," Yogācāra of "the three natures, the three non-natures, the transformation of the basis" — and what they behold is one and the same reality. "Form itself is emptiness," put in Yogācāra terms, is "removing the wholly-imagined, keeping the other-dependent and the perfectly-accomplished" — what is emptied is the "reality" you laid on by force, not the world of dependent arising. This mirror was ground by the ancient masters: the two finest Heart Sūtra commentaries in the Han lands — Kuiji's and Woncheuk's — already read the sūtra through Yogācāra. But one thing must be held: the mirror is not the sūtra. Yogācāra is a mirror for reading the Heart Sūtra; Prajñā is the sūtra. We hold the mirror to the sūtra to see it more clearly, never to let the mirror displace it.
Push open this door — beginning with the three words, "Avalokiteśvara."
一、解題
「般若」，慧義（窺基《幽贊》「慧義」〔T33n1710 0524a08〕；圓測《贊》「梵音般若，此翻名智」〔T33n1711 0543c23〕）；「波羅蜜多」，到彼岸（圓測「波羅名彼岸，蜜多名到…因智斷障至涅槃城」〔T33n1711 0543c24〕）；「心」者，樞要——此經乃《大般若經》撮其堅實妙最之旨而別出，故名「心」，非「心理」之心，乃核心、心髓之義。窺基「《大經》隨機，義文俱廣…別出此經」〔T33n1710 0524a27〕。其梵名 Prajñāpāramitā-hṛdaya，亦此義之所還。
本經之全本誦本，為唐·玄奘奉詔所譯（T08n0251，一卷，略本 268 字）；漢傳誦持最廣者即此本。底本之外，漢譯尚有羅什《摩訶般若波羅蜜大明呪經》（T08n0250，略本）、法月《普遍智藏般若波羅蜜多心經》（T08n0252，廣本·重譯）、般若共利言等（T08n0253，廣本）、智慧輪（T08n0254，廣本）、法成（T08n0255，廣本）、慈恩錄出音寫本（T08n0256）、施護《佛說聖佛母般若波羅蜜多經》（T08n0257，廣本·密咒型）諸本——異文即義之所在，本書逐段以之對勘。
二、本經之定位——般若殿後，以唯識為鏡
本經在本叢書中的位置有二：其一，般若部撮要之短經，與《金剛經》為般若一系之姊妹。其二，本書義疏層以唯識為鏡讀之——此須先說明其性質，免生誤會。
般若講「空」，唯識講「三性、三無性、轉依」，看似二家；其實照見的是同一樁實相。心經一句「色即是空」，落到唯識，便是「遣遍計所執、存依他圓成」——空掉的是硬安上去的「實有」，非把因緣現起的世界抹掉。如此讀，「空」便不致被誤聽為斷滅，而是一份看破實執、世界依舊鮮活的清涼。
這面鏡有古德為地，非後人附會：漢地現存最精之二部心經疏——窺基《般若波羅蜜多心經幽贊》（T33n1710，慈恩）、圓測《般若波羅蜜多心經贊》（T33n1711，西明）——本即以唯識讀心經（三性·三無性·八識·五重唯識觀·轉依），圓測且引護法（立有撥空）、清辨（執空撥有）二師論空有之異，以護法為正〔T33n1711 0544a19〕。故以唯識讀心經，腳下有古德論本為地。
鏡非經。 唯識是讀心經的一面鏡，不是心經的源頭；般若才是經，唯識是鏡。以鏡照經，是為把經看得更清，不以鏡奪經、不把心經改寫成唯識論。照見了，鏡可放下。
三、一條路——能觀智、所觀境、所得果
全經雖短，是一條完整的路。順圓測科判，分三段、九節：
- 初分 明能觀智——① 觀自在（標能觀人）② 行深般若（辨觀智體·內證二空）③ 照見五蘊皆空（顯所觀空）④ 度一切苦厄（利他度苦·轉依）。
- 次分 辨所觀境——⑤ 色空相即（遣遍計存依圓·護法四句·翳花喻）⑥ 顯空六相（不生不滅垢淨增減）⑦ 遣六門法（蘊·處·界·緣起·諦·智得，五種善巧）。
- 後分 顯所得果——⑧ 通結無得（以無所得故）⑨ 顯所得果（菩薩四果·諸佛四智三身轉依）＋歎德咒。
境立而後行有所向，行進而後果有所歸；捨到一無所得，得到的卻是大自在與徹底的覺悟。
四、心經無序分、無流通分
三家古德——窺基《幽贊》、圓測《贊》、法藏《略疏》——獨立一致判定：心經是《大般若》之撮要，三分二序皆遺闕，唯存正宗。故本書分段不立序分／流通分之框架。
- 窺基〔T33n1710 0524a27〕：「《大經》隨機…別出此經，三分、二序故皆遺闕，甄綜精微，纂提綱蹟。」
- 圓測〔T33n1711 0543b16〕：「所以無序及流通者，於諸般若簡集綱要，故唯正宗…如《觀音經》，不具三分。」
五、校本與古德
本書逐段對勘，所憑之校本與古德如次：
底本——玄奘 T08n0251（漢傳誦持最廣之略本，永徽元年 650 CE 譯）。藏內前冠明太祖御製序、唐釋慧忠序，非經文，已除。
異譯——羅什 T08n0250（略本，「觀世音」「五陰」異文之所在）· 法月 T08n0252 · 般若共利言 T08n0253 · 智慧輪 T08n0254 · 法成 T08n0255（四廣本）· 慈恩音寫本 T08n0256 · 施護 T08n0257（廣本·密咒型，「即色是空」型之所在）。
古德——窺基《幽贊》T33n1710、圓測《贊》T33n1711 為唯識二疏主錨；法藏《略疏》T33n1712（華嚴）等旁參。二師以唯識讀心經之骨——三性、二空、轉依——即本書義疏層所本。
本經梵文原典之現代重構校本（依本書體例僅列名不取其文）；故術語羅馬字一律標為發音輔助，繫於古德漢譯所還原之讀音（如舍利子＝奢利富多羅、涅槃＝波利匿縛𠲸，玄奘音寫），無古德音可徵者從闕。
1. The Title
Prajñā means wisdom (Kuiji, Youzan: "the sense is wisdom" 〔T33n1710 0524a08〕; Woncheuk, Zan: "the Sanskrit prajñā is rendered 'wisdom'" 〔T33n1711 0543c23〕); pāramitā means "gone to the far shore" (Woncheuk: "pāra is the far shore, mitā is the going… by wisdom one severs the obstructions and reaches the city of nirvāṇa" 〔T33n1711 0543c24〕); hṛdaya, "heart," means the pivot, the core — this sūtra draws out the firmest and most essential purport of the Mahāprajñāpāramitā-sūtra and sets it apart, and so is named "Heart." It is not the heart of "psychology," but the heart in the sense of pith, of essence. Kuiji: "The great sūtra, taught to differing capacities, is vast in both letter and sense… this sūtra was set apart from it" 〔T33n1710 0524a27〕. Its Sanskrit name, Prajñāpāramitā-hṛdaya, returns to this same sense.
The full recension recited in the tradition is Xuanzang's imperial translation (T08n0251, one fascicle, the short recension, 268 characters); it is the most widely recited of all. Beyond the base text, the Chinese renderings include Kumārajīva's Mahāprajñāpāramitā-mahāvidyā-dhāraṇī sūtra (T08n0250, short recension), Dharmacandra's (T08n0252, long recension, a re-translation), Prajñā-and-Liyan's (T08n0253, long), Prajñācakra's (T08n0254, long), Dharmatāla's (T08n0255, long), the Ci'en transliteration text (T08n0256), and Dānapāla's Holy Mother-of-Buddhas Prajñāpāramitā sūtra (T08n0257, long, of the esoteric-mantra type) — the variant readings are themselves where the meaning lies, and this edition collates them passage by passage.
2. Where This Edition Stands — the Last of the Prajñā Volumes, Read Through the Yogācāra Mirror
This sūtra stands here in two ways. First, as a short distillation of the Prajñā corpus, a sister to the Diamond Sūtra within the Prajñā school. Second, this edition's exposition layer reads it through the Yogācāra mirror — and this needs stating plainly, lest it be misunderstood.
Prajñā speaks of "emptiness"; Yogācāra of "the three natures, the three non-natures, the transformation of the basis." They seem two schools; yet what they behold is one and the same reality. The sūtra's line "form itself is emptiness," put in Yogācāra terms, is "removing the wholly-imagined nature, keeping the other-dependent and the perfectly-accomplished" — what is emptied is the "reality" laid on by force, not the world of dependent arising swept away. Read thus, "emptiness" is not mistaken for annihilation, but is a coolness that sees through the grasping at reality while the world stays vivid as ever.
This mirror has the ancient masters for its ground; it is no latter-day imposition. The two finest surviving Heart Sūtra commentaries in the Han lands — Kuiji's Prajñāpāramitā-hṛdaya Youzan (T33n1710, of the Ci'en tradition) and Woncheuk's Prajñāpāramitā-hṛdaya Zan (T33n1711, of the Ximing tradition) — already read the sūtra through Yogācāra (the three natures, the three non-natures, the eight consciousnesses, the fivefold Consciousness-Only contemplation, the transformation of the basis), and Woncheuk cites the divergence of Dharmapāla (who affirms existence to sweep away emptiness) and Bhāvaviveka (who grasps emptiness to sweep away existence), taking Dharmapāla's as the settled sense 〔T33n1711 0544a19〕. To read the Heart Sūtra through Yogācāra thus stands on the ancient masters' treatise-ground.
The mirror is not the sūtra. Yogācāra is a mirror for reading the Heart Sūtra, not its source; Prajñā is the sūtra, Yogācāra the mirror. We hold the mirror to the sūtra to see it more clearly — never to let the mirror displace it, never to rewrite the Heart Sūtra as a Yogācāra treatise. Once the seeing is done, the mirror may be set down.
3. A Single Road — the Wisdom, the Object, the Fruit
Short as it is, the sūtra is a complete road. Following Woncheuk's outline, it falls in three parts and nine movements:
- The first part, on the contemplating Wisdom — ① Avalokiteśvara (naming the one who contemplates) ② coursing in the deep Prajñā (the substance of the contemplating wisdom · the inner realization of the two emptinesses) ③ illuminating the emptiness of the five aggregates (the emptiness contemplated) ④ crossing beyond all suffering (crossing others over · the transformation of the basis).
