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Heart Sutra of the Perfection of Wisdom Prajñāpāramitā Hṛdaya Sūtra

French: Sutra du cœur de la perfection de sagesse (ou de la transcendance de sapience)

Chinese: 般若波羅蜜多心經 Bōrě bōluómìduō xīnjīng (心經 Xīnjīng).

My research and translation (PDF)

The oldest Chinese translation is by Kumarajiva (402 AD). Jan Nattier argues in Macmillan Encyclopedia of Buddhism, 2004, p. 314 that the short version was constructed initially in Chinese and then translated into Sanskrit. The Heart Sutra is a popular short Buddhist text of the Great Vehicle (Mahayana 大乘, Dàshèng). It consists of 14 shlokas or verses in Sanskrit; Xuanzang’s Chinese translation consists of 260 Chinese characters (T. 251).

The bodhisattva of compassion Avalokiteśvara sees the fundamental emptiness of all phenomena and addresses Śariputra, one of the principal disciples of Buddha.

The Heart Sutra exists in two versions. The version presented here is the short one. It begins with Avalokiteśvara practicing on the Perfection of Wisdom and realizing that everything is empty. In the short version, Avalokiteśvara is answering to Śariputra. Shariputra’s question can’t be found in this version. To know what question he is asking, one has to refer to the longer version: (cf. Jan Nattier: “That gentleman or lady who wishes to carry out a practice in the profound Perfection of Wisdom--how should he study?”).

Sanskrit with Chinese, English, and French translations

(Listen to Heart Sutra songs: 1, 2, 3, 4, 5, 6)

Sanskrit and Chinese versions

प्रज्ञापारमिताहृदयसूत्र

Prajñāpāramitā-hṛdaya sūtra

Devanāgarī version

आर्यावलोकितेश्वरो बोधिसत्त्वो गंभीरायां प्रज्ञापारमितायां चर्यां चरमाणो व्यवलोकयति स्म । पंचस्कन्धाः । तांश्च स्वभावशून्यान्पश्यति स्म । इह शारिपुत्र रूपं शून्यता शून्यतैव रूपं रूपान्न पृथक्शून्यता शून्यताया न पृथग्रूपं यद्रूपं सा शून्यता या शून्यता तद्रूपं । एवमेव वेदनासंज्ञासंस्कारविज्ञानानि । इह शारिपुत्र सर्वधर्माः शून्यतालक्षणा अनुत्पन्ना अनिरुद्धा अमला न विमला नोना न परिपूर्णाः । तस्माच्छारिपुत्र शून्यतायां न रूपं न वेदना न संज्ञा न संस्कारा न विज्ञानानि । न चक्षुःश्रोत्रघ्राणजिह्वाकायमनांसी । न रूपशब्दगंधरसस्प्रष्टव्यधर्माः । न चक्षुर्धातुर्यावन्न मनोविज्ञानधातुः । न विद्या नाविद्या न विद्याक्षयो नाविद्याक्षयो यावन्न जरामरणं न जरामरणक्षयो न दुःखसमुदयनिरोधमार्गा न ज्ञानं न प्राप्तिः ॥ तस्मादप्राप्तित्वाद्बोधिसत्त्वाणां प्रज्ञापारमितामाश्रित्य विहरत्यचित्तावरणः । चित्तावरणनास्तित्वादत्रस्तो विपर्यासातिक्रान्तो निष्ठनिर्वाणः ।। त्र्यध्वव्यवस्थिताः सर्वबुद्धाः प्रज्ञापारमितामाश्रित्यानुत्तरां सम्यक्सम्बोधिमभिसंबुद्धाः ।। तस्माज्ज्ञातव्यं प्रज्ञापारमिता महामन्त्रो महाविद्यामन्त्रो ऽनुत्तरमन्त्रो ऽसमसममन्त्रः सर्वदुःखप्रशमनः । सत्यममिथ्यत्वात् । प्रज्ञपारमितायामुक्तो मन्त्रः । तद्यथा गते गते पारगते पारसंगते बोधि स्वाहा ।। इति प्रज्ञापारमिताहृदयं समाप्तम्

