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The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.

The noble bodhisattva Avalokiteśvara, 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; form is not separate from emptiness. Whatever is form, that is emptiness; whatever is emptiness, that is form. The same applies to feeling, perception, formations, and consciousness. Here, Śāriputra, all phenomena are characterized by emptiness: unborn, unceasing, stainless, not stainless, 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, tangibles, or phenomena; no eye element, up to no mind-consciousness element; no knowledge, no ignorance, no destruction of knowledge, no destruction of ignorance, up to no aging and death, and no destruction 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 dwell without mental obscuration. Because there is no mental obscuration, they are fearless, 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, perfect 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 spoken in the perfection of wisdom is this: Gate gate pāragate pārasaṃgate bodhi svāhā. Thus ends the Heart of the Perfection of Wisdom.