arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam
vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati
iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak
sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad
evam eva vedana-samjna-samskara-vijnanam.
iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha,
avimala, anuna aparipurnah.
tasmac Sariputra sunyatayam na rupam na vedana na samjna na samskarah
na vijnanam. na caksuh-srotra-ghrana-jihva-kaya-manamsi. na
rupa-sabda-gandha-rasa-sprastavya-dharmah. na caksur-dhatur yavan
manovijnana-dhatuh. na-avidya na-avidya-ksayo yavan na jaramaranam
jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na jnanam,
tasmac Sariputra apraptitvad bodhisattvasya prajnaparamitam asritya
vibaraty acittavaranah. cittavarana-nastitvad atrasto
tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taram
tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro
'nuttara-mantro samasama-mantrah, sarva-duhkha-prasamanah, satyam
amithyatvat. prajnaparamitayam ukto mantrah. tadyatha:
gate gate paragate parasamgate bodhi svaha!
(iti prajnaparamita-hridayam sa-maptam)
The noble bodhisattva, Avalokitesvara, being engaged in practicing
deep transcendental wisdom-discipline, looked down from above
five skandhas /(aggregates), and saw that in their /svabhava
/(self-being) they are devoid of substance.
Here, O Sariputra, bodily-form is voidness; verily, voidness
bodily-form. Apart from bodily-form there is no voidness; so apart
voidness there is no bodily-form. That which is voidness is bodily-form;
that which is bodily-form is voidness. Likewise (the four aggregates)
feeling, perception, mental imaging, and consciousness (are devoid
Here, O Sariputra, all phenomena of existence are characterized
voidness: neither born nor annihilated, neither blemished nor
immaculate, neither deficient nor overfilled.
Therefore, O Sariputra, in voidness there is no bodily-form,
no mental imaging, no consciousness; no eye, ear, nose, tongue,
mind; no sense objects of bodily-form, sound, smell, taste, or
states; no visual element, and so forth, until one comes to no
mind-cognition element. There is no ignorance, nor extinction
ignorance, until we come to: no aging and death, nor extinction
and death. There is no suffering, no origination, no cessation,
there is no higher knowledge, no attainment (of nirvana), no nonattainment.
Therefore, O Sariputra, by reason of his nonattainment (of nirvana),
bodhisattva, having resorted to prajnaparamita (transcendental
wisdom), dwells serenely with perfect mental freedom. By his
non-possession of mental impediments (the bodhisattva) without
having surpassed all perversions, attains the unattainable (bliss
All Buddhas, self-appointed to appear in the three periods of
(past, present, and future), having resorted to the incomparable
/prajnaparamita/, have become fully awake to /samyak sambodhi/
Therefore prajnaparamita should be recognized as the great mantra,
mantra of great wisdom, the most sublime mantra, the incomparable
and the alleviator of all suffering; it is truth by reason of
nonfalsehood. This is the mantra proclaimed in prajnaparamita.
Gone, gone, gone beyond, gone altogether beyond (to the other
enlightenment! Be it so! Hail!
(This concludes the Prajnaparamita-Hridaya-Sutra)