- The second part, on the Object contemplated — ⑤ the mutual identity of form and emptiness (removing the wholly-imagined, keeping the other-dependent and perfectly-accomplished · Dharmapāla's four-fold statement · the flower-in-diseased-sight simile) ⑥ the six marks of emptiness (no arising, ceasing, defilement, purity, increase, decrease) ⑦ sweeping away the six gates of dharmas (aggregates · bases · elements · dependent origination · truths · wisdom-and-attainment, the five kinds of skill).
- The third part, on the Fruit attained — ⑧ the summary conclusion of non-attainment (because there is nothing to attain) ⑨ the Fruit attained (the bodhisattva's four fruits · the buddhas' four wisdoms, three bodies, and transformation of the basis) plus the mantra of praise.
The Object established, the Path has its bearing; the Path advancing, the Fruit has its home. Letting go until nothing is left to attain, what one attains is great freedom and complete awakening.
4. The Heart Sūtra Has No Opening and No Circulation Section
The three ancient masters — Kuiji's Youzan, Woncheuk's Zan, and Fazang's Lüeshu — independently concur: the Heart Sūtra, being a distillation of the great Prajñā, lacks both the opening and the circulation section, retaining only the main teaching. This edition therefore frames no opening/circulation structure in its divisions.
- Kuiji 〔T33n1710 0524a27〕: "The great sūtra… this sūtra was set apart from it, and so the three sections and the two prefaces are all wanting; it sifts the fine and essential and lifts out the main threads."
- Woncheuk 〔T33n1711 0543b16〕: "It has neither opening nor circulation because, among the Prajñā scriptures, it gathers the essential outline, and so retains only the main teaching… like the Avalokiteśvara Sūtra, it does not possess the three sections."
5. Witnesses and the Ancient Masters
This edition collates passage by passage, on the following witnesses and ancient masters:
Base text — Xuanzang T08n0251 (the most widely recited short recension, translated in the first year of Yonghui, 650 CE). The imperial prefaces of the Ming founder and of Huizhong of the Tang, prefixed in the canon, are not the sūtra's words and have been removed.
Alternate translations — Kumārajīva T08n0250 (short recension, the locus of the "Guanshiyin" and "five heaps" variants) · Dharmacandra T08n0252 · Prajñā-and-Liyan T08n0253 · Prajñācakra T08n0254 · Dharmatāla T08n0255 (four long recensions) · the Ci'en transliteration text T08n0256 · Dānapāla T08n0257 (long recension, esoteric-mantra type, the locus of the "form itself is emptiness" order).
Ancient masters — Kuiji's Youzan T33n1710 and Woncheuk's Zan T33n1711 as the two Yogācāra commentarial anchors; Fazang's Lüeshu T33n1712 (Huayan) and others as secondary reference. The two masters' Yogācāra reading of the Heart Sūtra — the three natures, the two emptinesses, the transformation of the basis — is what this edition's exposition layer rests on.
Modern reconstructed Sanskrit editions are named only, their wording not adopted (per this edition's convention). Romanized terms serve solely as a pronunciation aid, anchored to the readings recovered by the ancient masters' Chinese renderings (e.g. Śāriputra = 奢利富多羅, parinirvāṇa = 波利匿縛𠲸, in Xuanzang's transliteration); where no ancient-master transliteration is attested, the entry is left wanting.
讀法How to read
本編不是單一文本，而是一組分層的讀本。同一部《心經》——玄奘所譯、漢傳誦持最廣的略本——依讀者所需的深度，以五種方式呈現；每一層又各分漢、英兩種語言的姊妹本。本導引先說明這五層的分工，再說明九段的脊樑與其下的段落，次列考據層所設的八目，再給出進入的路徑，最後說明本書「以唯識為鏡」的讀法，使讀者在翻開任何一段之前，先掌握全編的地圖。
一、五層讀本
原典——玄奘譯《心經》（T08n0251，一卷·略本 268 字）逐段逐字本。依底本斷句，是佛所說、玄奘所譯的文本本身，供能讀古漢語者通讀其全。每段一檔（卷首另存全經 frontispiece）。source 為漢原典，不出英文姊妹。
白話——經文逐字之上，作忠實的今語改寫；只順其文，不加義理，不另註梵。此層使讀者能將全經作為連貫之文來讀。漢、英姊妹本各自獨立成立。
義疏——義理的開講。據考據層所已立的出處平實重述，以唯識為鏡讀此經，為一般讀者而設，不出新義理。此層顯本經之「空」如何以三性、二空、轉依照見。漢、英姊妹本。
考據——逐段的考據層，依八目編成（見下第三節），唯收典據原文——經（六漢譯）、古德（窺基·圓測·法藏 等疏）、古德所傳梵、科判——入錄，不立譯者按語，亦不留待撰空目。此層是義理的徵引之地。漢、英姊妹本。
心要——登陸的短文，取最易入之語，為初接觸本段者所設的緩坡。漢、英姊妹本。
白話與義疏，二讀者、二事，永不合併：白話順文而不釋義，義疏據考據而開講。卷首之導讀為附文，非段，減層而立，不在此五層之常例。
二、九段的脊樑與段落
全經以圓測三分為脊樑，窺基二十二 lemma 為界，分為九段，循序為：觀自在（標能觀人）、行深般若（辨觀智體）、照見五蘊皆空（顯所觀空）、度一切苦厄（利他度苦）、色空相即、顯空六相、遣六門法、以無所得故（通結）、顯所得果＋歎德咒。一段一子夾，五層各檔繫於其下。
其中長段——色空相即、遣六門法、顯所得果——依圓測科文再分內部小節，使長段之中的層次看得見。段五、段七之「色即是空」「無智亦無得」，唯識之義最濃（遣遍計存依圓、二取俱遣），考據最厚；圓測「依空相遣六門法，即分為六」〔T33n1711 0546b11〕，段七內蘊·處·界·緣起·諦·智得六門各為一小節。
三、考據層之八目
每段的考據層，依同一八目編成，唯目之輕重隨段而異：
一、科判定位——定此段在圓測三分（初分能觀智·次分所觀境·後分所得果）、窺基二十二 lemma、法藏《略疏》中的位置，引古德科文。
二、異譯對勘——此段要句之六漢譯（羅什·玄奘·法月·般若共利言·智慧輪·法成·施護，含音寫本）並陳，附「異文所繫」一句（如觀自在／觀世音、色不異空型／即色是空型、咒名四／三）。
三、唯識義之經據——此書之眼。逐標此段所立或所遣之唯識根本義（三性·三無性·二空·二取·轉依·八識），並指其下游唯識論本（辯中邊·三十頌·成唯識等）之承用對位。心經樞要段（五·七）此目加重。
四、諸家異釋——窺基《幽贊》、圓測《贊》本段逐字錄為主，附出處；法藏等旁證。古德相異處並陳不裁（如咒：窺基不翻／圓測逐字翻）。
五、術語——此段新出之關鍵詞：漢字、古德所傳之梵音羅馬字（發音輔助）、唯識精確義、出處；無古德音可徵者從闕。
六、譬喻·修辭——此段之喻體、喻依與所顯之唯識義（如段五翳花喻、段三聚沫喻）。心經喻少，無則略此目。
七、互讀——向《大般若經》平行（相應品·觀照品）、唯識六部、《金剛經》姊妹之穩定徵引（藏經號·品·頌·loc）；不湊數。
八、校本定位——各譯本、古德之出處與源檔指向。
《金剛經》考據設有「東西對觀」一目（般若被西方廣譯之特例，金剛經獨有）；本經無此目——西方文獻屬研究者私下考索，不入稿、不混古德引據；目數為八。明記其刪，不留空目。
四、讀法之路徑
一、通讀原典。 能讀古漢語者，可逕讀玄奘譯之全本，先與佛語、玄奘的文字本身相見，再參其餘各層。
二、通讀白話或義疏。 欲先把握全經者，通讀白話之連續全文以見其文之弧，或通讀義疏以見其逐段所照之唯識義。
三、自心要起步。 初接觸而覺前二條皆陡者，可自心要短文起，俟得其大意，再循序而上。
四、就考據與詞彙查檢。 欲深考某段之經據、異譯、古德異讀者，就該段之考據八目按圖索驥；技術詞之漢、梵與簡釋，檢詞彙對照。
五、以唯識為鏡（鏡非經）
本書義疏層以唯識為鏡讀此經。所謂鏡者：非謂唯識是心經之源，乃以三性、三無性、二空、轉依、八識為照心經「色即是空」「無智亦無得」之一面鏡。其據在：漢地最精之二部心經疏（窺基、圓測）本即唯識讀，故以唯識讀心經有古德為地，非後人附會。鏡非經：唯識為鏡，般若為經，不以鏡奪經、不以下游之論回讀本經；照見了，鏡即可放下。讀者循此編，所讀者仍是般若之空，唯多得一面照得更清的鏡。
This is not a single text but a set of layered readings. One and the same Heart Sūtra — Xuanzang's translation, the most widely recited short recension — is presented, according to the depth a reader needs, in five ways; and each layer in turn has paired Chinese and English sister files. This guide first sets out the division of labour among the five layers, then the nine-movement spine and the passages beneath it, then the eight headings of the apparatus layer, then the paths of entry, and finally the "reading through the Yogācāra mirror" that governs the whole — so that before opening any single movement, the reader holds the map of the whole.
1. Five Reading Layers
Source-Text — Xuanzang's Heart Sūtra (T08n0251, one fascicle · short recension, 268 characters), verbatim, movement by movement. Punctuated on the base text, it is the text as the Buddha spoke it and Xuanzang translated it, for those who read literary Chinese to read through whole. One file per movement (a full-text frontispiece is kept separately in the front matter). The source is the Chinese original and has no English sister.
Vernacular — above the verbatim text, a faithful recasting into modern language; it follows the wording only, adds no doctrine, and glosses no Sanskrit. This layer lets the reader take the whole sūtra as continuous prose. The Chinese and English sisters each stand on their own.
Exposition — the teaching of the doctrine. A plain restatement grounded in the loci already established in the apparatus, reading the sūtra through the Yogācāra mirror, meant for the general reader and advancing no new doctrine. This layer shows how the sūtra's "emptiness" is beheld through the three natures, the two emptinesses, and the transformation of the basis. Chinese and English sisters.
