1/10/2010

佛教《心经》中英三版本

福禄祯祥按:最近开始学习佛教经典《摩诃般若波罗蜜多心经》(简称《心经》),因为是梵文著作,只能依靠翻译,译本就很重要,不同的翻译对原始经文有不同的诠释。中国唐朝高僧玄奘的翻译是汉语通行的中译本,但言辞过于精致,以至于易诵不易懂。中国南北朝时期从西域过来的高僧鸠摩罗什的中译本则较易读懂。

此外,通过英文学习佛经也是一种途径,因为英文句式逻辑清晰,词意能与西方哲学联系起来,视野会更开阔。这个英译本是近代英国著名佛经翻译家Edward Conze翻译的,据说该英译本在英语世界的地位和玄奘的中译本在汉语世界一样。


般若波羅密多心經

唐·三藏法師玄奘(602-664)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;色即是空,空即是色。

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,遠離顛倒夢想,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,真實不虛。

故說般若波羅蜜多咒,即說咒曰:揭諦揭諦,波羅揭諦,波羅僧揭諦,菩提薩婆訶。


摩訶般若波羅密大明咒經

姚秦·天竺三藏鳩摩羅什(334-413/350-409)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;色即是空,空即是色。

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,無有恐佈,離一切顛倒夢想苦惱,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,是大明咒,無上明咒,無等等明咒,能除一切苦,真實不虛。故說般若波羅蜜咒,即說咒曰:竭帝,竭帝,波羅竭帝,波羅僧竭帝,菩提僧莎呵。

http://zh.wikisource.org/wiki/%E8%88%AC%E8%8B%A5%E6%B3%A2%E7%BD%97%E8%9C%9C%E5%A4%9A%E5%BF%83%E7%BB%8F


THE HEART SUTRA

Om Homage to the Perfection of Wisdom the Lovely, the Holy !

Translated by Edward Conze (1904-1979) 

Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond.

He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty.

Here, O Sariputra,

form is emptiness and the very emptiness is form ;

emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form,

the same is true of feelings, perceptions, impulses, and consciousness.

Here, O Sariputra,

all dharmas are marked with emptiness ;

they are not produced or stopped, not defiled or immaculate, not deficient or complete.

Therefore, O Sariputra,

in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ;

No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to :

No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path.

There is no cognition, no attainment and no non-attainment.

Therefore, O Sariputra,

it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble,

he has overcome what can upset, and in the end he attains to Nirvana.

All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom.

Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth -- for what could go wrong ? By the prajnaparamita has this spell been delivered. It runs like this :

gate gate paragate parasamgate bodhi svaha.

( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- )

This completes the Heart of perfect Wisdom.

http://kr.buddhism.org/zen/sutras/conze.htm

相关链接:

達賴華文網:達賴喇嘛「般若波羅密多心經」講疏(2001,台湾)

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