2021/02/03

반야심경 - 위키백과, The Heart Sutra日本における般若心経

반야심경 - 위키백과, 우리 모두의 백과사전

반야심경

위키백과, 우리 모두의 백과사전.
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《반야심경》(般若心經)은 불교의 중심이 되는 경전으로《대반야바라밀다경》의 요점을 간략하게 설명한 짧은 경전으로, 당나라 삼장법사인 현장(玄裝)이 번역한 것이다. 260자로 되어 있다.

개요[편집]

《대반야바라밀다심경》(大般若波羅蜜多心經)《마하반야바라밀다심경》(摩訶般若波羅蜜多心經) 또는 《반야바라밀다심경》(般若波羅蜜多心經, 산스크리트어: प्रज्ञापारमिताहृदयसूत्र, Prajñā-pāramitā-hṛdaya-sūtra)이라고도 한다. 불교의 핵심적인 이치인 반야바라밀다를 간결하고 명징하게 요약한 불교 경전의 정수에 해당한다.

《반야심경(般若心經)》의 산스크리트어 제목은 프라즈냐파라미타 흐르다야 수트라(Prajñāpāramitā-hṛdaya-sūtra)로 한자어 명칭에서 '심(心)'은 마음[心]을 뜻하는 치타(citta)의 번역어가 아니라 핵심 · 정수(精髓) · 정요(精要) · 에센스 또는 참된 앎[正知]을 뜻하는 흐르다야(hṛdaya)의 번역어이다.[1] 따라서 '반야심경(般若心經)'이라는 제목의 문자 그대로의 뜻은 '반야바라밀다 또는 《대반야바라밀다경》의 핵심 또는 정요(精要)를 간추려 담고있는 경전'이다.[2][3][4]

《반야심경》은 '관자재보살이 깊이 반야바라밀다를 행할 때(觀自在菩薩 行深般若波羅蜜多時)'로 시작되는데, 두 《인왕경》 즉 《불설인왕반야바라밀경》과 《인왕호국반야바라밀다경》에서 고타마 붓다는 반야바라밀다를 행한다는 것이란 복인(伏忍) · 신인(信忍) · 순인(順忍) · 무생인(無生忍) · 적멸인(寂滅忍)의 5인(五忍)을 수행하는 것이라고 말하고 있다.[5][6][7][8] 5인(五忍)은 보살 즉 대승불교의 수행자의 수행계위인 10신 · 10주 · 10행 · 10회향 · 10지 · 등각 · 묘각의 52위 가운데 최초의 10신을 제외한 나머지 42위 즉 42현성(四十二賢聖)을 인(忍) 즉 지혜, 그 중에서도 특히 무루혜의 성취라는 관점에서 크게 다섯 그룹으로 나눈 것으로, 따라서 반야바라밀다를 행한다는 것은 10신 즉 청정한 믿음을 바탕으로 하여 상위의 42위의 보살 수행계위를 직접 밟아가 최종적으로 적멸인(寂滅忍) 즉 묘각(妙覺)을 증득하는 것을 말한다.[9][10] 즉, 본래 갖추고 있는 위대한 지혜(prajñā)에 이르는(pāramitā) 것을 말한다. '반야심경(般若心經)'은 '본래 갖추고 있는 위대한 지혜에 이르는 열쇠[心: 핵심]를 설하고 있는 경전'을 뜻한다.

본문[편집]

摩마訶하般반若야波바羅라蜜밀多다心심經경


觀관自자在재菩보薩살 行행深심般반若야波바羅라蜜밀多다時시 照조見견五오蘊온皆개空공 度도一일切체苦고厄액
관자재보살(관세음보살)이 반야바라밀다(부처님의 지혜)를 행할때 오온이 공(불법번역 4대 원칙상 공을 풀어쓰지 않음)한 것을 비추어 보시고 온갖(일체) 괴로움을 건넜다.

舍사利리子자 色색不불異이空공 空공不불異이色색 色색卽즉是시空공 空공卽즉是시色색 受수想상行행識식 亦역復부如여是시
사리자여, 물질이 공(空)과 다르지 않고 공이 물질과 다르지 않으며 물질이 곧 공이요, 공이 곧 물질이다. 느낌, 생각과 지어감, 의식 또한 그러하니라.

舍사利리子자 是시諸제法법空공相상 不불生생不불滅멸 不불垢구不부淨정 不부增증不불減감
사리자여, 이 모든 법은 나지도 않고 멸하지도 않으며, 더럽지도 않고 깨끗하지도 않으며, 늘지도 줄지도 않느니라

是시故고 空공中중無무色색無무受수想상行행識식 無무眼안耳이鼻비舌설身신意의 無무色색聲성香향味미觸촉法법 無무眼안界계 乃내至지 無무意의識식界계
그러므로 공 가운데는 색이 없고 수 상 행 식도 없으며, 안이비설신의도 없고, 색성향미촉법도 없으며, 눈의 경계도 의식의 경계까지도 없으며

無무無무明명 亦역無무無무明명盡진 乃내至지 無무老노死사 亦역無무老노死사盡진
무명도 무명이 다함까지도 없으며, 늙고 죽음도 늙고 죽음이 다함까지도 없고

無무苦고集집滅멸道도 無무智지 亦역無무得득 以이無무所소得득故고 菩보提리薩살陀타 依의般반若야波바羅라蜜밀多다
고집멸도도 없으며, 지혜도 얻음도 없느리라. 얻을것이 없는 까닭에 보살은 반야바라밀다를 의지하므로

故고心심無무罣가碍애 無무罣가碍애故고 無무有유恐공怖포 遠원離리 (一일切체) 顚전倒도夢몽想상 究구竟경涅열槃반
마음에 걸림이 없고, 걸림이 없으므로 두려움이 없어서 뒤바뀐 헛된 생각을 멀리 떠나 완전한 열반에 들어가며

三삼世세諸제佛불依의般반若야波바羅라蜜밀多다 故고得득阿아耨뇩多다羅라三삼藐먁三삼菩보提리 故고知지般반若야波바羅라蜜밀多다 是시大대神신呪주 是시大대明명呪주 是시無무上상呪주 是시無무等등等등呪주 能능除제一일切체苦고 眞진實실不불虛허
삼세의 모든 부처님도 이 반야바라밀다를 의지하므로 최상의 깨달음을 얻느니라. 반야바라밀다는 가장 신비하고 밝은 주문이며, 위없는 주문이며, 무엇과도 견줄 수 없는 주문이니, 온갖 괴로움을 없애고 진실하여 허망하지 않음을 알지니라.

故고說설般반若야波바羅라蜜밀多다呪주 卽즉說설呪주曰왈
이제 반야바라밀다주를 말하리라.

揭아諦제揭아諦제 波바羅라揭아諦제 波바羅라僧승揭아諦제 菩모提지 娑사婆바訶하（3）
'아제아제 바라아제 바라승아제 모지 사바하'（3）
(Gate Gate paragate parasamgate Bodhi Svaha:가테 가테 파라가테 파라삼가테 보디 스바하)
가자, 가자, 피안(彼岸)으로 가자, 피안으로 넘어가자, 영원한 깨달음이여

— 摩마訶하般반若야波바羅라蜜밀多다心심經경

기타[편집]

  • 반야심경을 영어로 번역한 것이 'The Heart of the Perfection of Wisdom Sutra' 또는 줄여서 'The Heart Sutra'이다.

관련 문화[편집]

영화[편집]

대한민국에서는 1989년에 임권택 감독의 영화 《아제 아제 바라아제》가 반야심경에 나오는 반야바라밀다의 주문을 따서 만들어졌다.또한 영화 색즉시공도 이 반야심경의 내용을 가지고 제목을 붙였다

같이 보기[편집]

참고 문헌[편집]

각주[편집]

  1. ↑ Sanskrit and Tamil Dictionaries, "hrdaya". 2013년 4월 14일에 확인.
  2. ↑ 곽철환 2003, "심(心)". 2013년 4월 14일에 확인.
  3. ↑ 佛門網, ""般若心經". 2013년 4월 14일에 확인.
  4. ↑ 운허, "般若波羅蜜多心經(반야바라밀다심경)". 2013년 4월 14일에 확인.
  5. ↑ 구마라습 한역 T.245, 《佛說仁王般若波羅蜜經(불설인왕반야바라밀경)》, 상권 〈3. 보살교화품(菩薩敎化品)〉. p. T08n0245_p0826b21 - T08n0245_p0826b25. 5인(五忍)
    T08n0245_p0826b21║白佛言：「世尊！護十地行菩薩云何行可行？
    T08n0245_p0826b22║云何行化眾生？以何相眾生可化？」佛言：「大
    T08n0245_p0826b23║王！五忍是菩薩法：伏忍上中下、信忍上中下、
    T08n0245_p0826b24║順忍上中下、無生忍上中下、寂滅忍上中下，
    T08n0245_p0826b25║名為諸佛菩薩修般若波羅蜜。
  6. ↑ 구마라습 한역, 번역자 미상 K.19, T.245, 《불설인왕반야바라밀경》, 상권 〈3. 보살교화품(菩薩敎化品)〉. p. 11 / 50. 5인(五忍)
    부처님께 아뢰었다.
    “세존이시여, 10지행(地行)을 수호하는 보살은 어떠한 행을 행하여야 하며, 어떠한 행으로 중생을 교화하며, 어떠한 모습의 중생을 교화할 수 있습니까?”
    부처님께서 말씀하셨다.
    “대왕이여, 5인(忍)이 이 보살의 법이니, 복인(伏忍)의 상(上)ㆍ중(中)ㆍ하(下)와 신인(信忍)의 상중하와 순인(順忍)의 상중하와 무생인(無生忍)의 상중하와 적멸인(寂滅忍)의 상하를 이름하여 모든 불ㆍ보살이 반야바라밀을 닦는다고 하느니라.
  7. ↑ 불공 한역 T.246, 《仁王護國般若波羅蜜多經(인왕호국반야바라밀다경)》, 상권 〈3. 보살행품(菩薩行品)〉. p. T08n0246_p0836b11 - T08n0246_p0836b17. 5인(五忍)
    T08n0246_p0836b11║爾時，波斯匿王白佛言：「世尊！護十地行菩薩
    T08n0246_p0836b12║摩訶薩，應云何修行？云何化眾生？復以何相
    T08n0246_p0836b13║而住觀察？」
    T08n0246_p0836b14║佛告大王：「諸菩薩摩訶薩依五忍法以為修
    T08n0246_p0836b15║行，所謂：伏忍、信忍、順忍、無生忍——皆上中下，於
    T08n0246_p0836b16║寂滅忍而有上下，名為菩薩修行般若波羅
    T08n0246_p0836b17║蜜多。
  8. ↑ 불공 한역, 번역자 미상 K.1340, T.246, 《인왕호국반야바라밀다경》, 상권 〈3. 보살행품(菩薩行品)〉. pp. 8-9 / 47. 5인(五忍)
    그 때 바사닉왕이 부처님께 아뢰었다.
    “세존이시여, 십지의 행[十地行]을 보호하는 보살마하살은 마땅히 어떻게 수행하고 어떻게 중생을 교화하며 또 어떤 모양으로 머물러 관찰해야 합니까?”
    부처님께서 대왕에게 말씀하셨다.
    “모든 보살마하살은 5인(忍)의 법에 의해서 수행해야 할 것이다. 이른바 복인(伏忍)ㆍ신인(信忍)ㆍ순인(順忍)ㆍ무생인(無生忍)인데, 모두 상ㆍ중ㆍ하가 있고 적멸인(寂滅忍)에도 상ㆍ하가 있다. 이것을 보살이 반야바라밀다를 수행한다고 한다.
  9. ↑ 운허, "五忍(오인)". 2013년 4월 12일에 확인.
  10. ↑ 星雲, "五忍". 2013년 4월 12일에 확인.

