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The Bodhisattva Avalokiteshvara, while practicing the profound Perfection of Wisdom, clearly saw that the five aggregates are empty, and thus transcended all suffering and hardship.

Shariputra! Form is not different from emptiness; emptiness is not different from form. Form itself is emptiness; emptiness itself is form. The same is true of sensation, perception, mental formations, and consciousness.

Shariputra! All phenomena are characterized by emptiness: they neither arise nor cease, are neither defiled nor pure, neither increase nor diminish.

Therefore, in emptiness there is no form, nor sensation, perception, mental formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, objects of touch, or objects of mind;

no realm of the eye, and so on up to no realm of mental consciousness; no ignorance, and also no ending of ignorance, and so on up to no old age and death, and also no ending of old age and death;

no suffering, origin, cessation, or path; no wisdom and also no attainment. Because there is nothing to attain, the Bodhisattva relies on the Perfection of Wisdom.

Because of reliance on the Perfection of Wisdom, the mind is without obstructions. Because there are no obstructions, there is no fear; far removed from distorted dreams and thoughts, one ultimately reaches Nirvana.

All Buddhas of the past, present, and future, relying on the Perfection of Wisdom, attain unsurpassed, complete, and perfect enlightenment.

Therefore know: the Perfection of Wisdom is the great miraculous mantra, the great illuminating mantra, the supreme mantra,

the mantra equal to none, capable of relieving all suffering, true and not false.

Therefore, the mantra of the Perfection of Wisdom is proclaimed; it goes:

Gate gate, paragate, parasamgate, bodhi svaha.

Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing such words and phrases, give rise to genuine faith?” The Buddha told Subhuti: “Do not speak that way! After the Tathagata’s passing, in the final five-hundred-year period, there will be those who uphold the precepts and cultivate merit who can give rise to faith in these words and phrases and take them as true. You should know that such people have not merely planted good roots before one Buddha, two Buddhas, or three, four, or five Buddhas; they have planted all kinds of good roots before countless millions of Buddhas. Upon hearing these words and phrases, those who even for a single thought-moment give rise to pure faith—Subhuti, the Tathagata fully knows and fully sees that these sentient beings attain such immeasurable merit. Why is this? These sentient beings no longer cling to the notion of self, the notion of person, the notion of sentient being, or the notion of a life-span; they have no notion of phenomena, nor a notion of non-phenomena. Why is this? If these sentient beings’ minds grasp at notions, they become attached to self, person, sentient being, and life-span. If they grasp at the notion of phenomena, they become attached to self, person, sentient being, and life-span. Why is this? If they grasp at the notion of non-phenomena, they become attached to self, person, sentient being, and life-span. Therefore, one should neither grasp at phenomena nor grasp at non-phenomena. For this reason, the Tathagata always says: ‘You monks! Know that my teaching is like a raft; even the Dharma should be abandoned, how much more so what is not the Dharma?’”