Romanized version

āryavalokiteśvaro bodhisattvo gaṃbhīrāyāṃ prajñāpāramitāyāṃ caryāṃ caramāṇo vyavalokayati sma ¦ paṃcaskandhāḥ ¦ tāṃś ca svabhāvaśūnyān paśyati sma ¦ iha śāriputra rūpaṃ śūnyatā śūnyataiva rūpaṃ rūpān na pṛthak śūnyatā śūnyatāyā na pṛthag rūpaṃ yad rūpaṃ sā śūnyatā yā śūnyatā tad rūpaṃ ¦ evam eva vedanāsaṃjñāsaṃskāravijñānāni ¦ iha śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā na vimalā nonā na paripūrṇāḥ ¦ tasmāc chāriputra śūnyatāyāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārā na vijñānāni ¦ na cakṣuḥśrotraghrāṇajihvākāyamanāṃsī ¦ na rūpaśabdagaṃdharasaspraṣṭavyadharmāḥ ¦ na cakṣurdhātur yāvan na manovijñānadhātuḥ ¦ na vidyā nāvidyā na vidyākṣayo nāvidyākṣayo yāvan na jarāmaraṇaṃ na jarāmaraṇakṣayo na duḥkhasamudayanirodhamārgā na jñānaṃ na prāptiḥ ¦ tasmād aprāptitvād bodhisattvāṇāṃ prajñāpāramitām āśritya viharaty acittāvaraṇaḥ ¦ cittāvaraṇanāstitvād atrasto viparyāsātikrānto niṣṭhanirvāṇaḥ ¦ tryadhvavyavasthitāḥ sarvabuddhāḥ prajñāpāramitām āśrityānuttarāṃ samyaksambodhim abhisaṃbuddhāḥ ¦ tasmāj jñātavyaṃ prajñāpāramitā mahāmantro mahavidyāmantro 'nuttaramantro 'samasamamantraḥ sarvaduḥkhapraśamanaḥ ¦ satyam amithyatvāt ¦ prajñapāramitāyām ukto mantraḥ ¦ tadyathā gate gate pāragate pārasaṃgate bodhi svāhā ¦ iti prajñāpāramitāhṛdayaṃ samāptam

French

Sutra du cœur de la perfection de sagesse

Oṃ ! Hommage à la bienheureuse et noble perfection de sagesse !

Le noble être d’éveil Avalokiteshvara

pratiquant profondément la perfection de sagesse, observa qu’il y a cinq skandhas; il vit qu’ils sont vides d'existence propre. Il transcenda la souffrance et la détresse.

Dans ce monde, Shariputra, la forme est la vacuité et la vacuité est la forme, la forme n’est pas différente de la vacuité, la vacuité n’est pas différente de la forme, tout ce qui est forme est vacuité, tout ce qui est vacuité est forme, il en est de même pour la perception, la conscience, la volonté et le discernement.

Dans ce monde, Shariputra, tous les phénomènes sont caractérisés par la vacuité, ils ne sont ni produits ni supprimés, ni tachés ni purs, ni déficients ni complets.

Par conséquent, dans la vacuité, il n’y a pas de forme, ni perception, ni conscience, ni volonté ni discernement.

Il n’y a ni œil ni oreille, ni nez ni langue, ni corps ni pensée, ni couleur ni son, ni odeur ni goût, ni toucher ni objets de la pensée, ni œil-constituent du monde… jusqu’à ce qu’on arrive à: ni pensée de discernement-constituent du monde, il n’y a ni ignorance ni extinction de l’ignorance, jusqu’à ce qu’on arrive à: ni vieillesse ni mort, ni extinction de la vieillesse et de la mort, il n’y a ni souffrance, ni origine ou destruction de la souffrance, ni la voie qui y conduit, il n’y a ni connaissance ni obtention.

Comme rien n’est atteint, par conséquent, le bodhisattva poursuit la perfection de sagesse, l'esprit sans entrave ni obstacle, comme il n'y a pas d'entrave ni d’obstacle, il n'a pas de crainte, il transcende la perception erronée et illusoire et réalise finalement le Nirvana.

Tous les bouddhas des trois générations atteignent la parfaite et complète illumination. C’est pourquoi la connaissance de la perfection de sagesse est la grande et divine formule mystique, c’est la formule mystique de la grande sagesse, la formule mystique suprême, la formule mystique sans égale, celle qui élimine toute douleur, c’est la vérité, non pas un mensonge; c'est le mantra proclamé dans la perfection de sagesse, comme suit: partie, partie, partie pour l’autre rive, partie ensemble pour l’autre rive, gloire à l’illumination !

Ainsi se termine le Sutra du coeur de la perfection de sagesse.

English

Heart Sutra of the Perfection of Wisdom

Oṃ! Homage to the blessed and noble perfection of wisdom!

Noble Avalokiteśvara Bodhisattva practicing deeply on the perfection of wisdom, contemplated that there are five skandhas; he saw that they are empty of own existence. He passed beyond all suffering and distress.

