Chinese
因此，伟大者们必须修习禅定，因为菩萨们的等持智慧的自性中，因和果的事物，包括能作者和所作者，本来就没有成立。在错觉显现中，显现在自心上的二障及其习气，其体性本来就没有。轮回的痛苦和业烦恼所引起的恐惧和害怕，其体性中也丝毫没有。当现量证悟到没有时，逐渐断除能取所取错觉颠倒的显现，最终完全超越一切错觉，达到涅槃圆满正等觉的果位。从颠倒中逐渐超越的方式是：通过胜解行地和十地菩萨的次第，直至金刚喻定。第四，以该道所获得的果位显现的方式是：三时等。在三时中显现安住，即过去已经出现的，现在安住的，以及未来将要出现的诸佛，也是依靠这具有八种特性的甚深般若波罗蜜多，通过六种善巧方便修习，而证得或将证得无上正等菩提。所有这些的直接指示是只宣说了法无我，认为人无我是由此而产生的。然而，说菩萨不修习人无我是因为，假设所破的蕴存在，然后在上面修习我空性，这种修习人无我的方式是不做的意思。但离戏论之相的人无我是王子们唯一应该修习的。在实相中，我和我所没有成立，这是人无我。在实相中，任何显现声音的所知都没有存在过，这是法无我。因为前者包含在后者之中，所以修习法无我就能间接成就修习人无我。第五，宣说具有利益的真言，因此，般若等。因此，现证圆满正等觉，因此，自性般若波罗蜜多。
English
Therefore, great ones must practice meditation, because in the self-nature of the Samadhi wisdom of the Bodhisattvas, the objects of cause and effect, including the agent and the object, are originally not established. In the illusionary appearance, the two obscurations and their habitual tendencies that appear in one's own mind are also originally non-existent in their essence. The fear and dread caused by the suffering of Samsara and the afflictions of Karma are also completely absent in their essence. When one directly realizes the non-existence, one gradually abandons the appearances of the grasping and the grasped, the illusion of inversion. Finally, one completely transcends all illusions and attains the ultimate state of Nirvana, the perfect enlightenment of the Buddha. The way to gradually transcend inversion is through the stage of aspiration and the ten stages of the noble ones, up to the Vajra-like Samadhi. Fourth, the way the fruit obtained by that path becomes manifest is: the three times, etc. Manifestly abiding in the three times, that is, all the Buddhas who have appeared in the past, who are abiding in the present, and who will appear in the future, also rely on this profound Prajnaparamita, which possesses eight characteristics, and through the practice of the six skillful means, they have attained or will attain the unsurpassed, perfect, and complete enlightenment. The direct instruction of all of these is that only the selflessness of phenomena is taught, and it is understood that the selflessness of the person arises from this. However, the reason for saying that Bodhisattvas do not meditate on the selflessness of the person is that, assuming the aggregates to be refuted exist, and then meditating on the emptiness of self on top of them, this way of meditating on the selflessness of the person is not done. But the selflessness of the person, which is the aspect of freedom from elaboration, is the only thing that the princes should meditate on. In reality, neither I nor mine are established, this is the selflessness of the person. In reality, no knowable object of appearance and sound has ever existed, this is the selflessness of phenomena. Because the former is included in the latter, the practice of the selflessness of phenomena indirectly accomplishes the practice of the selflessness of the person. Fifth, the teaching of the mantra with benefits, therefore, Prajna, etc. Therefore, having manifestly attained perfect and complete enlightenment, therefore, the Prajnaparamita of self-nature.
