<金刚经> 全称<金刚般若波罗蜜经>，一卷，印度大乘佛教般若系经典，后秦鸠摩罗什译。以金刚比喻智慧之锐利、顽强、坚固，能断一切烦恼，故名。

此经采用对话体形式，说一切世间事物空幻不实，实相者即是非相；主张认识离一切诸相而无所住，即放弃对现实世界的认知和追求，以般若智慧契证空性，破除一切名相，从而达到不执着于任何一物而体认诸法实相的境地。

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<圣般若摄颂>（又称<般若摄颂>）是释迦牟尼佛亲口宣说的、具有不可思议加持的、阐述甚深空性的大乘经典，汉译为<佛说佛母宝德藏般若波罗蜜经>，它总结了广、中、略三大般若的甚深意义。

佛陀曾以金刚语断言，犹如孕妇怀胎足月临产时，阵痛是即将分娩的征兆，同样，有缘者得以听闻此《圣般若摄颂》，此乃迅速证得大菩提的象征。

般若波罗蜜多，被称为十方三世诸佛之母，是一切佛法宝藏中最无上、最甚深的精髓。而在不可胜数的般若经典中，最为殊胜的莫过于这部《圣般若摄颂》，它囊括了般若的所有要点，可以说是一切般若的精华所在。

释迦牟尼佛在接近涅槃时对阿难尊者说：“即使你把我所讲的法全都忘失了，般若的只言片语也绝不能忘，当以对如来知恩报恩之心，受持此般若、切莫失毁，这一点理应铭记于心！”

在藏文中，<广般若>有十万颂，<中般若>有二万五千颂，<略般若>有八千颂，汉文的<大般若经>共有 六百卷，字数达五百余万。如此巨篇，对我们忙碌的现代人来说确实难以去翻阅、读诵。而《般若摄颂》囊括了般若的所有要点，可以说是一切般若的精华所在。

麦彭仁波切在讲<般若摄颂>时曾这样说：“传讲、听闻诸如此类众多功德而超胜的这部经，就相当于传讲、听闻了所有的般若。”

 <般若摄颂>中说：般若是一切法的根本，如果把这个放下来，而去希求其他的法，那就像一个人在找到大象后，还去寻找大象的脚印一样荒唐；也像一个人在得到美味佳肴后，为了吃得更好而去寻找其它低劣的食品一样愚痴。

释迦牟尼佛在本经中告诉我们：“过去未来十方佛，道皆般若非余者，此度是入大菩提，光灯日轮胜导师。”

“此学处乃导师说，诸学之最是无上，智者欲学到彼岸，当学佛学此般若。”

“佛子声闻独觉天，一切众生安乐法，悉由殊胜般若生，智慧无尽亦无增。”

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卍字是佛的三十二种大人相之一。它是表示吉祥无比，称为吉祥海云，又称吉祥喜旋。

Namah sdeliya divi kanam
拿莫 悉地哩呀 地尾噶南
sarva tathagatanam
萨瓦 达他噶达南
om bhuvibha vadha vari vachari vachatai
奥母 部尾吧瓦达瓦利 瓦者利 瓦者泰
suru suru dhara dhara
苏鲁 苏鲁 达拉 达拉
sarva tathagata
萨瓦 达他噶达
dhatu dhari padma bhavati
达睹 达利 巴得吗 巴瓦地
jayavari
者呀瓦利
mudri smara
母得利 思吗拉
tathagata dharma chakra
达他噶达 达吗 扎卡拉
pravartana
波拉瓦达那
vajri bodhi bana
巴者利 包地 班那
rumkara
楞卡拉
rumkirti
楞给哩地
sarva tathagata dhistite
萨瓦 达他噶达 地思提地
bodhaya bodhaya
包达呀 包达呀
bodhi bodhi
包地 包地
buddhya buddhya
布达呀 布达呀
samboddhani samboddhaya
三布达你 三布达呀
chala chala
者拉 者拉
chalamtu
者懒都
sarva varanani
萨瓦 瓦拉那你
sarva papavigate
萨瓦 巴巴尾噶地
huru huru
户鲁 户鲁
sarva sukhavigati
萨瓦 戍迦尾噶地
sarva tathagata
萨瓦 达他噶达
hridaya vajrani
和利达呀 巴者拉你
sambhara sambhara
三巴拉 三巴拉
sarva tathagata
萨瓦 达他噶达
suhaya dharani mudri
苏哈呀 达拉你 母得利
buddhi subuddhi
布地 苏布地
sarva tathagata dhistita
萨瓦 达他噶达 地思提达
dhatu garbhe svaha
达睹 噶比 斯瓦哈
samaya dhistite svaha
三吗呀 地思提地 斯瓦哈
sarva tathagata hridaya dhatu mudri svaha
萨瓦 达他噶达 和利达呀 达睹 母得利 斯瓦哈
supra tisthita stubhe tathagata dhistite huru huru hum hum svaha
苏布拉 地思提达 思度比 达他噶达 地思提地 户鲁 户鲁 轰轰 斯瓦哈
om sarva tathagata
奥母 萨瓦 达他噶达
usnisa dhatu mudrani sarva tathagatam sadha tuvi bhusita dhistite
乌思你沙 达睹 母得拉你 萨瓦 达他噶单 萨达 睹尾部西达 地思提地
hum hum svaha
轰轰 斯瓦哈

