Chinese
之后，思维经文要义一遍之后，自他器情、轮涅一切显现，犹如幻化。真实而言，丝毫也不成立。略微忆念一异体性等，也生起定解。如是于自他一切显现之上，平等安住之时，于任何也不成立之境，广大平等而住。以彼方式思维无实，生起定解，于彼安住，三者再三重复。十次或二十一次等，随力而行之后，再次忆念经文要义，如前而行，作二十一次等所缘。彼等之间隙，忆念此《般若经》之利益，以及宣说者佛陀之功德，对于佛陀与法总的，尤对此经生起极大之信敬而修。对于迷惑之众生，也特别明观生起悲悯。如是若能切中要点，则每隔七日左右，无思而平等安住，稍微稍微地延长。彼亦于无分别之智慧面前，若生起一无所有之相，则延长彼时；若觉知不明，昏昏沉沉，则即使无作而安住觉知，亦无利益。故而强调之前二要点至关重要。彼等之时，若能长久安住于禅修，则于禅修间隙休息，略作仪轨（《ཛཾ》十部经左右）即可。若不能长久禅修，则禅修间隙之行持至关重要。于此，间隙之行持，总的来说，一切法行之门皆可，然尤为书写此经，以及对此经函作供养，以及读诵经函，以及讽诵，以及讲解经义，或听闻，或思维等。彼等熟练之后，以九次第心住之次第，缘于空性之寂止，以及自心之自性，尤为再三修习，依于少分之胜观，而能于空性获得定解等，与共同道相同。彼时，于自性任何也不成立之境中，心的明相，以及于三摩地之行境之色身显现，主要是不分别。
English
After that, having contemplated the meaning of the sutra once, all appearances of self and others, the environment and beings, samsara and nirvana, are like illusions. In reality, they are not established at all. Slightly recall the oneness or otherness, and generate certainty. Thus, when resting equally on all appearances of self and others, rest greatly and equally in that which is not established in any way. In that way, think of non-reality, generate certainty, and rest in that state, repeating these three again and again. After doing this ten or twenty-one times, or as much as possible, again recall the meaning of the sutra and proceed as before, making twenty-one or so objects of focus. In the intervals between these, remember the benefits of this Prajnaparamita Sutra and the qualities of the Buddha who taught it. Cultivate great faith and respect for the Buddha and the Dharma in general, and especially for this sutra. Also, clearly generate compassion, especially for confused beings. If this is done in a way that hits the key points, then every seven days or so, rest equally without thought, gradually extending the time little by little. If an appearance of nothingness arises in the face of non-conceptual wisdom, then extend that time; but if awareness is unclear and dull, then even if awareness is left without effort, it will not be beneficial. Therefore, it is crucial to emphasize the first two key points. During those times, if you can stay in meditation for a long time, then rest during the breaks and do a few rituals (about ten sections of the 《ཛཾ》). If you cannot meditate for a long time, then the activities during the breaks are crucial. In this case, the activities during the breaks can generally be any Dharma practice, but especially writing this sutra, making offerings to this sutra volume, reading the sutra volume, reciting it, explaining the meaning of the sutra, or listening to it, or contemplating it, and so on. After becoming familiar with these, through the stages of the nine mental abidings, cultivate shamatha focusing on emptiness, and the nature of one's own mind. In particular, through repeated practice, rely on a small portion of vipashyana and gain certainty about emptiness, etc., which is similar to the common path. At that time, in the state where nothing is established in its own nature, the clarity of mind, and the appearance of forms in the realm of samadhi, mainly without conceptualization.