외부 링크[편집]


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Heart Sutra

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A reproduction of the palm-leaf manuscript in Siddham script, originally held at Hōryū-ji Temple, Japan; now located in the Tokyo National Museum at the Gallery of Hōryū—ji Treasure. The original copy may be the earliest extant Sanskrit manuscript dated to the 7th–8th century CE.[1]
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The Heart Sūtra (Sanskrit: प्रज्ञापारमिताहृदय Prajñāpāramitāhṛdaya or Chinese: 心經 Xīnjīng, Tibetan: བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ) is a popular sutra in Mahāyāna Buddhism. In Sanskrit, the title Prajñāpāramitāhṛdaya translates as "The Heart of the Perfection of Wisdom".

The Sutra famously states, "Form is emptiness (śūnyatā), emptiness is form." It is a condensed exposé on the Buddhist Mahayana teaching of the Two Truths doctrine, which says that ultimately all phenomena are sunyata, empty of an unchanging essence. This emptiness is a 'characteristic' of all phenomena, and not a transcendent reality, but also "empty" of an essence of its own. Specifically, it is a response to Sarvastivada teachings that "phenomena" or its constituents are real.[2]:9

It has been called "the most frequently used and recited text in the entire Mahayana Buddhist tradition."[3] The text has been translated into English dozens of times from Chinese, Sanskrit and Tibetan as well as other source languages.

Summary of the sutra[edit]

In the sutra, Avalokiteśvara addresses Śariputra, explaining the fundamental emptiness (śūnyatā) of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna). Avalokiteśvara famously states, "Form is Emptiness (śūnyatā). Emptiness is Form", and declares the other skandhas to be equally empty—that is, dependently originated.

Avalokiteśvara then goes through some of the most fundamental Buddhist teachings such as the Four Noble Truths, and explains that in emptiness none of these notions apply. This is interpreted according to the two truths doctrine as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality—they are not reality itself—and that they are therefore not applicable to the ultimate truth that is by definition beyond mental understanding. Thus the bodhisattva, as the archetypal Mahayana Buddhist, relies on the perfection of wisdom, defined in the Mahāprajñāpāramitā Sūtra to be the wisdom that perceives reality directly without conceptual attachment, thereby achieving nirvana.

The sutra concludes with the mantra gate gate pāragate pārasaṃgate bodhi svāhā, meaning "gone, gone, everyone gone to the other shore, awakening, svaha."[note 1]

Popularity and stature[edit]

The Heart Sutra engraved on a wall in Mount Putuo, bodhimanda of Avalokiteśvara Bodhisattva. The five large red characters read "guān zì zài pú sà" in Mandarin, one of the Chinese names for Avalokiteśvara, which is the beginning of the sutra. The rest of the sutra is in black characters.

The Heart Sutra is "the single most commonly recited, copied and studied scripture in East Asian Buddhism."[4][2][note 2] [note 3] It is recited by adherents of Mahayana schools of Buddhism regardless of sectarian affiliation.[5]:59–60

While the origin of the sutra is disputed by some modern scholars,[6] it was widely known in Bengal and Bihar during the Pala Empire period (c. 750–1200 CE) in India, where it played a role in Vajrayana Buddhism.[7]:239,18–20[note 4] The stature of the Heart Sutra throughout early medieval India can be seen from its title ‘Holy Mother of all Buddhas Heart of the Perfection of Wisdom’[8]:389 dating from at least the 8th century CE (see Philological explanation of the text).[2]:15–16[7]:141,142[note 5]

The long version of the Heart Sutra is extensively studied by the various Tibetan Buddhist schools, where the Heart Sutra is chanted, but also treated as a tantric text, with a tantric ceremony associated with it.[7]:216–238 It is also viewed as one of the daughter sutras of the Prajnaparamita genre in the Vajrayana tradition as passed down from Tibet.[9]:67–69[10]:2[note 6][note 7]

The text has been translated into many languages, and dozens of English translations and commentaries have been published, along with an unknown number of informal versions on the internet.[note 8]

Versions[edit]

There are two main versions of the Heart Sutra: a short version and a long version.

The short version as translated by Xuanzang is the most popular version of adherents practicing East Asian schools of Buddhism. Xuanzang's canonical text (T. 251) has a total of 260 Chinese characters. Some Japanese versions have an additional 2 characters. The short version has also been translated into Tibetan but it is not part of the current Tibetan Buddhist Canon.

The long version differs from the short version by including both an introductory and concluding section, features that most Buddhist sutras have. The introduction introduces the sutra to the listener with the traditional Buddhist opening phrase "Thus have I heard". It then describes the venue in which the Buddha (or sometimes bodhisattvas, etc.) promulgate the teaching and the audience to whom the teaching is given. The concluding section ends the sutra with thanks and praises to the Buddha.

Both versions are chanted on a daily basis by adherents of practically all schools of East Asian Buddhism and by some adherents of Tibetan and Newar Buddhism.[11]

Dating and origins[edit]

The third oldest dated copy of the Heart Sutra, on part of the stele of Emperor Tang Taizong's Foreword to the Holy Teaching, written on behalf of Xuanzang in 648 CE, erected by his son, Emperor Tang Gaozong in 672 CE, known for its exquisite calligraphy in the style of Wang Xizhi (303–361 CE) – Xian's Beilin Museum

Earliest extant versions[edit]

The earliest extant dated text of the Heart Sutra is a stone stele dated to 661 CE located at Yunju Temple and is part of the Fangshan Stone Sutra. It is also the earliest copy of Xuanzang's 649 CE translation of the Heart Sutra (Taisho 221); made three years before Xuanzang passed away.[12][13][14][15]:12,17[note 9]

A palm-leaf manuscript found at the Hōryū-ji Temple is the earliest undated extant Sanskrit manuscript of the Heart Sutra. It is dated to c. 7th–8th century CE by the Tokyo National Museum where it is currently kept.[1][16]:208–209

Source of the Heart Sutra - Nattier controversy[edit]

Jan Nattier (1992) argues, based on her cross-philological study of Chinese and Sanskrit texts of the Heart Sutra, that the Heart Sutra was initially composed in China.[16] The extant Sanskrit text of the Heart Sutra contains a number of Chinese idioms and unidiomatic Sanskrit phrases, suggesting a Chinese original was "back-translated" into Sanskrit.[17] Jayarava Attwood concurs, adding that the text seems to be a "framed extract" of a set of identical passages occurring in Chinese translations of the Aṣṭasāhasrikā and Pañcaviṃśatisāhasrikā Prajñāpāramitā sutras, composed in a Tang Chinese context favoring devotion to Avalokiteśvara, meditative practices involving examination of the skandhas, and dharani chanting.[18]

Fukui, Harada, Ishii and Siu based on their cross-philological study of Chinese and Sanskrit texts of the Heart Sutra and other medieval period Sanskrit Mahayana sutras theorize that the Heart Sutra could not have been composed in China but was composed in India.[19][8][note 10][20][21][22]:43–44,72–80

Kuiji and Woncheuk were the two main disciples of Xuanzang. Their 7th century commentaries are the earliest extant commentaries on the Heart Sutra; both commentaries, according to Dan Lusthaus and Hyun Choo, contradict Nattier's Chinese origin theory.[5]:27[23]:146–147[note 11] However, Jayarava Attwood systematically disputes all of Lusthaus' examples, illustrating that they refer in fact to various earlier translations of the source texts the Heart Sutra is extract from (primarily the Aṣṭasāhasrikā and Pañcaviṃśatisāhasrikā), and not some theorized "original Sanskrit text".[24] Attwood also asserts that there is insufficient evidence to confirm that Sanskrit versions of the text were the original, as it just as easily could have been back-translated by Xuanzang into Sanskrit, as the earliest extant Sanskrit versions only appear after the time of his floruit.[25]

Philological explanation of the text[edit]

Title[edit]

Historical titles[edit]

Gridhakuta (also known as Vulture's Peak) located in Rajgir Bihar India (in ancient times known as Rājagṛha or Rājagaha (Pali) - Site where Buddha taught the Prajñāpāramitāhṛdaya (Heart Sutra) and other Prajñāpāramitā sutras.

The titles of the earliest extant manuscripts of the Heart Sutra all includes the words “hṛdaya” or “heart” and “prajñāpāramitā” or "perfection of wisdom". Beginning from the 8th century and continuing at least until the 13th century, the titles of the Indic manuscripts of the Heart Sutra contained the words “bhagavatī” or "mother of all buddhas" and “prajñāpāramitā”.[note 12]

Later Indic manuscripts have more varied titles.

Titles in use today[edit]

In the western world, this sutra is known as the Heart Sutra (a translation derived from its most common name in East Asian countries). But it is also sometimes called the Heart of Wisdom Sutra. In Tibet, Mongolia and other regions influenced by Vajrayana, it is known as The [Holy] Mother of all Buddhas Heart (Essence) of the Perfection of Wisdom.

