Chinese
仅仅是展示修行的本质，就暗示了盔甲般的修行、进入的修行、积聚的修行、决定生起的修行的差别。这样，展示了象征一切智的十法，就等于展示了所象征的一切智。不仅如此，仅仅是展示了具有八种甚深特征的般若波罗蜜多，也就清楚地展示了胜义的一切智，即法身。以“空性无色”等说明蕴、处、界无自性，这清楚地展示了道智的对境。因此，必定展示了如此证悟的道智。虽然没有明确区分的词语，但也暗示了见道以及具有清净的修道。以遮止无明等十二缘起的顺生逆转，直接展示了对治品的基智的对境。由于将一切烦恼的缘起展示为空性，也暗示了声闻缘觉的基智。同样，以“痛苦”等展示了圆满结合的行相。基智道智的行相都汇集在远离四边戏论的行相中，而一切智的行相则汇集在“智慧”中。以“无得”和“无未得”直接展示了无住的结合，并暗示了其特征，如不结合的结合等。如果像解释“获得”仅仅是获得功德和果实那样，那么向不退转的僧众等，后面的四个意义也将在意义上被展示。以“无所得之故，依止并安住于甚深般若波罗蜜多”是指安住于无住结合的相续极其串习和纯熟，这是顶峰结合的真实含义。以“无有遮障，无有恐怖”通过见修的顶峰结合，展示了舍弃所舍弃的能取所取的分别之方式，直接展示了见法性时没有遮蔽的见断，以及不能仅仅安住于法性而产生恐怖的修断。顶峰结合的征
English
By merely showing the essence of practice, the distinctions of armor-like practice, entering practice, accumulating practice, and decisively arising practice are implicitly shown. Thus, by showing the ten dharmas that symbolize omniscience, the symbolized omniscience is shown. Moreover, merely showing the Prajnaparamita, which possesses eight profound characteristics, clearly shows the ultimate omniscience, the Dharmakaya itself. By explaining that the aggregates, sources, and elements are without inherent existence through "emptiness is formless," etc., this clearly shows the object of focus of the path of knowledge. Therefore, the path of knowledge that realizes this is necessarily shown. Although there are no clear words of distinction, the path of seeing and the path of meditation, along with their purification, are implicitly shown. By preventing the arising and reversing of the twelve links of dependent origination, such as ignorance, the objects of focus of the basis of knowledge of the antidote side are directly shown. Because the dependent origination of all afflictions is shown as emptiness, the basis of knowledge of the hearers and solitary realizers is also implied. Similarly, by "suffering," etc., the aspects of perfect union are shown. The aspects of the basis of knowledge and the path of knowledge are all gathered into the aspect of being free from the four extremes of elaboration, and the aspects of omniscience are gathered into "wisdom." By "no attainment" and "no non-attainment," the non-abiding union is directly shown, and its characteristics, such as the non-union of union, etc., are implied. If "attainment" is explained as merely attaining qualities and fruits, then the latter four meanings, such as the assembly of those who do not turn back from learning, will also be shown in meaning. By "because there is no attainment, relying on and abiding in the profound Prajnaparamita" means abiding in the continuum of non-abiding union that is extremely familiar and perfected, which is the true meaning of the peak union. By "no obscuration and no fear," through the peak union of seeing and meditation, the way of abandoning the conceptualizations of grasping and being grasped, which are to be abandoned, is shown. It directly shows that there is no seeing-abandonment that obscures the seeing of the nature of reality, and no meditation-abandonment that fears being unable to abide solely in the nature of reality. The sign of the peak union
Chinese
舍弃邪行之辈也暗中被抛弃。从颠倒中彻底超越，到达涅槃的彼岸。这显示了渐次的瑜伽。为了对治三学的颠倒，有六度波罗蜜多；为了对治常执为无常等四种邪见，有六随念；为了对治无常执为常等颠倒见，修习二无我的意义，宣说了实无自性的渐次。一般来说，渐次的相状无法衡量。虽然此瑜伽比前两种瑜伽的相状更多，但限定为十三法，是因为意在对治颠倒。从颠倒中彻底超越，这显示了渐次。三世等是刹那的瑜伽，即一切佛陀所依之修习。实际上，能使获得佛果的道路——般若波罗蜜多，是刹那的瑜伽，是常尽智慧的名称。咒语的利益是与法身事业相伴的。般若波罗蜜多咒是总说，大明是自性身，无上是报身，世间界不平等与平等是化身，即三身。能完全平息一切痛苦是事业，即法身的事业。法身不变圆成，是远离错乱的平等性智所能体验的，因此是真实成立的。从虚假的世俗轮回诸法中，本来解脱，因此是不虚假的，即不是虚假之义。般若波罗蜜多咒，是事业的特点，是法身同类因的咒语。有些人认为咒语的意义，五道与瑜伽在此处也应采用。嘎喋（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是去，即资粮道。第二个嘎喋（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是加行道。巴Ra嘎喋（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是见道，巴Ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是殊胜，因为是出世间的智慧。巴Ra桑嘎喋（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是比那更殊胜的、完全逝去的智慧，即修道。
English
Those who abandon wrong practices are also implicitly rejected. Having completely transcended perversion, one reaches the ultimate state of Nirvana. This shows the gradual yoga. To counteract the perversion of the three trainings, there are the six perfections. To counteract the four wrong views, such as clinging to permanence as impermanence, there are the six recollections. To counteract the perverted view of clinging to permanence as impermanence, the meaning of the two selflessnesses is meditated upon, and the gradualness of the nature of non-existence is taught. In general, the aspects of gradualness are immeasurable. Although this yoga has more aspects than the previous two yogas, it is limited to the number of thirteen dharmas because it is intended to counteract perversion. "Having