In this world, Shariputra, form is emptiness and the very emptiness is form, form does not differ from emptiness, emptiness does not differ from form, whatever is form, that is emptiness, whatever is emptiness, that is form, sensation, thought, volition and consciousness are also like this.

In this world, Shariputra, all phenomena are characterized by emptiness, they are not produced and not ceased, not stained and not pure, not deficient and not complete.

There is no eye, ear, nose, tongue, body, mind, no form, sound, smell, taste, touch, knowledge, no realm of sight… until we arrive to: no realm of thought,

no ignorance, also no end of ignorance, and… until we arrive to: no aging and death, also no end of aging and death, no suffering, no gathering, no annihilation and no path, no cognition, no attainment.

As nothing is attained, therefore, the Bodhisattva follows the Perfection of Wisdom and dwells with no hindrance or obstruction, as there is no hindrance or obstruction, he has no fear, overcomes false perception and fantasy and eventually reaches the Nirvana.

All the Buddhas of the three generations reach the perfect and complete enlightenment.

Therefore, knowledge of the Perfection of Wisdom is the great divine mantra, it is the great enlightening mantra, the unsurpassed mantra, the incomparable mantra, which eliminates all suffering, it is all true and nonfalsehood; it is the mantra proclaimed in the perfection of wisdom, as follows: gone, gone, gone beyond, gone together beyond, glory to illumination!

Thus ends the Heart Sutra of the Perfection of Wisdom

Xuanzang, Chinese version

般若波羅蜜多心經 Bōrě bōluómìduō xīnjīng

觀自在菩薩 Guānzìzaì púsà

行深般若波羅蜜多時 xíng shēn bōrě bōluómìduō shí

照見五蘊皆空 zhaò jiàn wǔ yùn jiē kōng

度一切苦厄 dù yíqiè kǔ 'è

舍利子 Shèlízǐ

色不異空空不異色 sè bú yì kōng kōng bú yì sè

色即是空空即是色 sè jí shì kōng kōng jí shì sè

受想行識亦復如是 shoù xiǎng xíng shì yì fù rú shì

是諸法空相 shì zhū fǎ kōng xiàng

不生不滅 bù shēng bú miè

不垢不淨 bú goù bú jìng

不增不減 bù zēng bù jiǎn

是故空中無色 shì gù kōng zhōng wú sè

無受想行識 wú shoù xiǎng xíng shì

無眼耳鼻舌身意wú yǎn ěr bí shè shēn yì

無色聲香味觸法 wú sè shēng xiāng weì chù fǎ

無眼界乃至無意識界 wú yǎn jiè naǐ zhì wú yì shì jiè

無無明亦無無明盡 wú wú míng yì wú wú míng jìng

乃至無老死亦無老死盡 naǐ zhì wú laó sǐ yì wú laó sǐ jìng

無苦集滅道 wú kǔ jí miè daò

無智亦無得 wú zhì yì wú dé

以無所得故 yǐ wú suǒ dé gù

菩提薩埵 pǔtísàduō

依般若波羅蜜多 yī bōrě bōluómìduō

心無罣礙 shīn wú guà aì

無罣礙故 wú guà aì gù

無有恐怖 wú yóu kōng bù

遠離顛倒夢想 yuǎn lí diān daǒ mèng xiǎng

究竟涅槃 jiù jìng nièpán

三世諸佛 sān shì zhū fó

依般若波羅蜜多故 yī bōrě bōluómìduō gù

得阿耨多羅三藐三菩提 dé ānòuduōluō sānmiaǒ sānpǔtí

故知般若波羅蜜多 gù zhī bōrě bōluómìduō

是大神咒 shì dà shén zhoù

是大明咒 shì dà míng zhoù

是無上咒 shì wúshàng zhoù

是無等等咒 shì wú déng děng zhoù

能除一切苦 néng chú yíqiè kū

真實不虛 zhēn shí bù xū

即說咒曰 jí shuō zhoù yuē

揭諦揭諦波羅揭諦波羅僧揭諦菩提娑婆訶 jiédì jiédì bōluó jiédì bōluó sēng jiédì pǔtí sàbóhē

Detailed comparison and translation

प्रज्ञापारमिताहृदयसूत्र

Prajñāpāramitā-hṛdaya sūtra

般若波羅蜜多心經 Bōrě bōluómìduō xīnjīng

Heart Sutra of the Perfection of Wisdom

Sutra du cœur de la perfection de sagesse (transcendance de sapience)

Note: Conze's version contains this invocation:

oṃ namo bhagavatyai ārya prajñāpāramitāyai!

Oṃ! Homage to the blessed and noble perfection of wisdom!

Oṃ ! Hommage à la bienheureuse et noble perfection de sagesse !