In the Tibetan text the title is given first in Sanskrit and then in Tibetan: Sanskrit: भगवतीप्रज्ञापारमिताहृदय (Bhagavatīprajñāpāramitāhṛdaya), Tibetan: བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ, Wylie: bcom ldan 'das ma shes rab kyi pha rol tu phyin pa'i snying po English translation of Tibetan title: Mother of All Buddhas Heart (Essence) of the Perfection of Wisdom.[10]:1[note 13]

In other languages, the commonly used title is an abbreviation of Prajñāpāramitāhṛdayasūtraṃ : i.e. The Prajñāhṛdaya Sūtra )(The Heart of Wisdom Sutra). They are as follows: e.g. Korean: Banya Shimgyeong (반야심경 / 般若心經); Japanese: Hannya Shingyō (はんにゃしんぎょう / 般若心経); Vietnamese: Bát-nhã tâm kinh (chữ Nho: 般若心經).

Content[edit]

Sanskrit manuscript of the Heart Sūtra, written in the Siddhaṃ script. Bibliothèque nationale de France

Various commentators divide this text into different numbers of sections. In the long version, we have the traditional opening "Thus have I heard" and Buddha along with a community of bodhisattvas and monks gathered with Avalokiteśvara and Sariputra at Gridhakuta (a mountain peak located at Rajgir, the traditional site where the majority of the Perfection of Wisdom teachings were given) , when through the power of Buddha, Sariputra asks Avalokiteśvara[27]:xix,249–271[note 14] [28]:83–98 for advice on the practice of the Perfection of Wisdom. The sutra then describes the experience of liberation of the bodhisattva of compassion, Avalokiteśvara, as a result of vipassanā gained while engaged in deep meditation to awaken the faculty of prajña (wisdom). The insight refers to apprehension of the fundamental emptiness (śūnyatā) of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (saṅkhāra), perceptions (saṃjñā), and consciousness (vijñāna).

The specific sequence of concepts listed in lines 12–20 ("...in emptiness there is no form, no sensation, ... no attainment and no non-attainment") is the same sequence used in the Sarvastivadin Samyukta Agama; this sequence differs in comparable texts of other sects. On this basis, Red Pine has argued that the Heart Sūtra is specifically a response to Sarvastivada teachings that, in the sense "phenomena" or its constituents, are real.[2]:9 Lines 12–13 enumerate the five skandhas. Lines 14–15 list the twelve ayatanas or abodes.[2]:100 Line 16 makes a reference to the 18 dhatus or elements of consciousness, using a conventional shorthand of naming only the first (eye) and last (conceptual consciousness) of the elements.[2]:105–06 Lines 17–18 assert the emptiness of the Twelve Nidānas, the traditional twelve links of dependent origination.[2]:109 Line 19 refers to the Four Noble Truths.

Avalokiteśvara addresses Śariputra, who was the promulgator of abhidharma according to the scriptures and texts of the Sarvastivada and other early Buddhist schools, having been singled out by the Buddha to receive those teachings.[2]:11–12, 15 Avalokiteśvara famously states, "Form is empty (śūnyatā). Emptiness is form", and declares the other skandhas to be equally empty of the most fundamental Buddhist teachings such as the Four Noble Truths and explains that in emptiness none of these notions apply. This is interpreted according to the two truths doctrine as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality—they are not reality itself—and that they are therefore not applicable to the ultimate truth that is by definition beyond mental understanding. Thus the bodhisattva, as the archetypal Mahayana Buddhist, relies on the perfection of wisdom, defined in the Mahaprajnaparamita Sutra to be the wisdom that perceives reality directly without conceptual attachment thereby achieving nirvana.

All Buddhas of the three ages (past, present and future) rely on the Perfection of Wisdom to reach unexcelled complete Enlightenment. The Perfection of Wisdom is the all powerful Mantra, the great enlightening mantra, the unexcelled mantra, the unequalled mantra, able to dispel all suffering. This is true and not false.[29] The Perfection of Wisdom is then condensed in the mantra with which the sutra concludes: "Gate Gate Pāragate Pārasamgate Bodhi Svāhā" (literally "Gone gone, gone beyond, gone utterly beyond, Enlightenment hail!").[30] In the long version, Buddha praises Avalokiteśvara for giving the exposition of the Perfection of Wisdom and all gathered rejoice in its teaching. Many schools traditionally have also praised the sutra by uttering three times the equivalent of "Mahāprajñāpāramitā" after the end of the recitation of the short version.[31]

Mantra[edit]

The Heart Sūtra mantra in Sanskrit IAST is gate gate pāragate pārasaṃgate bodhi svāhā, Devanagari: गते गते पारगते पारसंगते बोधि स्वाहा, IPA: ɡəteː ɡəteː paːɾəɡəteː paːɾəsəŋɡəte boːdʱɪ sʋaːɦaː, meaning "gone, gone, everyone gone to the other shore, awakening, svaha."[note 15]

Buddhist exegetical works[edit]

Chinese text of the Heart Sūtra by Yuan dynasty artist and calligrapher Zhao Mengfu (1254–1322 CE)

China, Japan, Korea and Vietnam[edit]

File:Shinnyo-do 05.ogv
Shinshōgokuraku-ji

Two commentaries of the Heart Sutra were composed by pupils of Xuanzang, Woncheuk and Kuiji, in the 7th century.[5]:60 These appear to be the earliest extant commentaries on the text. Both have been translated into English.[23][32] Both Kuījī and Woncheuk's commentaries approach the Heart Sutra from both a Yogācāra and Madhyamaka viewpoint;[5][23] however, Kuījī's commentary presents detailed line by line Madhyamaka viewpoints as well and is therefore the earliest surviving Madhyamaka commentary on the Heart Sutra. Of special note, although Woncheuk did his work in China, he was born in Silla, one of the kingdoms located at the time in Korea.

The chief Tang Dynasty commentaries have all now been translated into English.

Notable Japanese commentaries include those by Kūkai (9th Century, Japan), who treats the text as a tantra,[33][34] and Hakuin, who gives a Zen commentary.[35]

There is also a Vietnamese commentarial tradition for the Heart Sutra. The earliest recorded commentary is the early 14th century Thiền commentary entitled ‘Commentary on the Prajñāhṛdaya Sutra’ by Pháp Loa.[36]:155,298[note 16]

All of the East Asian commentaries are commentaries of Xuanzang's translation of the short version of the Heart Sutra. Kukai's commentary is purportedly of Kumārajīva's translation of the short version of the Heart Sutra;but upon closer examination seems to quote only from Xuanzang's translation.[34]:21,36–37

Major Chinese language Commentaries on the Heart Sutra
#English Title [note 17]Taisho Tripitaka No.[38]Author [note 18]DatesSchool
1.Comprehensive Commentary on the Prañāpāramitā Heart Sutra[11]T1710Kuiji632–682 CEYogācāra
2.Prajñāpāramitā Heart Sutra Commentary[23]T1711Woncheuk or (pinyin :Yuance)613–692 CEYogācāra
3.Brief Commentary on the Prajñāpāramitā Heart Sutra[2]:passim[39]T712Fazang643–712 CEHuayan
4.A Commentary on the Prajñāpāramitā Heart Sutra[2]:passimM522Jingmaic. 7th century[40]:7170
5.A Commentary on the Prajñāpāramitā Heart Sutra[2]:passimM521Huijing715 CE
6.Secret Key to the Heart Sutra[34][33]:262–276T2203AKūkai774–835 CEShingon
7.Straightforward Explanation of the Heart Sutra[2]:passim[41]:211–224M542Hanshan Deqing1546–1623 CE[40]:7549Chan Buddhism
8.Explanation of the Heart Sutra[2]:passimM1452 (Scroll 11)Zibo Zhenke1543–1603 CE[40]:5297Chan Buddhism
9.Explanation of the Keypoints to the Heart Sutra[2]:74M555Ouyi Zhixu1599–1655 CE[40]:6321Pure Land Buddhism
10.Zen Words for the Heart[35]B021Hakuin Ekaku1686–1768 CEZen

India[edit]

Eight Indian commentaries survive in Tibetan translation and have been the subject of two books by Donald Lopez.[42][7] These typically treat the text either from a Madhyamaka point of view, or as a tantra (esp. Śrīsiṃha). Śrī Mahājana's commentary has a definite "Yogachara bent".[7] All of these commentaries are on the long version of the Heart Sutra. The Eight Indian Commentaries from the Kangyur are (cf first eight on chart):

Indian Commentaries on the Heart Sutra from Tibetan and Chinese language Sources
#English Title[note 19]Peking Tripitaka No.[43][44][45]Author / Dates
1.Vast Explanation of the Noble Heart of the Perfection of WisdomNo. 5217Vimalamitra (b. Western India fl. c. 797 CE – 810 CE)
2,Atīśa's Explanation of the Heart SutraNo. 5222Atīśa (b. Eastern India, 982 CE – 1045 CE)
3.Commentary on the 'Heart of the Perfection of WisdomNo. 5221Kamalaśīla (740 CE – 795 CE)
4.Commentary on the Heart Sutra as MantraNo. 5840Śrīsiṃha (probably 8th century CE)[7]:82[note 20]
5.Explanation of the Noble Heart of the Perfection of WisdomNo. 5218Jñānamitra (c. 10th–11th century CE)[46]:144
6.Vast Commentary on the Noble Heart of the Perfection of WisdomNo. 5220Praśāstrasena
7.Complete Understanding of the Heart of the Perfection of WisdomNo. 5223Śrī Mahājana (probably c. 11th century)[47]:91
8.Commentary on the Bhagavati (Mother of all Buddhas) Heart of the Perfection of Wisdom Sutra, Lamp of the MeaningNo. 5219Vajrāpaṇi (probably c. 11th century CE)[47]:89
9.Commentary on the Heart of the Perfection of WisdomM526Āryadeva (or Deva) c. 10th century[note 21]

There is one surviving Chinese translation of an Indian commentary in the Chinese Buddhist Canon. Āryadeva's commentary is on the short version of the Heart Sutra.[26]:11,13

Other[edit]

Besides the Tibetan translation of Indian commentaries on the Heart Sutra, Tibetan monk-scholars also made their own commentaries. One example is Tāranātha's A Textual Commentary on the Heart Sutra.

In modern times, the text has become increasingly popular amongst exegetes as a growing number of translations and commentaries attest. The Heart Sutra was already popular in Chan and Zen Buddhism, but has become a staple for Tibetan Lamas as well.

