见与不见 ---仓央嘉措 之考证

 

你见，或者不见我

我就在那里

不悲不喜

你念，或者不念我

情就在那里

不来不去

你爱，或者不爱我

爱就在那里

不增不减

你跟，或者不跟我

我的手就在你手里

不舍不弃

来我的怀里

或者

让我住进你的心里

默然 相爱

寂静 欢喜

 靠，我白忙活了，画个圈圈诅咒浙江卫视！！！

....  hanha是mm呐，呵呵

表妹的研究精神实在是让我们敬佩。

恩哪，我表妹闭花羞月，沉鱼落雁。

今晚看浙江卫视了，好像这首不是仓央写的，是叫多多的诗人创作的

看到了么，这实际就是两句经文，
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．
心无挂碍．无挂碍故．无有恐怖．远离颠倒梦想．究竟涅槃．

《摩诃般若波罗密大明咒经》： 观世音菩萨，行深般若波罗蜜时，照见五蕴皆空，度一切苦厄。舍利弗! 色空故无恼坏相，受空故无受相，想空故无知相，行空故无作相，识空故无觉相。何以故？舍利弗！非色异空，非空异色；色即是空，空即是色。受、想、行、识， 亦如是。舍利弗，是诸法空相，不生不灭，不垢不净，不增不减。是空法，非过去、非未来、非现在。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，无老死尽。无苦、集、灭、道。无智亦无得，以无所得故。菩萨依般 若波罗蜜故，心无挂碍；无挂碍故，无有恐布，离一切颠倒梦想苦恼，究竟涅槃。三世诸佛依般若波罗蜜故，得阿耨多罗三藐三菩提。故知般若波罗蜜，是大明咒，无上明咒，无等等明咒，能除一切苦，真实不虚。故说般若波罗蜜咒，即说咒曰：竭帝，竭帝，波罗竭帝，波罗僧竭帝，菩提僧莎呵。?

 

玄藏法师译本

　　

  

  

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．究竟涅槃．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．

 

Homage to the Perfection of Wisdom, the Lovely, the Holy!
 Avalokita, the Holy Lord and Bodhisattva was moving in the deep course of 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 are empty.
Here, O āriputra, form is emptiness and the very emptiness is form; emptiness does not differ from form, form does not differ from emptiness, whatever is form, that is emptiness, whatever is emptiness, that is form. The same is true of feelings, perceptions, impulses, and consciousness.
 Here, O ?āriputra, all dharmas are marked with emptiness; they are not produced or stopped, not defiled or immaculate, not deficient or complete.
Therefore, O ?āriputra, 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 elements; 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 or death. There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment and no non-attainment.
Therefore, O ?āriputra, it is because of his non-attainments that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without 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 Enlightment because they have relied on the Perfection of Wisdom.
Therefore one should know the praj?āpāramitā 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 praj?āpāramitā has this spell been delivered. It runs like this: Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail!