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Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.

Avalokiteśvara, the noble bodhisattva, while practicing the profound Perfection of Wisdom, clearly saw the five aggregates and saw that they were empty of inherent nature. Here, Śāriputra, form is emptiness; emptiness itself is form. Emptiness is not separate from form, and form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feelings, perceptions, formations, and consciousness. Here, Śāriputra, all phenomena are marked by emptiness: unborn, unceasing, undefiled, not immaculate, neither deficient nor complete. Therefore, Śāriputra, in emptiness there is no form, no feeling, no perception, no formations, and no consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tactile objects, or mental phenomena; no eye-element, up to no mind-consciousness element; no knowledge and no ignorance, no ending of knowledge and no ending of ignorance, up to no aging and death, and no ending of aging and death; no suffering, its origin, cessation, or path; no knowledge and no attainment.

Therefore, because there is no attainment, bodhisattvas rely on the Perfection of Wisdom and abide without mental obscuration. Because there is no mental obscuration, they are fearless, have overcome delusion, and attain final nirvana. All buddhas abiding throughout the three times, relying on the Perfection of Wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, know the Perfection of Wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the unequaled mantra, the pacifier of all suffering—true because it is not false. The mantra proclaimed in the Perfection of Wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.