Apparatus — the documentary layer, movement by movement, compiled under eight headings (see §3 below), admitting only canonical verbatim — scripture (the six Chinese translations), the ancient masters (the commentaries of Kuiji, Woncheuk, Fazang, and others), the ancient-master-transmitted Sanskrit, and the structural outlines. It sets no "translator's note" and leaves no empty heading. This layer is the ground of citation for the doctrine. Chinese and English sisters.
Heart-Essence — a short landing text, in the most accessible language, a gentle slope for those first approaching the movement. Chinese and English sisters.
Vernacular and Exposition are two readers, two tasks, never to be merged: the Vernacular follows the wording without expounding the sense; the Exposition expounds from the apparatus. The front-matter reading-guide is an appended text, not a movement, standing with fewer layers, outside the ordinary rule of these five.
2. The Nine-Movement Spine and Its Passages
The whole sūtra takes Woncheuk's three parts as its spine and Kuiji's twenty-two lemmata for its finer divisions, falling into nine movements, in order: Avalokiteśvara (naming the contemplator), coursing in the deep Prajñā (the substance of the contemplating wisdom), illuminating the emptiness of the five aggregates (the emptiness contemplated), crossing beyond all suffering (crossing others over), the mutual identity of form and emptiness, the six marks of emptiness, sweeping away the six gates of dharmas, because there is nothing to attain (the summary conclusion), and the Fruit attained plus the mantra of praise. One folder per movement; the layer-files hang beneath it.
The long movements — the mutual identity of form and emptiness, the sweeping-away of the six gates, and the Fruit attained — are further divided into inner passages by Woncheuk's outline, so that the levels within a long movement stay visible. In movements five and seven, "form itself is emptiness" and "no wisdom and no attainment," the Yogācāra sense is densest (removing the wholly-imagined and keeping the other-dependent and perfectly-accomplished; the joint removal of both graspings), and the apparatus is thickest; Woncheuk's "sweeping away the six gates of dharmas, then dividing into six" 〔T33n1711 0546b11〕 gives movement seven its six inner passages of aggregates · bases · elements · dependent origination · truths · wisdom-and-attainment.
3. The Eight Headings of the Apparatus
Each movement's apparatus is compiled under the same eight headings, their weight varying by movement:
1. Structural placement — the movement's place in Woncheuk's three parts (first part on the contemplating wisdom · second on the object contemplated · third on the fruit attained), Kuiji's twenty-two lemmata, and Fazang's Lüeshu, citing the ancient masters' outlines.
2. Collation of the alternate translations — the six Chinese renderings (Kumārajīva · Xuanzang · Dharmacandra · Prajñā-and-Liyan · Prajñācakra · Dharmatāla · Dānapāla, with the transliteration text) of the movement's key lines set side by side, with a note on where the variant lies (e.g. Avalokiteśvara / Guanshiyin; the "form is not other than emptiness" order / the "form itself is emptiness" order; four mantra-epithets / three).
3. The scriptural grounding of the Yogācāra sense — the eye of this edition. It marks the root Yogācāra sense established or removed in this movement (the three natures · the three non-natures · the two emptinesses · the two graspings · the transformation of the basis · the eight consciousnesses), and points to its counterpart in the downstream Yogācāra treatises (the Madhyāntavibhāga, the Triṃśikā, the Cheng Weishi Lun, and others). In the pivotal movements (five and seven) this heading is weighted.
4. Divergent readings of the masters — Kuiji's Youzan and Woncheuk's Zan on the movement, verbatim, with locus, as the main matter; Fazang and others as corroboration. Where the ancient masters diverge, both are set out, unadjudicated (as with the mantra: Kuiji leaves it untranslated / Woncheuk translates it word for word).
5. Terms — the movement's newly appearing key terms: the Chinese, the ancient-master-transmitted romanized Sanskrit (a pronunciation aid), the precise Yogācāra sense, and the locus; where no ancient-master transliteration is attested, the entry is left wanting.
6. Simile and rhetoric — the movement's vehicle, ground, and the sense it displays (e.g. the flower-in-diseased-sight simile of movement five, the foam simile of movement three). The Heart Sūtra is sparing of similes; where there are none, this heading is omitted.
7. Cross-reading — stable citations to the parallels in the Mahāprajñāpāramitā-sūtra (the Xiangying and Guanzhao chapters), the six Yogācāra treatises, and the sister Diamond Sūtra (by canon-number, chapter, verse, locus); nothing added for its own sake.
8. Witness placement — the loci of each translation and each ancient master, and the pointer to the source file.
The Diamond Sūtra apparatus carries an "East–West Comparison" heading (the special case of a Prajñā text widely translated in the West, unique to the Diamond Sūtra); this sūtra has no such heading — Western literature belongs to the researcher's private inquiry, does not enter the work, and is not mixed with the ancient masters' citation-ground; the count is eight. The omission is recorded, and no empty heading is left in its place.
4. Paths of Entry
One — read the source-text through. Those who read literary Chinese may go straight to Xuanzang's whole text, meeting first the Buddha's word and Xuanzang's own wording, then consulting the other layers.
Two — read the vernacular or the exposition through. To grasp the whole first, read the continuous vernacular to see the arc of the prose, or the exposition to see the Yogācāra sense beheld movement by movement.
Three — begin from the heart-essence. Those first approaching, finding the first two paths steep, may begin from the short heart-essence text, and once the gist is caught, climb in order.
Four — consult the apparatus and glossary. To probe a movement's scriptural grounding, alternate translations, or divergent ancient-master readings, follow the eight headings of that movement's apparatus; for the Chinese, Sanskrit, and brief gloss of a technical term, consult the glossary.
5. Reading Through the Yogācāra Mirror (the mirror is not the sūtra)
This edition's exposition layer reads the sūtra through the Yogācāra mirror. By "mirror" is meant: not that Yogācāra is the Heart Sūtra's source, but that the three natures, the three non-natures, the two emptinesses, the transformation of the basis, and the eight consciousnesses are a mirror held to the sūtra's "form itself is emptiness" and "no wisdom and no attainment." Its warrant: the two finest Heart Sūtra commentaries in the Han lands (Kuiji's and Woncheuk's) are themselves Yogācāra readings, so that to read the Heart Sūtra through Yogācāra has the ancient masters for its ground, and is no latter-day imposition. The mirror is not the sūtra: Yogācāra is the mirror, Prajñā the sūtra; we do not let the mirror displace the sūtra, nor read the sūtra back from the downstream treatises. Once the seeing is done, the mirror may be set down. Following this edition, what the reader reads is still the emptiness of Prajñā — only now with one more mirror to see it the more clearly.
凡例Conventions
本譯注以《般若波羅蜜多心經》為般若部撮要之短經，逐段立其義，並以唯識為鏡照之。下列凡例，乃本書全卷所循之體例，俾讀者明其取捨。
一、底本與校本
- 底本：玄奘譯《般若波羅蜜多心經》（T08n0251·一卷·略本 268 字，永徽元年 650 CE），漢傳誦持最廣之本。本書原典一層即依此逐段逐字錄出。藏內前冠明太祖御製序、唐釋慧忠序，非經文，已除。
- 異譯校本（對校之用·非底本）：羅什《摩訶般若波羅蜜大明呪經》（T08n0250·略本）· 法月（T08n0252·廣本·重譯）· 般若共利言等（T08n0253·廣本）· 智慧輪（T08n0254·廣本）· 法成（T08n0255·廣本）· 慈恩音寫本（T08n0256）· 施護《佛說聖佛母般若波羅蜜多經》（T08n0257·廣本·密咒型）。
異譯皆作校勘之校本，非底本；凡引以對勘，標其異文之所繫，不以一家定奪。核心異文如：觀自在／觀世音（羅什）· 五蘊／五陰（羅什）· 色不異空型／即色是空型（施護）· 咒名四／三（羅什·施護唯三）· 咒字揭帝／竭帝／誐帝。傳世「揭諦揭諦」之「諦」字，八 witness 本文皆無（後世通行寫法），考據目二須註。
二、梵文體例
- 凡見梵文羅馬字（IAST），唯為發音輔助，依古德所傳而立——玄奘譯名、窺基圓測之音寫與勘梵注（如舍利子＝奢利富多羅、涅槃＝波利匿縛𠲸、阿耨多羅三藐三菩提＝無上正等正覺）——非取自現代校本（依本書 Rule 9a）。
- 無古德音可徵者（如五蘊·空·處·界，古德傳義不傳音）標「從闕」，僅義譯，不以臆構或現代梵文充數。
- 現代重構之梵本校訂本僅列其名，不取其文；圓測自有勘梵（「撿勘梵本，有『等』言故」〔T33n1711 0544c13〕）即古德所傳之勘梵。
- 梵文羅馬字是還詞音之具，非經文之據。
三、考據層體例
- 考據層唯載典據原文：經、古德、古德所傳梵、科判。凡非典據原文之說，一律不入。
- 不立「譯者按」目，亦不留待撰空目；凡不能確認典據原文來源者，不錄。
- 考據所引，唯經與古德：經（佛語·六漢譯）與古德（窺基·圓測·法藏 等古來祖師之釋），不引現代學者之說（依本書 Rule 9）。心經疏雖多家，目四只取與本段義理直涉之古德逐字錄，唯識二疏（窺基·圓測）為主，不湊數。
- 古德之引，皆逐字錄、一字不易，虛字得省且標〔…〕；逐字對藏經原文核訖。
- 本經考據不立「東西對觀」目：東西對觀為《金剛經》獨有之例（般若被西方廣譯之特例）；心經雖同屬般若，不享此例外，西方文獻屬研究者私下考索，不入稿；明記其刪，不留空目。
四、語言純度
- 漢文讀本正文全純漢。唯三類非漢字得存：梵文羅馬字（古德所傳·發音輔助）、藏經號（T 號·頁行）、紀年。
- 考據層正文亦全純漢；英文 meta 詞一律用定譯（典據原文／校本／穩定徵引／出處／逐字校訖之類）。
- 英文姊妹本之考據作雙語：所引漢文典據原文存其本貌，另附英文，英文不取代漢文校勘。
五、稱謂
佛陀、如來、菩薩等，一律以「祂」稱之。
六、出處標示
- 引文出處作〔T08 PPPP〕之式，或徑標藏經號加頁行（如 T08n0251 0848c07）。
- 跨行則標其範圍；出處落於所引句實際所在之行。
七、題跋
各層讀本末綴題跋，全純漢，以季節題年，不用 slug、不用阿拉伯數字段次、不用西曆日期。式如：
釋慧鏡 · 指月 · 心 · 段〔中文段次〕〔段名〕 · 〔層：白話／義疏／考據／心要〕 · 2026 春
This edition treats the Heart Sūtra as a short distillation of the Prajñā corpus, establishing the sense of each movement and holding the Yogācāra mirror to it. The conventions below govern the whole volume, so that the reader may see what is included and on what footing.
