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The Bodhisattva Avalokiteśvara, practicing the profound perfection of wisdom, clearly saw that the five aggregates are empty of inherent nature. Here, Śāriputra, form is emptiness, and emptiness itself is form; emptiness is not separate from form, nor is form separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to sensations, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unarisen, unceased, stainless, neither impure nor pure, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no sensation, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, objects of touch, or phenomena; no eye-element, up to no mind-consciousness element; no knowledge, no ignorance, no ending of knowledge, no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, the bodhisattvas rely on the perfection of wisdom and abide without mental obstruction. Because there is no mental obstruction, they have no fear, have transcended delusion, and attain final nirvana. All Buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, perfect enlightenment. Therefore, know that the perfection of wisdom is the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequalled mantra, the mantra that pacifies all suffering. It is true and without falsehood. The mantra proclaimed in the perfection of wisdom is: “Gone, gone, gone beyond, gone completely beyond, awakening, svāhā.” Thus ends the Heart of the Perfection of Wisdom.

Now, the Sūtra of the Heart of the Perfection of Wisdom. Homage to the Omniscient One. The noble Avalokiteśvara Bodhisattva, practicing the profound perfection of wisdom, clearly saw that the five aggregates are empty of inherent nature. Here, Śāriputra, form is emptiness, and emptiness itself is form; emptiness is not separate from form, nor is form separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to sensations, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unarisen, unceased, stainless, neither impure nor pure, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no sensation, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, objects of touch, or phenomena; no eye-element, up to no mind-consciousness element; no knowledge, no ignorance, no ending of knowledge, no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, the bodhisattvas rely on the perfection of wisdom and abide without mental obstruction. Because there is no mental obstruction, they have no fear, have transcended delusion, and attain final nirvana. All Buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, perfect enlightenment. Therefore, know that the perfection of wisdom is the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequalled mantra, the mantra that pacifies all suffering. It is true and without falsehood. The mantra proclaimed in the perfection of wisdom is: “Gone, gone, gone beyond, gone completely beyond, awakening, svāhā.” Thus ends the Heart of the Perfection of Wisdom.