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The noble bodhisattva, Avalokitesvara, being engaged in practicing the deep transcendental wisdom-discipline, looked down from above upon the five skandhas (aggregates), and saw that in their svabhava (self-being) they are devoid of substance.
- 观自在菩萨，行深般若波罗蜜多时，照见五蕴皆空，度一切苦厄。 (Ⅱ) - 觀自在菩薩，行深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。 (Ⅲ) - आर्यावलोकितेश्वरो बोधिसत्त्वो गंभीरायां प्रज्ञापारमितायां चर्यां चरमाणोव्यवलोकयति स्मपंचस्कन्धाः तांश्च स्वभावशून्यान्पश्यति स्म (Ⅳ) - arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma. (Ⅴ)
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Here, O Sariputra, bodily-form is voidness; verily, voidness is bodily-form. Apart from bodilyform there is no voidness; so apart from 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 of substance).
- 舍利子，色不异空，空不异色；色即是空，空即是色。受、想、行、识，亦复如是。 (Ⅱ) - 舍利子，色不異空，空不異色；色即是空，空即是色。受、想、行、識，亦復如是。 (Ⅲ) - इह शारिपुत्र रूपं शून्यता शून्यतैव रूपं रूपान्न पृथक्शून्यता शून्यताया न पृथग्रूपं यद्रूपं सा शून्यता या शून्यता तद्रूपं । एवमेव वेदनासंज्ञासंस्कारविज्ञानानि (Ⅳ) - iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad rupam; evam eva vedana-samjna-samskara-vijnanam. (Ⅴ)
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Here, O Sariputra, all phenomena of existence are characterized by voidness: neither born nor annihilated, neither blemished nor immaculate, neither deficient nor overfilled.
- 舍利子，是诸法空相：不生、不灭；不垢、不净；不增、不减。 (Ⅱ) - 舍利子，是諸法空相：不生、不滅；不垢、不淨；不增、不減。 (Ⅲ) - इह शारिपुत्र सर्वधर्माः शून्यतालक्षणा अनुत्पन्ना अनिरुद्धा अमला न विमला नोना न परिपूर्णा (Ⅳ) - iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha, amala avimala, anuna aparipurnah. (Ⅴ)
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Therefore, O Sariputra, in voidness there is no bodily-form, no feeling, no mental imaging, no consciousness; no eye, ear, nose, tongue, body, or mind; no sense objects of bodily-form, sound, smell, taste, or touchable states; no visual element, and so forth, until one comes to no mindcognition element. There is no ignorance, nor extinction of ignorance, until we come to: no aging and death, nor extinction of aging and death. There is no suffering, no origination, no cessation, no path; there is no higher knowledge, no attainment (of nirvana), no nonattainment.
- 是故空中无色。无受、想、行、识；无眼、耳、鼻、舌、身、意；无色、香、声、味、触、法。无眼界，乃至无意识界；无无明，亦无无明尽；乃至无老死，亦无老死尽。无苦、集、灭、道。无智亦无得，以无所得故。 (Ⅱ) - 是故空中無色。無受、想、行、識；無眼、耳、鼻、舌、身、意；無色、香、聲、味、觸、法。無眼界，乃至無意識界；無無明，亦無無明盡；乃至無老死，亦無老死盡。無苦、集、滅、道。無智亦無得，以無所得故。 (Ⅲ) - तस्माच्छारिपुत्र शून्यतायां न रूपं न वेदना न संज्ञा न संस्कारा न विज्ञानानि । न चश्रुःश्रोत्रघ्राणजिह्वाकायमनांसि । न रूपशब्दगंधरसस्प्रष्टव्यधर्मा । न चक्षुर्धातुर्यावन्न मनोविज्ञानधातु । न विद्य नाविद्य न विद्याक्षयो नाविद्याक्षयो यावन्न जरामरणं न जरामरणक्षयो न दुःखसमुदयनिरोधमार्गा न ज्ञानं न प्राप्तिर्नाप्राप्ति ॥ (Ⅳ) - tasmac chariputra 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 na manovijnana-dhatuh. na-avidya na-avidya-ksayo yavan na jaramaranam na jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na jnanam, na praptir na-apraptih. (Ⅴ)
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Therefore, O Sariputra, by reason of his nonattainment (of nirvana), the bodhisattva, having resorted to prajnaparamita (transcendental wisdom), dwells serenely with perfect mental freedom. By his non-possession of mental impediments (the bodhisattva) without fear, having surpassed all perversions, attains the unattainable (bliss of) nirvana.
