반야심경 정전 모음
1. 小本 산스끄리뜨 原典 般若心經
Prajñāpāramitā Hṛdaya Sūtra
2. 大本 산스끄리뜨 原典 般若心經
Prajñāpāramitā Hṛdaya Sūtra
3. 摩訶般若波羅蜜大明呪經 鳩羅摩什 譯
서기 380년 경. 小本.
4. 般若波羅蜜多心經 玄奘 譯
서기 649년. 小本.
5. 普遍智藏般若波羅密多心經 法月 譯
서기 738년. 大本.
6. 般若波羅蜜多心經 般若와 利言 譯
서기 790년. 大本.
7. 般若波羅蜜多心經 智慧輪 譯
서기 840년 경. 大本.
8. 般若波羅蜜多心經 (敦煌石室本) 法成 譯
서기 858년 경. 大本.
9. 佛說聖佛母般若波羅蜜多經 宋施護 譯
서기 980년 경. 大本.
10. 첫 우리말 옮김 반야심경 ; 玄奘譯本의 언해본. 小本
조선세조 10年(1464) 判, 한계희(韓繼禧) 등 옮김
11. 小本 英譯 般若心經
THE HEART SUTRA Edward Conze 譯
12. 大本 英譯 般若心經
SUTRA OF THE HEART OF PRAJNAPARAMITA 역자미상
입력 및 편집자 : 이승훈 kipsi@chollian.net
제 2차 입력 및 교열 완료일 : 불기 2543년(1998) 7월 13일
小本 梵語原典 般若心經
Prajpramit Hṛdaya Stra
Oṃ namo Bhagavatyai Ārya-Prajñāpāramitāyai!
Ārya-Avalokiteśvaro bodhisattvo gambhīrāṁ prajñāpāramitā-caryāṁ caramāṇo vyavalokayati sma: pañca-skandhās tāṁś ca svabhāvaśūnyān paśyati sma.
iha Śāriputra rūpaṁ śūnyatā śūnyataiva rūpaṁ, rūpān na pṛithak śūnyatā śūnyatāyā na pṛithag rūpaṁ, yad rūpaṁ sā śūnyatā tad rūpaṁ; evam eva vedanā-saṁjñā-saṁskāra-vijñānaṁ.
Iha Śāriputra sarva-dharmāḥ śūnyatā-lakṣaṇā, anutpannā aniruddhā, amalā avimalā, anūnā aparipūrṇāḥ.
Tasmā Chāriputra śūnyatāyāṃ na rūpaṁ na vedanā na saṃjñā na saṁskārāḥ na vijñānam. na caksuḥ-śrotra-ghrāṇa-jihvā-kāya-manāṃsi. na rūpa-śabda-gandha-rasa-spraṣṭavya-dharmāḥ na cakṣur-dhātur yāvan na manovijñāna-dhātuḥ. na-avidyā na-avidyā-kṣayo yāvan na jarā-maraṇaṃ na jarā-maraṇa-kṣayo. na duḥkha-samudaya-nirodha-mārgā. na jñānam, na prāptir na-aprāptiḥ.
Tasmā Chāriputra aprāptitvād bodhisattvasya prajñāpāramitām āśrity viharaty acittāvaraṇaḥ. cittāvaraṇa-nāstitvād atrasto viparyāsa-atikrānto nishṭhā-nirvāṇa-prāptaḥ.
tryadhva-vyavasthitāḥ sarva-buddhāḥ prajñāpāramitām-āśritya-anuttarāṃ samyaksambodhim abhisambuddhāḥ.
Tasmāj jñātavyam: prajñāpāramitā mahā-mantro mahā-vidyā-mantro ‘nuttara-mantro’ samasama-mantraḥ, sarva-duḥkha-praśamanaḥ, satyam amithyatvāt. prajñāpāramitāyām ukto mantraḥ tadyathā: gate gate pāragate pārasaṃgate bodhi svāhā. iti prajñāpāramitā-hridayaṃ samāptam.
[Conze, Edward, Buddhist Wisdom Books (George Allen & Unwin, London, 1958) pp.77-102.]
