Chinese
般若心经释以密咒。 般若心经释以密咒。 般若心经释以密咒。 顶礼薄伽梵能胜金刚藏如来，以及彼等之母等二者，以及僧伽之殊胜众，从心底里皈依。 从具足三说的经部本身，为了缘众生之慈心，以及悲悯一切而不离，此经部释为密咒，应向殊胜者宣说，不应向寻思者宣说。 “如是我闻，一时”者，此非其他之时，乃是表示时间临近。 彼亦非自证等，此乃如是他人听闻之时。 或者，乃是结集者自身听闻甚广之义。 时乃主眷聚集之时。 “一时”并非众多之时，亦非反复询问之类，乃是主眷聚集之一时。 “薄伽梵”者，乃是显示导师之相，彼亦共同之薄伽梵，乃是降伏四魔，具足六度波罗蜜多，超越邪知。 特殊之薄伽梵，乃是将五蕴等有寂，降伏于天之自在，具足彼之义，超越执著之境。 特殊无上之薄伽梵，乃是将轮回涅槃之法，于心性之状态中，无勤作而降伏，故具足自证之大智慧，由于任何之自性皆不成立，故超越显现轮涅二者之词句或边。 “王舍城鹫峰山”者，乃是显示处所之差别，彼亦外之处所，乃是国王具形藏之住处，摩揭陀之东方，犹如堆积珍宝。 犹如塔形之山，乃是诸佛之住处，安住于一切山之殊胜处。 内之处所，乃是色究竟天之处所，亦未落入于形色或相或执著之下。 秘密之处所，乃是明觉菩提心，成为轮涅一切之处所。 “与大比丘众，菩萨大士众，共聚”者，乃是显示眷属，外之眷属，乃是希求欲乐之士夫，乃是安住于善法之比丘。
English
Commentary on the Heart Sutra Explained as Mantra. Commentary on the Heart Sutra Explained as Mantra. Commentary on the Heart Sutra Explained as Mantra is present. I prostrate and take refuge from the heart to the Bhagavan Vairochana, and the two mothers and so on, and the Sangha, the supreme of assemblies. From the Sutra itself, which possesses the three pronouncements, in order to have loving-kindness focused on sentient beings, and compassion inseparable from all, this explanation of the Sutra as Mantra should be shown to the excellent ones, and should not be shown to the thinkers. "Thus I have heard, at one time," this is not another time, but it indicates the nearness of the time. That is not self-awareness and so on, but this is the time of hearing from others. Or, it is the meaning that the compiler himself heard a lot. Time is the time when the main retinue gathers. "At one time" is not like many times, or repeatedly asking, but at one time when the main retinue is complete. "Bhagavan" indicates the characteristics of the teacher. The common Bhagavan has conquered the four maras and possesses the six perfections. He has transcended wrong knowledge. The special Bhagavan has conquered the aggregates and all phenomena into the leisure of the gods. He possesses the meaning of that, and has transcended the object of grasping. The special, unsurpassed Bhagavan has conquered the Dharma of samsara and nirvana into the essence of the heart, free from effort. He possesses the great wisdom of self-awareness, and because nothing is established as its own essence, he has transcended the words or limits that appear as samsara and nirvana. "Royal city, Vulture Peak Mountain" indicates the distinction of the place. The outer place is the abode of the king with form, east of Magadha, like a pile of jewels. The mountain like a stupa is the abode of the Buddhas, and it is the special place of all mountains. The inner place is the place of Akanishta, which has not fallen under form, characteristics, or grasping. The secret place is the mind of enlightenment, which has become the place of all samsara and nirvana. "With a great community of monks, and a great community of Bodhisattvas, dwelling together" indicates the retinue. The outer retinue is the place of desire and aspiration, the monks who abide in virtuous Dharma.