Chinese
对于圆满证悟般若的智慧显现，生起明咒，是与法身同因的。此咒的伟大之处在于，为了成就一切愿望和事业，是伟大的明智者的秘密咒语。咒语的本体超越一切世间，以威力压倒下乘，无上智慧本身显现为明咒之相。有了这个，想要的其他事业就更不用说了。为了自身，不平等和相等，获得在轮回和寂静中无与伦比的佛果的咒语。为了他人，也是能完全平息一切众生痛苦的咒语。法身是无欺骗性的，因此不是虚假的，自己的本体不变且恒常，因此成立为真实的。因为此咒也与法身本体相同，所以不欺骗也不虚假，应当知道是真实的。这是以上所说的意义，这是清楚地显示他空大中观的五个词语。般若波罗蜜多的真实明咒，是安住在佛陀的心续中的，因此是真实的法身和真实的胜义谛。显现在学人和凡夫的语言和心中，虽然不是真实的那样，但因为是获得它的因，所以对于获得果位来说，是不欺骗的真谛。然而，诸佛所说的这样的明咒，乃至尚未入道的凡夫心中显现，也被说是属于圆成实性且是无漏的。具有那种利益的般若波罗蜜多咒语，是圣观自在所说和开示的：达地雅他（梵文天城体：तद्यथा，梵文罗马拟音：tadyathā，汉语字面意思：如是）。意思是这样：嘎喋（梵文天城体：गते，梵文罗马拟音：gate，汉语字面意思：已去）是逝去和证悟。出现两次，是证悟世俗和证悟胜义。巴RA（梵文天城体：पर，梵文罗马拟音：para，汉语字面意思：彼岸）是殊胜，即实相。嘎喋（梵文天城体：गते，梵文罗马拟音：gate，汉语字面意思：已去）是证悟。又是巴RA（梵文天城体：पर，梵文罗马拟音：para，汉语字面意思：彼岸）殊胜。桑（梵文天城体：सम्，梵文罗马拟音：sam，汉语字面意思：完全）是真实。嘎喋（梵文天城体：गते，梵文罗马拟音：gate，汉语字面意思：已去）是证悟。菩提（梵文天城体：बोधि，梵文罗马拟音：bodhi，汉语字面意思：菩提）是菩提，即如实证悟二谛实相的智慧。菩提，即与法界成为一体。娑婆诃（梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：善说）是根基稳固，是使咒语的结尾得以成就。第六，以总结意义的方式来学习般若波罗蜜多
English
For the manifestation of wisdom that directly realizes Prajna, the vidya mantra arises, which is the co-cause of the Dharmakaya. The greatness of this mantra is that, in order to accomplish all wishes and actions, it is the secret mantra of the great wise one. The essence of the mantra transcends all worlds, and with its power subdues the lower vehicles. The supreme wisdom itself manifests as the form of vidya mantra. With this, what need is there to mention doing other desired actions? For oneself, unequal and equal, it is the mantra that obtains the Buddha, who is unparalleled in samsara and nirvana. For others, it is also the mantra that completely pacifies all the suffering of sentient beings. The Dharmakaya is infallible, therefore it is not false, and its own essence is unchanging and constant, therefore it is established as true. Because this mantra is also of the same essence as the Dharmakaya, it is neither deceptive nor false, and should be known as true. This is the meaning of the above, and it is the five words that clearly show the Great Madhyamaka of Other-Emptiness. The actual vidya mantra of the Prajnaparamita is that which abides in the mindstream of the Buddha, therefore it is the actual Dharmakaya and the actual ultimate truth. That which appears in the speech and mind of students and ordinary beings, although it is not the actual thing, because it is the cause of obtaining it, it is the truth that does not deceive in obtaining the result. However, such vidya mantras spoken by the Buddhas, even up to the point of appearing in the minds of ordinary beings who have not yet entered the path, are said to belong to the perfectly established and are without outflows. The mantra of the Prajnaparamita that possesses that benefit, spoken and taught by the noble Avalokiteshvara, is: Tadyatha (Sanskrit Devanagari: तद्यथा, Sanskrit Romanization: tadyathā, literal Chinese meaning: thus). The meaning is like this: Gate (Sanskrit Devanagari: गते, Sanskrit Romanization: gate, literal Chinese meaning: gone) is gone and realized. Appearing twice, it is the realization of the conventional and the realization of the ultimate. Para (Sanskrit Devanagari: पर, Sanskrit Romanization: para, literal Chinese meaning: other shore) is supreme, that is, reality. Gate (Sanskrit Devanagari: गते, Sanskrit Romanization: gate, literal Chinese meaning: gone) is realization. Again, Para (Sanskrit Devanagari: पर, Sanskrit Romanization: para, literal Chinese meaning: other shore) is supreme. Sam (Sanskrit Devanagari: सम्, Sanskrit Romanization: sam, literal Chinese meaning: completely) is true. Gate (Sanskrit Devanagari: गते, Sanskrit Romanization: gate, literal Chinese meaning: gone) is realization. Bodhi (Sanskrit Devanagari: बोधि, Sanskrit Romanization: bodhi, literal Chinese meaning: bodhi) is bodhi, that is, the wisdom that realizes the reality of the two truths without error. Bodhi, that is, becoming one with the Dharmadhatu. Svaha (Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, literal Chinese meaning: well said) is the foundation is firm, it is to make the end of the mantra accomplished. Sixth, to study the Prajnaparamita in a way that summarizes the meaning.