Selected English translations[edit]

The first English translation was presented to the Royal Asiatic Society in 1863 by Samuel Beal, and published in their journal in 1865. Beal used a Chinese text corresponding to T251 and a 9th Century Chan commentary by Dàdiān Bǎotōng (大顛寶通) [c. 815 CE].[48] In 1881, Max Müller published a Sanskrit text based on the Hōryū-ji manuscript along an English translation.[49]

There are more than 40 published English translations of the Heart Sutra from Sanskrit, Chinese, and Tibetan, beginning with Beal (1865). Almost every year new translations and commentaries are published. The following is a representative sample.

AuthorTitlePublisherNotesYearISBN
Geshe RabtenEchoes of VoidnessWisdomIncludes the Heart Sutra with Tibetan commentary1983ISBN 0-86171-010-X
Donald S. Lopez Jr.The Heart Sutra ExplainedSUNYThe Heart Sutra with a summary of Indian commentaries1987ISBN 0-88706-590-2
Thich Nhat HanhThe Heart of Understanding

"Translation amended 2014". Retrieved 2017-02-26.

Parallax PressThe Heart Sutra with a Vietnamese Thiền commentary1988ISBN 0-938077-11-2
Norman WaddellZen Words for the Heart: Hakuin's Commentary on the Heart SutraShambhala PublicationsHakuin Ekaku's commentary on Heart Sutra1996ISBN 9781570621659
Donald S. Lopez Jr.Elaborations on EmptinessPrincetonThe Heart Sutra with eight complete Indian and Tibetan commentaries1998ISBN 0-691-00188-X
Edward ConzeBuddhist Wisdom: The Diamond Sutra and The Heart SutraRandom HouseThe Diamond Sutra and The Heart Sutra, along with commentaries on the texts and practices of Buddhism2001ISBN 978-0375726002
Chan Master Sheng YenThere Is No Suffering: A Commentary on the Heart SutraDharma Drum PublicationsHeart Sutra with Modern Commentary on Heart Sutra from Major Chan Master From Taiwan China2001ISBN 1-55643-385-9
Tetsugen Bernard GlassmanInfinite Circle: Teachings in ZenShambhala PublicationsTranslations and commentaries of The Heart Sutra and The Identity of Relative and Absolute as well as Zen precepts2003ISBN 9781590300794
Geshe Sonam RinchenHeart Sutra: An Oral CommentarySnow LionConcise translation and commentary from a Tibetan Buddhist perspective2003ISBN 9781559392013
Red PineThe Heart Sutra: the Womb of BuddhasCounterpointHeart Sutra with commentary2004ISBN 978-1593760090
14th Dalai LamaEssence of the Heart SutraWisdom PublicationsHeart Sutra with commentary by the 14th Dalai Lama2005ISBN 978-0-86171-284-7
Geshe Tashi TseringEmptiness: The Foundation of Buddhist ThoughtWisdom PublicationsA guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra2009ISBN 978-0-86171-511-4
Geshe Kelsang GyatsoThe New Heart of Wisdom: An explanation of the Heart SutraTharpa PublicationsEnglish translation of the Heart Sutra with commentary2012ISBN 978-1906665043
Karl BrunnholzlThe Heart Attack Sutra: A New Commentary on the Heart SutraShambhala PublicationsModern commentary2012ISBN 9781559393911
Doosun YooThunderous Silence: A Formula For Ending Suffering: A Practical Guide to the Heart SutraWisdom PublicationsEnglish translation of the Heart Sutra with Korean Seon commentary2013ISBN 978-1614290537
Kazuaki TanahashiThe Heart Sutra: A Comprehensive Guide to the Classic of Mahayana BuddhismShambhala PublicationsEnglish translation of the Heart Sutra with history and commentary2015ISBN 978-1611800968
Peter Lunde JohnsonDelivering the Heart of Transcendental DiscernmentAn Lac PublicationsEnglish translations of all 9 Chinese versions of the sutra and the commentaries on it by Fazang (Huayan School) and Kukai (Shingon School)2020ISBN 979-8593119438

Recordings[edit]

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Japanese recitation

The Heart Sūtra has been set to music a number of times.[50] Many singers solo this sutra.[51]

  • The Buddhist Audio Visual Production Centre (佛教視聽製作中心) produced a Cantonese album of recordings of the Heart Sūtra in 1995 featuring a number of Hong Kong pop singers, including Alan Tam, Anita Mui and Faye Wong and composer by Andrew Lam Man Chung (林敏聰) to raise money to rebuild the Chi Lin Nunnery.[52]
  • Malaysian Imee Ooi (黄慧音) sings the short version of the Heart Sūtra in Sanskrit accompanied by music entitled 'The Shore Beyond, Prajna Paramita Hrdaya Sutram', released in 2009.
  • Hong Kong pop singers, such as the Four Heavenly Kings sang the Heart Sūtra to raise money for relief efforts related to the 921 earthquake.[53]
  • An Mandarin version was first performed by Faye Wong in May 2009 at the Famen Temple for the opening of the Namaste Dagoba, a stupa housing the finger relic of Buddha rediscovered at the Famen Temple.[54] She has sung this version numerous times since and its recording was subsequently used as a theme song in the blockbusters Aftershock (2010)[55][56] and Xuanzang (2016).[57]
  • Shaolin Monk Shifu Shi Yan Ming recites the Sutra at the end of the song "Life Changes" by the Wu-Tang Clan, in remembrance of the deceased member ODB.
  • The outro of the b-side song "Ghetto Defendant" by the British first wave punk band The Clash also features the Heart Sūtra, recited by American beat poet Allen Ginsberg.
  • A slightly edited version is used as the lyrics for Yoshimitsu's theme in the PlayStation 2 game Tekken Tag Tournament. An Indian styled version was also created by Bombay Jayashri, titled Ji Project. It was also recorded and arranged by Malaysian singer/composer Imee Ooi. An Esperanto translation of portions of the text furnished the libretto of the cantata La Koro Sutro by American composer Lou Harrison.[58]
  • The Heart Sūtra appears as a track on an album of sutras "performed" by VOCALOID voice software, using the Nekomura Iroha voice pack. The album, Syncretism of Shinto and Buddhism by VOCALOID,[59] is by the artist tamachang.
  • Toward the end of the opera The (R)evolution of Steve Jobs by Mason Bates the character inspired by Kōbun Chino Otogawa sings part of the Heart Sūtra to introduce the scene in which Steve Jobs weds Laurene Powell at Yosemite in 1991.
  • Part of the Sutra can be heard on Shiina Ringo's song 鶏と蛇と豚 (Gate of Living), from her studio album Sandokushi (2019) [60]

Popular culture[edit]

In the centuries following the historical Xuanzang, an extended tradition of literature fictionalizing the life of Xuanzang and glorifying his special relationship with the Heart Sūtra arose, of particular note being the Journey to the West[61] (16th century/Ming dynasty). In chapter nineteen of Journey to the West, the fictitious Xuanzang learns by heart the Heart Sūtra after hearing it recited one time by the Crow's Nest Zen Master, who flies down from his tree perch with a scroll containing it, and offers to impart it. A full text of the Heart Sūtra is quoted in this fictional account.

In the 2003 Korean film Spring, Summer, Fall, Winter...and Spring, the apprentice is ordered by his Master to carve the Chinese characters of the sutra into the wooden monastery deck to quiet his heart.[62]

The Sanskrit mantra of the Heart Sūtra was used as the lyrics for the opening theme song of the 2011 Chinese television series Journey to the West.[63]

The 2013 Buddhist film Avalokitesvara, tells the origins of Mount Putuo, the famous pilgrimage site for Avalokitesvara Bodhisattva in China. The film was filmed onsite on Mount Putuo and featured several segments where monks chant the Heart Sutra in Chinese and Sanskrit. Egaku, the protagonist of the film, also chants the Heart Sutra in Japanese.[64]

In the 2015 Japanese film I Am a Monk, Koen, a twenty-four year old bookstore clerk becomes a Shingon monk at the Eifuku-ji after the death of his grandfather. The Eifuku-ji is the fifty-seventh temple in the eighty-eight temple Shikoku Pilgrimage Circuit. He is at first unsure of himself. However, during his first service as he chants the Heart Sutra, he comes to an important realization.[65]

Bear McCreary recorded four Japanese-American monks chanting in Japanese, the entire Heart Sutra in his sound studio. He picked a few discontinuous segments and digitally enhanced them for their hypnotic sound effect. The result became the main theme of King Ghidorah in the 2019 film Godzilla: King of the Monsters.[66]

Influence on western philosophy[edit]

Schopenhauer, in the final words of his main work, compared his doctrine to the Śūnyatā of the Heart Sūtra. In Volume 1, § 71 of The World as Will and Representation, Schopenhauer wrote: "…to those in whom the will [to continue living] has turned and has denied itself, this very real world of ours, with all its suns and Milky Ways, is — nothing."[67] To this, he appended the following note: "This is also the Prajna–Paramita of the Buddhists, the 'beyond all knowledge,' in other words, the point where subject and object no longer exist."[68]

See also[edit]

Notes[edit]