Chinese
观修之义所行，心乃大僧团。利他能力乃菩萨之僧团。与彼等眷属等一同安住。内眷属乃五部佛等报身眷属。秘密眷属乃自明之智慧心髓无别者。彼时当说法。法亦外法学习之法等，如十善等。内法乃大乘之法。秘密之法乃明智。彼时薄伽梵入于名为甚深显现之法类之等持，谓具足五圆满之时。诸眷属成熟之时，彼时薄伽梵以空性或甚深，非事物之法之甚深义，于彼法之法类乃内外密之法，如是之等持无缘而安住，彼亦外之等持安住于事物之法。内之无事物。秘密之于彼等不分别之义。又彼时菩萨摩诃萨圣观世音自在以智慧波罗蜜多甚深行之自性而观，且亦观彼五蕴自性为空性，谓导师安住于法性真谛之时。眷属之主亦自性而住，彼亦菩萨乃外住于学习之地。内乃至十地为止。秘密乃心髓之义。具足彼等故为大。又或菩萨乃自利成就为心，大乃利他成就。共同之圣者乃远离烦恼或轮回。特殊乃报身眷属。无上乃明智心髓之义法身。自利为观世音，即自之义证悟，他利为观，即能示现随顺所化之任何根器。是故于自他二者，或轮涅二者自在，即有义利可为。以圣教之智慧能示现轮涅。
English
The mind that practices the meaning of contemplation is the great Sangha. The ability to benefit others is the Bodhisattva's Sangha. Abiding together with those retinues and others. The inner retinue is the Sambhogakaya retinue, such as the five Buddha families. The secret retinue is the indivisibility of the wisdom essence of self-awareness. At that time, the Dharma should be taught. The Dharma is also the outer Dharma, such as the Dharma of learning, such as the ten virtues. The inner Dharma is the Dharma of the Mahayana. The secret Dharma is the wisdom of awareness. At that time, the Bhagavan entered into the Samadhi of the Dharma category called Profound Appearance, which means at the time of possessing the five perfections. At the time when all the retinues are ripened, at that time, the Bhagavan is emptiness or profound, the profound meaning of the Dharma that is not a thing, in that the Dharma category of the Dharma is the outer, inner, and secret Dharma, such a Samadhi abides without object of focus. That is, the outer Samadhi abides in the Dharma of things. The inner is without things. The secret is the meaning of not distinguishing among them. Again, at that time, the Bodhisattva Mahasattva, the noble Avalokiteśvara, the Lord of Power, contemplates the very practice of the profound Prajñāpāramitā, and also contemplates that those five aggregates are also empty by nature, which means that when the teacher abides in the nature of reality and truth. The chief of the retinue also abides by nature, that is, the Bodhisattva abides externally in the place of learning. The inner is up to the ten bhumis. The secret is the very meaning of the essence. Because they possess these, they are great. Or the Bodhisattva is the mind that accomplishes self-benefit, and the great is the accomplishment of benefiting others. The common noble one is far removed from afflictions or samsara. The special one is the Sambhogakaya retinue. The unsurpassed is the Dharmakaya, the meaning of the wisdom essence. Avalokiteśvara for self-benefit, that is, realizing one's own benefit, and seeing for the benefit of others, that is, being able to show whatever suits the disciples. Therefore, the two of self and other, or the two of samsara and nirvana, are powerful, that is, there is a meaning to be done. With the wisdom of the scriptures, one can show samsara and nirvana.
Chinese
。以智慧的知识来确定意义。以无目标的智慧，不分别任何事物，从而超越轮回。超越无苦的涅槃。以慈悲来引导。深奥是因为自性不显现为事物，所以深奥。因为难以教导，所以深奥。因为超越因果，所以深奥。像这样的意义，自己领悟并实践。因此，要一次又一次地无目标地观察它。观察的意义本身就是蕴，这五个蕴是数量的确定。五个蕴中的共同五蕴是色等五蕴。特殊的五蕴是五部佛。五蕴的功德是无上的五种智慧。那是五蕴的自性清净。用头脑思考后显示清净是道，是信仰的人。观察自性清净是领悟意义。那也是清净的意义本身是空性。空性不是像一个空性依赖于另一个空性，一个不存在于另一个之中。不存在的空性是智慧的自性等等。被摧毁的空性是分解成微尘。自性空性是没有目标的事物，是精华的意义。像这样，无目标的智慧是观察的意义。然后，通过佛陀的力量，具寿舍利子对菩萨摩诃萨圣观自在这样说道：善男子，如果有人想要修习深般若波罗蜜多，他应该如何学习？如是说，是舍利子问观自在。这也是通过释迦牟尼佛的力量，观自在获得解脱。通过他的力量，舍利子能够具有提问的力量。因此，是通过佛陀的力量。从生死中解脱，因此具有不死之寿命。没有完全放弃其他种姓，是释迦种姓。他为了他人的利益而提问，并以其意义说道。对大乘有信仰的善男子们，如果有人想要修习观自在所修习的无目标智慧波罗蜜多深奥的意义，那么学习的方法是什
English
. Determining the meaning with the wisdom of knowledge. With aimless wisdom, not distinguishing anything, thereby transcending samsara. Transcending the sorrowless nirvana. Guiding with compassion. Profound because self-nature does not appear as things, so profound. Because it is difficult to teach, so profound. Because it transcends cause and effect, so profound. Understanding and practicing such meaning oneself. Therefore, one should look at it again and again without any aim. The meaning of observation itself is the skandha, these five skandhas are the certainty of number. The common five skandhas among the five skandhas are the five skandhas such as form. The special five are the five Buddha families. The merit of the five skandhas is the