ॐ oṃ, Om or Aum is a sacred sound and a spiritual symbol; it represents the virtue of Generosity here. It purifies Pride / Ego.

Conze, Edward (1948) ‘Text, Sources, and Bibliography of the Prajñāpāramitā-hṛdaya.’ Journal of the Royal Asiatic Society, April 80 (1-2): 33-51.
Conze, Edward. (1967) ‘The Prajñāpāramitā-Hṛdaya Sūtra’ in Thirty Years of Buddhist Studies: Selected Essays, Bruno Cassirer, pp. 147-167. Modified version of Conze (1948).

आर्यावलोकितेश्वरो बोधिसत्त्वो

āryavalokiteśvaro bodhisattvo

觀自在菩薩 Guānzìzaì púsà

Noble Avalokiteśvara Bodhisattva

Le noble être d’éveil Avalokiteshvara

गंभीरायां प्रज्ञापारमितायां चर्यां चरमाणो व्यवलोकयति स्म।

gaṃbhīrāyāṃ prajñāpāramitāyāṃ caryāṃ caramāṇo vyavalokayati sma ¦

行深般若波羅蜜多時 xíng shēn bōrě bōluómìduō shí

practicing deeply on the perfection of wisdom, contemplated that

pratiquant profondément la perfection de sagesse, observa

पंचस्कन्धाः । तांश्च स्वभावशून्यान्पश्यति स्म ।
paṃcaskandhāḥ ¦ tāṃś ca svabhāvaśūnyān paśyati sma ¦

照見五蘊皆空 zhaò jiàn wǔ yùn jiē kōng.

there are five skandhas; he saw that they are empty of own existence.

qu’il y a cinq skandhas; il vit qu’ils sont vides d'existence propre.

Note: The Chinese versions add one sentence that has no corresponding phrase in any Sanskrit source:

度一切苦厄 dù yíqiè kǔ 'è

passed beyond all suffering and distress

transcenda la souffrance et la détresse

इह शारिपुत्र रूपं शून्यता शून्यतैव रूपं

iha śāriputra rūpaṃ śūnyatā śūnyataiva rūpaṃ

舍利子 Shèlízǐ,

In this world, Shariputra, form is emptiness and the very emptiness is form

Dans ce monde, Shariputra, la forme est la vacuité et la vacuité est la forme

Note: "iha" is not present in Chinese, it means "in this world" ("dans ce monde"). "rūpaṃ śūnyatā śūnyataiva rūpaṃ" cannot be found in the Chinese version.

रूपान्न पृथक्शून्यता शून्यताया न पृथग्रूपं

rūpān na pṛthak śūnyatā śūnyatāyā na pṛthag rūpaṃ

色不異空空不異色 sè bú yì kōng kōng bú yì sè

form does not differ from emptiness, emptiness does not differ from form

la forme n’est pas différente de la vacuité, la vacuité n’est pas différente de la forme

यद्रूपं सा शून्यता या शून्यता तद्रूपं ।

yad rūpaṃ sā śūnyatā yā śūnyatā tad rūpaṃ ¦

色即是空空即是色 sè jí shì kōng kōng jí shì sè

whatever is form, that is emptiness, whatever is emptiness, that is form

tout ce qui est forme est vacuité, tout ce qui est vacuité est forme

एवमेव वेदनासंज्ञासंस्कारविज्ञानानि ।

evam eva vedanāsaṃjñāsaṃskāravijñānāni ¦

受想行識亦復如是 shoù xiǎng xíng shì yì fù rú shì.

sensation, thought, volition and consciousness are also like this.

il en est de même pour la perception, la conscience, la volonté et le discernement.

इह शारिपुत्र सर्वधर्माः शून्यतालक्षणा अनुत्पन्ना अनिरुद्धा अमला न विमला नोना न परिपूर्णाः ।

iha śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā na vimalā nonā na paripūrṇāḥ ¦

是諸法空相 shì zhū fǎ kōng xiàng, 不生不滅 bù shēng bú miè, 不垢不淨 bú goù bú jìng, 不增不減 bù zēng bù jiǎn.

In this world, Shariputra, all phenomena are characterized by emptiness, they are not produced and not ceased, not stained and not pure, not deficient and not complete.

Dans ce monde, Shariputra, tous les phénomènes sont charactérisés par la vacuité, ils ne sont ni produits ni supprimés, ni tachés ni purs, ni déficients ni complets.