  1. ^ This is just one interpretation of the meaning of the mantra. There are many others. Traditionally mantras were not translated.
  2. ^ Pine :
    *On p 36-7: "Chen-k'o [Zibo Zhenke or Daguan Zhenke (one of the four great Buddhist Masters of the late Ming Dynasty - member of the Chan sect] says 'This sutra is the principal thread that runs through the entire Buddhist Tripitaka. Although a person's body includes many organs and bones, the heart is the most important.'
  3. ^ Storch :
    *On p 172: "Near the Foguangshan temple in Taiwan, one million handwritten copies of the Heart-sutra were buried in December of 2011. They were interred inside a golden sphere by the seat of a thirty-seven-meter-tall bronze statue of the Buddha; in a separate adjacent stupa, a tooth of the Buddha had been buried a few years earlier. The burial of one million copies of the sutra is believed to having created gigantic karmic merit for the people who transcribed it, as well as for the rest of humanity."
  4. ^ Lopez Jr.:
    * On p 239: "We can assume, at least, that the sutra was widely known during the Pala period (c. 750–1155 in Bengal and c. 750–1199 in Bihar)."
    * On pp 18–20 footnote 8: "...it suggests that the Heart Sutra was recited at Vikramalaśīla (or Vikramashila)(located in today's Bihar, India) and Atisa (982 CE – 1054 CE) appears to be correcting his pronunciation [Tibetan monks visiting Vikramalaśīla – therefore also an indication of the popularity of the Heart Sutra in Tibet during the 10th century] from ‘’ha rūpa ha vedanā’’ to ‘’a rūpa a vedanā’’ to, finally, the more familiar ‘’na rūpa na vedanā’’, saying that because it is the speech of Avalokita, there is nothing wrong to saying ‘’na’’."
  5. ^ Lopez Jr.:
    Jñānamitra [the medieval Indian monk–commentator c. 10th–11th Century] wrote in his Sanskrit commentary entitled 'Explanation of the Noble Heart of the Perfection of Wisdom' (Āryaprajñāpāramitāhṛdayavyākhyā), "There is nothing in any sutra that is not contained in the Heart of the Perfection of Wisdom. Therefore it is called the sutra of sutras."
    Jñānamitra also said regarding the Sanskrit title of the Heart Sutra 'bhagavatīprajñāpāramitāhṛdayaṃ' and the meaning of the word bhagavatī,"With regard to [the feminine ending] 'ī', all the buddhas arise from practicing the meaning of the perfection of wisdom. Therefore, since the perfection of wisdom comes to be the mother of all buddhas, [the feminine ending] 'ī' is [used].
  6. ^ Sonam Gyaltsen Gonta : 在佛教教主釋迦牟尼佛（釋尊）對弟子們講述的眾多教義中，《般若經》在思想層面上是最高的。....而將《大般若經》的龐大內容、深遠幽玄本質，不但毫無損傷反而將其濃縮在極精簡扼要的經文中，除了《般若心經》之外沒有能出其右的了...(transl: Among all the teachings taught by Sakyamuni Buddha to his disciples, the highest is the prajñāpāramitā....there are no works besides the Heart Sutra that even comes close to condensing the vast contents of the Mahaprajnaparamita Sutra's [the name of a Chinese compilation of complete prajñāpāramitā sutras having 16 sections within it] far-reaching profundity into an extremely concise form without any lost in meaning...
  7. ^ The Prajñāpāramitā genre is accepted as Buddhavacana by all past and present Buddhist schools with Mahayana affiliation.
  8. ^  Of special interest is the 2011 Thai translation of the six different editions of the Chinese version of the Heart Sutra under the auspices of Phra Visapathanee Maneepaket 'The Chinese-Thai Mahāyāna Sūtra Translation Project in Honour of His Majesty the King'; an example of the position of the Heart Sutra and Mahayana Buddhism in Theravadan countries.
  9. ^ He and Xu:
    On page 12 "Based on this investigation, this study discovers ... the 661 CE Heart Sutra located in Fangshan Stone Sutra is probably the earliest extant "Heart Sutra"; [another possibility for the earliest Heart Sutra,] the Shaolin Monastery Heart Sutra commissioned by Zhang Ai on the 8th lunar month of 649 CE [Xuanzang's translated the Heart Sutra on the 24th day of the 5th lunar month in 649 CE][15]:21mentioned by Liu Xihai in his unpublished hand written draft entitled "Record of Engraved Stele's Surnames and Names", [regarding this stone stele, it] has so far not been located and neither has any ink impressions of the stele. It's possible that Liu made a regnal era transcription error. (He and Xu mention there was a Zhang Ai who is mentioned in another stone stele commissioned in the early 8th century and therefore the possibility Liu made a regnal era transcription error;however He and Xu also stated the existence of the 8th century stele does not preclude the possibility that there could have been two different persons named Zhang Ai.)[15]:22–23 The Shaolin Monastery Heart Sutra stele awaits further investigation."[15]:28
    On page 17 "The 661 CE and the 669 CE Heart Sutra located in Fangshan Stone Sutra mentioned that "Tripitaka Master Xuanzang translated it by imperial decree" (Xian's Beilin Museum's 672 CE Heart Sutra mentioned that "Śramaṇa Xuanzang translated it by imperial decree"..."
  10. ^ Harada's cross-philological study is based on Chinese, Sanskrit and Tibetan texts.
  11. ^ Choo :
    * On p 146–147 [quote from Woncheuk's Prajñāpāramitā Heart Sutra Commentary] "A version [of the Heart Sūtra (in Chinese)] states that “[The Bodhisattva] illuminatingly sees that the five aggregates, etc., are all empty.” Although there are two different versions [(in Chinese)], the latter [that is, the new version] is the correct one because the word “etc.” is found in the original Sanskrit scripture. [The meaning of] “etc.” described in the latter [version] should be understood based on [the doctrine of Dharmapāla]."
  12. ^ Some Sanskrit Titles of the Heart Sutra from 8th–13th centuries CE
    1. āryabhagavatīprajñāpāramitāhṛdayaṃ (Holy Mother of all Buddhas Heart of the Perfection of Wisdom) Sanskrit title of Tibetan translation by unknown translator.
    2. bhagavatīprajñāpāramitāhṛdayaṃ (Mother of all Buddhas Heart of the Perfection of Wisdom) Sanskrit title of Tibetan translation by Vimalamitra who studied in Bodhgayā (today's Bihar State in North Eastern India) in the 8th century CE.
    3. āryabhagavatīprajñāpāramitā (Holy Mother of all Buddhas Perfection of Wisdom) Sanskrit title of Chinese translation by Dānapāla who studied in Oddiyana (today's Swat Valley Pakistan near Afghanistan-Pakistan border) in the 11th century CE.
    4. āryabhagavatīprajñāpāramitā (Holy Mother of all Buddhas Perfection of Wisdom) Sanskrit title of Chinese translation by Dharmalāḍana in the 13th century CE.[26]:29
  13. ^ Sonam Gyaltsen Gonta : 直譯經題的「bCom ldan ’das ma」就是「佛母」之意。接下來我們要討論的是「shes rab kyi pha rol tu phyin pa'i」（般若波羅蜜多）。....講述這個般若波羅蜜的經典有《十萬頌般若》、《二萬五千頌般若》、《八千頌般若》...而將《大般若經》的龐大內容、深遠幽玄本質，不但毫無損傷反而將其濃縮在極精簡扼要的經文中，除了《般若心經》之外沒有能出其右的了，因此經題中有「精髓」兩字。(transl: Directly translating the title "bCom ldan 'das ma" - it has the meaning of "Mother of all Buddhas". Now we will discuss the meaning of "shes rab kyi pha rol tu phyin pa'i" (prajñāpāramitā).... Describing the prajñāpāramitā, we have the Śatasāhasrikā Prajñāpāramitā Sūtra [Prajñāpāramitā Sūtra in 100,000 verses], the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra [Prajñāpāramitā Sūtra in 25,000 verses], Aṣṭasāhasrikā Prajñāpāramitā Sūtra [Prajñāpāramitā Sūtra in 8,000 verses]...there are no works besides the Heart Sutra that even comes close to condensing the vast contents of the Mahaprajnaparamita Sutra's [(the name of a Chinese compilation of complete prajñāpāramitā sutras having 16 sections within it and including the 3 aforementioned sutras)] far-reaching profundity into an extremely concise form without any lost in meaning and therefore the title has the two words ["snying po"] meaning "essence" [or "heart"]
  14. ^ Powers xix: [Avalokiteśvara Bodhisattva's association with the Prajñāpāramitā genre can also be seen in the Saṁdhinirmocana Mahāyāna Sūtra, where Avalokiteśvara asks Buddha about the Ten Bodhisattva Stages and ] Each stage represents a decisive advance in understanding and spiritual attainment. The questioner here is Avalokiteśvara, the embodiment of compassion. The main meditative practice is the six perfections - generosity, ethics, patience, effort, concentration and wisdom - the essence of the Bodhisattva's training. (for details pls see pp 249-271)
  15. ^ There were two waves of transliterations. One was from China which later mainly spread to Korea, Vietnam and Japan. Another was from Tibet. Classical transliterations of the mantra include:
    • simplified Chinese: 揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃; traditional Chinese: 揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶; pinyin: Jiēdì jiēdì, bōluójiēdì, bōluósēngjiēdì, pútí sàpóhē
    • Vietnamese: Yết đế, yết đế, Ba la yết đế, Ba la tăng yết đế, Bồ đề tát bà ha
    • Japanese: 羯諦羯諦、波羅羯諦、波羅僧羯諦、菩提薩婆訶; Japanese pronunciation: Gyatei gyatei haragyatei harasōgyatei boji sowaka
    • Korean: 아제 아제 바라아제 바라승아제 모지 사바하; romaja: Aje aje bara-aje baraseung-aje moji sabaha
    • Tibetan: ག༌ཏེ༌ག༌ཏེ༌པཱ༌ར༌ག༌ཏེ༌པཱ༌ར༌སཾ༌ག༌ཏེ༌བོ༌དྷི༌སྭཱ༌ཧཱ། (gate gate paragate parasangate bodi soha)
  16. ^ Nguyen 
    *gives the Vietnamese title of Phap Loa's commentary as 'Bát Nhã Tâm Kinh Khoa Sớ' which is the Vietnamese reading of the Sino-Viet title (also given) '般若心經科疏'. (The English translation is 'Commentary on the Prajñāhṛdaya Sutra'.) 
    Thich 
    *gives Pháp Loa's name in Chinese as 法螺[37]
  17. ^ For those interested, the Chinese language titles are as follows:
    1. 《般若波羅蜜多心經幽贊》 ( 2 卷)[1]
    2. 《般若波羅蜜多心經贊》 ( 1 卷) [2]
    3. 《般若波羅蜜多略疏》 ( 1 卷) [3]
    4. 《般若心經疏》( 1 卷) [4]
    5. 《般若心經疏》( 1 卷) [5]
    6. 《般若心経秘鍵》( 1 卷) [6]
    7. 《心經直說》( 1 卷) [7]
    8. 《心經說》( 29 卷) (參11 卷) [8]
    9. 《心經釋要》( 1 卷) [9]
    10. 《般若心経毒語》[10]
  18. ^ For those interested, the CJKV names are as follows:
    1. 窺基
    2. 원측; 圓測
    3. 法藏
    4. 靖邁
    5. 慧淨
    6. 空海
    7. 憨山德清
    8. 紫柏真可
    9. 蕅益智旭
    10. 白隠慧鶴
  19. ^ For those interested, the Sanskrit titles are as follows:
    1.Āryaprajñāpāramitāhṛdayaṭīkā
    2.Prajñāhṛdayaṭīkā
    3.Prajñāpāramitāhṛdayamaṭīkā
    4.Mantravivṛtaprajñāhṛdayavṛtti
    5.Āryaprajñāpāramitāhṛdayavyākhyā
    6.Āryaprajñāpāramitāhṛdayaṭīkā
    7.Prajñāpāramitāhṛdayārthamaparijñāna
    8.Bhagavatīprajñāpāramitāhṛdayathapradīpanāmaṭīkā
    9.Prajñāpāramitāhṛdayaṭīkā
  20. ^ Lopez Jr.:
    [Vairocana, a disciple of Srisimha was] ordained by Śāntarakṣita at bSam yas c. 779 CE.
  21. ^ Zhou 1959 :
    (not the famous Āryadeva from the 3rd century CE but another monk with a similar name from c. 10th century)

