English
Thus it is. After abandoning the excellent teachings of the holy ones, it is unreasonable to establish them elsewhere. Because pure faith has not arisen, I am powerless to make this distinction. Thus it is said. Although the venerable and holy wise ones speak much that is not in accordance with their wishes, like the pure conduct of Brahmins, it is the behavior of those who analyze and reason. Therefore, the wise ones will not be displeased. Although it is the kindness of the lamas, it is also the difference of one's own practice. Analytical reasoning arises in the mind. Like a horse pointed out in a common place, one cannot confront the object with analysis. Even if one is proficient in many scriptures, one has no autonomy. People with intelligence and wealth should examine with a mind that has abandoned bias. May the fortunate ones generate great joy in this. As it is said, I also say, the faith of fools is biased to one side. Following the teachings of the previous holy ones, although it is extremely stable, even if one's wisdom is shallow, when one sees the measure of harm and establishment, even if the speaker is extremely virtuous, one does not want to follow the contradictory. Again, it is said, even if one speaks with hatred and anger, the holy ones can endure it. Because they have not abandoned the mind of respect, why would they be displeased? Among the direct and indirect disciples, whoever's wisdom is most excellent, this is also the kindness of those, the conduct of respect never diminishes. The ministers of the king of kings, etc., although their power, merit, and wisdom are vast, those who have not understood it, even a foolish farmer can understand. Likewise, I am also here, an unprecedented garland of new excellent words, as a necklace for the intelligent ones, may you rejoice in this offering. Thus it is said, not only this commentary, but all the treatises written by us should be understood in this way. Again, some say, do not lie. The excellent words not spoken by the great beings, you have spoken much, etc. Among these words of yours, what are the excellent words that no one else has spoken before? You should also show them. To this I reply: In general, I do not have excellent words that the previous holy ones have never spoken at all. Even if there were such, it would not be surprising. However, on this Heart Sutra of the Perfection of Wisdom, the profound meaning of the subject matter and
Chinese
当指出“此有”时，这部经的注释者们未曾阐述之处甚多。其中首先是：圣者龙树所著的《超世赞》，似乎是《心经》的特殊意义的解释。虽然以前连那样的说法都没有，但在此赞颂以良好地解释和阐明这部经的意义，是前所未有的《心经》注释，是无与伦比的第一个善说。在总结意义时，解释“色即是空”等八种甚深特征，作为确定离戏实相的对境，并将八种甚深与三种空性结合起来解释，这是第二。将空性与“空性无色”等六种应精通之事物结合起来，并将此实相与修习之方式结合，这是第三。如是等等，通过展示如此修习之利益，来阐述在相续中产生道次第的方式，这是第四。此外，通过暗示的方式，从“空性无色”到利益之间，作为对治十种我执的方式，以阐述广大的补特伽罗无我之方式，这是第五。将经文分成八段，并结合阐述八种事物，这非常清晰且恰当，这是第六。这与理也相符，仅仅展示离戏的空性，如果因为汇集了广经的精华意义而将其视为精华，那么《三百颂》等为何不能成为般若波罗蜜多的精华？如果仅仅因为词句少而成为精华，那么因为此经的字数并未比它少一个字，为何不将精华之名施加于它？如果般若波罗蜜多的现观道次第之主要内容是这八种事物的次第，如果不以隐义的方式展示这些，那么所有经的精华之名的称谓也将变得毫无意义。因此，此经并非仅仅是般若波罗蜜多的一个分支，而是意义之体的完全圆满，并且因为舍弃了名相的繁琐而成为精华。此外，发心和
English
When pointing out "this exists," there are many things that previous commentators on this sutra have not explained. Among them, the first is: the "Hymn to Transcendence" composed by the noble Nagarjuna seems to be a special explanation of the meaning of the Heart Sutra. Although there was not even such a saying before, here, this hymn explains and elucidates the meaning of this sutra well, and it is an unprecedented commentary on the Heart Sutra, the first incomparable good explanation. In the context of summarizing the meaning, explaining the eight profound characteristics such as "form is emptiness" as establishing the object of non-elaboration reality, and explaining the eight profound ones in