When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.

Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.

Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:

Gaté Gaté Paragaté Parasamgaté

Bodhi Svaha!

by Buddhist Text Translation Society

>内心思维的禅定。

三界唯心
万法唯识。

愿以此功德。庄严佛净土。
上报四重恩。下济三途苦。
若有见闻者。悉发菩提心。
尽此一报身。同生极乐国。
---------------------------------------

注解:
四重恩:
众生恩，
父母恩，
国土恩，
三宝恩--佛、法，僧

三涂苦:
畜生道苦
恶鬼道苦
地狱道苦

If you want to know what kind of life you led in your past life,
look at your present life.
If you want to know what kind of life you will have in your next life,
look at your present life.

往昔所造诸恶业
皆由无始贪瞋痴
从身语意之所生
一切我今皆忏悔．

The greatest achievement is selflessness.
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the worlds ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.

by Atisha

三寶 : 佛, 法, 僧

一旦无常至
方知梦里人
万般带不去
惟有业随身。

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．菩提萨埵．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．究竟涅盘．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．

菩提本无树
明镜亦非台
本来无一物
何处惹尘埃

by 六祖慧能大师

金刚经
一切有为法，如梦幻泡影，
如露亦如电，应作如是观。

Anyone can build a house of wood and bricks, but the Buddha taught that that sort of home is not our real home, it’s only nominally ours. It’s home in the world and it follows the ways of the world. Our real home is inner peace. An external, material home may well be pretty but it is not very peaceful. There’s this worry and then that, this anxiety and then that. So we say it’s not our real home, it’s external to us.

by Ajahn Chah

Left to its own, the mind is like a restless bird, always flitting from branch to branch or sweeping down from a tree to the ground and then flitting up into another tree.

In this analogy, the branches, the ground, and the other represent the demands we receive from our five senses, as well as thoughts and emotions.

They all seem very interesting and powerfully attractive. And since there’s always something going on in and around us, it’s very hard for the poor restless bird to settle.

No wonder so many of the people I meet complain of being stressed most of the time! This kind of flitting about while our senses are overloaded and our thoughts and emotions are demanding recognition makes it very hard to stay relaxed and rested.

Most of us, when we look at something, hear something, or watch a thought or emotion, have some sort of judgement about the experience. This judgement can be understood in terms of three basics “branches”: the “I like it” branch, the “I don’t like it” branch, or the “I don’t know” branch.

Each of these branches spreads out into smaller branches : pleasant, not pleasant or I like it because…. Could be good or bad branch…..the possibilities represented by all these branches tempt the little bird to flutter between them, investigating each one.

Practice letting go of our judgements and opinions and just looking at, or paying attention to, what we see from whatever branch we’re sitting on. Attending to our experience this way allows us to distinguish our judgements and opinions from the simple experience of seeing.

In most cases, our experiences are conditioned by the branch we’re sitting on and the screen of branches before us.

In that moment of pausing to just be aware, we open ourselves not only to the possibility of bypassing habitual ideas, emotions, and responses to physical sensation, but also to responding freshly to each experience as it occurs.

by Yongey Mingyur Rinpoche

荼蘼前后
一切皆空。