unsurpassed five wisdoms. That is the purity of the nature of the five skandhas. Showing purity after thinking with the mind is the path, it is the person of faith. Observing self-nature purity is realizing the meaning. That is also the meaning of purity itself is emptiness. Emptiness is not like one emptiness depending on another emptiness, one does not exist in the other. The non-existent emptiness is the nature of wisdom and so on. The destroyed emptiness is broken down into fine particles. Self-nature emptiness is the object that is not targeted, it is the meaning of essence. Like this, aimless wisdom is the meaning of observation. Then, through the power of the Buddha, the venerable Shariputra said to the Bodhisattva Mahasattva Arya Avalokiteshvara: Son of good family, if someone wants to practice the profound Prajnaparamita, how should he train? Thus he said, is Shariputra asked Avalokiteshvara. This is also through the power of Shakyamuni Buddha, Avalokiteshvara is liberated. Through his power, Shariputra is able to have the power to ask questions. Therefore, it is through the power of the Buddha. Liberated from birth and death, therefore possessing the life of immortality. Not completely abandoning other castes, it is the Shakya caste. He asked for the benefit of others, and spoke with its meaning. For those sons of good family who have faith in the Mahayana, if someone wants to practice the profound meaning of the aimless wisdom paramita practiced by Avalokiteshvara, then what is the method of learning?
Chinese
如是学习，这样问道。 菩萨摩诃萨圣观自在对具寿舍利子如是说，这是所问的回答的显示。 舍利子，无论善男子或善女子，若欲行甚深般若波罗蜜多行，应如是观，这是承诺宣说。 对于倾向大乘的善男子或善女子，如果你们想修行无所缘的智慧，就像我修行一样，就应该这样学习。 五蕴也应视为空性，这是说共同的五蕴等，本来就是空性。 你们也应如我一样，视其为空性。 这是对那些事物感兴趣的意思。 色即是空，这是说色的自性就是空性。 空即是色，这是说空性的意义，因为觉性不灭，所以显现为色。 色不异空，这是说色空与轮回涅槃的其他法不同。 空性的功德不灭，除此之外没有其他的色显现。 色如是安住，如是。 除了色之外的受、想、行、识，也如色一般安住。 舍利子，如是诸法皆是空性，舍利子，轮回的物体，如色等，因为视其为空性，所以涅槃的一切法也都是自性空性。 空性之义，空性之义本身就是这样：无论是色还是空的相，什么也没有。 没有任何因缘产生。 自性的功德在任何地方也没有止息。 没有任何事物的垢染。 而且，从一开始就没有落入能取所取的任何一方，因此远离垢染。 精华的意义不会因缘而减少。 不是由其他的因像看护一样产生，也没有被功德充满的原因。 舍利子，如是，因此是所缘。
English
Thus to learn, thus asked. The Bodhisattva Mahasattva, the noble Avalokiteśvara, said to the venerable Śāradvatīputra as follows, which is the showing of the answer to the question. Shariputra, any son of good family or daughter of good family who wishes to practice the profound Prajñāpāramitā, should contemplate in this way, which is the promise to speak. For any son or daughter of good family who is inclined towards the Mahayana, if you wish to practice wisdom without objectification, just as I practice, you should learn in this way. The five skandhas should also be viewed as emptiness, which means that the common five skandhas, etc., are inherently empty. You should also look after me, viewing them as emptiness. This is the meaning of being interested in those things. Form is emptiness, which means that the nature of form is emptiness. Emptiness is form, which means that the meaning of emptiness, because awareness does not cease, appears as form. Form is not other than emptiness, which means that form emptiness is not another appearance of other dharmas of samsara and nirvana. The merit of emptiness does not cease, and other than that, no other form appears. Form abides in suchness, thus. Other than form, feeling, perception, volition, and consciousness also abide like form. Shariputra, thus all dharmas are emptiness, Shariputra, the objects of samsara, such as form, etc., because they are viewed as emptiness, all the dharmas of nirvana are also emptiness by nature. The meaning of emptiness, the meaning of emptiness itself is like this: whether it is form or the characteristic of emptiness, there is nothing. It is not born from any cause or condition. The merit of one's own nature does not cease anywhere. There is no impurity of things. Moreover, from the very beginning, it has not fallen into any side of the grasper and the grasped, therefore it is free from impurity. The meaning of essence does not diminish due to conditions. It is not produced by another cause like watching over, nor is there a cause filled with merit. Shariputra, thus, therefore it is the object of focus.