Chinese
的力量中产生，在观察的时候产生的就少了。那是要作为心的自性光明和自性一切相的标志来认识的。像这样把握住禅修方法的要点精髓后，瑜伽的四地，或者大乘不共的四禅，或者瑜伽的五地等等，按照道理结合起来讲述也是可以的。在正行的时候，观察到最后安住于无分别，或者最初的时候进行观察，之后只安住于无分别，或者从一开始就进入无分别，以及与密咒乘相符的修持方法等，所有这些如果能与每个人的智慧相适应，就都会变得很好。这甚深之经部，结合自己的智慧来讲述，如果太多了就会难以理解，以难解的注释方式稍微解释了一下。愿以此善根，一切有情，获得佛陀恒常的果位。乃至彼时，也愿以众多善说，利益安乐遍布一切方。如是，薄伽梵母般若波罗蜜多心经的注释，名为《前所未有之善说》，是嘉瓦堪巴达拉纳塔所著。对于此经，有无垢友的注释，确定是汉文注释，是早期翻译的，以及对此的解释，是俄大译师所作，以及那两者的意旨解释，是阿日绛曲益西所作，以及薄伽梵胜者日绕的言简意赅的简略注释，以及绒敦·释迦嘉灿的注释，以及智者顶饰释迦乔丹的注释，以及收入丹珠尔中的，说是觉沃杰所作的很好的注释，以及说是智友所作的，以及说是普拉夏斯塔斯亚所作的，以及说是玛哈扎所作的等等也存在。后面的这个也以他空的方式来解释，那些大部分与讲述方式无垢友的注释大疏相符也是可以的。无论是怎样，见到了那些成为智者们研究对象的注释，还有策塘崩让巴的 टीका等一些新颖的想法，以及尼泊尔人阿苏的口述。
English
arises from the power of, but arises less during examination. That is to be recognized as a sign of the mind's nature being luminosity and its nature being all aspects. Having grasped the essential essence of the meditation method in that way, it is permissible to explain it by combining it with the four yogic grounds, or the four uncommon samādhis of the Mahāyāna, or the five yogic grounds, etc., as appropriate. During the main practice, one settles into non-conceptualization after thorough examination, or one examines at the beginning and then settles only into non-conceptualization later, or one enters into non-conceptualization from the very beginning, and methods of practice that are compatible with the mantra vehicle, etc. All of these will become good if they are adapted to the individual's intelligence. This very profound Sutra, I have explained by combining it with the power of my own intelligence. If it is too much, it will become difficult to understand. I have explained it briefly in the manner of a difficult commentary. May all sentient beings, through this merit, attain the state of constant Buddhahood. Until then, may benefit and happiness pervade all directions through many excellent explanations. Thus, this commentary on the Heart Sutra of the Bhagavatī Prajñāpāramitā, called "Unprecedented Excellent Explanation," was composed by Gyal Khampa Tāranātha. For this Sutra, there is the commentary by Vimalamitra, which is definitely a Chinese commentary, translated in the early period, and the explanation of that, made by Ngok Lotsāwa Chenpo, and the explanation of the meaning of those two, made by Ar Jangchub Yeshe, and a short commentary by Bhagavan Rigral, which is concise and meaningful, and the commentary by Rongtön Shakya Gyaltsen, and the commentary by the crown ornament of scholars, Shakya Chokden, and in the Tanjur, there is a good commentary said to be made by Jowo Je, and one said to be made by Jñānamitra, and one said to be made by Praśāstasya, and ones said to be made by Mahāza, etc., are also seen. This latter one also explains it in the manner of other-emptiness, and most of those are compatible with the great commentary of the explanation style of Vimalamitra. In any case, having seen those commentaries that have become the object of study for scholars, and also some novel ideas such as the ṭīkā of Tsetang Bumrampa, and the oral tradition of the Nepalese Asu.