1. Base Text and Collation Witnesses
- Base text: Xuanzang's Bōrě bōluómìduō xīnjīng 般若波羅蜜多心經 (T08n0251 · one fascicle · the short recension, 268 characters, translated in the first year of Yonghui, 650 CE), the most widely recited of all. The source layer of this edition is taken verbatim, movement by movement, from this base. The imperial prefaces of the Ming founder and of Huizhong of the Tang, prefixed in the canon, are not the sūtra's words and have been removed.
- Alternate-translation witnesses (for collation only — not the base): Kumārajīva's Móhē bōrě bōluómì dàmíngzhòu jīng 摩訶般若波羅蜜大明呪經 (T08n0250 · short recension) · Dharmacandra (T08n0252 · long recension · a re-translation) · Prajñā-and-Liyan (T08n0253 · long) · Prajñācakra (T08n0254 · long) · Dharmatāla (T08n0255 · long) · the Ci'en transliteration text (T08n0256) · Dānapāla's Fóshuō shèng fómǔ bōrě bōluómìduō jīng 佛說聖佛母般若波羅蜜多經 (T08n0257 · long · esoteric-mantra type).
The alternate translations serve as collation witnesses, never as the base. Where a witness is cited for collation, the locus of the variant is marked; no single rendering is allowed to settle the reading. Key variants: Avalokiteśvara / Guanshiyin (Kumārajīva) · five aggregates / five heaps (Kumārajīva) · the "form is not other than emptiness" order / the "form itself is emptiness" order (Dānapāla) · four mantra-epithets / three (Kumārajīva and Dānapāla give three) · the mantra graphs 揭帝 / 竭帝 / 誐帝. The 諦 of the received "gate gate" writing appears in none of the eight witnesses' texts (a later conventional form) and is to be noted under apparatus heading two.
2. Sanskrit Policy
- Where Romanized Sanskrit (IAST) appears, it is a pronunciation aid only, anchored to what the ancient masters transmitted — Xuanzang's term-renderings and the transliterations and collation notes of Kuiji and Woncheuk (e.g. Śāriputra = 奢利富多羅, parinirvāṇa = 波利匿縛𠲸, anuttarā-samyak-saṃbodhi = "supreme, perfect, equal awakening") — and is not drawn from modern critical editions (per this edition's Rule 9a).
- Where no ancient-master transliteration is attested (e.g. the five aggregates, emptiness, the bases, the elements — the masters transmit the sense, not the sound), the entry is left wanting, with a gloss only, and is not filled out by conjecture or modern Sanskrit.
- Modern reconstructed Sanskrit editions are named only, their wording not adopted; Woncheuk's own collation ("checking the Sanskrit text, there is the word 'and so forth'" 〔T33n1711 0544c13〕) is itself ancient-master-transmitted collation.
- The Romanized form is a device for recovering the term's sound, not an authority for the scripture's wording.
3. Apparatus (Critical Layer)
- The apparatus carries canonical verbatim only: scripture (the six Chinese translations), the ancient masters (the commentaries of Kuiji, Woncheuk, Fazang, and others, and the Yogācāra treatises), the ancient-master-transmitted Sanskrit, and the structural outlines. Whatever is not canonical verbatim is excluded.
- There is no "translator's note" rubric, and no placeholder for material yet to be written; anything whose canonical-verbatim source cannot be confirmed is not recorded.
- The apparatus cites scripture and the ancient masters only — the Buddha's word (the six translations) and the classical commentarial masters — and does not cite modern scholarship (per this edition's Rule 9). Though the Heart Sūtra has many commentaries, heading four takes only ancient-master verbatim bearing directly on the movement's sense, with the two Yogācāra commentaries (Kuiji and Woncheuk) as the main matter; nothing added for its own sake.
- Citations of the ancient masters are verbatim, not a character altered; only function-words may be elided, marked 〔…〕; each is checked character by character against CBETA.
- For this sūtra the apparatus carries no "East–West Comparison" rubric: that heading is unique to the Diamond Sūtra (the special case of a Prajñā text widely translated in the West); the Heart Sūtra, though of the same school, does not share it — Western literature belongs to the researcher's private inquiry and does not enter the work; the omission is recorded, and no empty rubric is left in its place.
4. Language Purity
- The Chinese reading text is fully Han-pure. Only three classes of non-Han characters are admitted: Romanized Sanskrit (ancient-master-transmitted · pronunciation aid), canon numbers (T numbers · page-and-line), and calendar years.
- The apparatus text in Chinese is likewise fully Han-pure; English meta-vocabulary is rendered by fixed Chinese equivalents (canonical verbatim → 典據原文, witness → 校本, stable citation → 穩定徵引, locus → 出處, byte-verified → 逐字校訖, and the like).
- The English-sister apparatus is bilingual: the cited Han canonical verbatim is preserved in its original form, with English added; the English does not replace the Han collation.
5. Pronoun
The Buddha, the Tathāgata, the bodhisattva, and the like are referred to with the reverential pronoun 祂.
6. Locus Citation
- A citation's locus is given as 〔T08 PPPP〕, or directly as canon-number plus page-and-line (e.g. T08n0251 0848c07).
- Where a passage spans lines, the range is marked; the locus falls on the actual line where the cited passage stands.
7. Colophon
Each reading layer closes with a seasonal colophon, fully Han-pure, dated by season — no slug, no Arabic movement number, no ISO date. In the form:
Shi Huijing · 指月 · 心 · Movement [name] · [layer] · Spring 2026
譯者Translator
原典譯者 玄奘
本書所譯之底本，為唐·玄奘奉詔所譯《般若波羅蜜多心經》一卷（T08n0251，永徽元年 650 CE），略本二百六十字，漢傳誦持最廣之本。
玄奘（602–664），俗名陳褘，河南緱氏人，十三歲於洛陽淨土寺出家。以諸師所授不一、疑義難決，遂發願西行求法。貞觀初年違禁西出玉門，歷高昌、龜茲、迦濕彌羅，越蔥嶺而入中印度，於那爛陀寺依戒賢論師習《瑜伽師地論》及大乘要典達五年。貞觀十九年（645）返長安，攜回梵本六百五十七部，奉詔開譯場於弘福寺，後遷大慈恩寺、玉華宮，十九年間領眾譯出七十五部、一千三百三十五卷。麟德元年（664）示寂於玉華宮譯場。
心經雖短，其略本之通行，玄奘此譯居功最著。玄奘之高足窺基作《幽贊》、同門圓測作《贊》，二疏皆以唯識讀此經——三性、三無性、八識、五重唯識觀、轉依——本書義疏層即承此古德唯識讀法之骨。本書凡玄奘已立之譯詞，悉遵不易。
異譯校證諸德
玄奘譯外，本經尚有諸種漢譯傳世，本書取以為逐字對勘之校本：
- 鳩摩羅什（姚秦）——《摩訶般若波羅蜜大明呪經》（T08n0250），略本，「觀世音」「五陰」異文之所在，並獨有「色空故無惱壞相…識空故無覺相」一節。
- 法月（唐·重譯）——《普遍智藏般若波羅蜜多心經》（T08n0252），廣本，具序分流通分。
- 般若共利言等（唐）——《般若波羅蜜多心經》（T08n0253），廣本，核心句與玄奘幾同。
- 智慧輪（唐）——《般若波羅蜜多心經》（T08n0254），廣本。
- 法成（唐）——《般若波羅蜜多心經》（T08n0255），廣本。
- 慈恩錄出（唐·石壁本）——《唐梵翻對字音般若波羅蜜多心經》（T08n0256），音寫對照本。
- 施護（宋）——《佛說聖佛母般若波羅蜜多經》（T08n0257），廣本·密咒型，「即色是空」型與獨冠「怛𭔞他唵」之所在。
諸譯既與玄奘譯同本異出，異文即義之所在；本書對勘唯徵引諸譯之異同，以顯本經文義，不判孰譯為勝。
本譯注者 釋慧鏡
本英譯與注疏，釋慧鏡譯注。
本書承玄奘所譯之漢傳略本為據，將之再譯為英文，並依經、依古德疏記，逐段構其義疏與校勘，以唯識為鏡照此般若之經。玄奘以譯場眾手成譯，今則以協作型 AI 輔一致性校驗、平行文本掃描與格式正規化；其形雖異，其理則一——精審之譯，須多重視角相核。凡義理詞之取定、段落詮釋之抉擇、異本之取捨，皆出譯注者一人之裁。此一譯業，乃玄奘西行求法、譯漢弘傳之願的下一程承擔——非比肩前賢，乃續其法脈於英語世界。
AI 於指月計畫各端之角色，總說維護於 waken.org/methodology。
Translator of the Root Text — Xuanzang
The base text this edition translates is the Heart Sūtra (般若波羅蜜多心經) in one fascicle (T08n0251, translated in the first year of Yonghui, 650 CE), the short recension of two hundred sixty characters, the most widely recited of all in the Han tradition.
Xuanzang (602–664), born Chen Yi in Henan, was ordained at thirteen at the Pure Land Monastery in Luoyang. Finding that his teachers disagreed on key points and that the disagreements could not be settled within China, he resolved to travel west and seek the Dharma at its source. In the early Zhenguan era he left Yumen Pass in defiance of the imperial ban, passing through Gaochang, Kucha, and Kashmir, crossing the Pamirs into central India, and studying for five years at Nālandā under Śīlabhadra — mastering the Yogācārabhūmi and the principal Mahāyāna treatises. He returned to Chang'an in 645 bearing 657 Sanskrit volumes, and over nineteen years led an imperial translation bureau — at Hongfu Monastery, then Da Ci'en Monastery and Yuhua Palace — producing seventy-five works in 1,335 fascicles. He died at the Yuhua bureau in 664.
