The Heart of Prajna Paramita Sutra
Translated by Tang Dharma Master of the Tripitaka Hsüan-Tsang on
When Avalokiteshvara Bodhisattva was practicing the profound prajna
paramita, he illuminated the five skandhas and saw that they are all empty,
and he crossed beyond all suffering and difficulty.
Shariputra, form does not differ from emptiness; emptiness does not differ
from form. Form itself is emptiness; emptiness itself is form. So, too, are
feeling, cognition, formation, and consciousness.
Shariputra, all dharmas are empty of characteristics. They are not
produced. Not destroyed, not defiled, not pure, and they neither increase
Therefore, in emptiness there is no form, feeling, cognition, formation, or
consciousness; no eyes, ears, nose, tongue, body, or mind; no sights,
sounds, smells, tastes, objects of touch, or dharmas; no field of the eyes,
up to and including no field of mind-consciousness; and no ignorance or
ending of ignorance, up to and including no old age and death or ending of
old age and death. There is no suffering, no accumulating, no extinction, no
way, and no understanding and no attaining.
Because nothing is attained, the Bodhisattva, through reliance on prajna
paramita, is unimpeded in his mind. Because there is no impediment, he is
not afraid, and he leaves distorted dream-thinking far behind. Ultimately
All Buddhas of the three periods of time attain Anuttarasamyaksambodhi
through reliance on prajna paramita. Therefore, know that prajna paramita
is a great spiritual mantra, a great bright mantra, a supreme mantra, an
unequalled mantra. It can remove all suffering; it is genuine and not false.
That is why the mantra of prajna paramita was spoken. Recite it like this:
Gate gate paragate parasamgate bodhi svaha!
oṃ namo bhagavatyai ārya prajñāpāramitāyai!
ārya-avalokiteśvaro bodhisattvo gambhīrāṃ
prajñāpāramitā caryāṃ caramāṇo vyavalokayati sma:
panca-skandhās tāṃś ca svābhava śūnyān paśyati sma.
iha śāriputra: rūpaṃ śūnyatā śūnyataiva rūpaṃ; rūpān na
pṛthak śūnyatā śunyatāyā na pṛthag rūpaṃ; yad rūpaṃ sā
śūnyatā; ya śūnyatā tad rūpaṃ. evam eva vedanā saṃjñā
iha śāriputra: sarva-dharmāḥ śūnyatā-lakṣaṇā, anutpannā
aniruddhā, amalā avimalā, anūnā aparipūrṇāḥ.
tasmāc chāriputra śūnyatayāṃ na rūpaṃ na vedanā na
saṃjñā na saṃskārāḥ na vijñānam. na cakṣuḥ-śrotraghrāna-jihvā-kāya-manāṃsi. na rūpa-śabda-gandha-rasaspraṣṭavaya-dharmāh. Na cakṣūr-dhātur. yāvan na
manovijñāna-dhātuḥ. na-avidyā na-avidyā-kṣayo. yāvan
na jarā-maraṇam na jarā-maraṇa-kṣayo. na duhkhasamudaya-nirodha-margā. Na jñānam, na prāptir naaprāptiḥ.
tasmāc chāriputra aprāptitvād bodhisattvasya
prajñāpāramitām āśritya viharatyacittāvaraṇaḥ.
cittāvaraṇa-nāstitvād atrastro viparyāsa-atikrānto niṣṭhānirvāṇa-prāptaḥ.
tryadhva-vyavasthitāḥ sarva-buddhāḥ prajñāpāramitām
āśrityā-anuttarāṃ samyaksambodhim abhisambuddhāḥ.
tasmāj jñātavyam: prajñāpāramitā mahā-mantro mahāvidyā mantro ‘nuttara-mantro samasama-mantraḥ, sarva
duḥkha praśamanaḥ, satyam amithyatāt.
prajñāpāramitāyām ukto mantraḥ.
tadyathā: gate gate pāragate pārasaṃgate bodhi svāhā.
iti prajñāpāramitā-hṛdayam samāptam.