Chinese
还有一些被纳入其中的，以及勒贡炯巴所著的，还有其他期间出现的，以大手印、大圆满、息解派的方式阐述的，不知是谁所作的各种各样的论述，以及成就自在吉祥燃者仅仅致力于宣扬自己功德的小释等，后来出现的被认为是师徒相传的禅修，由各种各样的人拼凑的虚假空洞的解释也很多。这里除了按照比玛拉的观点等进行阐述之外，没有 অনুসরণ করা 任何其他观点，而是凭借自己的智慧进行讲解。那么，由于班智达和伟大的译师，以及持有三藏的自在者们已经做了解释，所以你没有必要在这里做解释，而且与他们的说法不一致也是不合适的，如果认为对伟大者们的言论进行挑剔是非常过分的，那么，一般来说，我没有必要为了利益他人而做解释，而且我们也没有比他们更卓越的智慧，对于他们的福德和智慧以及戒律的积累，我们也不能分担，这是真实的。然而，为了让自己习惯于智慧而这样做，而且最伟大的人们似乎也没有对细小的论典给予重视，即使是智慧浅薄的人努力钻研，也有可能发现连智慧高超的人们都未能发现的各种善说。虽然我对他们的功德非常尊敬，并且铭记他们的恩德，但是，当清楚地看到他们所说的话有损害，并且对于他们没有说的话，也产生了见到依据和理由的定解时，任何因缘都无法阻止，说这些话没有任何过错。我们不是圣者的智慧，所以即使说错了也是应该的，如果知道这确实是错误，而不是仅仅是偏袒的贪嗔，那么就请随意抛弃我们的说法吧，我不会因此生起愤怒和怨恨之心，如果有什么经论和道理清晰明确，我也会改正的。上隆嘉玛瓦大师说：卑劣之人到了高位，只会重复别人的话。
English
There are also some that have been included, as well as those written by Legom Jongpa, and others that have appeared in the meantime, explained in the manner of Mahamudra, Dzogchen, and the Pacification School, various unknown treatises, and the small commentaries by Accomplished Glorious Burning One, who only devoted himself to proclaiming his own virtues, and various later explanations that are considered to be transmitted meditation from teacher to student, pieced together by various people, are also numerous. Here, apart from explaining according to the views of Vimala and others, I have not followed any other views, but have explained by the power of my own intelligence. Now, since the great Panditas and translators, and the masters who hold the Tripitaka, have already made explanations, there is no need for you to make explanations here, and it is also inappropriate to disagree with their statements, if you think that criticizing the words of the great ones is very excessive, then, in general, I do not need to make explanations for the benefit of others, and we are not superior in intelligence to them, and we cannot share in their accumulation of merit, wisdom, and discipline, that is true. However, I do this in order to familiarize myself with wisdom, and it seems that the greatest ones have not paid attention to the subtle treatises, even if those with shallow intelligence strive to study, it is possible to discover various good sayings that even those with great intelligence have not found. Although I have great respect for their qualities and remember their kindness, when I clearly see that what they have said is harmful, and when I have a definite understanding of the reasons and evidence for what they have not said, no circumstances can prevent me from saying these things, and there is no fault in saying these things. We are not of the wisdom of the noble ones, so it is appropriate to say that we are mistaken, and if you know that this is indeed a mistake, and not just partiality of attachment and aversion, then please abandon our statements as you please, I will not generate anger and resentment, if there is any scripture and reason that is clear and definite, I will also correct it. The great Stodlung Gyamarwa said: When a base person reaches a high position, he only repeats what others have done.
Chinese
如是。舍弃圣者的妙语后，于他处安立不应理。未生起清净的信解，故无力作此分别。如是说。 尊者圣者智者们，虽多说不合意之事，如婆罗门清净行持般，分别论理者之行径。因此智者们不会不悦，虽是上师们的恩德，也是自己修习的差别，分别论理于心中显现。如于庸常之地指示的马，不能以分别应对境。纵然精通众多经典，亦无自主。具慧有财之人，以舍弃偏执之心来观察，具缘者于此生起极大欢喜。如是所说，我亦如是说，愚者的信心偏执一方，跟随先前圣者的言教，虽然极其稳固，然纵使智慧浅薄，然于见到损害与，成立之量时，纵然说法者极其贤善，亦不欲随顺相违之处。又说，纵然以嗔恨忿怒而说，圣者们亦能安忍，以未舍弃恭敬之心故，为何会不悦呢？于直接与间接的弟子中，谁的智慧最为超胜，此亦是彼彼的恩德，恭敬之行从不衰减。国王的国王的臣仆等，纵然力量与福德智慧广大，然彼等未能领悟者，愚笨的农夫亦能理解。如是，我于此处亦是，前所未有之新妙语，作为具慧者之颈饰，对此施予而随喜。如是说，不仅此论释，我等所著之所有论典皆应如是理解。 又有人如是说，汝莫妄语。大士们未说之妙语，多所宣说云云，汝之此等言说之中，先前他人未说之妙语为何？亦应示之。 对此答曰：总的来说，我并没有圣者前辈们完全没有说过的妙语，即使有，也不值得惊讶。然而，在这部《般若波罗蜜多心经》上，所诠释的甚深意义和