大本 梵語原典 般若心經
Prajpramit Hṛdaya Stra
Namas sarvajñāyas
Evaṃ mayā śrutam. ekasmin samaye bhagavān Rājagṛhe viharati sma Gṛdharakūṭe parvate mahatā bhikṣusaṃghena sārdhaṃ ca bodhisattvas-aṃghena. tena khalu samayena bhagavān Gaṃbhīrāv-asaṃbodhaṃ nāma samādhiṃ samāpannaḥ. tena ca samayenāryāvalokiteśvaro bodhisattvo mahāsattvo gaṃbhīrāyāṃ prajñāpāramitāyāṃ caryāṁ caramāṇa evaṃ vyavalokayati sma. paṃca skaṃdhās tāṁś ca svabhāvaśūnyān vyavalokayati. athāyuṣmān Chāriputro buddhānubhāvenāryāvalokiteśvaraṃ bodhisattvam etad avocat. yaḥ kaśit kulaputro gaṃbhīrāyāṃ prajñāpāramitāyāṃ caryāṁ cartukāmaḥ kathaṃ śikśitavyaḥ. evam ukta āvalokiteśvaro bodhisattvo mahāsattva āyuṣmaṃtaṃ Śāriputram etad avocat. yaḥ kaścic Chāriputra kulaputro vākuladuhitā vā gaṃbhīrāyāṃ prajñāpāramitāyāṃ caryāṁ cartukāmas tenaivaṃ vyavalokayitavyaṃ paṃca skaṃdhās tāṁś ca svabhāvaśūnyān samanupaśyati sṃa. rūpaṁ śūnyatā śūnyataiva rūpaṁ. rūpān na pṛithak śūnyatā na pṛithag rūpaṁ. yad rūpaṁ sā śūnyatā yā śūnyatā tad rūpaṁ. evaṃ vedanā-saṃjñā-saṃskāra-vijñānāni ca sarva-dharmāḥ śūnyatā. evaṃ Śāriputra sarvadharmā śūnyatā-lakṣaṇā anutpannā aniruddhā amalāvimalā anūnā asaṃpūrṇāḥ. tasmāt tarhi Śāriputra śūnyatāyāṃ na rūpaṁ na vedanā na saṃjñā na saṁskārāḥ na vijñānam. na cakṣur na śrotraṃ na ghrāṇaṃ na jihvā na kāyo na mano na rūpaṁ na śabdo gaṃdho naraso na spraṣṭavyaṃ na dharmāḥ. na cakṣurdhātur yāvan na manodhātur na dharmadhātur na manovijñānadhātuḥ. na vidyā nāvidyā na kṣayo yāvan na jarāmaraṇam na jarāmaraṇakṣayaḥ. na duḥkhasamudaya-nirodhamārgā na jñānaṃ na prāptir nāprāptiḥ.
tasmāc Chāriputra aprāptitvena bodhisattvānāṃ. prajñāpāramitām āśritya viharaty acittāvaraṇaḥ. cittāvaraṇanāstitvād atrasto viparyāsātikrāṃto niṣṭhā-anirvāṇaḥ. tryadhvavyavasthitā sarvabuddhāḥ. prajñāpāramitām āśrityānuttarāṃ samyak-saṃbodhim abhisaṃ-buddhāḥ. tasmāj jñātavyaḥ prajñāpāramitāmahāamaṃtro mahāvidyāmaṃtro 'nuttaraṃaṃtro 'samasamamaṃtraḥ sarvaduḥkhapraśamana-maṃtraḥ satyam amithyatrāt prajñāpāramitāyām ukto mantraḥ, tadyathā, gate gate pāragate pārasaṃgate bodhi svāhā.
evam Śāriputra gambhīrāyāṃ prajñāpāramitāyāṃ caryāyāṁ śikṣitavyaṃ bodhisattvṝñā. atha khalu bhagavān tasmāt samādher vyutthāryāvalokiteśvarasya bodhisattvasya sādhukāram adāt. sādhu sādhu kulaputra evam etad gaṃbhīrāyāṁ prajñāpāramitāyāṃ caryām cartavyaṃ yathā tvayā nirdiṣṭam anumodyate tathā gatair arhadbhiḥ idam avocad bhagavān. ānaṃdamanā āyuṣmāñ. Chāriputra āryāvalokiteśvaraś ca bodhisattvaḥ sā ca sarvāvati parṣat sadevamānuṣāura gaṃdharvaś ca loko bhagavato bhāṣitam abhyanaṃdam
iti prajñāpāramitāhṛdayasūtraṃ samāptaṃ.
[中村 元, 紀野一義 譯註, 《般若心經․金剛般若經》(岩波文庫, 東京: 1959), pp.175- 177.]
* 본문중 <847c] 등은 大正藏의 面, 葉을 표시함.
