The Heart Sutra in Sanskrit and English

Translated from the Sanskrit by Edward Conze

Om namo Bhagavatyai Arya-Prajnaparamitayai!
Homage to the Perfection of Wisdom, the Lovely, the Holy!
Arya-Avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano
vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma.
Avalokita, The Holy Lord and Bodhisattva, was moving in the deep course of the
Wisdom which has gone eyond! He looked down from on high, He eheld ut five
heaps, and he saw that in their own"eing they were empty!
Iha ariputra 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.
Here, #ariputra, form is emptiness and the very emptiness is form$ emptiness does not
differ from form, form does not differ from emptiness$ whatever is form, that is
emptiness, whatever is emptiness, that is form, the same is true of feelings, perceptions,
impulses and consciousness!
Iha ariputra sarva-dharmah sunyata-laksana! anutpanna aniruddha! amala aviamala!
anuna aparipurnah.
Here, #ariputra, all dharmas are marked with emptiness$ they are not produced or
stopped, not defiled or immaculate, not deficient or complete!
#asmac $hariputra sunyatayam na rupam na vedana na samjna na samskarah na
vijnanam. %a caksuh-srotra-ghranajihva-kaya-manamsi. %a rupa-sabda-gandha-rasa-
sprastavaya-dharmah. %a caksur-dhatur yavan na manovjnana-dhatuh. %a-avidya na-
avidya-ksayo yavan na jara-maranam na jara-marana-ksayo. %a duhkha-samudaya-
nirodha-marga. %a jnanam! na praptir na-apraptih.
Therefore, #ariputra, in emptiness there is no form, nor feeling, nor perception, nor
impulse, nor consciousness$ %o eye, ear, nose, tongue, ody, mind$ %o forms, sounds,
smells, tastes, touchales or o&ects of mind$ %o sight"organ element, and so forth, until
we come to' %o mind"consciousness element$ There is no ignorance, no e(tinction of
ignorance, and so forth, until we come to' there is no decay and death, no e(tinction of
decay and death! There is no suffering, no origination, no stopping, no path! There is no
cognition, no attainment and non"attainment!
#asmac $hariputra apraptitvad bodhisattvasya prajnaparamitam asritya viharaty
acittavaranah. $ittavarana-nastitvad atrastro viparyasa-atikranto nishtha-nirvana-
praptah.
Therefore, #ariputra, it is ecause of his non"attainmentness that a Bodhisattva, through
having relied on the Perfection of Wisdom, dwells without thought"coverings! )n the
asence of thought"coverings he has not een made to tremle, he has overcome what
can upset, and in the end he attains to %irvana!
#ryadhva-vyavasthitah sarva-buddhah prajnaparamitam-asritya-anuttaram
samyaksambodhim abhisambuddhah.
All those who appear as Buddhas in the three periods of time fully awake to the utmost,
right and perfect *nlightenment ecause they have relied on the Perfection of Wisdom!
#asmaj jnatavyam: prajnaparamita maha-mantro maha-vidya-mantro &nuttara-mantro&
samasama-mantrah! sarva-duhkha-prasamanah! satyam amithyatvat.
Prajnaparamitayam ukto mantrah. #adyatha: 'ate gate paragate parasamgate
bodhisvaha. Iti prajnaparamita-hridayam samaptam.
Therefore one should know the pra&naparamita as the great spell, the spell of great
knowledge, the utmost spell, the une+ualled spell, allayer of all suffering, in truth " for
what could go wrong, By the pra&naparamita has this spell een delivered! )t runs like
this'
-one, gone, gone eyond, gone altogether eyond, . what an awakening, all"hail!
%.T*' All is as in /on0e1s translation, with one e(ception' 2. #ariputra2 is 2#ariputra2
here, as a matter of stylistic preference!
34c B5t %h6 T7m 8inh gi9p ch9ng ta hi:u th;m v< ch= 8h>ng ?#hunyata@lA Bi:m cCn
Dn vA khE hi:u nhFt trong BGo PhHt!
PhDi hi:u B9ng ch= 8h>ng, mIi B9ng lA mJ vAo cKa Thi<n, cKa PhHt! %hLng hi:u kh>ng
cMng chLa BN, cOn phDi tu chPng n=a, cOn phDi 5p dQng trong cuRc sSng hAng ngAy, theo
tiTn trUnh &vCn, tL, tu2 ?h4c hVi, suy nghW, tu tHp@!!!
Xu5n TY TGi BZ T5t
hAnh th7m B5t %h6 Ba La [Ht \a,
th]i chiTu kiTn ngM u^n giai kh>ng,
BR nhPt thiTt kh_ 5ch!
`5 Lai TK '
#bc Ft dc kh>ng,
8h>ng Ft dc sbc,
#bc tPc thc kh>ng,
8h>ng tPc thc sbc,
Th4, tLJng, hAnh, thPc
diec phQc nhL thc!
`5 Lai TK '
Thc chL ph5p kh>ng tLIng,
BFt sanh Ft diet,
BFt cFu Ft tcnh,
BFt tCng Ft giDm,
Thc cS kh>ng trung v> sbc,
f> th4, tLJng, hAnh, thPc,
f> nh6n, nhW, tg, thiet, th7n, h,
f> sbc, thinh, hLing, vc, (9c, ph5p,
f> nh6n giIi, n6i chj v> h thPc giIi,
f> v> minh, diec v> v> minh tHn,
%6i chj v> l6o tK, diec v> l6o tK tHn,
f> kh_, tHp, diet, BGo!
f> trj diec v> Bbc!
dW v> sJ Bbc cS,
BZ B< T5t Bka y B5t %h6 Ba La [Ht \a,
/S t7m v> +u5i ngGi f> +u5i ngGi cS, v> h=u khNng S filn ly Bi;n BDo mRng tLJng /Pu
c5nh %iTt BAn!
Tam thT chL PhHt, y B5t %h6 Ba La [Ht \a, cS Bbc A %Hu \a La!
Tam dieu Tam BZ \<!
/S tri B5t %h6 Ba La [Ht \a,
Thc \Gi Thmn /h9,
Thc \Gi [inh /h9,
Thc f> ThLang /h9,
Thc f> \nng \nng /h9
%Cng tro nhPt thiTt kh_
/h7n thHt Ft hL
/S thuyTt B5t %h6 Ba La [Ht \a /h9!
TPc thuyTt ch9 viTt'
2pTt BT, pTt \T, Ba La pTt \T!Ba La TCng pTt \T, BZ \< T5t BA Ha2
2 \i, Bi, +ua ] ;n kia, +ua BTn ] ;n kia BLac giDi tho5t ch9c cho BLac nhL thT2
/7u ch9 lA l]i ch9c lAnh, l]i s5ch tFn hAnh giD cNa Yc < tr;n
trong BoGn kinh ngbn tr;n cE rFt nhi<u ch= 8h>ng vA f> , cD hai ch= B<u cE nghWa
lA kh>ng cE thHt! 8h>ng phDi tuyet BSi kh>ng cE, cE nhLng kh>ng phDi thHt