Short as the Heart Sūtra is, it is above all to Xuanzang's translation that the currency of its short recension is owed. His foremost disciple Kuiji composed the Youzan, and his fellow-student Woncheuk the Zan; both commentaries read the sūtra through Yogācāra — the three natures, the three non-natures, the eight consciousnesses, the fivefold Consciousness-Only contemplation, the transformation of the basis — and it is the bone of this ancient-master Yogācāra reading that this edition's exposition layer inherits. Wherever Xuanzang fixed a rendering, this edition keeps it.
Witnesses for Collation
Beyond Xuanzang's translation, several further Chinese renderings of this sūtra survive; this edition takes them as witnesses for word-by-word collation:
- Kumārajīva (Later Qin) — Móhē bōrě bōluómì dàmíngzhòu jīng 摩訶般若波羅蜜大明呪經 (T08n0250), the short recension, the locus of the "Guanshiyin" and "five heaps" variants, with its own passage "form being empty, there is no mark of ruin… consciousness being empty, there is no mark of awareness."
- Dharmacandra (Tang, a re-translation) — Pǔbiàn zhìzàng bōrě bōluómìduō xīnjīng 普遍智藏般若波羅蜜多心經 (T08n0252), the long recension, with opening and circulation sections.
- Prajñā-and-Liyan and others (Tang) — Bōrě bōluómìduō xīnjīng (T08n0253), the long recension, its core lines nearly identical to Xuanzang's.
- Prajñācakra (Tang) — Bōrě bōluómìduō xīnjīng (T08n0254), the long recension.
- Dharmatāla (Tang) — Bōrě bōluómìduō xīnjīng (T08n0255), the long recension.
- The Ci'en transliteration (Tang, the Shibi text) — Táng-fàn fānduì zìyīn bōrě bōluómìduō xīnjīng 唐梵翻對字音般若波羅蜜多心經 (T08n0256), a Sanskrit-Chinese transliteration text.
- Dānapāla (Song) — Fóshuō shèng fómǔ bōrě bōluómìduō jīng 佛說聖佛母般若波羅蜜多經 (T08n0257), the long recension of the esoteric-mantra type, the locus of the "form itself is emptiness" order and of the mantra uniquely prefixed with "tadyathā oṃ."
As these are alternate renderings of the same text, the variant readings are themselves where the meaning lies. This edition cites the agreements and divergences among them to bring out the sense of the sūtra; it does not adjudicate which rendering is superior.
Translator and Annotator of the Present Edition — Shi Huijing
This English translation and its apparatus are the work of Shi Huijing (釋慧鏡).
The edition takes Xuanzang's short Chinese recension as its base and carries it into English, building the exposition and collation movement by movement from the sūtra itself and from the ancient commentators, holding the Yogācāra mirror to this Prajñā scripture. Where Xuanzang's translation was the work of a bureau of many hands, the present work draws on collaborative AI for consistency checking, parallel-text scanning, and format normalization; the form differs, the principle is the same — precise translation requires multiple verifying perspectives. All doctrinal term selection, passage-level interpretive choices, and decisions between textual variants are the translator-annotator's alone. This work is the next stage in the same undertaking as Xuanzang's pilgrimage and his translations into Chinese — not standing alongside the masters, but carrying their lineage onward into the English-speaking world.
The full statement of AI's role across the 指月 project is maintained at waken.org/methodology.
書目Bibliography
本書目唯列本譯注實際依憑之典據——底本、漢譯異本、古德註疏，及唯識系互讀諸論。所載皆藏經現存之本，逐字徵引有據；現代校勘本、現代學者重構之說、現代英譯家之作，俱不入本書目（依本書體例：引據唯經與古德）。
一、底本（根本經）
| 題名 | 譯者·朝代 | 藏經號 | 卷·體 | 角色 |
|---|---|---|---|---|
| 般若波羅蜜多心經 | 唐 · 玄奘 奉詔譯（永徽元年 650 CE） | T08n0251 | 一卷·略本 268 字 | 底本（漢傳誦持最廣之本，無序分、無流通分） |
九段脊樑：觀自在 · 行深般若 · 照見五蘊皆空 · 度一切苦厄 · 色空相即 · 顯空六相 · 遣六門法 · 以無所得故 · 顯所得果＋歎德咒。
藏內前冠明太祖御製序、唐釋慧忠序，非經文，verbatim 已除。
二、異譯（漢譯諸本·對勘校本）
異譯逐字對勘為考據之硬據；異文即義之所在。底本之外，漢譯七本並陳：
| 題名 | 譯者·朝代 | 藏經號 | 略/廣 | 對校角色 |
|---|---|---|---|---|
| 摩訶般若波羅蜜大明呪經 | 姚秦 · 鳩摩羅什 | T08n0250 | 略 | 「觀世音」「五陰」異文·獨有「色空故無惱壞相」節 |
| 普遍智藏般若波羅蜜多心經 | 唐 · 法月（重譯） | T08n0252 | 廣 | 廣本（具序分流通分） |
| 般若波羅蜜多心經 | 唐 · 般若共利言等 | T08n0253 | 廣 | 廣本·核心句近底本 |
| 般若波羅蜜多心經 | 唐 · 智慧輪 | T08n0254 | 廣 | 廣本 |
| 般若波羅蜜多心經 | 唐 · 法成 | T08n0255 | 廣 | 廣本 |
| 唐梵翻對字音般若波羅蜜多心經 | 唐 · 慈恩錄出（石壁本） | T08n0256 | 音寫對照 | 音寫對照本 |
| 佛說聖佛母般若波羅蜜多經 | 宋 · 施護 | T08n0257 | 廣（密咒型） | 「即色是空」型·獨冠「怛𭔞他唵」 |
略本二（羅什 T0250·玄奘 T0251，無「如是我聞」「信受奉行」）；廣本五具序分＋流通分。T0258（天息災 小字）、T0259（觀想佛母）有「觀自在」而無「色不異空」核心串，係別經，排除。
三、古德註疏（經與古德·唯一引據之師說）
漢地現存涉本經之古德疏，較他經遠富；本書目四取與各段義理直涉之古德逐字錄為主，唯識二疏為主錨：
| 撰者·朝代 | 著作 | 藏經號 | 宗 | 角色 |
|---|---|---|---|---|
| 唐 · 窺基 | 般若波羅蜜多心經幽贊（2 卷） | T33n1710 | 唯識（慈恩） | 主錨：以三性·三無性·八識·五重唯識觀·轉依讀心經 |
| 唐 · 圓測 | 般若波羅蜜多心經贊（1 卷） | T33n1711 | 唯識（西明） | 主錨：四門釋經·三分科判·清辨護法二宗·護法正義 |
| 唐 · 法藏 | 般若波羅蜜多心經略疏 | T33n1712 | 華嚴 | 旁參（般若·性起一路） |
| 宋 · 師會 述 | （記·釋法藏略疏） | T33n1713 | 華嚴 | 旁參 |
| 明 · 宗泐等 | 般若波羅蜜多心經註解 | T33n1714 | — | 旁參 |
| 唐宋 · 法雲·灌頂·湛然 等 | 諸家疏 | T33n1715–1717 | 天台等 | 旁參 |
心經疏豐，目四只取與本段義理直接相涉之古德 verbatim，唯識二疏（窺基·圓測）為主，餘家為旁證；不湊數、不為列名而引。
四、梵本
| 項 | 現況 |
|---|---|
| 現代校本 | 諸現代學者重構之梵·藏校勘本——列名不引，本書梵讀不以之為據。 |
| 古德所傳梵 | 玄奘·窺基·圓測 之音寫義譯（舍利子＝奢利富多羅·涅槃＝波利匿縛𠲸·般若＝慧 等）為座標；圓測自有勘梵（「撿勘梵本，有『等』言故」）。 |
本書梵文唯依古德所傳為座標；現代重構之梵·藏校本不作經文出處。術語羅馬字一律標為發音輔助，繫於古德漢譯所還原之讀音，不立現代梵文校本目；無古德音可徵者從闕。
五、互讀（般若平行·唯識系下游·穩定徵引）
心經以唯識為鏡讀，其平行與下游論本如次；掛鏈依穩定徵引（藏經號·品號·頌號·loc）：
| 題名 | 撰者·譯者 | 藏經號 | 承用／平行之義 |
|---|---|---|---|
| 大般若波羅蜜多經（相應品·觀照品） | 玄奘 譯 | T05n0220a·T07n0220c | 「色不異空…是諸法空相」最密 verbatim 平行〔0022b03·0011c03〕 |
| 金剛般若波羅蜜經 | 鳩摩羅什 譯 | T08n0235 | 般若姊妹·「即非」三性讀（唯識為鏡·已封 32 分） |
| 辯中邊論 | 世親（彌勒本頌） | T31n1600 | 三性蘊·空三種（護法四句之論本）·空相六義 |
| 唯識三十論頌 | 世親 | T31n1586 | 遍計所執性·圓成於依他遠離前性·轉依 |
| 唯識二十論 | 世親 | T31n1590 | 唯識無境·入法空（遣十二處之論本） |
| 攝大乘論 | 無著 | T31n1594 | 三性·二取·轉依 |
| 成唯識論 | 護法等·玄奘譯 | T31n1585 | 三性三無性·二取·四智轉依 |
| 大乘百法明門論 | 天親（世親） | T31n1614 | 五蘊·心心所（五蘊善巧所攝） |
| 解深密經 | 玄奘 譯 | T16n0676 | 三性·三無性·三時教之經源（圓測同註） |
掛鏈以穩定徵引為主；硬鏈只連已封單元（金剛經 ratified）。每互讀只列與本經義理實相關之平行／下游作，不湊數。
This bibliography lists only the sources this edition actually rests on — the base text, the alternate Chinese translations, the ancient-master commentaries, and the Yogācāra treatises read across. All are texts extant in the canon, cited character by character with a locus; modern critical editions, modern scholars' reconstructions, and modern English translations are not admitted (per this edition's convention: the cited authorities are scripture and the ancient masters only).