摩訶般若波羅蜜大明呪經
姚秦天竺三藏鳩羅摩什譯
觀世音菩薩. 行深般若波羅蜜時. 照見五陰空. 度一切苦厄. 舍利弗. 色空故無惱壞相. 受空故無受相. 想空故無知相. 行空故無作相. 識空故無覺相. 何以故. 舍利弗. 非色異空. 非空異色. 色卽是空. 空卽是色. 受想行識亦如是. 舍利弗是諸法空相. 不生不滅. 不垢不淨. 不增不減. 是空法. 非過去非未來非現在. 是故空中. 無色無受想行識. 無眼耳鼻舌身意. 無色聲香味觸法. 無眼界乃至無意識界. 無無明亦無無明盡. 乃至無老死無老死盡. 無苦集滅道. 無智亦無得. 以無所得故. 菩薩依般若波羅蜜故. 心無罣礙. 無罣礙故無有恐怖. 離一切顚倒夢想苦惱. 究竟涅槃. 三世諸佛依般若波羅蜜故. 得阿耨多羅三藐三菩提. 故知般若波羅蜜是大明呪. 無上明呪. 無等等明呪. 能除一切苦眞實不虛故說般若波羅蜜呪卽說呪曰
竭帝竭帝 波羅竭帝 波羅僧竭帝 菩提僧莎訶
摩訶般若波羅蜜大明呪經<847c]
[大正新修大藏經 第八卷 般若部四 p.847, No.250]
般若波羅蜜多心經
唐三藏法師玄奘譯
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. 色卽是空. 空卽是色. 受想行識亦復如是. 舍利子. 是諸法空相. 不生不滅. 不垢不淨不增不減. 是故空中. 無色. 無受想行識. 無眼耳鼻舌身意. 無色聲香味觸法. 無眼界. 乃至無意識界. 無無明. 亦無無明盡. 乃至無老死. 亦無老死盡. 無苦集滅道. 無智亦無得. 以無所得故. 菩提薩埵. 依般若波羅蜜多故. 心無罣礙. 無罣礙故. 無有恐怖. 遠離顚倒夢想. 究竟涅槃. 三世諸佛. 依般若波羅蜜多故. 得阿耨多羅三藐三菩提. 故知般若波羅蜜多. 是大神咒. 是大明咒是無上咒. 是無等等咒. 能除一切苦. 眞實不虛故. 說般若波羅蜜多咒 卽說咒曰
揭帝揭帝 波羅揭帝 般羅僧揭諦 菩提僧莎訶
般若波羅蜜多心經<851c]
[大正新修大藏經 第八卷 般若部四 p.851, No.251]
普遍智藏般若波羅密多心經
摩竭提國三藏沙門法月重譯
如是我聞. 一時佛在王舍大城靈鷲山中, 與大比丘衆滿百千人. 菩薩摩訶薩七萬七千人俱. 其名曰觀世音菩薩. 文殊師利菩薩. 彌勒菩薩等. 以爲上首. 皆得三昧總持. 住不思議解脫.
爾時觀自在菩薩摩訶薩在彼敷坐. 於其衆中卽從座起. 詣世尊所. 面向合掌曲躬恭敬. 瞻仰尊顔而白佛言. 世尊. 我欲於此會中. 說諸菩薩普遍智藏般若波羅密多心. 唯願世尊聽我所說. 爲諸菩薩宣秘法要. 爾時世尊以妙梵音. 告觀自在菩薩摩訶薩言. 善哉善哉具大悲者. 聽汝所說. 與諸衆生作大光明. 於是觀自在菩薩摩訶薩蒙佛聽許. 佛所護念. 入於慧光三昧正受. 入此定已. 以三昧力行深般若波羅密多時. 照見五蘊自性皆空. 彼了知五蘊自性皆空. 從彼三昧安詳而起. 卽告慧命舍利弗言. 善男子. 菩薩有般若波羅密多心. 名普遍智藏. 汝今諦聽善思念之. 吾當爲汝分別解說. 作是語已. 慧命舍利弗白觀自在菩薩摩訶薩言. 唯大淨者. 願爲說之. 今正是時. 於斯告舍利弗. 諸菩薩摩訶薩應如是學. 色性是空空性是色. 色不異空空不異色. 色卽是空空卽是色. 受想行識亦復<849a]如是. 識性是空空性是識. 識不異空空不異識. 識卽是空空卽是識. 舍利子. 是諸法空相. 不生不滅不垢不淨不增不減. 是故空中無色. 無受想行識. 無眼耳鼻舌身意. 無色聲香味觸法. 無眼界乃至無意識界. 無無明亦無無明盡. 乃至無老死亦無老死盡. 無苦集滅道. 無智亦無得. 以無所得故. 菩提薩埵依般若波羅蜜多故心無罣礙. 無罣礙故無有恐怖. 遠離顚倒夢想. 究竟涅槃. 三世諸佛依般若波羅蜜多故. 得阿耨多羅三藐三菩提. 故知般若波羅蜜多是大神呪. 是大明呪. 是無上呪. 是無等等呪. 能除一切苦眞實不虛. 故說般若波羅蜜多呪. 卽說呪曰
揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提莎婆訶
佛說是經已. 諸比丘及菩薩衆. 一切世間天人阿脩羅乾闥婆等. 聞佛所說皆大歡喜. 信受奉行.