completely transcended perversion" shows the gradualness. The three times, etc., are the momentary yoga, which is based on the meditation of all Buddhas. In reality, the path that leads to the attainment of Buddhahood, the Prajnaparamita, is the momentary yoga, which is a synonym for the wisdom of constant exhaustion. The benefits of mantras are accompanied by the activities of the Dharmakaya. The mantra of Prajnaparamita is the summary, the Great Knowledge is the Svabhavikakaya, the Unsurpassed is the Sambhogakaya, and the Unequal and Equal in the world realm are the Nirmanakaya, which are the three kayas. Completely pacifying all suffering is the activity, which is the activity of the Dharmakaya. The unchanging and perfectly accomplished Dharmakaya is to be experienced by the undistorted Samadhi wisdom, therefore it is truly established. Since it is originally liberated from all false, conventional, and samsaric dharmas, it is not false, meaning it is not false. The mantra of Prajnaparamita is the characteristic of activity, the mantra of the same cause as the Dharmakaya. Some say that the meaning of the mantra, the five paths and yoga, should also be adopted here. Gate (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) means gone, which is the path of accumulation. The second Gate (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the path of preparation. Para Gate (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the path of seeing, Para (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) means supreme, because it is the wisdom that transcends the world. Para Sam Gate (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the wisdom that has gone even more perfectly, which is the path of meditation.
Chinese
菩提即是圆满果位的佛地。有些圣人这样说。现在略述般若波罗蜜多心经的意义精髓的修持次第。也就是，在能仁的教法中如法出家后，应尽可能地听闻思维大乘的论藏。即使今生不能多闻，也应如前所述，透彻理解此殊胜经部的显说词义和注释的含义，并确信无疑地在心中清晰显现，这一点至关重要。特别是，如果能对空性见、大悲心和菩萨行获得定解，并且对佛法生起坚定的信心和信仰，那么反复思维就非常重要。为此，如果将三士道的次第作为前行，那就更好了。然后发起菩提心，如果可以，也应受持入行心的戒律。一般来说，如《经庄严论》中所说，虽然需要六种所缘心、十一种作意和九种住心之法等，但在此仅以简要的方式修持其意义的精髓，如下所示：首先，在干净的房间里，安放佛像和此经的经卷。陈设适当的供品。以沐浴等洁净之身，行持七支供和皈依发心。身体安住于毗卢七法。从鼻中呼出三次气息。保持呼吸自然。我所依赖而修习的，就是般若波罗蜜多心经。心中忆念，不散乱于其他，这样思维：这二十五颂的篇幅就是般若波罗蜜多心经。我将依此成就佛果。这样忆念一百次左右。期间，将善根回向菩提。放松身心，以经行等舒适的方式休息。然后再次如前一样修习。这样修习十座左右，一天之中，作意就能达到一千次。一座的时间，可以根据日影等来确定。
English
Bodhi is the Buddha-land of perfect fruition. Some holy beings say so. Now, I will briefly explain the practice of the stages of meditation on the essential meaning of the Heart Sutra of the Perfection of Wisdom. That is, after properly ordaining in the teachings of the Sage, one should listen and contemplate the treatises of the Mahayana as much as possible. Even if one cannot hear much in this life, one should, as stated above, thoroughly understand the explicitly stated words and meanings of this sacred sutra and the meanings of the commentaries, and it is crucial that it arises clearly in one's mind without doubt. In particular, if one can gain certainty about the view of emptiness, great compassion, and the conduct of a Bodhisattva, and if one develops steadfast faith and belief in the Dharma, then repeated contemplation is very important. For this purpose, it would be better to have the stages of the three types of individuals as a preliminary. Then, generate the mind of enlightenment, and if possible, also take the vows of entering conduct. In general, as stated in the Ornament of the Sutras, although six object-oriented minds, eleven mental engagements, and nine methods of abiding the mind, etc., are needed, here, the essence of the meaning is practiced in a concise way, as follows: First, in a clean room, place the Buddha's image and the scripture of this sutra. Arrange offerings as appropriate. With a clean body, such as after bathing, perform the seven-branch offering and taking refuge and generating the mind of enlightenment. The body should be in the seven postures of Vairochana. Exhale three times from the nose. Keep the breath natural. What I rely on to meditate and practice is the Heart Sutra of the Perfection of Wisdom. Remembering this in mind, without being distracted by anything else, think like this: This extent of twenty-five shlokas is the Heart Sutra of the Perfection of Wisdom. I will rely on this to achieve Buddhahood. After remembering this about a hundred times, dedicate the merit to enlightenment in between. Relax and rest in a comfortable way, such as walking. Then meditate again as before. By doing about ten sessions like that, in one day, the mental engagement will reach one thousand times. The duration of a session can be determined by the shadow of the sun, etc.
