Chinese
从存在的空性中，没有可以修习的实物，因为色即是空。感受等等也是没有二元的。眼等五根，以及由此产生的五业等等，以及五蕴也都没有任何可执著的。它们的眼等界也是不可分割的。这样一来，在核心的意义上，也没有无明，也没有无明灭尽的原因。在空性的意义上，也没有衰老和死亡，因此生老病死等缘起也没有灭尽。同样，在那个意义上，也没有痛苦，即由五毒组成的东西，也没有由此产生的烦恼。因为那个意义上没有痛苦，所以也没有止息。因为那个意义上没有可以修习的轮回之物，所以也没有获得涅槃之道的原因，道路和地也不可修习和行进。共同的五种智慧等等也没有，因为从核心的意义上没有从其他地方获得的东西，而且因为自己事物的意义本来就自然存在，所以也没有未获得的原因。舍利子，因此，菩萨们因为没有获得，所以依靠并安住于般若波罗蜜多。这是舍利子，因为在道路上没有从其他地方获得的原因，所以，因为没有从其他地方获得果实，所以，无所缘的般若波罗蜜多被称为一切核心之法，果实依靠并安住于此。心中没有障碍，所以没有恐惧，完全超越了颠倒，达到了涅槃的尽头。这是因为果实的意义自然存在，除此之外没有其他，所以心中没有障碍之法，也没有因为没有从其他地方获得而产生的恐惧。完全超越了颠倒的知识，没有轮回的执著之识，从涅槃中，达到了佛的境界的尽头。三世安住的一切佛陀，也依靠般若波罗蜜多，证得了无上正等觉。这是说，这样一来，如果将果实的原因放在一个地方，就没有获得的原因。
English
From the emptiness of existence itself, there is no real thing to be practiced, because form is emptiness. Feelings and so on are also non-dual. The five senses, such as the eye, and the five actions arising from them, and the five aggregates, are also without anything to be fixated upon. The realms of their eyes and so on are also indivisible. Thus, in the meaning of the essence, there is also no ignorance, nor is there a cause for its cessation. In the meaning of emptiness, there is also no aging and death, so there is no cessation of dependent origination such as birth, aging, sickness, and death. Likewise, in that meaning, there is no suffering, that is, things composed of the five poisons, and there are no afflictions arising from it. Because there is no suffering in that meaning, there is also no cessation. Since there is nothing of samsara to be practiced in that meaning, there is also no cause for attaining the path to nirvana, and the paths and grounds are neither to be practiced nor traversed. There are also no common five wisdoms and so on, because there is nothing obtained from elsewhere in the meaning of the essence, and because the meaning of one's own things is naturally present from the beginning, there is also no cause for not obtaining. Shariputra, therefore, because bodhisattvas have nothing to obtain, they rely on and abide in the Prajnaparamita. This is Shariputra, because there is no cause to be obtained from elsewhere on the path, therefore, because there is no fruit to be obtained from elsewhere, the Prajnaparamita without object is called all the essential dharmas, and the fruit relies on and abides in it. Because there is no obscuration in the mind, there is no fear, having completely transcended perversion, one has reached the end of nirvana. This is because the meaning of the fruit naturally abides, and there is nothing else besides it, so there is no dharma of obscuration in the mind, and there is no fear arising from not obtaining it from elsewhere. Having completely transcended perverse knowledge, without the consciousness of fixation on samsara, from nirvana, one has reached the end of the Buddha's state. All the Buddhas abiding in the three times also rely on the Prajnaparamita and attain complete and perfect enlightenment in unsurpassed perfect enlightenment. This is to say that, in this way, if the cause of the fruit is placed in one place, there is no cause for obtaining.
English
It is not the present, but also the Buddhas of the past, future, and present rely on the meaning of non-duality. The supreme activities of all Buddhas have no meaning of reversal, perfectly demonstrating the right path, purifying the obscurations of knowledge, benefiting others by making the essence meaningful, and manifestly perfecting all qualities in oneself to attain Buddhahood. Therefore, the mantra of the Prajñāpāramitā refers to such objects of focus, methods of practice, and ultimate results, which do not arise or are obtained from elsewhere. Therefore, its meaning is that the perfection of wisdom transcends samsara. Its meaning is called mantra, which possesses five qualities. It is called mantra because it abides entirely in oneself without relying on the benefit of others. Its qualities are also the great wisdom mantra realized by oneself through self-awareness, unparalleled and thus supreme, not corresponding to characteristics because there is no real establishment, inseparable because characteristics are its qualities, and therefore equal in the meaning of essence. Having realized the meaning of essence, it completely pacifies the suffering of reversal. The meaning of the mantra that abides in the state of non-duality is not false, but is truly known in the meaning of essence. Therefore, Avalokiteśvara spoke the mantra of all Prajñāpāramitā. "Tadyathā" means that the meaning of samsara and nirvana is essentially the same, that is, it is like this. That is, it is the same without duality, the same without distinction, and the meaning of unchanging nature is like this. Oṃ (藏文，ॐ，oṃ，唵) appears as the five poisons during samsara, and as the five Buddha families and five wisdoms during the fruition, which only appears in reversed consciousness, but is actually non-dual. Realizing that wisdom does not abide elsewhere, therefore, on the other shore of fruition, Gate (藏文，गते，gate，去吧) means to have gone for one's own benefit, and also to have gone for the benefit of others. Para Gate (藏文，परगते，paragate，已去到彼岸) means to have reached the peak through one's own benefit, without relying on the realm of others. Para Saṃgate (藏文，परसंगते，parasaṃgate，完全去到彼岸) is the peak or ultimate of benefiting others, abandoning compassion that aims at the realm of those to be tamed, manifesting the Nirmāṇakāya for the purification of karma by those to be tamed, manifesting the Sambhogakāya for the purity of self-nature, the continuous Bodhi is compassion, knowing for those to be tamed