普遍智藏般若波羅密多心經<849b]
[大正新修大藏經 第八卷 般若部四 p.849, No.252]
般若波羅蜜多心經
罽賓國三藏般若共利言譯
如是我聞. 一時佛在王舍城耆闍崛山中. 與大比丘衆及菩薩衆俱. 時佛世尊卽入三昧. 名廣大甚深. 爾時衆中有菩薩摩訶薩. 名觀自在. 行深般若波羅蜜多時. 照見五蘊皆空. 離<849b]諸苦厄. 卽時舍利弗承佛威力. 合掌恭敬白觀自在菩薩摩訶薩言. 善男子. 若有欲學甚深般若波羅蜜多行者. 云何修行. 如是問已. 爾時觀自在菩薩摩訶薩告具壽舍利弗言, 舍利子. 若善男子善女人行甚深般若波羅蜜多行時. 應觀五蘊性空. 舍利子. 色不異空空不異色. 色卽是空空卽是色. 受想行識亦復如是. 舍利子. 是諸法空相. 不生不滅不垢不淨不增不減. 是故空中無色. 無受想行識. 無眼耳鼻舌身意. 無色聲香味觸法. 無眼界乃至無意識界. 無無明亦無無明盡. 乃至無老死亦無老死盡. 無苦集滅道. 無智亦無得. 以無所得故. 菩提薩埵依般若波羅蜜多故心無罣礙. 無罣礙故無有恐怖. 遠離顚倒夢想. 究竟涅槃. 三世諸佛依般若波羅蜜多故. 得阿耨多羅三藐三菩提. 故知般若波羅蜜多是大神呪. 是大明呪. 是無上呪. 是無等等呪. 能除一切苦. 眞實不虛. 故說般若波羅蜜多呪. 卽說呪曰
蘗諦 蘗諦 波羅蘗諦 波羅僧蘗諦菩提娑蘇紇反婆訶
如是舍利弗. 諸菩薩摩訶薩於甚深般若波羅蜜多行. 應如是行. 如是說已. 卽時世尊從廣大甚深三摩地起. 讚觀自在菩薩摩訶薩言. 善哉善哉. 善男子. 如是如是. 如汝所說. 甚深般若波羅蜜多行. 應如是行如是行時一切如來皆悉隨喜. 爾時世尊說是語已. 具壽舍利弗大喜充遍. 觀自在菩薩摩訶薩亦大歡喜. 時彼衆會天人阿修羅乾闥婆等. 聞<849c]佛所說皆大歡喜. 信受奉行.