Chinese
确定地点后，如果身体疲惫，就减少一天、两天或三天的所有座次的部分，或者减少一些座次的部分，或者像停止不舒服的座次那样，根据适当的方式休息。最初座次的长度可以根据自己的意愿调整，没问题。然后稍微习惯，对修行产生兴趣的时候，座次稍微稍微增加。如果身体又不舒服，就稍微稍微减少。对此稍微习惯后，这部经，首先是讨论的基础，然后是引发讨论，然后是八甚深的空性，以及贤者应做的六事连同利益和随喜之间。这个意义是我的修行对象等等，像前面一样思考。这是为了专注：详细（《ཛཾ》ཐེབ་）。每次专注都要比前一次长三四倍左右。每个座次中要修四十遍或五十遍等等。对此也长期习惯后，每个座次的开头像以前一样修行。正行的时候，这部经中所示的具有八甚深的空性，不是其他什么，就像这样：显现为我他器情等各种各样的法，仅仅是自心迷惑的显现，除此之外，丝毫也没有自性。这样反复思考。这样思考二十一遍等之后，又像以前那样，以之前的两个专注作为前行，像那样修行二十一遍等等。对此稍微习惯后，还可以加上忆念未生等一个或两个或多个理由，根据自己的理解能力。又同样，蕴叫做在我他器情之上存在的这些这些，所有这些也从原始就没有成立，忆念一体异体等理由，强烈地训练意愿。同样，也要训练界和处和缘起和四谛，以及是处非处。如果智慧广大，就按顺序修。如果智慧狭小，就修那些当中任何一个自己觉得容易和清楚的。那些是进入前行的次第。现在是正行，七支。
English
After determining the location, if the body is tired, reduce the portion of all sessions for one, two, or three days, or reduce the portion of some sessions, or rest according to what is appropriate, such as stopping uncomfortable sessions. The initial length of the session can be adjusted according to your own wishes, no problem. Then, after getting a little used to it and becoming interested in practice, increase the sessions little by little. If the body becomes uncomfortable again, reduce it little by little. After getting a little used to this, this sutra, first, is the basis of discussion, then the initiation of discussion, then the emptiness of the eight profundities, and the six things that a wise person should do, along with the benefits and rejoicing. This meaning is my object of practice, etc., think as before. This is for focusing: detailed (《ཛཾ》ཐེབ་). Each focus should be about three or four times longer than the previous one. In each session, practice forty or fifty times, etc. After getting used to this for a long time, at the beginning of each session, practice as before. During the main practice, the emptiness with the eight profundities shown in this sutra is not something else, just like this: the various phenomena that appear as self, other, vessel, and sentient beings are merely appearances of one's own mind being confused, and apart from that, there is no self-nature at all. Think about this repeatedly. After thinking like this twenty-one times, etc., then, like before, take the previous two focuses as the preliminary, and practice like that twenty-one times, etc. After getting a little used to this, you can also add remembering one or two or more reasons such as unborn, according to your own understanding. Also, in the same way, the aggregates are called these and these that exist on self, other, vessel, and sentient beings, and all of these are also not established from the beginning, remember reasons such as one or many, and strongly train the intention. Similarly, you must also train the elements and the sources and dependent origination and the four truths, and what is and is not. If wisdom is vast, practice in order. If wisdom is small, practice any one of those that you find easy and clear. Those are the stages of entering the preliminary. Now is the main practice, the seven branches.