- 菩提萨捶，依般若波罗蜜多故。心无掛碍，无掛碍故。无有恐怖，远离颠倒梦想、究竟涅槃。 (Ⅱ) - 菩提薩捶，依般若波羅蜜多故。心無掛礙，無掛礙故。無有恐怖，遠離顛倒夢想、究竟涅槃。 (Ⅲ) - तस्मादप्राप्तित्वाद्बोधिसत्त्वाणां प्रज्ञापारमितामाश्रित्य विहरत्यचित्तावरण । चित्तावरणनास्तित्वादत्रस्तो विपार्यासातिक्रान्तो निष्ठनिर्वाण ॥ (Ⅳ) - tasmac chariputra apraptitvad bodhisattvasya prajnaparamitam asritya vibaraty acittavaranah. cittavarana-nastitvad atrasto viparyasa-ati-kranto nistha-nirvana-praptah. (Ⅴ)
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All Buddhas, self-appointed to appear in the three periods of time (past, present, and future), having resorted to the incomparable prajnaparamita, have become fully awake to samyak sambodhi (absolute perfect enlightenment).
- 三世诸佛，依般若波罗蜜多故。得阿耨多罗三藐三菩提。 (Ⅱ) - 三世諸佛，依般若波羅蜜多故。得阿耨多羅三藐三菩提。 (Ⅲ) - त्र्यध्वव्यवस्थिता सर्वबुद्धा प्रज्ञापारमितामाश्रित्यानुत्तरां सम्यक्सम्बोधिमभिसंबुद्धा (Ⅳ) - tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taram samyaksambodhim abhisambuddhah. (Ⅴ)
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Therefore prajnaparamita should be recognized as the great mantra, the mantra of great wisdom, the most sublime mantra, the incomparable mantra and the alleviator of all suffering; it is truth by reason of its being nonfalsehood. This is the mantra proclaimed in prajnaparamita. It is: gate gate paragate parasamgate bodhi svaha! Gone, gone, gone beyond, gone altogether beyond (to the other shore)! O enlightenment! Be it so! Hail! This concludes Prajnaparamita-Hridaya-Sutra.
- 故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒。能除一切苦，真实不虚。 故说般若波罗蜜多咒，即说咒曰：揭谛！揭谛！波罗揭谛！波罗僧揭谛！菩提萨婆诃！ 以上如是般若波罗蜜多心经圆满完毕。 (Ⅱ) - 故知般若波羅蜜多，是大神咒，是大明咒，是無上咒，是無等等咒。能除一切苦，真實不虛。 故說般若波羅蜜多咒，即說咒曰：揭諦！揭諦！波羅揭諦！波羅僧揭諦！菩提薩婆訶！ 以上如是般若波羅蜜多心經圓滿完畢。 (Ⅲ) - तस्माज्ज्ञातव्यं प्रज्ञापारमिता महामन्त्रो महाविद्यामन्त्रो ऽनुत्तरमन्त्रोऽसमसममन्त्र सर्वदुःखप्रशमन । सत्यममिथ्यत्वात् । प्रज्ञपारमितायामुक्तो मन्त्रः । तद्यथा गते गते पारगते पारसंगते बोधि स्वाहा ॥ इति प्रज्ञापारमिताहृदयं समाप्तं॥ (Ⅳ) - tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro 'nuttara-mantro samasamamantrah, sarva-duhkha-prasamanah, satyam amithyatvat. prajnaparamitayam ukto mantrah. tadyatha: gate gate paragate parasamgate bodhi svaha. iti prajnaparamita-hridayam sa-maptam. (Ⅴ)
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