conjunction with the three emptinesses, this is the second. Combining emptiness with the six things to be mastered, such as "emptiness is without form," and combining this reality with the way of practicing, this is the third. Thus, and so on, by showing the benefits of such practice, explaining how the stages of the path arise in the continuum, this is the fourth. Furthermore, by way of implication, from "emptiness is without form" to the benefits, as an antidote to the ten types of self-grasping, explaining the extensive selflessness of the person, this is the fifth. Dividing the sutra text into eight sections and combining them to explain eight things, this is very clear and appropriate, this is the sixth. This is also in accordance with reason, merely showing the emptiness of non-elaboration, if it is regarded as the essence because it gathers the essential meaning of the extensive sutra, then why can't the "Three Hundred Verses" and so on become the essence of the Prajnaparamita? If it becomes the essence merely because of few words, then since the number of letters in this sutra is not one less than it, why not apply the name of essence to it? If the main content of the Abhisamaya-alamkara stages of the path of the Prajnaparamita is the order of these eight things, if these are not shown in a hidden way, then the designation of the essence of all sutras will also become meaningless. Therefore, this sutra is not merely a branch of the Prajnaparamita, but also the complete perfection of the body of meaning, and it is the essence because it abandons the elaboration of names. Furthermore, bodhicitta and
Chinese
关于低语等修法之义的十八种条目，据说词义非常清晰。这也是前所未有的第七个善说。此经以词语的暗示，清晰地阐述了十六或十八空性，并阐述了对治禅修散乱的十种分别念，这也是前所未有的第八个善说。在此，在讲解显义和隐义两种意义时，共同的部分一并讲解，不共同的部分在显义中不混杂隐义，显义和隐义明确区分地讲解，这也是前所未有的第九个善说。在开场白中，将观修五蕴为空性作为进入般若波罗蜜多的方法来讲述，从而论证了般若波罗蜜多本身与空性并非一体，以及“空性，色等”等等，还有不增不减的词语，以及将空性作为特点的基础来遮止有为法，还有“应当如实知晓”等五个特点的词语，清晰地阐述了中观的究竟，他空大中观的意义，这是第十个善说。从这些内容中分离出来的，前所未有的善说的特点会变得非常多。因此，这能使吉祥圆满兴旺发达。这是根嘎宁波（贡噶宁波）作为附加意义所说的。吉祥增长！ 般若波罗蜜多心经释词奇妙论。 礼敬佛陀！略述般若波罗蜜多心经的意义：般若波罗蜜多一词包含多种意义，但实际和主要的是：是通达一切所知之实相，二取不二之智慧，即善逝藏。此经阐述了般若波罗蜜多的自性，离戏论之相，不变之相，以及一切相之相，即三个意义之主要内容。因词句极其简短，故名为心经。如何阐述呢？以“无色”等阐述离戏论，以“不生”等阐述不变，以“色即是空”等阐述一切相。此经有三个意义：开场白和意义
English
The eighteen items of the meaning of practicing whisperings and so on, it is said that the meaning of the words is very clear. This is also the seventh unprecedented good saying. This sutra clearly explains the sixteen or eighteen emptinesses with the implication of words, and explains the antidote to the ten kinds of distractions of meditation, which is also the eighth unprecedented good saying. Here, when explaining both the explicit and implicit meanings, the common parts are explained together, and the uncommon parts are not mixed with the implicit meanings in the explicit meanings, and the explicit and implicit meanings are clearly distinguished, which is also the ninth unprecedented good saying. In the introduction, meditating on the five aggregates as emptiness is explained as a method to enter the Prajnaparamita, thus arguing that Prajnaparamita itself is not the same as emptiness, and "emptiness, form, etc.", and so on, and the words of neither increase nor decrease, and using emptiness as the basis of characteristics to prevent conditioned phenomena, and "should be truly known", etc., are five characteristic words, clearly explaining the ultimate of Madhyamaka, the meaning of Other-empty Great Madhyamaka, which is the tenth good saying. Separated from these contents, the characteristics of unprecedented good sayings will become very many. Therefore, this can make auspiciousness and perfection flourish. This is what Kunga Nyingpo (Gunga Ningpo) said as an additional meaning. May auspiciousness increase! A Wonderful Treatise on the Explanation of the Words of the Heart Sutra of Prajnaparamita. Homage to the Buddha! Briefly describe the meaning of the Heart Sutra of Prajnaparamita: The term Prajnaparamita contains many meanings, but the actual and main one is: it is the wisdom of non-duality that understands the reality of all knowable things, that is, the Sugata-garbha. This sutra explains the nature of Prajnaparamita, the characteristic of being free from elaboration, the characteristic of being immutable, and the characteristic of all aspects, that is, the main content of the three meanings. Because the words are extremely short, it is called the Heart Sutra. How to explain it? "No form" and so on explain being free from elaboration, "not born" and so on explain immutability, and "form is emptiness" and so on explain all aspects. This sutra has three meanings: introduction and meaning
Chinese
确定和，信服显扬也。第一，处所之词和，经部之法生起之门二者。第一是，如是等，处所王舍城之中鹫峰山，导师薄伽梵释迦牟尼眷属比丘即声闻阿罗汉之僧众大，和从各种刹土聚集之菩萨圣者之僧众广大，一起安住，所有眷属成为此法之法器且相续成熟之时，法般若波罗蜜多心之词如是无误，结集者金刚手我所听闻。如是处所时间确定和，眷属立为证人故，于导师之语生起定解，和生起稀有之信心之故。第二经部法生起之门是，其时薄伽梵等。难以领悟故为甚深，即实相般若波罗蜜多也。彼现量证悟之智慧是显现，是真实见之义，具有彼智慧之等持是三摩地，薄伽梵恒常安住于彼三摩地，然于彼聚集之所化众生之显现，如新入于甚深显现之三摩地般显现也。又薄伽梵入定之后，菩萨摩诃萨圣观世音自在，亦以智慧现量证悟且行持般若波罗蜜多甚深之智慧，安住于与三摩地相联之等持观，即知之智慧，和如是之般若波罗蜜多真实行持之因，五蕴自性之体性不成立且空，以智慧如是观察且修习。五蕴自性之空性彼本身，从甚深般若波罗蜜多之外别立，般若波罗蜜多甚深非以自之体性不空而成立之故，此是阐明他空之中观之第一句。观世音之般若波罗蜜多新入定之方式显示之后，从彼处起是前后连接，第二义确定
English
Determination and, conviction and manifestation as praise. First, the words of the place and, the door of the origin of the Dharma of the Sutra, two. The first is, thus, etc., the place Vulture Peak Mountain within the city of Rajagriha, the teacher, the Blessed One, Shakyamuni, with a retinue of monks, that is, a great assembly of the Sangha of Shravaka Arhats, and a vast Sangha of noble Bodhisattvas gathered from various Buddha-fields, dwelling together. At a time when all the retinue had become vessels for this Dharma and their minds were ripe, the words of the Essence of the Prajnaparamita Dharma were thus, without error, heard by me, the compiler Vajrapani. Thus, the place and time are determined, and the retinue is established as witness, so that certainty arises in the words of the teacher, and for the sake of arousing wondrous faith. The second door of the origin of the Dharma of the Sutra is, at that time, the Blessed One, etc. Because it is difficult to realize, it is profound, that is, the reality of the Prajnaparamita. The wisdom that directly realizes it is appearance, which is the meaning of actually seeing. The Samadhi that possesses that wisdom is Samadhi. Although the Blessed One always dwells in that Samadhi, to the appearance of the disciples gathered there, it appears as if newly entering into the Samadhi of profound appearance. Furthermore, immediately after the Blessed One entered Samadhi, the Bodhisattva Mahasattva, the noble Avalokiteshvara, also with wisdom directly realized and practiced the profound wisdom of the Prajnaparamita, abiding in the contemplation of Samadhi connected with Samadhi, that is, the wisdom of knowledge, and the cause of actually practicing such Prajnaparamita, the five aggregates are not established by their own nature and are empty, and with wisdom, he thus observes and meditates. The emptiness of the nature of the five aggregates themselves, being separately established from the profound Prajnaparamita, because the profound Prajnaparamita is established as not empty by its own nature, this is the first sentence that clearly explains the Madhyamaka of Other-Emptiness. After showing the manner in which Avalokiteshvara newly entered Samadhi on the Prajnaparamita, from that point on is the connection between the previous and the subsequent, the second meaning is determined.