Chinese
又，劝导方面是：舍利子菩萨等，呼唤舍利子后，菩萨摩诃萨们以精通六法等方式，应修学深奥的、具有八种特征的般若波罗蜜多。第二，从顺应转变的角度消除疑惑是：此后，世尊等，如是宣说之后，世尊显示从名为“深奥显现”的等持中起身的姿态，并对菩萨摩诃萨圣观自在给予“善哉”之语，这是简要的说明。如所说：“惊奇与争论，愤怒与沮丧和犹豫，喜悦与信仰等，一词会出现两次。”如是，极度欢喜，称观自在为善哉善哉善男子，你的说法没有错谬，就是那样。那就是那样，因为那个缘故，如观自在你所开示的那样，舍利子等聚集在那里的眷属你们也应以精通六法等方式修持深奥的般若波罗蜜多的行持。观自在的这个说法，以及其他眷属与此相应地修行这件事，现在不仅世尊释迦牟尼我随喜，十方的一切如来也都会随喜。这是导师释迦狮子在吉祥之歌中所说。根本的第三，随喜显现赞叹是：世尊如是说等，眷属们怀疑是否还有比之前观自在所开示的更殊胜的般若波罗蜜多之义，世尊开示说，十方诸佛所开示的也都是般若波罗蜜多的那个意义，没有其他的。提问的是舍利子，回答的是菩萨摩诃萨圣观自在，具足一切就是具有一切，所指是不同的地方，不同的种姓，不同的众生。
English
Furthermore, regarding the aspect of exhortation: Shariputra, Bodhisattvas, etc. Having called out to Shariputra, the Bodhisattvas Mahasattvas should train in the profound Prajnaparamita, which possesses eight characteristics, through means such as being skilled in the six aspects. Secondly, eliminating doubts from the perspective of conforming transformation: Thereafter, the Bhagavan, etc. After having spoken thus, the Bhagavan demonstrated the manner of arising from the samadhi called "Profound Manifestation," and bestowed the word "Excellent" upon the Bodhisattva Mahasattva, the noble Avalokiteshvara. This is a brief explanation. As it is said: "From wonder and dispute, anger and dejection and hesitation, joy and faith, a single word appears twice." Thus, greatly pleased, he called Avalokiteshvara "Excellent, excellent, son of noble family," your explanation is without error, it is just as it is. It is just as it is, because of that reason, just as you, Avalokiteshvara, have shown, you, the assembly gathered there including Shariputra, should also practice the conduct of the profound Prajnaparamita through means such as being skilled in the six aspects. This explanation of Avalokiteshvara, and the fact that other attendants practice in accordance with it, not only do I, the Bhagavan Shakyamuni, rejoice in it now, but all the Tathagatas of the ten directions will also rejoice in it. This was said by the teacher Shakya Simha in the Auspicious Song. The third of the root, manifest praise of rejoicing: The Bhagavan said thus, etc. The assembly, doubting whether there was a meaning of Prajnaparamita more excellent than what Avalokiteshvara had previously shown, the Bhagavan revealed that what all the Buddhas of the ten directions have shown is also that very meaning of Prajnaparamita, there is no other. The one who asks is Shariputra, the one who answers is the Bodhisattva Mahasattva, the noble Avalokiteshvara, possessing all is possessing all, referring to different places, different castes, and different beings.
Chinese
並且，具有形狀各異、受用各異、語言各異等等一切的眷屬，對他們生起隨喜之心。如果說這一切圓滿眷屬的主與次之差別，那就是：在虛空中行走的諸天，在地面上行走的人，在地下行走的非天，以及在三處行走的乾闥婆等，說了這四個主要的，對於其他無數世間庸俗的眷屬，也應當歡喜而隨喜。世尊對觀世音所說之語，深信不疑並加以讚歎，特別是執持和確定。如果如來沒有給予這樣的隨喜，那麼眷屬們也會因為不相信而不歡喜滿足。為了順應其他所化眾生的顯現，舍利子也會想：我的提問是不是不合時宜呢？觀世音也會想：我是否沒有好好地回答呢？因此會感到沮喪和疑惑。當導師賜予「善哉」的隨喜時，舍利子也會因為自己的提問很好而感到高興，聖觀世音也會知道自己的回答很好而非常高興，其他眷屬也會因為相信而消除疑惑，從而獲得滿足。此外，如果有人說：這部甚深經屬於第二法輪的經典，因此不應該宣說他空的中觀。如果宣說了他空，那麼第二法輪和第三法輪就沒有深不深之分了。如果有人這樣說，就應當這樣回答：三法輪的意趣都是他空的中觀，從第一法輪和第二法輪開始，也有用詞完整且清晰地闡述他空的語句。從了義決定法輪來看，比第一法輪和第二法輪更加清晰和廣泛，沒有隱藏而是顯露出來，或者說是廣泛地宣說。因此，三法輪之間也有高低之分，但意趣卻是一致的，所以沒有上述兩個過失。因此，這部經的直接闡述，是清晰地宣說共同的他空，而不共同的則是如來藏的意義，常恆不變金剛體性一切具足。