Master Yuanyin | 2018-06-10 | Download | AI assisted translation
| 佛说三藏十二部经，总而言之，皆是说心。这部《心经》则是心法诸说的精华。大凡，人有七个心，而人却迷昧不知。前六个心是凡夫心，即六道轮回心，每日流转不停。 | The Buddha taught the Tripiṭaka and the twelve divisions of the scriptures; in sum, they all teach the mind. This Heart Sūtra is the essence of the various teachings on the mind. Generally speaking, people have seven minds, yet they are deluded and unaware of them. The first six are the minds of ordinary beings—the minds that revolve through the six realms of rebirth, ceaselessly flowing on each day. |
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| 忽而天道心，忽而人道心，忽而修罗心，又忽而三恶道心，总是无主地着境，不停地流浪。下根人并不知道什么是心；中根人才知道有善心、恶心的分别；上根人则知道有第七个心——超越的心。 | Now there is the mind of the heavenly realm, now the mind of the human realm, now the mind of the asura realm, and again the minds of the three lower realms. Ever without a master, they cling to objects and wander without cease. Those of lesser capacity do not know what the mind is. Those of middling capacity know only the distinction between good and evil minds. Those of superior capacity know of the seventh mind—the transcendent mind. |
| 这第七个心是真空妙有的心，是无上心，是无住心，是清净自在的心。这个心若没修证到，就不会知道它存在，连二乘人和权乘菩萨也不会知道。众生的心到处可缘，可就是不肯向般若上去缘。所以，他就不知道这第七个心。这个心若能明了，就立地成佛了。 | This seventh mind is the mind of true emptiness and wondrous presence, the unsurpassed mind, the non-abiding mind, the pure and untrammeled mind. Unless it is realized through cultivation, one will not know that it exists. Even those of the two vehicles and bodhisattvas of the provisional vehicles do not know it. The minds of sentient beings may form conditions everywhere, yet they refuse to form conditions with prajñā. Therefore, they do not know this seventh mind. If this mind can be clearly understood, one becomes a Buddha on the spot. |
| 众生在此岸是前六个心。超登彼岸则是第七个心，即妙有真空之心。它是毫无挂碍、妙用无尽的空明心。但人若不从前六个心上下手，就不能证到这第七个心。所以，要从烦恼上参透，从挂碍上打开，才能成佛。譬如，人落在泥坑里，还须从泥坑里爬出来，这样才能得救。所以说，世间法正是出世间的资粮。 | On this shore, sentient beings have the first six minds. To transcend to the other shore is the seventh mind: the mind of wondrous presence and true emptiness. It is the empty and luminous mind, wholly free of hindrance and inexhaustible in wondrous functioning. Yet if people do not begin with the first six minds, they cannot realize this seventh mind. Therefore, one must penetrate afflictions and break open hindrances before one can become a Buddha. It is like someone who has fallen into a mud pit and must climb out of that very mud pit in order to be saved. Thus, worldly dharmas are precisely the provisions for supramundane dharmas. |
| 人要除烦恼，就必须知道烦恼究竟是什么？烦恼即是自己的前六个心。你若能把前六个心都息下来，心空无住，那么，烦恼不除也自除了。第七个心，即那无心的心，不要求见而自见了，此即谓之见性。 | To eliminate afflictions, one must know what afflictions ultimately are. Afflictions are precisely one’s own first six minds. If you can quiet all six of them, so that the mind is empty and non-abiding, then afflictions will eliminate themselves even without being eliminated. The seventh mind—the mind of no-mind—will be seen of itself without seeking to see it. This is called seeing one’s true nature. |
| 但是，从来修道的人，往往把世间法看得很轻，以为不值得理它，以为出世法就是远离世法。于是，日常动用就不在人事上练心，于做人的道理全不讲究。哪知孝悌是做人的根本，忠信是做人的法用，均是尽人道的基础。 | Yet those who have cultivated the Way throughout the ages have often regarded worldly dharmas too lightly, thinking them unworthy of attention and supposing that supramundane dharmas mean keeping away from worldly dharmas. Thus, in their daily activities, they do not train the mind amid human affairs and pay no heed at all to the principles of proper human conduct. They do not realize that filial piety and fraternal respect are the foundation of being human, while loyalty and trustworthiness are its application; all are the basis for fulfilling the human way. |
| 如果连这些都做不到，为人的基础就不牢固。人格尚不够，如何能成就比人更圆满的佛呢？所以，尽人道正是成佛的资粮，要成佛先需尽人道。人格尚不够，要成佛，是根本不可能的。 | If one cannot even accomplish these, one’s foundation as a human being is not secure. If one’s character is not yet adequate, how can one accomplish the Buddhahood that is more perfect than humanity? Therefore, fulfilling the human way is precisely the provision for becoming a Buddha. To become a Buddha, one must first fulfill the human way. If one’s character is not yet adequate, becoming a Buddha is fundamentally impossible. |