References[edit]

  1. ^ Jump up to:a b e-Museum 2018   Ink on pattra (palmyra leaves used for writing upon) ink on paper Heart Sutra: 4.9x28.0 Dharani: 4.9x27.9/10.0x28.3 Late Gupta period/7–8th century Tokyo National Museum N-8'
  2. ^ Jump up to:a b c d e f g h i j k l m n Pine 2004
  3. ^ Brunnhölzl 2017.
  4. ^ McRae 2004, p. 314.
  5. ^ Jump up to:a b c d Lusthaus 2003
  6. ^ Buswell_Jr. & Lopez_Jr. 2014, p. 657: there is as yet no scholarly consensus on the provenance of the text
  7. ^ Jump up to:a b c d e f Lopez Jr. 1996
  8. ^ Jump up to:a b Harada 2010
  9. ^ Tai 2005
  10. ^ Jump up to:a b Sonam Gyaltsen Gonta 2009
  11. ^ प्रज्ञापारमिताहृदयसूत्र (मिलन शाक्य) [Heart of the Perfection of Wisdom Sutra (tr. from Sanskrit to Nepal Bhasa)] (in Nepali). Translated by Shākya, Milan. 2003.
  12. ^ Ledderose, Lothar (2006). "Changing the Audience: A Pivotal Period in the Great Sutra Carving Project". In Lagerway, John (ed.). Religion and Chinese Society Ancient and Medieval China. 1. The Chinese University of Hong Kong and École française d'Extrême-Orient. p. 395.
  13. ^ Lee, Sonya (2010). "Transmitting Buddhism to A Future Age: The Leiyin Cave at Fangshan and Cave-Temples with Stone Scriptures in Sixth-Century China". Archives of Asian Art. 60.
  14. ^ 佛經藏經目錄數位資料庫-般若波羅蜜多心經 [Digital Database of Buddhist Tripitaka Catalogues-Prajñāpāramitāhṛdayasūtra]. CBETA (in Chinese). 【房山石經】No.28《般若波羅蜜多心經》三藏法師玄奘奉詔譯 冊數：2 / 頁數：1 / 卷數：1 / 刻經年代：顯慶六年[公元661年] / 瀏覽：目錄圖檔 [tr to English : Fangshan Stone Sutra No. 28 "Prajñāpāramitāhṛdaya Sutra" Tripitaka Master Xuanzang translated by imperial decree Volume 2, Page 1 , Scroll 1 , Engraved 661 CE...]
  15. ^ Jump up to:a b c d He 2017
  16. ^ Jump up to:a b Nattier 1992
  17. ^ Attwood, Jayarava. "The History of the Heart Sutra as a Palimpsest", 157.
  18. ^ Attwood, Jayarava. "'Epithets of the Mantra' in the Heart Sutra", 31, 44.
  19. ^ Harada 2002.
  20. ^ Fukui 1987.
  21. ^ Ishii 2015.
  22. ^ Siu 2017.
  23. ^ Jump up to:a b c d Choo 2006
  24. ^ Attwood, Jayarava. "The History of the Heart Sutra as a Palimpsest", 174-178.
  25. ^ Attwood, Jayarava. "'Epithets of the Mantra' in the Heart Sutra", 43-44.
  26. ^ Jump up to:a b Zhou 1959
  27. ^ Powers, 1995
  28. ^ Keenan 2000
  29. ^ Yifa 2005, p. 7.
  30. ^ "Prajñaparamita mantra: Gate gate paragate parasaṃgate bodhi svaha". wildmind.org. Retrieved 2018-08-10. Gate gate pāragate pārasamgate bodhi svāhā... The words here do have a literal meaning: “Gone, gone, gone beyond, gone utterly beyond, Enlightenment hail!
  31. ^ BTTS 2002, p. 46cf bottom of page
  32. ^ Shih and Lusthaus, 2006
  33. ^ Jump up to:a b Hakeda 1972.
  34. ^ Jump up to:a b c Dreitlein 2011
  35. ^ Jump up to:a b Waddell 1996.
  36. ^ Nguyen 2008
  37. ^ Thích 1979.
  38. ^ If listing starts with 'T' and followed by number then it can be found in the Taisho Tripitaka; if listing starts with 'M' and followed by number then it can be found in the Manjizoku Tripitaka; If listing starts with 'B' and followed by number then it can be found in the Supplement to the Great Tripitaka
  39. ^ Minoru 1978 (cf references)
  40. ^ Jump up to:a b c d Foguangshan 1989
  41. ^ Luk 1970
  42. ^ Lopez Jr. 1988.
  43. ^ von Staël-Holstein, Baron A. (1999). Silk, Jonathan A. (ed.). "On a Peking Edition of the Tibetan Kanjur Which Seems to be Unknown in the West". Journal of International Association of Buddhist Studies. 22 (1): 216. cf footnote (b)-refers to Ōtani University (大谷大学) copy (ed.) of Peking Tripitaka which according to Sakurabe Bunkyō, was printed in China 1717/1720.
  44. ^ 藏文大藏經 [The Tibetan Tripitaka]. 全球龍藏館 [Universal Sutra of Tibetan Dragon]. Retrieved 2017-11-17. 北京版。又名嵩祝寺版。清康熙二十二年（1683）據西藏霞盧寺寫本在北京嵩祝寺刊刻，先刻了甘珠爾。至雍正二年（1724）續刻了丹珠爾。早期印本大部為硃刷，也稱赤字版。版片毀於光緒二十六年庚子之役。 (tr. to English: Beijing (Peking Tripitaka) ed., is also known as Songzhu Temple edition. In 1683, Beijing's Songzhu Temple first carved woodblocks for the Kangyur based on manuscripts from Tibet's Xialu Temple (Shigatse's Shalu Monastery). In 1724, they continued with the carving of woodblocks for the Tengyur. The early impressions were in large part, printed in vermilion ink and therefore are also known as the 'Vermilion Text Edition.' The woodblocks were destroyed in 1900 during the Boxer Rebellion.)
  45. ^ If listing starts with 'M' and followed by number then it can be found in the Manjizoku Tripitaka
  46. ^ Fukuda 1964
  47. ^ Jump up to:a b Liao 1997
  48. ^ Beal (1865: 25–28)
  49. ^ Müller (1881)
  50. ^ DharmaSound (in web.archive.org): Sūtra do Coração in various languages (mp3)
  51. ^ 心经试听下载, 佛教音乐专辑心经 - 一听音乐网. lting.com (in Chinese).
  52. ^ 佛學多媒體資料庫. Buda.idv.tw. Retrieved 2013-03-16.
  53. ^ 經典讀誦心經香港群星合唱迴向1999年, 台灣921大地震. Youtube.com. 2012-08-10. Retrieved 2013-03-16.
  54. ^ Faye Wong sings at Buddhist Event
  55. ^ 《大地震》片尾曲引爭議 王菲尚雯婕誰是主題曲. Sina Daily News(in Chinese). 2010-07-28.
  56. ^ 般若波罗密多心经. Archived from the original on 2015-04-28. Retrieved 2015-05-17.
  57. ^ 黄晓明《大唐玄奘》MV曝光 王菲版《心经》致敬 (in Chinese). People.com.cn Entertainment. 2016-04-21.
  58. ^ "Lou Harrison obituary" (PDF). Esperanto magazine. 2003. Retrieved December 15, 2014. (text in Esperanto)
  59. ^ Syncretism of Shinto and Buddhism by VOCALOID, 2015-11-12, retrieved 2018-07-19
  60. ^ "Aya Dances 3 Earthly Desires in Gate of Living-Ringo Sheena". en.cabin.tokyo. 2019-05-22. Retrieved 2019-09-03.
  61. ^ Yu, 6
  62. ^ Ehrlich, Dimitri (2004). "Doors Without Walls". Tricycle: The Buddhist Review. Retrieved August 3, 2019.
  63. ^ Chen, Xiaolin (陳小琳); Chen, Tong (陳彤). Episode 1. 西遊記 (2011年電視劇) (in Chinese). This prelude song was not used in the television series shown in Hong Kong and Taiwan. The mantra as sung here is Tadyatha Gate Gate Paragate Parasamgate Bodhi Svaha.
  64. ^ 不肯去观音 [Avalokitesvara] (in Chinese). 2013. In the first five minutes, there are two chantings of the Heart Sutra. The first time, Buddhist monks chant in Chinese blessing the making of a statue of Avalokitesvara bodhisattva for the benefit of a disabled prince. (The prince is later healed and becomes the future Emperor Xuānzong.) The second time, we hear the singing of the mantra of the Sanskrit Heart Sutra in the background. Shortly after the Nīlakaṇṭha Dhāraṇī is chanted. The Chinese version of the Eleven-Faced Guanyin Heart Dharani is also chanted. Egaku chants the Heart Sutra in Japanese in a later segment. The film is a loose retelling of the origin of Mount Putuo.
  65. ^ ボクは坊さん。 [I Am a Monk] (in Japanese). 2015.
  66. ^ McCreary, Bear (June 15, 2019). "Godzilla King of the Monsters". Bear's Blog. Retrieved August 3, 2019.
  67. ^ …ist denen, in welchen der Wille sich gewendet und verneint hat, diese unsere so sehr reale Welt mit allen ihren Sonnen und Milchstraßen—Nichts.
  68. ^ Dieses ist eben auch das Pradschna–Paramita der Buddhaisten, das 'Jenseit aller Erkenntniß,' d.h. der Punkt, wo Subjekt und Objekt nicht mehr sind. (Isaak Jakob Schmidt, "Über das Mahâjâna und Pradschnâ-Pâramita der Bauddhen". In: Mémoires de l'Académie impériale des sciences de St. Pétersbourg, VI, 4, 1836, 145–149;].)