I. Base Text (Root Sūtra)
| Title | Translator · Dynasty | Canon no. | Fascicles · form | Role |
|---|---|---|---|---|
| 般若波羅蜜多心經 Heart Sūtra | Tang · Xuanzang, by imperial commission (Yonghui 1, 650 CE) | T08n0251 | 1 fascicle · short recension, 268 characters | Base text (the most widely recited; no opening or circulation section) |
The nine-movement spine: Avalokiteśvara · coursing in the deep Prajñā · illuminating the emptiness of the five aggregates · crossing beyond all suffering · the mutual identity of form and emptiness · the six marks of emptiness · sweeping away the six gates · because there is nothing to attain · the Fruit attained plus the mantra of praise.
The imperial prefaces of the Ming founder and of Huizhong of the Tang, prefixed in the canon, are not the sūtra's words and have been removed verbatim.
II. Alternate Translations (the Chinese witnesses · for collation)
Word-by-word collation of the alternate translations is the hard ground of the apparatus; the variant readings are where the meaning lies. Beyond the base text, seven Chinese renderings are set side by side:
| Title | Translator · Dynasty | Canon no. | Short/long | Collation role |
|---|---|---|---|---|
| 摩訶般若波羅蜜大明呪經 | Later Qin · Kumārajīva | T08n0250 | short | "Guanshiyin" / "five heaps" variants · own passage "form being empty, there is no mark of ruin" |
| 普遍智藏般若波羅蜜多心經 | Tang · Dharmacandra (re-translation) | T08n0252 | long | long recension (with opening and circulation) |
| 般若波羅蜜多心經 | Tang · Prajñā-and-Liyan and others | T08n0253 | long | long recension · core lines close to Xuanzang's |
| 般若波羅蜜多心經 | Tang · Prajñācakra | T08n0254 | long | long recension |
| 般若波羅蜜多心經 | Tang · Dharmatāla | T08n0255 | long | long recension |
| 唐梵翻對字音般若波羅蜜多心經 | Tang · Ci'en (Shibi text) | T08n0256 | transliteration | Sanskrit-Chinese transliteration text |
| 佛說聖佛母般若波羅蜜多經 | Song · Dānapāla | T08n0257 | long (esoteric-mantra type) | "form itself is emptiness" order · mantra prefixed with "tadyathā oṃ" |
Two short recensions (Kumārajīva T0250 · Xuanzang T0251, lacking "thus have I heard" and "received and upheld"); five long recensions with opening and circulation sections. T0258 (Dānapāla, small-character) and T0259 (Contemplation Mother-of-Buddhas), which have "Avalokiteśvara" but not the "form is not other than emptiness" core string, are separate texts and excluded.
III. Ancient-Master Commentaries (scripture and the ancient masters · the sole cited authorities)
The surviving Han-land commentaries on this sūtra are far richer than for most texts; heading four of the apparatus takes those bearing directly on each movement's sense, verbatim, with the two Yogācāra commentaries as the main anchors:
| Author · Dynasty | Work | Canon no. | School | Role |
|---|---|---|---|---|
| Tang · Kuiji | 般若波羅蜜多心經幽贊 Youzan (2 fasc.) | T33n1710 | Yogācāra (Ci'en) | Main anchor: reads the Heart Sūtra through the three natures · three non-natures · eight consciousnesses · fivefold Consciousness-Only contemplation · transformation of the basis |
| Tang · Woncheuk | 般若波羅蜜多心經贊 Zan (1 fasc.) | T33n1711 | Yogācāra (Ximing) | Main anchor: four-gate exposition · three-part outline · the Bhāvaviveka/Dharmapāla tenets · Dharmapāla's settled sense |
| Tang · Fazang | 般若波羅蜜多心經略疏 Lüeshu | T33n1712 | Huayan | secondary reference (Prajñā · nature-origination) |
| Song · Shihui (recorded) | (a record on Fazang's Lüeshu) | T33n1713 | Huayan | secondary reference |
| Ming · Zonglei and others | 般若波羅蜜多心經註解 | T33n1714 | — | secondary reference |
| Tang–Song · Fayun · Guanding · Zhanran, etc. | various commentaries | T33n1715–1717 | Tiantai etc. | secondary reference |
The Heart Sūtra commentaries are abundant; heading four takes only ancient-master verbatim bearing directly on the movement's sense, with the two Yogācāra commentaries (Kuiji · Woncheuk) as the main matter, the rest as corroboration; nothing added, nothing cited for the sake of a name.
IV. Sanskrit
| Item | State |
|---|---|
| Modern editions | The modern scholars' reconstructed Sanskrit/Tibetan critical editions — named only, not cited; this edition's Sanskrit reading does not rest on them. |
| Ancient-master-transmitted Sanskrit | The transliterations and sense-renderings of Xuanzang, Kuiji, and Woncheuk (Śāriputra = 奢利富多羅 · parinirvāṇa = 波利匿縛𠲸 · prajñā = wisdom, and the like) as the coordinate; Woncheuk's own collation ("checking the Sanskrit text, there is the word 'and so forth'"). |
This edition's Sanskrit rests solely on what the ancient masters transmitted; modern reconstructed Sanskrit/Tibetan editions are not a source for the scripture's wording. Romanized terms are marked as a pronunciation aid, anchored to the readings recovered by the ancient masters' Chinese renderings; no modern Sanskrit-edition heading is set up, and where no ancient-master transliteration is attested the entry is left wanting.
V. Cross-Reading (Prajñā parallels · the Yogācāra downstream · stable citations)
The Heart Sūtra is read through the Yogācāra mirror; its parallels and downstream treatises are as follows, hung by stable citation (canon-number · chapter · verse · locus):
| Title | Author · Translator | Canon no. | The sense inherited / paralleled |
|---|---|---|---|
| 大般若波羅蜜多經 (Xiangying · Guanzhao chapters) | Xuanzang | T05n0220a · T07n0220c | the closest verbatim parallel to "form is not other than emptiness… all dharmas are marked with emptiness" 〔0022b03 · 0011c03〕 |
| 金剛般若波羅蜜經 Diamond Sūtra | Kumārajīva | T08n0235 | Prajñā sister · the "is not, therefore is" three-natures reading (Yogācāra mirror · sealed, 32 divisions) |
| 辯中邊論 Madhyāntavibhāga | Vasubandhu (Maitreya's root verses) | T31n1600 | three-natured aggregates · the three emptinesses (the treatise-ground of Dharmapāla's four-fold statement) · the six marks of emptiness |
| 唯識三十論頌 Triṃśikā | Vasubandhu | T31n1586 | the wholly-imagined nature · the perfectly-accomplished as ever apart, upon the other-dependent, from the prior nature · the transformation of the basis |
| 唯識二十論 Viṃśatikā | Vasubandhu | T31n1590 | Consciousness-Only without object · entering the emptiness of dharmas (the treatise-ground of sweeping away the twelve bases) |
| 攝大乘論 Mahāyāna-saṃgraha | Asaṅga | T31n1594 | the three natures · the two graspings · the transformation of the basis |
| 成唯識論 Cheng Weishi Lun | Dharmapāla et al. · tr. Xuanzang | T31n1585 | the three natures and three non-natures · the two graspings · the four wisdoms and the transformation of the basis |
| 大乘百法明門論 Śata-dharma treatise | Vasubandhu | T31n1614 | the five aggregates · the mind and mental factors (subsumed under the aggregate-skill) |
| 解深密經 Saṃdhinirmocana | Xuanzang | T16n0676 | the scriptural source of the three natures · three non-natures · three turnings (also annotated by Woncheuk) |
The hanging is by stable citation; hard links join only sealed units (the Diamond Sūtra is ratified). Each cross-reading lists only parallels or downstream works genuinely bearing on the sūtra's sense; nothing added for its own sake.
