Chinese
我的自性是等同虚空、无分别的唯一智慧。圆满报身真实是：上面所说的法身本身，在佛的自显现中，显现为具有一切相好之身，具有一切不可言说的音声，以及不可估量的眷属、刹土和供养的庄严。此外，虽然所缘的对境只是它本身，但从它的状态显现为其他，即十地菩萨所见的具有五种决定的报身，连同处所和眷属一起显现，这也归摄于报身，是就显现方式而言的。对于这两个报身，以成办事业的智慧之显现方式，同时恒常显现化身的色身、刹土、眷属和事业等一切。其中，佛的自显现的实义是化身真身，而显现给十地菩萨的虽然不是真身，但也归摄于同类。这些是化身，但不是化现。以这些的影像方式出现化现是：在清净处之上的虚空中，于第二清净大处色究竟天，大自在天的处所，以光身幻化出生的方式出现佛的化身，在百俱胝赡部洲中，化身所显现的任何事业，也都在该处以影像的方式显现。这是殊胜的大化身。如同虚空中出现一个月亮，百俱胝江河中显现各自的影像一样，它显现事业的影像在百俱胝赡部洲中出现化身，这是小化身。这两个化身，化现是真实，身是就显现方式而言的。事业是，如此一来，这三个身，真实和假立的这些，息灭有情众生的痛苦，并将众生安置于声闻、独觉和无上菩提，各自与自己的根器相适应。应当如此理解。这样，以上下方式稍微讲述了基、道、果的总义，这些是已经通晓大论典，或者现在不了解也行。
English
My essence is the sole wisdom of non-conceptualization, equal to space. The actual Sambhogakaya is: the Dharmakaya itself mentioned above. In the Buddha's self-manifestation, it appears with all forms of marks and signs, with all inexpressible sounds and voices, and with immeasurable retinues, fields, and offerings. Furthermore, although the object of focus is only itself, it appears differently from its state. The Sambhogakaya with five certainties, appearing to the ten Bhumi Bodhisattvas, along with its place and retinue, is also included in the Sambhogakaya, based on the way it appears. For these two Sambhogakayas, in the manner of the appearance of the wisdom that accomplishes activities, the Nirmanakaya's form, fields, retinue, and all activities appear simultaneously and constantly. Among these, the actual meaning of the Buddha's self-manifestation is the true Nirmanakaya, and although what appears to the ten Bhumi Bodhisattvas is not the true body, it is included in the same category. These are Nirmanakayas, but not emanations. The emanations that occur in the manner of their reflections are: In the sky above the pure realms, in the second great pure realm of Akanishta, in the abode of the Great Ishvara, the Nirmanakaya of the Buddha appears in the manner of being born through a light body. In hundreds of millions of Jambudvipas, whatever activities the Nirmanakaya performs, all of them also appear there in the manner of reflections. This is the supreme great Nirmanakaya. Just as when one moon rises in the sky, each reflection appears in hundreds of millions of rivers, the reflections of its activities appear in hundreds of millions of Jambudvipas as Nirmanakayas. This is the small Nirmanakaya. These two Nirmanakayas, the emanation is real, but the body is based on the way it appears. The activities are that, in this way, these three bodies, the real and the imputed, pacify the suffering of sentient beings and establish beings in the states of Shravakas, Pratyekabuddhas, and unsurpassed Bodhi, each according to their own capacity. This should be understood in this way. Thus, these general meanings of the ground, path, and fruit, which have been briefly discussed above and below, are for those who have already understood the great treatises, or even if they do not understand them now.