般若波羅蜜多心經<850c]
[大正新修大藏經 第八卷 般若部四 pp.849-850., No.253]
般若波羅蜜多心經
唐上都大興善寺三藏沙門
智慧輪奉 詔譯
如是我聞. 一時薄言我梵住王舍城鷲山中. 與大苾蒭衆. 及大菩薩衆俱. 爾時世尊. 入三摩地. 名廣大甚深照見. 時衆中有一菩薩摩訶薩. 名觀世音自在. 行甚深般若波羅蜜多行時. 照見五蘊自性皆空. 卽時具壽舍利子. 承佛威神. 合掌恭敬. 白觀世音自在菩薩摩訶薩言. 聖者. 若有欲學甚深般若波羅蜜多行. 云何修行. 如是問已. 爾時觀世音自在菩薩摩訶薩. 告具壽舍利子言. 舍利子. 若有善男子. 善女人. 行甚深般若波羅蜜多行時. 應照見五蘊自性皆空. 離諸苦厄. 舍利子. 色空. 空性見色. 色不異空. 空不異色. 是色卽空. 是空卽色. 受想行識. 亦復如是. 舍利子. 是諸法性相空. 不生不滅. 不垢不淨. 不減不增. 是故空中. 無色. 無受想行識. 無眼耳鼻舌身意. 無色聲香味觸法. 無眼界. 乃至無意識界. 無無明. 亦無無明盡. 乃至無老死盡. 無苦集滅道. 無智證無得. 以無所得故. 菩提薩埵. 依般若波羅蜜多住. 心無障礙. 心無障礙故. 無有恐怖. 遠離顚倒夢想. 究竟寂然.<850a] 三世諸佛. 依般若波羅蜜多故. 得阿耨多羅. 三藐三菩提. 現成正覺. 故知般若波羅蜜多. 是大眞言. 是大明眞言. 是無上眞言. 是無等等眞言. 能除一切苦. 眞實不虛. 故說般若波羅蜜多眞言. 卽說眞言
唵引 言我帝言我帝. 播引囉言我帝. 播引囉散言我帝. 冒引地娑縛二合賀引
如是舍利子. 諸菩薩摩訶薩. 於甚深般若波羅蜜多行. 應如是學. 爾時世尊. 從三摩地安詳而起. 讚觀世音自在菩薩摩訶薩言. 善哉善哉. 善男子. 如是如是. 如汝所說. 甚深般若波羅蜜多行. 應如是行. 如是行時. 一切如來. 悉皆隨喜. 爾時世尊如是說已. 具壽舍利子. 觀世音自在菩薩及彼衆會一切世間天人阿蘇囉巘馱嚩等. 聞佛所說. 皆大歡喜. 信受奉行.
般若波羅蜜多心經<850b]
[大正新修大藏經 第八卷 般若部四 p.850, No.254]
般若波羅蜜多心經 敦煌石室本
國大德三藏法師沙門法成譯
如是我聞. 一時薄伽梵住王舍城鷲峰山中. 與大苾丘蒭衆及諸菩薩摩訶薩俱. 爾時世尊等入甚深明了三摩地法之異門. 復於爾時. 觀自在菩薩摩訶薩. 行深般若波羅蜜多時. 觀察照見五蘊體性. 悉皆是空. 時具壽舍利子. 承佛威力. 白聖者觀自在菩薩摩訶薩曰. 若善男子. 欲修行甚深般若波羅蜜多者. 復<850b]當云何修學. 作是語已. 觀自在菩薩摩訶薩. 答具壽舍利子言. 若善男子及善女人. 欲修行甚深般若波羅蜜多者. 彼應如是觀察. 五蘊體性皆空. 色卽是空. 空卽是色. 色不異空. 空不異色. 如是受想行識. 亦復皆空. 是故舍利子. 一切法空性. 無相無生無滅. 無垢離垢. 無減無增. 舍利子. 是故爾時空性之中. 無色. 無受. 無想. 無行. 亦無有識. 無眼. 無耳. 無鼻. 無舌. 無身. 無意. 無色. 無聲. 無香. 無味. 無觸. 無法. 無眼界. 乃至無意識界. 無無明. 亦無無明盡. 乃至無老死. 亦無老死盡. 無苦集滅道. 無智無得. 亦無不得. 是故舍利子. 以無所得故. 諸菩薩衆. 依止般若波羅蜜多. 心無障礙. 無有恐怖. 超過顚倒. 究竟涅槃. 三世一切諸佛. 亦皆依般若波羅蜜多故. 證得無上正等菩提. 舍利子. 是故當知般若波羅蜜多大蜜咒者. 是大明咒. 是無上咒. 是無等等咒. 能除一切諸苦之咒. 眞實無倒. 故知般若波羅蜜多. 是秘密咒. 卽說般若波羅蜜多咒曰.
峩帝峩帝. 波囉峩帝. 波囉僧峩帝. 菩提莎訶.
舍利子. 菩薩摩訶薩. 應如是修學甚深般若波羅蜜多. 爾時世尊從彼定起. 告聖者觀自在菩薩摩訶薩曰. 善哉善哉. 善男子. 如是如是. 如汝所說. 彼當如是修學般若波羅蜜多. 一切如來. 亦當隨喜. 時薄伽梵說是語已. 具壽舍利子. 聖者觀自在菩薩摩訶薩. 一切世間天人阿蘇羅乾闥婆等. 聞佛所說. 皆大歡喜. 信受奉行.<850c]
般若波羅蜜多心經<851c]
[大正新修大藏經 第八卷 般若部四 pp.850-851, No.255]
佛說聖佛母般若波羅蜜多經
(宋)西天譯經三藏朝奉大夫試光祿卿
傳法大師賜紫臣施護奉 詔譯
如是我聞. 一時世尊在王舍城鷲峰山中. 與大苾芻衆千二百五十人俱. 幷諸菩薩摩訶薩. 而共圍繞.
爾時世尊. 卽入甚深光明宣說正法三摩地. 時觀自在菩薩摩訶薩. 在佛會中. 而此菩薩摩訶薩. 已能修行甚深般若波羅蜜多. 觀見五蘊自性皆空.
爾時尊者舍利子. 承佛威神. 前白觀自在菩薩摩訶薩言. 若善男子善女人. 於此甚深般若波羅蜜多法門. 樂欲修學者. 當云何學.
時觀自在菩薩摩訶薩. 告尊者舍利子言. 汝今諦聽爲汝宣說. 若善男子善女人. 樂欲修學此甚深般若波羅蜜多法門者. 當觀五蘊自性皆空. 何名五蘊自性空耶. 所謂卽色是空卽空是色. 色無異於空. 空無異於色. 受相行識亦復如是. 舍利子. 此一切法如是空相. 無所生. 無所滅. 無垢染. 無淸淨. 無增長. 無損減. 舍利子. 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. 無眼識界. 乃至無意界. 無意識界. 無無明. 亦無無明盡. 乃至無老死. 亦無老死盡. 無苦集滅道. 無智. 無所得. 亦無無得. 舍利子. 由是無得故. 菩薩摩訶薩. 依般若波羅蜜<8502b]多相應行故. 心無所著. 亦無罣礙. 以無著無礙故. 無有恐怖. 遠離一切顚倒妄想. 究竟圓寂. 所有三世諸佛. 依此般若波羅蜜多故. 得阿耨多羅三藐三菩提. 是故應知般若波羅蜜多. 是廣大明. 是無上明. 是無等等明. 而能息除一切苦惱. 是卽眞實無虛妄法. 諸修學者. 當如是學. 我今宣說般若波羅蜜多大明曰.
怛寧也切身他引一句 唵引 言我帝引言我帝引二 引播引囉言我帝引三 播引囉僧言我帝引四 冒提莎引賀引五
舍利子. 諸菩薩摩訶薩. 若能誦是般若波羅蜜多明句. 是卽修學甚深般若波羅蜜多.
爾時世尊. 從三摩地安詳而起. 讚觀自在菩薩摩訶薩言. 善哉善哉. 善男子. 如汝所說. 如是如是. 般若波羅蜜多. 當如是學. 是卽眞實最上究竟. 一切如來亦皆隨喜.
佛說此經已. 觀自在菩薩摩訶薩. 幷諸苾芻. 乃至世間天人阿修羅乾闥婆等. 一切大衆. 聞佛所說皆大歡喜. 信受奉行.
佛說聖佛母般若波羅蜜多經<852c]
[大正新修大藏經 第八卷 般若部四 pp.852, No.257]
첫 우리말 옮김 반야심경
般若波羅蜜多心經
[·:방랑·당심]
觀自在
觀관自·在:
菩薩이
菩뽕薩··이
行深般若波羅蜜多
行··이기·픈般·若:波방羅랑蜜·多당
時예
時씽節··에
照見五蘊이皆空샤
五:蘊:·이:다空·비·취·여·보·샤
度一切苦厄시니라
一·切·촁苦·콩厄··:건·나·시니·라
舍利子아
舍·샹利·링子:·아
色이不異空이오空이不異色며色이卽是空이오空이卽是色이니受想行識도亦復如是니라
色··이空·과다·디아·니·코空·이··과다·디아·니
·며色··이·곧·이空·이·오空·이·곧·이色··이·니受:
·와想:·과行··과識·식·도··이··니·라
舍利子아是諸法空相은
舍·샹利·링子:·아·이諸졍法·법·의空相··
不生며不滅며不垢며不淨며不增며不減니
生·티아·니·며滅··티아·니·며:더럽·디아·니·며
·조·티아·니·며더으·디아·니·며:더·디아·니·니
是故로空中엔
·이런··로空中듕·엔
無色며無受想行識며
色·:업스·며受:·와想:·과行··과識·식·괘:업스·며
無眼耳鼻舌身意며
眼:안·과耳:·와鼻·삥·와舌··와身신·과意··왜:업스·며
無色聲香味觸法며
色··과聲·과香·과味·밍·와觸·쵹·과法·법·괘:업스·며
無眼界며迺至無意識界며
眼:界·갱:업스·며意·識·식界·갱:업수·메니·르·며
無無明며
無뭉明:업스·며
亦無無明盡며
無뭉明다·오·미:업스·며
乃至
[:냉·징]
無老死며亦無老死盡며
老:·와死:·왜:업스·며·老:·와死:·와다·오·미:업수·매
니·르·며
無苦集滅道며
苦:콩·와集·찝·과滅··와道:·왜:업스·며
無智며
智·딩:업스·며
亦無得니
·得·득:업스·니
以無所得故로
得·득·혼·곧:업·순젼··로
菩提薩埵ㅣ
菩뽕提똉薩·埵:돵ㅣ
依般若波羅蜜多故로
般·若:波방羅랑蜜·多당·브·튼젼··로
心이無罣㝵니
·미:걸·며·료·미:업스·니
無挂礙故로
:걸·며·료·미:업·슨젼··로
無有恐怖야
저·품:업·서
遠離顚倒夢想고
갓夢·想:샹·머·리여·희·오
究竟涅槃며
究·竟·涅·槃빤·며
三世諸佛이依般若波羅蜜多故로
三삼世·솅諸졍佛··이般·若:波방羅랑蜜·多당·브트·샨
젼··로
得阿耨多羅
阿耨·녹多당羅랑
三
三삼
藐
藐·먁
三
三삼
菩提시니
菩뽕提똉·得·득··시·니
故知般若波羅蜜多
·이럴·:알·리로·다般·若:波방羅랑蜜·多당·