Sources[edit]

  • Beal, Samuel. (1865) The Paramita-hridaya Sutra. Or. The Great Paramita Heart Sutra. Journal of the Royal Asiatic Society of Great Britain and Ireland, No.2 Dec 1865, 25-28
  • BTTS, (Buddhist Text Translation Society) (2002). Daily Recitation Handbook : Sagely City of Ten Thousand Buddhas. ISBN 0-88139-857-8.
  • Brunnhölzl, Karl (September 29, 2017), The Heart Sutra Will Change You Forever, Lion's Roar, retrieved August 24, 2019
  • Buswell Jr., Robert E. (2003), Encyclopedia of Buddhism, MacMillan Reference Books, ISBN 0-02-865718-7
  • Buswell Jr., Robert E.; Lopez Jr., Donald S. (2014), The Princeton Dictionary of Buddhism, Princeton University Press, ISBN 978-0-691-15786-3
  • Choo, B. Hyun (February 2006), "An English Translation of the Banya paramilda simgyeong chan: Wonch'uk's Commentary on the Heart Sūtra (Prajñāpāramitā-hṛdaya-sūtra)", International Journal of Buddhist Thought & Culture., 6: 121–205.
  • Conze, Edward (1948), "Text, Sources, and Bibliography of the Prajñāpāramitā-hṛdaya", Journal of the Royal Asiatic Society, 80 (1): 33–51, doi:10.1017/S0035869X00101686, JSTOR 25222220
  • Conze, Edward (1967), "The Prajñāpāramitā-Hṛdaya Sūtra", Thirty Years of Buddhist Studies: Selected Essays, Bruno Cassirer, pp. 147–167
  • Conze, Edward (1975), Buddhist Wisdom Books: Containing the "Diamond Sutra" and the "Heart Sutra", Thorsons, ISBN 0-04-294090-7
  • Conze, Edward (2000), Prajnaparamita Literature, Munshiram Manoharlal Publishers, ISBN 81-215-0992-0 (originally published 1960 by Mouton & Co.)
  • Conze, Edward (2003), The Short Prajñāpāramitā Texts, Buddhist Publishing Group, ISBN 978-0946672288
  • Dreitlein, Thomas Eijō (2011). An Annotated Translation of Kūkai's Secret Key to the Heart Sūtra (PDF). 24. 高野山大学密教文化研究所紀要(Bulletin of the Research Institute of Esoteric Buddhist Culture). pp. 1–48(L).
  • e-Museum, National Treasures & Important Cultural Properties of National Museums, Japan (2018), "Sanskrit Version of Heart Sutra and Vijaya Dharani", e-Museum
  • Foguangshan Foundation for Buddhist Culture and Education (佛光山文教基金會) (1989). 佛光山大詞典 [Foguangshan Dictionary of Buddhism] (in Chinese). ISBN 9789574571956.
  • Fukuda, Ryosei (福田亮成) (1964). 般若理趣經・智友Jñānamitra釋における一・二の問題 [A Few Problems with Jñānamitra's Commentary on the Adhyardhaśatikā prajñāpāramitā]. Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) (in Japanese). Journal of Indian and Buddhist Studies. 12 (23): 144–145. doi:10.4259/ibk.12.144.
  • Fukui, Fumimasa (福井文雅) (1987). 般若心経の歴史的研究 [Study of the History of the Prajñāpāramitā Sūtra] (in Japanese, Chinese, and English). Tokyo: Shunjūsha (春秋社). ISBN 978-4393111284.
  • Hakeda, Y.S. (1972). Kūkai, Major works: Translated and with an account of his life and a study of his thought. New York: Columbia University Press. ISBN 978-0231059336. esp. pp 262–276 which has the English translation of Secret Key to the Heart Sutra
  • Harada, Waso (原田和宗) (2002). 梵文『小本・般若心経』和訳 [An Annotated Translation of The Prajñāpāramitāhṛdaya]. 密教文化 (in Japanese). Association of Esoteric Buddhist Studies. 2002 (209): L17–L62. doi:10.11168/jeb1947.2002.209_L17.
  • Harada, Waso (原田和宗) (2010). 「般若心経」の成立史論」 [History of the Establishment of Prajñāpāramitāhṛdayasūtram] (in Japanese). Tokyo: Daizō-shuppan 大蔵出版. ISBN 9784804305776.
  • He, Ming (贺铭); Xu, Xiao yu (续小玉) (2017). "2" 早期《心经》的版本 [Early Editions of the Heart Sutra]. In Wang, Meng nan (王梦楠); Fangshan Stone Sutra Museum (房山石经博物馆); Fangshan Stone Sutra and Yunju Temple Culture Research Center (房山石经与云居寺文化研究中心) (eds.). 石经研究 第一辑 [Research on Stone Sutras Part I] (in Chinese). 1. Beijing Yanshan Press. pp. 12–28. ISBN 9787540243944.
  • Ishii, Kōsei (石井 公成) (2015). 『般若心経』をめぐる諸問題 : ジャン・ナティエ氏の玄奘創作説を疑う [Issues Surrounding the Prajñāpāramitā-hṛdaya: Doubts Concerning Jan Nattier’s Theory of a Composition by Xuanzang]. 64. Translated by Kotyk, Jeffrey. 印度學佛教學研究. pp. 499–492.
  • The Scripture on the Explication of the Underlying Meaning [Saṁdhinirmocana Sūtra]. Translated by Keenan, John P.; Shi, Xuanzang [from Sanskrit to Chinese]. Numata Center for Buddhist Translation and Research. 2006. ISBN 978-1886439108. Translated from Chinese
  • Kelsang Gyatso, Geshe (2001). Heart of Wisdom: An Explanation of the Heart Sutra, Tharpa Publications, (4th. ed.). ISBN 978-0-948006-77-7
  • Liao, Bensheng (廖本聖) (1997), 蓮花戒《般若波羅蜜多心經釋》之譯注研究 (廖本聖著) [Research on the Translation of Kamalaśīla’s Prajñāpāramitāhṛdayamaṭīkā], Chung-Hwa Buddhist Journal, 10 (in Chinese): 83–123
  • Lopez Jr., Donald S. (1988), The Heart Sutra Explained: Indian and Tibetan Commentaries, State Univ of New York Pr., ISBN 0-88706-589-9
  • Lopez Jr., Donald S. (1996), Elaborations on Emptiness: Uses of the Heart Sūtra, New Jersey: Princeton University Press, ISBN 978-0691001883
  • Luk, Charles (1970), Ch'an and Zen Teaching (Series I), Berkeley: Shambala, pp. 211–224, ISBN 0877730091 (cf pp 211–224 for tr. of Hanshan Deqing's Straight Talk on the Heart Sutra (Straightforward Explanation of the Heart Sutra))
  • Lusthaus, Dan (2003). The Heart Sūtra in Chinese Yogācāra: Some Comparative Comments on the Heart Sūtra Commentaries of Wŏnch’ŭk and K’uei-chi. International Journal of Buddhist Thought & Culture 3, 59–103.
  • McRae, John (2004), "Heart Sutra", in Buswell Jr., Robert E. (ed.), Encyclopedia of Buddhism, MacMillan
  • Minoru Kiyota (1978). Mahayana Buddhist Meditation: Theory and Practice Hawaii: University of Hawaii Press. (esp. Cook, Francis H. ‘Fa-tsang’s Brief Commentary on the Prajñāpāramitā-hṛdaya-sūtra.’ pp. 167–206.) ISBN 978-8120807600
  • Müller, Max (1881). ‘The Ancient Palm Leaves containing the Prajñāpāramitā-Hṛidaya Sūtra and Uṣniṣa-vijaya-Dhāraṇi.’ in Buddhist Texts from Japan (Vol 1.iii). Oxford Univers* ity Press. Online
  • Nattier, Jan (1992), "The Heart Sūtra: A Chinese Apocryphal Text?", Journal of the International Association of Buddhist Studies, 15 (2): 153–223
  • Nguyen, Tai Thu (2008). The History of Buddhism in Vietnam. Institute of Philosophy, Vietnamese Academy of Social Sciences-The Council for Research in Values and Philosophy. ISBN 978-1565180987.
  • Pine, Red (2004), The Heart Sutra: The Womb of the Buddhas, Shoemaker 7 Hoard, ISBN 1-59376-009-4
  • Wisdom of Buddha The Saṁdhinirmocana Mahāyāna Sūtra. Translated by Powers, John. Dharma Publishing. 1995. ISBN 978-0898002461. Translated from Tibetan
  • Rinpoche, Tai Situ (2005), Ground, Path and Fruition, Zhyisil Chokyi Ghatsal Chatitable Trust, ISBN 978-1877294358
  • Shih, Heng-Ching & Lusthaus, Dan (2006). A Comprehensive Commentary on the Heart Sutra (Prajnaparamita-hyrdaya-sutra). Numata Center for Buddhist Translation & Research. ISBN 978-1886439115
  • Siu, Sai yau (蕭世友) (2017). 略本《般若波羅蜜多心經》重探：漢譯，譯史及文本類型 [Reinvestigation into the Shorter Heart Sūtra: Chinese Translation, History, and Text Type] (in Chinese). Chinese University of Hong Kong.
  • Sonam Gyaltsen Gonta, Geshe (索南格西); Shithar, Kunchok(貢卻斯塔); Saito, Yasutaka（齋藤保高） (2009). チベットの般若心経 西藏的般若心經 [The Tibetan Heart Sutra] (in Chinese). Translated by 凃, 玉盞 (Tu Yuzhan). (Original language in Japanese). Taipei: Shangzhou Press (商周出版). ISBN 9789866369650.
  • Storch, Tanya (2014). The History of Chinese Buddhist Bibliography: Censorship and Transformation of the Tripitaka. Amherst, New York: Cambria Press. ISBN 978-1604978773.
  • Tanahashi, Kazuki (2014), The Heart Sutra: A Comprehensive Guide to the Classic of Mahayana Buddhism', Shambala Publications, ISBN 978-1611803129
  • Thích, Thiện Ân (1979). Buddhism and Zen in Vietnam in relation to the development of Buddhism in Asia. Charles E.Tuttle & Co. ISBN 978-0804811446.
  • Waddell, Norman (1996). Zen Words for the Heart: Hakuin's Commentary on the Heart Sutra. Boston, Massachusetts: Shambhala. ISBN 978-1-57062-165-9.
  • "Prajnaparamita Heart Sutra]" (PDF). Translated by Yifa, Venerable; Owens, M.C.; Romaskiewicz, P.M. Buddha's Light Publishing. 2005.
  • Yu, Anthony C. (1980). The Journey to the West. Chicago and London: The University of Chicago Press. ISBN 978-0-226-97150-6. First published 1977.
  • Zhou, Zhi'an (周止菴) (1959). 般若波羅蜜多心經詮注 [Commentaries on the Prañāpāramitāhṛdaya Sutra] (in Chinese). Taichung: The Regent Store.