Chinese
“施已”之名者，乃是略说也。从“善哉善哉”至“随喜”之间是广说。因此，从“善哉”之名开始，若问如何赐予善哉，因有“善哉善哉”等语，故“乃”字并非表示先后顺序之词。又，对于眷属们的分别念，圣观世音所开示的此法既深且广，然而，若如来亲自宣说，则会想有比这更殊胜的。为了遣除对胜者之子所开示之法的不敬，故说此语。说两次“善哉”是如《事师五十颂》所说：“惊奇与诤论，忿怒及怯弱，犹豫与欢喜，以及于信心，一句说两次。”之意。圣者以“种姓之子”呼唤观世音，教导说修学般若波罗蜜多之法唯有如此，别无他法。因此，眷属们也应如观世音所教导的那样修学。对于观世音所开示的此法，如今如来释迦牟尼我不仅随喜，十方如来也皆欢喜随喜。根本之三，最后是眷属们随喜赞叹，即“世尊如是说”等。因佛陀的加持，舍利子心想我所问的与义相符，观世音也心想我所说的也说得很好。其他眷属们听闻如来如此宣说，欢喜信服，因此之故，对观世音所说的正法深信不疑，完全信赖。天于虚空行，人于地上行，非天于地下行，乾闼婆于三者皆行。仅举其首，则全部皆知。所谓“具足一切”，是指具足一切种姓、各种颜色、各种形状、各种受用、各种处所等等，总而言之，眷属的坛城中，一切皆聚集之相。
English
The name "Given Thus" is a brief statement. The detailed explanation extends from "Excellent, excellent" to "rejoicing." Therefore, starting with the name "Excellent," if asked how excellence is bestowed, since there are phrases like "Excellent, excellent," the word "thus" does not indicate a sequence of events. Furthermore, regarding the conceptualizations of the retinue, although this teaching by the noble Avalokiteśvara is profound and vast, if the Tathāgata were to directly speak, one might think there is something even more superior. This is said to dispel disrespect towards the teachings of the Buddha's son. Saying "Excellent" twice is as stated in the Fifty Verses on the Guru: "In wonder and dispute, anger and timidity, hesitation, joy, and faith, a word is spoken twice." The Teacher addresses Avalokiteśvara as "son of good family," teaching that the method of studying the Perfection of Wisdom is only this, and no other. Therefore, the retinue should also study as taught by Avalokiteśvara. Regarding this Dharma taught by Avalokiteśvara, not only do I, the Tathāgata Śākyamuni, rejoice, but all the Tathāgatas of the ten directions also rejoice with delight. The third of the root texts, finally, is the retinue's rejoicing and praising, namely, "The Bhagavan said thus," etc. Due to the Buddha's blessings, Śāriputra thought that what I asked was in accordance with the meaning, and Avalokiteśvara also thought that what I said was well spoken. The other members of the retinue, hearing the Tathāgata speak in this way, rejoiced and had faith, and for that reason, they had complete faith and reliance on the correct Dharma spoken by Avalokiteśvara. Gods travel in the sky, humans travel on the earth, asuras travel under the earth, and gandharvas travel in all three. By mentioning only the head, all are understood. "Possessing all" refers to possessing all lineages, various colors, various shapes, various enjoyments, various places, etc. In general, it means that in the mandala of the retinue, all are gathered together.
Chinese
神等特别说了。（以上）仅此就已将《般若波罗蜜多》二十五颂，即《般若心经》的这部经的直接开示之义，圆满地完成了。这部经有一些在印度被称为注释的，其中，汉名：毗玛拉米扎（Vimalamitra），藏名：无垢友，国王赤松德赞时期来到西藏的那位所著的广释，看起来是最好的。所有来到此地的伟大的前辈们，也都是通过这部注释来进行讲说和决定的。在此，于梵天生处寺庙居住的僧众们面前说：由无垢者所作的《般若波罗蜜多心经》广释。据说这是为桑耶寺等僧众所作。这部注释也有一些说法不太恰当的地方，但总的来说，好的解释也很多，特别是在圣地拥有纯正的经部教法的时候出现的，既是持藏者，又是被西藏国王菩提萨埵所尊崇的人所著，因此，这部注释也应该通过观看和听闻等方式来了解。此处的讲解方式是这样的：发起语和缘起，以及所诠解的聚集，论基提问和回答，那是十一种，随顺和随喜，总摄为八种。就像这样说：第一，发起语是“如是”等；第二，造缘起是“一时”等；第三，所诠解是“比丘”等；第四，论基是“那时”等；第五，提问是“之后，以佛的威力”等；第六，回答是“如是说”等，直到“因此，应学甚深般若波罗蜜多”之间，这其中有十一种内容；第七，随顺是“之后，薄伽梵”等；第八，随喜是“薄伽梵如是说”等。在提问时，如何学习呢？思考
English
Gods, etc., are mentioned in particular. With just that, the direct teachings of this sutra, the Twenty-Five Verses of the Prajñāpāramitā, known as the Heart Sutra, have been perfectly completed. There are some commentaries on this sutra in India, among which, the one known as the extensive commentary by Vimalamitra (in Chinese), Drimé Shenyen (in Tibetan), who came to Tibet during the time of King Trisong Detsen, seems to be the best. All the great predecessors who came to this place also used this commentary to teach, study, and determine the meaning. Here, in the presence of the monks residing in the Tsangpa Jungne Temple, it says: "The extensive commentary on the Heart Sutra of the Prajñāpāramitā was made by the stainless one." It is said that it was made for the Sangha of Samye Monastery and others. Although there are some inappropriate explanations in this commentary, in general, there are many good explanations, and especially because it appeared at a time when the authentic teachings of the sutras existed in the sacred land, and because it was written by