是大神呪ㅣ며是大明呪ㅣ며是無上呪ㅣ며是無等等呪ㅣ라
·이·큰神씬奇끵呪·ㅣ·며·이·큰·呪·ㅣ·며·이우:업
·슨呪·ㅣ·며·이가··벼·오·리:업·슨呪·ㅣ·라
能除一切苦ㅣ眞實不虛ㅣ니라
能·히一·切·촁受:苦:콩·더·로·미眞진實···야虛헝·티
아니·니·라
故로說般若波羅蜜多呪노라시고卽說呪曰샤
·이럴·般·若:波방羅랑蜜·多당呪··니·노·라·하시
·고·곧呪··니·샤·
揭帝揭帝波羅揭帝波羅僧揭諦菩提薩婆訶
[··뎽··뎽방랑··뎽방랑··뎽뽕똉·빵항]
* [ ] 부분은 원문에 경의 언해에는 따로 나와있지 않고 소(疏)의 언해에만 있음.
[自在庵本 般若波羅蜜多心經略疏 (朝鮮世祖 10年(1464)判, 韓繼禧등 국역, 보물 제1211호); 영인본 출처: 신법타 외 편,《세조임금 첫 한글 반야심경》 201-352쪽]
THE HEART SUTRA
trslated by Edward Conze
I. THE INVOCATION
1Homage to the Perfection of Wisdom, the Lovely, the Holy!
II. THE PROLOGUE
2Avalokita, 3The Holy Lord and Bodhisattva 4was moving in the deep course 5of the Wisdom which has gone beyond. 6He looked down from on high, 7He beheld but five heaps, 8and he saw that in their own-being they were empty.
III. THE DIALECTICS OF EMPTINESS.
FIRST STAGE
9“Here, O Śāriputra, 10form is emptiness and the very emptiness is form; 11emptiness does not differ from form, 12form does not differ from emptiness; 13whatever is form, that is emptiness, 14whatever is emptiness, that is form, 15the same is true of 16feelings, perceptions, impulses and consciousness.
IV. THE DIALECTICS OF EMPTINESS.
SECOND STAGE
17Here, O Sariputra, 18all dharmas are marked with emptiness; 19they are not produced or stopped, 20not defiled of immaculate, 21not deficient or complete.
V. THE DIALECTICS OF EMPTINESS.
THIRD STAGE
22Therefore, O Śāriputra, 23in emptiness 24there is no form, nor feeling, nor perception, nor impulse, nor consciousness; 25No eye, ear, nose, tongue, body, mind; 26No forms, sounds, smells, tastes, touchables or objects of the mind; 27No sight-organ element; 28and so forth, until we come to: 29No mind-consciousness element; 30There is no ignorance, 31no extinction of ignorance, 32and so forth, until we come to: 33there is no decay and death, no extinction of decay and death. 34There is no suffering, no origination, no stopping, no path. 35There is no cognition, 36no attainment and no non-attainment.