Further reading[edit]

External links[edit]

Documentary[edit]

Translations[edit]



日本における般若心経[編集]

各宗派[編集]

日本では仏教各派、特に法相宗・天台宗・真言宗・禅宗が般若心経を使用し、その宗派独特の解釈を行っている。

浄土真宗は『浄土三部経』を、日蓮宗・法華宗は『法華経（妙法蓮華経）』を根本経典とするため、般若心経を唱えることはない。これは該当宗派の教義上、所依経典以外は用いる必要がないとされ、唱えることも推奨されない。しかし教養的な観点から学ぶことは問題視されておらず、例えば、浄土真宗西本願寺門主であった大谷光瑞は般若心経の講話録を出版している[20]。

  • 天台宗では、最澄作とされる般若心経の注釈がある。また中国天台宗の明曠作とされる注釈書も存在する。
  • 真言宗では、読誦・観誦の対象としている。日用経典（日課等通常行事用の経典）であり儀典でも用いる（空海の般若心経秘鍵を参照）。繰り返し読誦する場合は、一回目は、冒頭の「仏説」から読み始めるが、2回目以降の読誦では「仏説」を読まず、「摩訶」から読む慣わしとなっている。開祖空海が般若心経を重視したことで、注釈・解釈を著す僧侶・仏教学者が多く、昭和では高神覚昇（1894 - 1948）『般若心経講義』（角川文庫で再刊）、平成の現在では宮坂宥洪『真釈般若心経』、加藤精一『空海「般若心経秘鍵」』（各角川ソフィア文庫）松長有慶『空海 般若心経の秘密を読み解く』（春秋社）などの著作が版を重ねている。高神の解釈書は、戦前にNHKラジオ放送で行われ、経典解釈として非常に評価が高く多数重版し、異なる宗派の僧侶や仏教学者からも評価されている。
  • 浄土宗も、根本経典は浄土真宗と同様に『浄土三部経』だが、祈願の時と食作法（食事の時の作法）にのみ唱える。
  • 時宗では、神社参拝及び本山での朝の勤行後に、熊野大社の御霊を祀る神棚に向かい三唱することが必須となっている。日用に用いる場合もある。
  • 臨済宗では、日用経典の一つ。名僧で名高い一休宗純・盤珪・白隠が解釈を行っている。般若心経とは自分の心の本来の姿を現した経典であるという仏説をみなす説が強い。
  • 曹洞宗では、日用経典の一つ。開祖道元が正法眼蔵の中で解釈し、かつて異端の僧とされた天桂伝尊（1648 － 1736年）の「観自在菩薩とは汝自身である」という解釈が著名である。また良寛・種田山頭火など般若心経の実践に取り組んだ僧侶も多い。良寛は般若心経の大量の写経を残しており、種田は般若心経を俳句に読み込んでいる。
  • 修験道では、修験者（山伏などの行者）が「行」を行う際に唱える。
  • 神道でも唱えるところがある。神社（神前）で読誦の際は、冒頭の「仏説」を読まずに、「摩訶」から読む。また、前もって「般若心経は仏教の全経典の中から選りすぐられた経典であり、それを謹んで捧げます」というような内容の「心経奉讃文（しんぎょうほうさんもん）」を読み上げる場合もある。

在家信者[編集]

一般の人々にとっては、「空」を説く経典と言うより、むしろ、「霊験あらたかな真言」の経典として受け止められており、一部には悪霊の力を「空ずる」という解釈もされた。古くから般若心経の利益で病気が治るという信仰があり、既に日本霊異記にその説話が残っている。お守りとして所持したり、病気になったときに写経して平癒を祈願したりした人が多い。 江戸時代には、文字を読めない層のために、内容を絵に表した絵心経も製作された。百瀬明治『般若心経の謎』によれば、これは元禄年間に現在の岩手県二戸郡の八幡源右衛門という人が文字の読めない人向けに創作した後、随筆によって諸国に伝播されブームとなったものであり、文字が読める人たちの間でも判じ物的に楽しまれたという。

一般書籍等[編集]

現在では写経の際によく筆写される。また手拭いなどにも印刷され、極めて普及している。解釈書も大量に出版されており、中には般若心経の原意を取り違えたものさえあり、仏教学者が警鐘を鳴らしているような状態である。

翻訳[編集]

現代の主な翻訳及び解説としては、訳者自身が校訂したサンスクリット原文を含む中村元・紀野一義訳の岩波文庫本[21]、高神覚昇の『般若心経講義』[22]、また臨済宗の僧侶の立場から解釈した松原泰道の『般若心経入門』[23]金岡秀友 『般若心経』[24]などがある。

現代文化における受容[編集]

般若心経は、サブカルチャーも含めた現代文化でもモチーフとしてよく使われる。

般若心経をプリントしたTシャツ
  • 1970年代のSF漫画『ザ・ムーン』では、少年たちが般若心経をとなえることで巨大ロボットを動かした。
  • 2002年放送開始のテレビ番組『トリビアの泉 〜素晴らしきムダ知識〜』のトリビアNo.258「カラオケボックスで『般若心経』が歌える」で、タイトーの通信カラオケ機器に入っている「般若心経」のカラオケビデオにあわせて、曹洞宗桃源院の僧侶6名が読誦するビデオが放送された。
  • 2017年、 群馬県太田市の郷土料理店「新田乃庄」の般若心経を書いた「ほうとう」が「食べる般若心経」として話題に[28]。
  • 2018年、キッサコ(薬師寺寛邦の僧侶ボーカルプロジェクト)がアルバム「般若心経」をリリース。
  • 2020年、禅僧・赤坂陽月がYouTubeに「般若心経ビートボックスRemix」を投稿。
  • タトゥーとして般若心経の自分の体に彫り込む人もいる(ロックミュージシャンの雅-MIYAVI-など)。

脚注[編集]

[脚注の使い方]

註釈[編集]

  1. ^ この真言は『般若大心陀羅尼』と同じ真言である。（大正新脩大藏經 佛説陀羅尼集經卷第三 大唐天竺三藏阿地瞿多譯 般若波羅蜜多大心經(印有十三呪有九) 般若大心陀羅尼第十六 （ T0901_.18.0807b19 - 21 ））阿地瞿多（あじくた[3]、梵: Atikūṭa[4]）は中インド出身の訳経僧[4]。本経は654年訳出とされ、玄奘の般若心経訳出との関連は不明。
  2. ^ 訳経史の概念として、鳩摩羅什までの漢訳経典を「古訳」、鳩摩羅什以降、玄奘までを「旧訳（くやく）」、玄奘以降を「新訳」と言う（訳経史区分）
  3. ^ 【北京共同】中国北京の古寺、雲居寺は、同寺が保管していた石に刻まれた般若心経が、唐代の中国の僧で、「西遊記」の三蔵法師として知られる玄奘三蔵による現存する最古の漢訳であることが分かったと発表した。西暦661年に刻まれたとしている。中国メディアが27日までに伝えた。（著作権等考慮して本文・拓本写真省略、[18]
  4. ^ 大蔵経所収の玄奘譯 般若波羅蜜多心經には『一切』の二字がない。（T0251_.08.0848c04 - c23）
  5. ^ こばやし しょうせい （1876 - 1937年）茨城県古川市出身。明治～昭和前期の真言宗僧侶。

出典[編集]

  1. ^ a b c d 三枝充悳「般若心経」 - 日本大百科全書(ニッポニカ)、小学館。
  2. ^ 「般若心経」 - 百科事典マイペディア、平凡社。
  3. ^ 「軍荼利明王」 - 日本大百科全書(ニッポニカ)、小学館
  4. ^ a b 『佛光大辭典』(慈怡法師 主編)
  5. ^ 金岡1973 p.149
  6. ^ 宮坂2004[要ページ番号]
  7. ^ 福井文雅 「般若心経の核心」 早稲田大学東洋哲学会『東洋の思想と宗教』4号 1987年 PP.20-28
  8. ^ 佐保田鶴治「般若心経の実態」平河出版社 『ヨーガの宗教理念』1976年 ISBN 9784892030215、242-315頁
  9. ^ 工藤順之・吹田隆道訳 「般若心経は中国偽経か？」『財団法人三康文化研究所年報』第37号、2006年/o。"The Heart Sutra: A Chinese Apocryphal Text?", Journal of the International Association of Buddhist Studies, vol. 15, no. 2 (1992),153-223.
  10. ^ 原田和宗、「梵文『小本・般若心経』和訳」 『密教文化』 2002年 2002巻 209号 p.L17-L62, doi:10.11168/jeb1947.2002.209_L17
  11. ^ 原田和宗 『「般若心経」の成立史論 大乗仏教と密教の交差路』 大蔵出版、2010年 ISBN 978-4804305776
  12. ^ 石井公成、「『般若心経』をめぐる諸問題 -ジャン・ナティエ氏の玄奘創作説を疑う-」 『印度學佛教學研究』 2015年 64巻 1号 p.499-492, doi:10.4259/ibk.64.1_499
  13. ^ 梵本心経および尊勝陀羅尼 - e国宝
  14. ^ 金岡1973 p.138
  15. ^ 金岡1973 p.141-147
  16. ^ 金岡1973 p.151-152 p.155-156
  17. ^ 金岡1973 p.158
  18. ^ 最古の玄奘訳の般若心経か、中国 北京の雲居寺が保管 - 共同通信
  19. ^ 賀・続2017 p.13の拓本写真には＜顯慶六年二月八日造＞［661年2月8日に作った]という言葉が以上の報道よりもっと読みやすいです。
  20. ^ 『大谷光瑞猊下述 般若波羅密多心經講話』 1922年 大乗社 影印 。
  21. ^ 岩波文庫 ISBN 978-4003330319 初版1960年。
  22. ^ 角川ソフィア文庫 ISBN 978-4043007011 初版1947年。
  23. ^ 祥伝社新書 ISBN 978-4396111830 初版1972年。
  24. ^ 講談社学術文庫、2001年。ISBN 978-4-06-159479-1
  25. ^ http://www.nicovideo.jp/watch/sm11982230
  26. ^ 【ネット番記者】ポップな「般若心経」 - MSN産経ニュース - ウェイバックマシン（2010年10月6日アーカイブ分）
  27. ^ http://otakei.otakuma.net/archives/2014021803.html
  28. ^ 「食べる般若心経!? 群馬「新田乃庄」のほうとうが謎すぎてネット騒然！　2017年11月28日 更新」2021年1月4日閲覧

参考文献[編集]






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