心经念诵

只有260字的佛教《心经》(全称《般若波罗蜜多心经》),是世界上篇幅最短、含义最深的宗教经典。《心经》用260个汉字浓缩600卷《大般若经》精华,破解人生真相,可谓一字千金,字字珠玑。念诵《心经》不仅使人茅塞顿开,洞见人生真境与真理,而且会在不知不觉中改变生命,进入胸襟开阔、妙不可言的快乐境界。以下是唐代玄奘法师翻译的《心经》正宗略本(共260字):

观自在菩萨。行深般若波罗蜜多时。照见五蕴皆空。度一切苦厄。舍利子。色不异空。空不异色。色即是空。空即是色。受想行识亦复如是。舍利子。是诸法空相。不生不灭。不垢不净。不增不减。是故空中无色。无受想行识。无眼耳鼻舌身意。无色声香味触法。无眼界。乃至无意识界。无无明。亦无无明尽。乃至无老死。亦无老死尽。无苦集灭道。无智亦无得。以无所得故。菩提萨捶。依般若波罗蜜多故。心无挂碍。无挂碍故。无有恐怖。远离颠倒梦想。究竟涅磐。三世诸佛。依般若波罗蜜多故。得阿耨多罗三藐三菩提。故知般若波罗蜜多。是大神咒。是大明咒。是无上咒。是无等等咒。能除一切苦。真实不虚。故说般若波罗蜜多咒。即说咒曰:揭谛!揭谛!波罗揭谛!波罗僧揭谛!菩提萨婆诃!

念诵《心经》的正确方法

1、不求甚解 就是初学者念诵《心经》,首先不要去理解它。《心经》几乎囊括了佛教经典最重要的基础概念,如五蕴、色空、苦集灭道等复杂具体的基础概念,非一日一月或经年之功而能明晓。最关键的是,获得佛家智慧,不能以理解的经义植入头脑,先入为主地生成偏见执著;而要将经文原封不动地融入内心,让天赋根性来慢慢悟解其义。顿悟或渐悟《心经》的深意之后,可参考高僧大德的说法解释,以进一步助成身心健康的变化。

2、抛弃文字 即念诵《心经》时,脑中不要出现文字形象。文字会缘起分别外相、产生执著,阻碍自然心力对《心经》真理的悟解,降低《心经》佛力对生命的良性改造。初学者一般都要借助文字方便,但在能够背诵之后,应该慢慢丢掉文字,最好不要去默写或听写经文。如果条件许可,一开始就通过录音或光盘听诵经文,一开始就丢掉文字拐杖、去除文字方便,效果更好。

3、双手合十 默诵、念诵、唱诵或听诵《心经》,可端坐、可平躺,但一定要双手合十,上下方位正对心口。

4、先念咒语 每次念诵,最好先念咒语:“揭谛!揭谛!波罗揭谛!波罗僧揭谛!菩提萨婆诃!”念完咒语再从头念诵正文。咒语是梵文音译,念咒语就等于念梵文,因此佛力潜入内心的效果最好。

5、自念他念 《心经》可为自己念诵,也可为他人念诵。例如亲人、好友患重症、绝症,就可为其念诵《心经》,念诵时要心诚,轻呼对方名字或脑中浮现对方形貌。为自己念诵,最好想着明天、未来的美好前景(切不可想象男女淫事)。

6、念诵万遍 《心经》念诵的次数越多越好,最好是万遍以上。必须每天念诵,念诵时间可在晚上睡觉之前。个人早晚活动的最佳搭配是:清早锻炼身体,晚间念诵《心经》。如果每天念十遍,连续念诵三年可达万遍。

7、断句均等 中文《心经》以唐代玄奘法师翻译的略本为最佳版本;所谓最佳,就是领会原文含义和汉语表达最佳。古代汉语没有今天的标点符号,只有断句均等的句读。本文所录汉语《心经》,沿用玄奘法师“一句到底”的原始版本(咒语断句为感叹号),这是最接近原文含义的版本。因此念诵《心经》,最好是文中句号处的停顿要均等。人在心平气和时,呼吸是自然均等的,因此念诵时,可每吸一口气或每呼一口气念诵一句、每吸一口气或每呼一口气作句号停顿。在能够背诵之后,即在潜意识里告诉自己:只要我的生命不停止呼吸,不管昼夜醒睡,都在念诵《心经》。

8、较佳英文 念诵《心经》,可同时念诵中、英文两种版本,而以英文较佳。英语和古印度梵语都是拼音文字,因此英语较汉语更接近《心经》原文语感,更易凭天赋本能直感《心经》含义。

上述八种方法,简要概括起来就是:不求甚解,抛弃文字;双手合十,先念咒语;自念他念,念诵万遍;断句均等,较佳英文。《心经》还有传统的五种唱诵方法,即声生念诵、莲华念诵、金刚念诵、三摩地念诵和光明念诵,都是讲具体念诵的心、口动作方法。根据我的体会,念诵不必拘泥这五种方法,在掌握上述八种方法要领前提下,具体唱、念的心、口动作,可以根据自身情况和条件取用他法,抑或自创新法。

[附]《心经》英文版念诵

When the holy Bodhisattva Avalokitesvara had truly grasped the transcendent wisdom, he realized that visible form is only illusion. The same applies to its perception, to its names and categories, to discriminative intellect and finally even to our consciousness. They are all illusion. With this realization he was beyond all sorrow and bitterness.

Disciple Sariputra! The material is not different from the immaterial. The immaterial and the material are in fact one and the same thing. The same applies to perception, concepts, discriminative thinking and consciousness. They are neither existing nor not existing.

Sariputra! All things therefore they are in themselves not good and not bad, they are not increasing and not decreasing. Therefore one may say there are no such things as form, perception, concepts, thinking process, and consciousness. Our senses such as eye, ear, nose, tongue, body and mind are misleading us to illusion; thus one may also say there is no reality in visible form, sound, smell, taste, touch and mind knowledge. There are also no such things as the realms of sense from sight up to mind, and no such things as the links of existence from ignorance and its end to old age and death and their end. Also the Four Noble Truths are nonexistent, just as there is no such thing as wisdom and also no gain.

Because the holy Bodhisattva who relies on transcendent wisdom knows that there is no gain, he has no worries and also no fear. Beyond all illusion he has reached the space of highest Nirvana. All Buddhas of the past present and future, found highest perfect knowledge because they relied on transcendental wisdom.

Therefore we ought to know that the great verse of the transcendent wisdom is unsurpassed in its splendor and that it appeases truly all pain. It reads: GATE, GATE, PARAGATE, PARASAMGATE BODHISVAHA!