VI. THE CONCRETE EMBODIMENT OF FULL EMPTINESS, AND ITS PRATICAL BASIS
37Therefore, O Śāriputra, it is because of his non-attainmentness that 38a Bodhisattva, 39through having relied on the perfection of wisdom, 40dwells without thought-coverings. 41In the absence of thought-coverings 42he has not been made to tremble, 43he has overcome what can upset, 44and in the end he attains to Nirvana.
VII. FULL EMPTINESS IS THE BASIS ALSO BUDDHAHOOD
45All those who appear as Buddhas 46in the three periods of time 47fully awake to the 48utmost, right and perfect enlightenment 49because they have relied on the perfection of wisdom.
VIII. THE TEACHING BROUGHT WITHIN THE REACH OF THE COMPARATIVELY UNENLIGHTNED
50Therefore, one should know 51the prajñāpāramitā 52as the great spell, 53the spell of great knowledge, 54the utmost spell, 55the unequalled spell, 56allayer of all suffering, 57in truth―for what could go wrong? 58By the prajñāpāramitā has this spell been delivered. 59It runs like this: 60Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail!―61This completes the Heart of perfect wisdom.
[Conze, Edward, Buddhist Wisdom Books (George Allen & Unwin, London, 1958) pp.77-102.]
광본 반야심경 영역
SUTRA OF THE HEART OF PRAJNAPARAMITA
Thus I have heard. once the Blessed one was dwelling in Rajagriha at Vulture Peak mountain, together with a great gathering of the sangha of monks and the sangha of bodhisattvas.
At that time the Blessed one entered the samadhi that examines the dharma called “profound illumination.”
At the same time noble Avalokiteshvara, the bodhisattva mahasattva, contemplating the profound practice of the Prajnaparamita saw the five skandhas to be empty in nature.
Then, through the power of the Buddha, venerable Shariputra said this to noble Avalokiteshvara, the bodhisattva mahasattva,
“How should a son or daughter of noble qualities who wishes to practice the profound Prajnaparamita train?”
Addressed in this way, Noble Avalokiteshvara, the bodhisattva mahasattva, replied to venerable Shariputra:
“O Shariputra, a son or daughter of noble qualities who wishes to practice the profound Prajnaparamita should regard things in the following way:
The five skandhas should be seen to be completely empty in nature. Form is emptiness. Emptiness is form. Form is none other than emptiness. Emptiness is none other than form. In this same way feeling, perception, Mental formation, and consciousness are empty. Thus, Shariputra are all dharmas emptiness. They have no characteristics. They are unborn and unceasing; neither impure nor free from impurity. They neither decrease nor increase.
Therefore, Shariputra, emptiness has no form, no feeling, no perception, no mental formations, no consciousness, no eye, no ear, no nose, no tongue, no body, no mind, no appearance, no sound, no smell, no taste, no touch, no dharmas; no eye element... no mind element, and no mind consciousness element; no ignorance, no end of ignorance... no old age and death, and no end of old age and death. Likewise, there is no suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no attainment, and no non-attainment.
Therefore, Shariputra, since bodhisattvas have nothing to attain they abide in reliance upon Prajnaparamita. Without obscurations of mind, they have no fear. Completely transcending false views They go to the ultimate of nirvana. All the buddhas of the three times by relying on the Prajnaparamita awaken completely to the perfect, unsurpassable enlightenment.
Therefore, the mantra of Prajnaparamita is the mantra of great awareness; it is the unsurpassed mantra, the mantra that equalizes whatever is unequal, and the mantra that totally pacifies all suffereing. Since it does not deceive, it should be known as truth. The Prajnaparamita mantra is uttered thus:
TADYATHA OM GA TE GA TE PA RA GA TE PA RA SAM GA TE BODHI SVA HA
Shariputra, it is in this way that bodhisattva mahasattvas should train in the profound Prajnaparamita.”
Then the Blessed one arose from that samadhi and praised the noble Avalokiteshvara, the bodhisattva mahasattva, saying: “Good, good, oh son of noble qualities! thus it is! Thus it is! Exactly as you have taught it one should practice the profound Prajnaparamita and all the Tathagatas will rejoice.”
When the Blessed one spoke these words, Venerable Shariputra and noble Avalokiteshvara, the bodhisattva mahasattva, together with the whole assembly and the world with its Gods, humans, asuras and gandharvas all rejoiced, praising what the Blessed one had said.
[역자미상이나 좋은 번역임.]