索引Indices
本索引彙自結構脊樑（
00_kepan_map.md·圓測三分×窺基科文）與九段考據（各段考據 目一科判定位·目八校本定位）。唯作檢索之用，不立新義；所載皆已見於前述二處。
一、科判索引
心經無序分、無流通分（三家古德一致判），唯存正宗。圓測三分為脊樑——初分 明能觀智 · 次分 辨所觀境 · 後分 顯所得果——正說九段；窺基二十二 lemma 供細界。
| 段 | 經文 range | 圓測三分位 | 窺基 lemma loc | 唯識眼 |
|---|---|---|---|---|
| 一 觀自在菩薩 | 觀自在菩薩 | 初分① 標能觀人 | 初練磨〔0524b04〕 | 標能觀人·五重唯識觀之主 |
| 二 行深般若 | 行深般若波羅蜜多時 | 初分② 辨觀智體 | 法空〔0524c14〕 | 行深＝無分別智內證二空 |
| 三 照見五蘊皆空 | 照見五蘊皆空 | 初分 顯所觀空 | 〔0535b10〕 | 五蘊空＝三無性·五蘊＝三性蘊 |
| 四 度一切苦厄 | 度一切苦厄 | 初分 利他度苦 | 轉依〔0536a05〕 | 度苦＝轉依（捨麁重依） |
| 五 色空相即 | 色不異空…受想行識亦復如是 | 次分 破二執 | 〔0536b24–0537c15〕 | 色即是空＝遣遍計存依他（翳花）·護法四句 |
| 六 顯空六相 | 是諸法空相，不生不滅…不增不減 | 次分 顯空六相 | 〔0538a06〕 | 空相六義·遍計位別非依他真生滅 |
| 七 遣六門法 | 是故空中無色…無苦集滅道·無智亦無得 | 次分 遣六門（蘊處界緣諦智） | 〔0538b14–0540b24〕 | 五種善巧·所無＝所執·二取俱遣＋四句頌 |
| 八 以無所得故 | 以無所得故 | 通結（次·後樞紐） | 〔0540c19〕 | 無所得＝三性皆遣之通結 |
| 九 顯所得果＋歎德咒 | 菩提薩埵…究竟涅槃·三世諸佛…得阿耨菩提·故知般若…揭帝揭帝… | 後分 顯所得果 | 〔0541a03／0541c01／0542c06〕 | 所得果＝四智三身轉依·咒（窺基不翻／圓測逐字翻並陳） |
科判主錨＝窺基《幽贊》T33n1710 + 圓測《贊》T33n1711。心經無序分流通分之判：窺基〔0524a27〕· 圓測〔0543b16〕。三分脊樑：圓測〔0543b16〕。段七「遣六門法即分為六」：圓測〔0546b11〕。長段（五·七·九）內部小節見各段考據目一。
二、經論徵引索引
本經考據所引典據，唯經與古德（六漢譯·古德疏·唯識論本），不引現代論著。各家按藏經號列，附一行用法。
底本與異譯
| 藏經號 | 名 / 譯人 | 性質 | 考據中之用 |
|---|---|---|---|
| T0251 | 般若波羅蜜多心經（玄奘） | 底本 | 全書底本；逐字原典層所據，九段要句以此為校勘之主。 |
| T0250 | 摩訶般若波羅蜜大明呪經（羅什） | 略本對校 | 「觀世音」「五陰」異文·獨有「色空故無惱壞相…識空故無覺相」節·咒多一「僧」字。 |
| T0252 | 普遍智藏般若波羅蜜多心經（法月） | 廣本對校 | 廣本（具序分流通分）；核心句與底本同義。 |
| T0253 | 般若波羅蜜多心經（般若共利言等） | 廣本對校 | 廣本；核心句與玄奘幾同，唯框含序分流通分〔0849c06〕。 |
| T0254 | 般若波羅蜜多心經（智慧輪） | 廣本對校 | 廣本（具序分流通分）；核心句與底本同義。 |
| T0255 | 般若波羅蜜多心經（法成） | 廣本對校 | 廣本（具序分流通分）；核心句與底本同義。 |
| T0256 | 唐梵翻對字音般若波羅蜜多心經（慈恩石壁本） | 音寫對照 | 梵漢音寫對照本。 |
| T0257 | 佛說聖佛母般若波羅蜜多經（施護） | 廣本·密咒型 | 「即色是空」型〔0852b20〕·「無智，無所得，亦無無得」〔0852b28〕·獨冠「怛𭔞他唵」〔0852c09〕。 |
古德疏
| 藏經號 | 名 / 撰者 | 性質 | 考據中之用 |
|---|---|---|---|
| T1710 | 般若波羅蜜多心經幽贊（窺基） | 主·唯識（慈恩） | 主錨：三無性〔0535b14〕·翳花喻〔0536c19〕·五種善巧〔0538b16〕·二取四句頌〔0540b27·0540c05〕·轉依〔0536a10〕·八識轉智〔0539a12〕·五重唯識觀〔0526c17〕·般若五義〔0524a08〕·咒不翻〔0542c10〕。 |
| T1711 | 般若波羅蜜多心經贊（圓測） | 主·唯識（西明） | 主錨：三分科判〔0543b16〕·清辨護法二宗〔0544a19〕·三性蘊引辯中邊〔0544b28〕·護法正義〔0544c10〕·護法四句〔0545c08〕·行深內證二空〔0543c19〕·遣六門分六〔0546b11〕·入法空引二十論〔0546b22〕·四智三身〔0550c27〕·咒逐字翻〔0551c18〕·勘梵「等」字〔0544c13〕。 |
| T1712 | 般若波羅蜜多心經略疏（法藏） | 古德·華嚴 | 旁參（般若·性起會通）。 |
互讀（平行·下游·穩定徵引）
| 藏經號 | 名 | 考據中之用 |
|---|---|---|
| T0220a | 大般若經·相應品第三 | 「色不異空…是諸法空相」最密 verbatim 平行〔卷4 0022b03〕。 |
| T0220c | 大般若經·觀照品第三 | 第二會「色不離空」型次證〔卷402 0011c03〕。 |
| T0235 | 金剛般若波羅蜜經（羅什） | 姊妹·「即非」三性讀（唯識為鏡·已封 32 分·硬鏈）。 |
| T1600 | 辯中邊論 | 三性蘊·空三種（護法四句之論本）·空相六義。 |
| T1586 | 唯識三十論頌 | 遍計所執性·圓成於依他遠離前性·轉依。 |
| T1590 | 唯識二十論 | 入法空（遣十二處之論本）。 |
| T1585 | 成唯識論 | 三性三無性·二取·四智轉依。 |
| T0676 | 解深密經 | 三性三無性三時教之經源（圓測同註）。 |
本經自舉之互讀下游論以穩定徵引（藏經號·品·頌·loc）掛鏈，硬鏈只連已封單元（金剛經 ratified）；俟下游論定本始硬掛，不重連。
異譯涵蓋速覽（各段目二）：段一 觀自在／觀世音（羅什異）｜段三 五蘊／五陰（羅什異）｜段五 色空相即——玄奘·羅什·般若共利言·施護（略本與二廣本核心）｜段六 是諸法空相——玄奘·施護（羅什「是空法非過去」異）｜段七 無智亦無得——玄奘·施護（「無智無所得亦無無得」）｜段九 咒——玄奘揭帝·羅什竭帝多「僧」·施護誐帝冠「怛𭔞他唵」。
These indices are gathered from the structural spine (
00_kepan_map.md· Woncheuk's three parts × Kuiji's outline) and the apparatus of the nine movements (each movement's heading one, "Structural placement," and heading eight, "Witness placement"). They serve for reference only, advance no new sense, and carry nothing not already found in those two places.
I. Structural Index
The Heart Sūtra has no opening and no circulation section (the three ancient masters concur), retaining only the main teaching. Woncheuk's three parts are the spine — the first part, on the contemplating Wisdom · the second, on the Object contemplated · the third, on the Fruit attained — with nine movements of the main teaching; Kuiji's twenty-two lemmata give the finer divisions.
| Movement | Text range | Woncheuk's three parts | Kuiji lemma loc | Yogācāra eye |
|---|---|---|---|---|
| 1 Avalokiteśvara | 觀自在菩薩 | Part 1 ① naming the contemplator | 〔0524b04〕 | naming the contemplator · master of the fivefold contemplation |
| 2 Coursing in the deep Prajñā | 行深般若波羅蜜多時 | Part 1 ② substance of the contemplating wisdom | 〔0524c14〕 | coursing deep = non-discriminating wisdom realizing the two emptinesses |
| 3 Illuminating the emptiness of the five aggregates | 照見五蘊皆空 | Part 1 · the emptiness contemplated | 〔0535b10〕 | five-aggregate emptiness = three non-natures · aggregates = three-natured aggregates |
| 4 Crossing beyond all suffering | 度一切苦厄 | Part 1 · crossing others over | 〔0536a05〕 | crossing beyond suffering = transformation of the basis (casting off the coarse-heavy basis) |
| 5 Mutual identity of form and emptiness | 色不異空…受想行識亦復如是 | Part 2 · dispelling the two graspings | 〔0536b24–0537c15〕 | form itself is emptiness = removing the wholly-imagined, keeping the other-dependent (flower-in-diseased-sight) · Dharmapāla's four-fold statement |
| 6 The six marks of emptiness | 是諸法空相，不生不滅…不增不減 | Part 2 · the six marks of emptiness | 〔0538a06〕 | six senses of the mark of emptiness · imagined-position distinctions, not a true dependent arising-and-ceasing |
| 7 Sweeping away the six gates | 是故空中無色…無苦集滅道·無智亦無得 | Part 2 · sweeping the six gates (aggregates, bases, elements, origination, truths, wisdom-attainment) | 〔0538b14–0540b24〕 | five skills · what is "no" = the grasped · both graspings removed + the four-line verse |
| 8 Because there is nothing to attain | 以無所得故 | summary conclusion (pivot of parts two/three) | 〔0540c19〕 | non-attainment = the summary conclusion in which all three natures are removed |
| 9 The Fruit attained + mantra of praise | 菩提薩埵…究竟涅槃 · 三世諸佛…得阿耨菩提 · 故知般若…揭帝揭帝… | Part 3 · the Fruit attained | 〔0541a03 / 0541c01 / 0542c06〕 | fruit attained = the four wisdoms, three bodies, transformation of the basis · mantra (Kuiji leaves it untranslated / Woncheuk translates it word for word, both set out) |
The structural anchor is Kuiji's Youzan T33n1710 + Woncheuk's Zan T33n1711. On the Heart Sūtra's having no opening/circulation section: Kuiji 〔0524a27〕 · Woncheuk 〔0543b16〕. The three-part spine: Woncheuk 〔0543b16〕. "Sweeping the six gates, then dividing into six": Woncheuk 〔0546b11〕. The inner passages of the long movements (5 · 7 · 9) are found under heading one of each movement's apparatus.
II. Index of Scripture and Treatise Citations
The sources cited in the apparatus are scripture and the ancient masters only (the six Chinese translations · the ancient-master commentaries · the Yogācāra treatises); no modern work is cited. Listed by canon-number, with a one-line note on use.