| 正如六祖所言：“佛法在世间，不离世间觉。离世觅菩提，恰如求兔角。”所以，要成就大乘佛法，必须首重做人的根本。只有基础牢固了，才能一路直入、一竿到底，中间才不会背失忘道、自入歧途。请想：五蕴法已尽，都空了，根本已断了，那么，名利心又附在何处呢？ | As the Sixth Patriarch said: “Buddhadharma is in the world and awakening is not apart from the world. To seek bodhi apart from the world is just like seeking horns on a rabbit.” Therefore, to accomplish Mahāyāna Buddhadharma, one must first place great importance on the foundations of being human. Only when the foundation is secure can one proceed directly all the way through, without losing the Way or straying onto a mistaken path midway. Consider this: when the dharmas of the five aggregates have all been exhausted and are empty, and the root has been severed, what could attachment to fame and profit still adhere to? |
| 所以，奉劝世人，读经要照经上所说的义理去做，不是诵几遍就算完事了。要正信、正修，才能得正果。第一步：先求得明心见性的法门。得到法后，就一门深入。切不可见异思迁、朝三暮四地胡乱修行。 | Therefore, I urge people of the world: when reading the sūtras, practice according to the principles they teach; it is not enough merely to recite them a few times and consider the matter finished. Only through Right Faith and right cultivation can one attain the right fruition. The first step is to seek a dharma gate for realizing the mind and seeing one’s true nature. Once you have obtained the teaching, go deeply into that single gate. Never be fickle, pursuing this today and that tomorrow, and cultivating blindly. |
| 见到了般若实相，智慧自然就开了。第二步：悟后真修，勤除习气。打开般若之后，就有办法在人事上磨炼自己了，以扫荡多生的习气污染。这时，般若智慧只进不退，直到成佛。但此生可能只是见性成佛；除尽习气，圆成果地佛，还需多世方能成就，若不用功，还会延迟。不过，见性后，就生生世世不会退转了。 | Once you see the true reality of prajñā, wisdom naturally opens. The second step is true cultivation after awakening: diligently eliminate habitual tendencies. Once prajñā has been opened, one has a way to temper oneself amid human affairs, sweeping away the defilements of habitual tendencies accumulated over many lives. At this point, prajñā-wisdom advances without regression, until Buddhahood is attained. Yet in this life, one may only become a Buddha through seeing one’s true nature; to eliminate all habitual tendencies and consummate the Buddhahood of fruition may require many lifetimes. Without diligent effort, it will be delayed still further. Nevertheless, after seeing one’s true nature, one will never regress throughout life after life. |
| 《心经》是文字般若，指示我们用功的方法。我们明白了行法之后，要于二六时中勤作观行，此即观照般若。启发般若之后，见到自性，开了智慧，则是实相般若。这是归宗唯一的门路，由此永断无明、了脱生死。 | The Heart Sūtra is literary prajñā; it points out the methods by which we practice. Once we understand the practice, we must diligently engage in contemplative practice throughout the twenty-four hours of the day. This is contemplative prajñā. Once prajñā has been awakened, one sees one’s intrinsic nature and wisdom opens; this is prajñā of true reality. This is the sole path of return to the source, by which ignorance is forever severed and one is liberated from birth and death. |
| 此经虽然只有二百六十个字，但足以荡空扫有、实证菩提，菩提萨埵与三世诸佛，均不能离此而成就。此经虽有七译，经文的义理实是不二法门，汇万法以归一，更破一以归宗，实是无心可行、无经可说。 | Although this sūtra contains only 260 characters, it is sufficient to sweep away emptiness and clear away existence, and to directly realize bodhi. Bodhisattvas and all Buddhas of the three times cannot attain accomplishment apart from it. Although this sūtra has been translated seven times, the principles of its text are truly the nondual dharma gate: it gathers the myriad dharmas into the One, then breaks the One in order to return to the source. Truly, there is no mind to practice and no sūtra to expound. |
| 释迦世尊说法四十九年，未曾说过一字，就是点明性空之理。故愿行者需从自性之道上领会，而不要执著在文字道理上。只有把心空掉了，才可以和《心经》相应，是为“印心”。 | Śākyamuni Buddha taught the Dharma for forty-nine years, yet did not utter a single word. This precisely points out the principle of the emptiness of intrinsic nature. Therefore, practitioners should understand it through the Way of their own intrinsic nature and should not cling to verbal formulations. Only when the mind has been emptied can one accord with the Heart Sūtra. This is called “Mind-Seal.” |
| 讲《心经》竟。 | The exposition of the Heart Sūtra is complete. |