तस्माच्छारिपुत्र शून्यतायां न रूपं न वेदना न संज्ञा न संस्कारा न विज्ञानानि ।

tasmāc chāriputra śūnyatāyāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārā na vijñānāni ¦

是故空中無色 shì gù kōng zhōng wú sè, 無受想行識 wú shoù xiǎng xíng shì.

Therefore, in emptiness there is no form, no sensation, no thought, no volition, no consciousness.

Par conséquent, dans la vacuité, il n’y a pas de forme, ni perception, ni conscience, ni volonté ni discernement.

Note: Form (rupa) covers the ‘material” or “physical” aspect of the world, and it comprises chiefly the four material elements, the five sense organs and the five sense objects. Feelings are pleasant, unpleasant or natural. Perceptions are made through the six senses—eyes, ear, nose, tongue, body, mind. Impulses is a none too satisfactory rendering of Samskara, literally ‘together-makers’ (sam-s-kara). The term includes all active dispositions, tendencies, impulses, volitions, strivings, etc. whether ‘conscious’ or repressed’. Consciousness is the awareness of something. It implies a separation of subject and object, and a discrimination between object and object. The prefix vi- in vijnana expresses this essentially discriminatory function.

न चक्षुःश्रोत्रघ्राणजिह्वाकायमनांसी ।

na cakṣuḥśrotraghrāṇajihvākāyamanāṃsī ¦

無眼耳鼻舌身意wú yǎn ěr bí shè shēn yì,

no eye, ear, nose, tongue, body, mind,

il n’y a ni œil ni oreille, ni nez ni langue, ni corps ni pensée,

न रूपशब्दगंधरसस्प्रष्टव्यधर्माः ।
na rūpaśabdagaṃdharasaspraṣṭavyadharmāḥ ¦

無色聲香味觸法 wú sè shēng xiāng weì chù fǎ,

no form, sound, smell, taste, touch, knowledge,

ni couleur ni son, ni odeur ni goût, ni toucher ni objets de la pensée,

न चक्षुर्धातुर्यावन्न मनोविज्ञानधातुः ।

na cakṣurdhātur yāvan na manovijñānadhātuḥ ¦

無眼界乃至無意識界 wú yǎn jiè naǐ zhì wú yì shì jiè,

no realm of sight… until we arrive to: no realm of thought,

ni oeil-constituent du monde… jusqu’à ce qu’on arrive à: ni pensée de discernement-constituent du monde,

Note: yāvat, rel. adv.: 乃至 naǐ zhì, until, until we come to, and so forth (et ainsi de suite, jusqu’à ce qu’on arrive à).

न विद्या नाविद्या न विद्याक्षयो नाविद्याक्षयो यावन्न जरामरणं न जरामरणक्षयो न दुःखसमुदयनिरोधमार्गा न ज्ञानं न प्राप्तिः ॥

na vidyā nāvidyā na vidyākṣayo nāvidyākṣayo yāvan na jarāmaraṇaṃ na jarāmaraṇakṣayo na duḥkhasamudayanirodhamārgā na jñānaṃ na prāptiḥ ¦

無無明亦無無明盡 wú wú míng yì wú wú míng jìng, 乃至無老死亦無老死盡 naǐ zhì wú laó sǐ yì wú laó sǐ jìng, 無苦集滅道 wú kǔ jí miè daò, 無智亦無得 wú zhì yì wú dé

il n’y a ni ignorance ni extinction de l’ignorance, jusqu’à ce qu’on arrive à: ni vieillesse ni mort, ni extinction de la vieillesse et de la mort, il n’y a ni souffrance, ni origine ou destruction de la souffrance, ni la voie qui y conduit, il n’y a ni connaissance ni obtention.

Note: some versions have "na praptir na-apraptih" in Sanskrit: no attainment and no non-attainment (ni obtention ni non-obtention).

तस्मादप्राप्तित्वाद्बोधिसत्त्वाणां प्रज्ञापारमितामाश्रित्य विहरत्यचित्तावरणः

tasmād aprāptitvād bodhisattvāṇāṃ prajñāpāramitām āśritya viharaty acittāvaraṇaḥ

以無所得故 yǐ wú suǒ dé gù, 菩提薩埵 pǔtísàduō 依般若波羅蜜多 yī bōrě bōluómìduō, 心無罣礙 shīn wú guà aì

As nothing is attained, therefore, the Bodhisattva follows the Perfection of Wisdom and dwells with no hindrance or obstruction

Comme rien n’est atteint, par conséquent, le bodhisattva poursuit la perfection de sagesse, l'esprit sans entrave ni obstacle

चित्तावरणनास्तित्वादत्रस्तो विपर्यासातिक्रान्तो निष्ठनिर्वाणः ।।

cittāvaraