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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; 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken 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 that the five aggregates are 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 characterized by emptiness: unborn, unarisen, unceasing, stainless, not unstainless, 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, tangible objects, or phenomena; no eye element, and so on up to no mind-consciousness element; no knowledge, no ignorance, no exhaustion of knowledge, no exhaustion of ignorance, and so on up to no aging and death, and no exhaustion of aging and death; no suffering, 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 obscurations. Because there are no mental obscurations, they have no fear, have overcome confusion, and abide in final nirvana. All buddhas abiding throughout the three times, relying on the perfection of wisdom, fully awaken to unsurpassed, complete enlightenment.

Therefore, one should know the perfection of wisdom as the great mantra, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequalled, the pacifier of all suffering, true and not false. The mantra spoken in the perfection of wisdom is:

Gate gate pāragate pārasaṃgate bodhi svāhā.

Thus ends the Heart of the Perfection of Wisdom.