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Avalokiteshvara Bodhisattva, when practicing the profound Prajnaparamita, clearly saw that the five aggregates are all empty, and crossed beyond all suffering and distress.

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

Shariputra! All phenomena are empty in nature: they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease.

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 phenomena;

no realm of the eye, and so on up to no realm of mind-consciousness; no ignorance, nor extinction of ignorance, and so on up to no old age and death, nor extinction of old age and death;

no suffering, origin, cessation, or path; no wisdom and no attainment. Because there is nothing to attain, the Bodhisattva.

Relying on Prajnaparamita, the mind is without obstruction; because there is no obstruction, there is no fear. Freed from distorted views and delusive dreams, one ultimately enters Nirvana.

All Buddhas of the three times, relying on Prajnaparamita, attain unsurpassed, complete, and perfect enlightenment.

Therefore know that Prajnaparamita is the great spiritual mantra, the mantra of great illumination, the supreme mantra,

the mantra beyond compare, capable of removing all suffering, true and not false.

Therefore, the mantra of Prajnaparamita is spoken thus:

Gate gate paragate parasamgate bodhi svaha.

Subhuti said to the Buddha: “World-Honored One, will there be sentient beings who, upon hearing these words and passages, will give rise to true faith?”

The Buddha told Subhuti: “Do not speak that way! After the Tathagata’s passing, in the last five-hundred-year period, there will be those who observe the precepts and cultivate blessings who can give rise to faith in these passages and take them as truth. 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 passages, even those who give rise to pure faith for a single thought-moment—Subhuti, the Tathagata fully knows and fully sees that these sentient beings thereby gain such immeasurable merit.

Why is this? These sentient beings no longer have the notions of self, person, sentient being, or life span; they have neither the notion of phenomena nor the notion of what is not phenomena. Why is this? If these sentient beings grasp at notions in their minds, 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 what is not phenomena, they become attached to self, person, sentient being, and life span. Therefore, one should neither grasp at phenomena nor grasp at what is not phenomena. For this reason, the Tathagata often says: ‘You monks! Know my teaching as being like a raft; even the Dharma should be relinquished, how much more so what is not the Dharma?’”