Base text and alternate translations
| Canon no. | Name / translator | Nature | Use in the apparatus |
|---|---|---|---|
| T0251 | Heart Sūtra (Xuanzang) | base text | the whole base; the ground of the verbatim source layer, the primary collation reference for the key lines of all nine movements. |
| T0250 | Mahāvidyā-dhāraṇī sūtra (Kumārajīva) | short-recension collation | "Guanshiyin" / "five heaps" variants · own passage "form being empty, no mark of ruin… consciousness being empty, no mark of awareness" · mantra with an extra "saṃ." |
| T0252 | Pubian zhizang xinjing (Dharmacandra) | long-recension collation | long recension (with opening and circulation); core lines concordant in sense with the base. |
| T0253 | Heart Sūtra (Prajñā-and-Liyan et al.) | long-recension collation | long recension; core lines nearly identical to Xuanzang's, only the frame carries opening and circulation 〔0849c06〕. |
| T0254 | Heart Sūtra (Prajñācakra) | long-recension collation | long recension (with opening and circulation); core lines concordant in sense with the base. |
| T0255 | Heart Sūtra (Dharmatāla) | long-recension collation | long recension (with opening and circulation); core lines concordant in sense with the base. |
| T0256 | Táng-fàn transliteration Heart Sūtra (Ci'en Shibi text) | transliteration | Sanskrit-Chinese transliteration text. |
| T0257 | Holy Mother-of-Buddhas sūtra (Dānapāla) | long · esoteric-mantra type | "form itself is emptiness" order 〔0852b20〕 · "no wisdom, no attainment, and no non-attainment" 〔0852b28〕 · mantra prefixed with "tadyathā oṃ" 〔0852c09〕. |
Ancient-master commentaries
| Canon no. | Name / author | Nature | Use in the apparatus |
|---|---|---|---|
| T1710 | Youzan (Kuiji) | main · Yogācāra (Ci'en) | main anchor: three non-natures 〔0535b14〕 · flower-in-diseased-sight simile 〔0536c19〕 · five skills 〔0538b16〕 · the two-graspings four-line verse 〔0540b27 · 0540c05〕 · transformation of the basis 〔0536a10〕 · eight consciousnesses transformed into wisdoms 〔0539a12〕 · fivefold Consciousness-Only contemplation 〔0526c17〕 · the five senses of prajñā 〔0524a08〕 · mantra left untranslated 〔0542c10〕. |
| T1711 | Zan (Woncheuk) | main · Yogācāra (Ximing) | main anchor: three-part outline 〔0543b16〕 · the Bhāvaviveka/Dharmapāla tenets 〔0544a19〕 · three-natured aggregates citing the Madhyāntavibhāga 〔0544b28〕 · Dharmapāla's settled sense 〔0544c10〕 · Dharmapāla's four-fold statement 〔0545c08〕 · coursing deep as inner realization of the two emptinesses 〔0543c19〕 · sweeping the six gates, dividing into six 〔0546b11〕 · entering the emptiness of dharmas citing the Viṃśatikā 〔0546b22〕 · four wisdoms and three bodies 〔0550c27〕 · mantra translated word for word 〔0551c18〕 · collation of the word "and so forth" 〔0544c13〕. |
| T1712 | Lüeshu (Fazang) | ancient master · Huayan | secondary reference (Prajñā · nature-origination). |
Cross-reading (parallels · downstream · stable citation)
| Canon no. | Name | Use in the apparatus |
|---|---|---|
| T0220a | Mahāprajñā · Xiangying chapter | the closest verbatim parallel to "form is not other than emptiness… all dharmas are marked with emptiness" 〔fasc. 4 0022b03〕. |
| T0220c | Mahāprajñā · Guanzhao chapter | the second-assembly "form is not apart from emptiness" form, corroborating 〔fasc. 402 0011c03〕. |
| T0235 | Diamond Sūtra (Kumārajīva) | sister · the "is not, therefore is" three-natures reading (Yogācāra mirror · sealed 32 divisions · hard link). |
| T1600 | Madhyāntavibhāga | three-natured aggregates · the three emptinesses (treatise-ground of the four-fold statement) · the six marks of emptiness. |
| T1586 | Triṃśikā | the wholly-imagined nature · the perfectly-accomplished as ever apart, upon the other-dependent, from the prior nature · the transformation of the basis. |
| T1590 | Viṃśatikā | entering the emptiness of dharmas (treatise-ground of sweeping the twelve bases). |
| T1585 | Cheng Weishi Lun | the three natures and three non-natures · the two graspings · the four wisdoms and the transformation of the basis. |
| T0676 | Saṃdhinirmocana | the scriptural source of the three natures, three non-natures, and three turnings (also annotated by Woncheuk). |
The sūtra's own downstream treatises are hung by stable citation (canon-number · chapter · verse · locus); hard links join only sealed units (the Diamond Sūtra is ratified) and are not re-linked once the downstream editions are fixed.
Quick survey of translation coverage (each movement's heading two): Movement 1 Avalokiteśvara / Guanshiyin — Xuanzang · Kumārajīva diverge | Movement 3 five aggregates / five heaps — Xuanzang · Kumārajīva diverge | Movement 5 mutual identity of form and emptiness — Xuanzang · Kumārajīva · Prajñā-and-Liyan · Dānapāla (the short recension and the long recensions concordant) | Movement 6 all dharmas marked with emptiness — Xuanzang · Dānapāla · Kumārajīva diverge | Movement 7 no wisdom and no attainment — Xuanzang · Dānapāla ("no wisdom, no attainment, and no non-attainment") | Movement 9 mantra — Xuanzang 揭帝 · Kumārajīva 竭帝 with extra "saṃ" · Dānapāla 誐帝 prefixed with "tadyathā oṃ."
題署Colophon
一 · 題署
《般若波羅蜜多心經》譯注
- 底本 玄奘《般若波羅蜜多心經》（唐·奉詔譯·一卷·略本 268 字）·T08n0251。
- 譯注 釋慧鏡（Shi Huijing）。
- 叢書 指月 漢傳經論譯注。
- 成書 二〇二六年春。
- 型制 般若部撮要短經譯注，以唯識為鏡；逐段五層分立讀本（原典·白話·義疏·考據·心要），漢英姊妹並立。
- 流通 依 CC BY-NC-SA 4.0 授權流通（見下·授權）。
二 · 引用格式
引本書者，請具足段次、段名、層名與底本出處，俾讀者按圖而稽：
釋慧鏡《般若波羅蜜多心經譯注》段五〈色空相即〉· 義疏 · 指月 · 二〇二六春 〔T08n0251〕。
略式（單層稱引）：
釋慧鏡《般若波羅蜜多心經譯注》段N〈段名〉· 層 · 指月 · 二〇二六春 〔T08 PPPP〕。
- 層 白話／義疏／考據／心要，擇所引之層書之。
- 底本出處 〔T08n0251〕為玄奘譯略本藏經號；徵引某段某句，以頁碼定位作〔T08 PPPP〕。
- 穩定閱讀網址將於上架閱讀站時補。
三 · 識語
本書唯依玄奘所譯為底本，異譯（羅什 T08n0250·法月 T08n0252·般若共利言 T08n0253·智慧輪 T08n0254·法成 T08n0255·慈恩音寫 T08n0256·施護 T08n0257）為對校校本，窺基《幽贊》T33n1710、圓測《贊》T33n1711 等古德之釋為諸家異釋之據；皆載於考據層，逐字校訖於藏經原文。考據唯錄經與古德之典據原文，不引現代校本；梵讀唯據古德所傳，IAST 唯作發音輔助，無古德音可徵者從闕。義疏層以唯識為鏡讀此經（鏡非經），錨窺基、圓測二疏。
授權 CC BY-NC-SA 4.0（姓名標示·非商業性·相同方式分享）。
非重譯、非取代祖師譯文；所立者，般若撮要短經逐段之義與其唯識之鏡照而已。
釋慧鏡 · 指月 · 心 · 卷首 題署 · 2026 春
I · Colophon
Prajñāpāramitā-hṛdaya: A Translation with Annotation (《般若波羅蜜多心經》譯注)
- Base text — Xuanzang's Bōrě bōluómìduō xīnjīng 般若波羅蜜多心經 (Tang dynasty, translated by imperial commission; the short recension, one fascicle, 268 characters), T08n0251.
- Translation & annotation — Shi Huijing 釋慧鏡.
- Series — Zhiyue 指月, Han-canon Treatise Translations with Annotation.
- Compiled — Spring 2026.
- Form — A translation of a short distillation of the Prajñā corpus, read through the Yogācāra mirror; a per-movement five-layer reading stack (source · vernacular · exposition · apparatus · essence), with paired Chinese and English sister files.
- Distribution — Available under CC BY-NC-SA 4.0 (see the license note below).
II · Citation
When citing this edition, give the movement number, movement title, layer, and base-text locus so a reader can trace the passage:
Shi Huijing, Bōrě xīnjīng yizhu (Prajñāpāramitā-hṛdaya, A Translation with Annotation), movement 5 "Sekong xiangji" 色空相即 · Exposition · Zhiyue · Spring 2026 〔T08n0251〕.
Short form (single layer):
Shi Huijing, Bōrě xīnjīng yizhu, movement N "{movement title}" · {layer} · Zhiyue · Spring 2026 〔T08 PPPP〕.
- Layer — vernacular / exposition / apparatus / essence; cite the layer drawn from.
- Base-text locus — 〔T08n0251〕 is the Taishō number of Xuanzang's short recension; to cite a passage, add a page locator as 〔T08 PPPP〕.
- A stable reading URL will be added when the edition is mounted on the reading site.
III · Note
This edition takes Xuanzang's translation alone as its base text. The alternate translations — Kumārajīva's T08n0250, Dharmacandra's T08n0252, Prajñā-and-Liyan's T08n0253, Prajñācakra's T08n0254, Dharmatāla's T08n0255, the Ci'en transliteration T08n0256, and Dānapāla's T08n0257 — serve as collation witnesses; and the commentaries of the ancient masters, chiefly Kuiji's Youzan (T33n1710) and Woncheuk's Zan (T33n1711), supply the basis for the divergent readings. All are carried in the apparatus layer and collated character-by-character against the canonical text. The apparatus records only the canonical verbatim of scripture and the ancient masters; no modern critical edition is cited. The Sanskrit reading rests solely on what the ancient masters transmitted, and IAST serves only as a pronunciation aid, left wanting where no ancient-master transliteration is attested. The exposition layer reads the sūtra through the Yogācāra mirror (the mirror is not the sūtra), anchored to the two commentaries of Kuiji and Woncheuk.
License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).
This is not a retranslation, nor a replacement for the patriarchs' translations; what it establishes is only the sense of each movement of a short Prajñā distillation and its reflection in the Yogācāra mirror.
Shi Huijing · 指月 · Prajñā-hṛdaya · Colophon · Spring 2026
- 00般若波羅蜜多心經 · 全經白話（通讀）Heart Sūtra · Whole-Sūtra Vernacular
- 01段一 觀自在菩薩Heart Sūtra · Part 1 觀自在菩薩 (Avalokiteśvara, the Observer)
- 02段二 行深般若波羅蜜多時Heart Sūtra · Part 2 行深般若波羅蜜多時 Coursing in the Deep Prajñā
- 03段三 照見五蘊皆空Heart Sūtra · Part 3 — Seeing the Five Aggregates as Empty
- 04段四 度一切苦厄Heart Sūtra · Part 4 度一切苦厄 (Crossing Beyond All Suffering)
- 05段五 色空相即Heart Sūtra · Part 5 Form Is Itself Emptiness
- 06段六 顯空六相Heart Sūtra · Part 6 — The Six Marks of Emptiness
- 07段七 遣六門法Heart Sūtra · Part 7 Negating the Six Gates
- 08段八 通結無得Heart Sūtra · Part 8 Because Nothing Is Attained
- 09段九 顯所得果＋歎德咒Heart Sūtra · Unit 9 The Fruit Attained, and the Mantra