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Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.

Avalokiteśvara, the noble bodhisattva, while 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: they are unborn, unceasing, stainless, not unstainless, 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, tactile objects, or phenomena; no eye element, up to and including no mind-consciousness element. No knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to and including no aging and death, and no destruction of aging and death. No suffering, origin, cessation, or path; no wisdom and no attainment. Therefore, because there is no attainment, bodhisattvas rely on the perfection of wisdom and dwell without mental obstruction. Because there is no mental obstruction, they have no fear, have gone beyond delusion, and attain final nirvana. All buddhas abiding in the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment. Therefore, the perfection of wisdom should be known as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—because it is true and not false. 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.