someone who was a holder of the Tripitaka and was highly respected by the Tibetan King Bodhisattva, this commentary should also be understood through viewing, listening, and other means. The method of explanation here is as follows: The introductory remarks and the occasion, as well as the gathering of what is to be explained, the basis of discussion, the questions and answers, those are eleven aspects, agreement and rejoicing, summarized into eight aspects. It is said like this: First, the introductory remarks are "Thus" etc.; second, the creation of the occasion is "Once" etc.; third, what is to be explained is "Bhikkhu" etc.; fourth, the basis of discussion is "At that time" etc.; fifth, the question is "After that, by the power of the Buddha" etc.; sixth, the answer is "Thus he spoke" etc., up to "Therefore, one should learn the profound Prajñāpāramitā," which has eleven contents; seventh, agreement is "After that, the Bhagavan" etc.; eighth, rejoicing is "The Bhagavan said thus" etc. When asking, how should one learn? Thinking
Chinese
和，修习和，现证和，成就和，证悟的形态如何修学？如是与五道相合而宣说。所谓甚深行，在加行道以信解而行，而且也是自利，二利，他利的差别等。于六地成就之行，即于三学而行。于八地等为决定的行等，作了诸多广说。问答的十一个意义是：有分别和无分别之影像，空性、无相、无愿三者，修道总说和广大对治，无间道和大菩萨，大证悟等以五道总摄。顺便宣说了般若波罗蜜多咒。如是说。在资粮加行道中，有分别之影像，胜观的所缘境真实地显示，无分别之影像，寂止的所缘境是，以暗示而显示。于资粮道和加行道二者，为了寂止和胜观双运而修习之义，显示了影像这两种形态。而且也以自性空而如实观之。以上为止。从那以后，见道的所缘境是三解脱门，对此，以色空性等为空性，以无相等等为无相，以无减损等为无愿，以串习这三种所缘境，而作了远离名相等七种执着的名称。修道的所缘境之真实是，因此在空性中无色等等。其果为广大对治是，心中无有障碍等等，这二者是就修道而言的。无间道之真实是，于三时等等。其果为大菩萨是无上等等。大证悟是如实等等。十一个意义就是这些，因此是般若波罗蜜多之咒等等。不以十一而数，而是顺便宣说了般若波罗蜜多咒，如是说。五道等的解说方式，不是直接显示的词句，而是隐藏意义现证的次第，虽然与八事和结合方式不符，但似乎是按照现观庄严的解释而宣说的。
English
And, how to train in the forms of application, practice, manifestation, accomplishment, and realization? Thus, it is explained in conjunction with the five paths. The so-called profound practice is to practice with faith and understanding on the path of application, and also the distinctions of self-interest, dual-interest, and other-interest, etc. On the six grounds, the practice of accomplishment is to practice the three trainings. On the eighth ground, etc., there are many extensive explanations of the practice of certainty, etc. The eleven meanings of the questions and answers are: images with and without concepts, emptiness, signlessness, and wishlessness, the general path of meditation and great abandonment, the uninterrupted path and the great bodhisattva, and great realizations are all summarized by the five paths. Incidentally, the Prajnaparamita mantra is taught. Thus it is said. On the path of accumulation and application, the image with concepts, the object of insight, is directly shown, and the image without concepts, the object of calm abiding, is shown implicitly. In the two paths of accumulation and application, the two forms of the image are shown for the meaning of meditating on the union of calm abiding and insight. Moreover, it is also to be truly seen as empty of inherent nature. That's all. From then on, the object of the path of seeing is the three doors of liberation, and for that, emptiness is shown by form being empty, etc., signlessness is shown by signlessness, etc., and wishlessness is shown by no decrease, etc. By familiarizing oneself with these three objects, the term is made for abandoning the seven attachments such as signs. The actual object of the path of meditation is, therefore, in emptiness there is no form, etc. The result of that, the great abandonment, is that there is no obscuration in the mind, etc., these two are made in terms of the path of meditation. The actual uninterrupted path is in the three times, etc. The result of that, the great bodhisattva, is the unsurpassed, etc. The great realization is the true, etc. These are the eleven points, and therefore it is the mantra of the Prajnaparamita, etc. It is said that the Prajnaparamita mantra is taught incidentally without counting to eleven. This way of explaining the five paths, etc., is not a directly shown statement, but a sequence of hidden meaning and manifestation of realization, and although it does not match the eight objects and the way of combining them, it seems to be explained according to the explanation of the Ornament of Clear Realization.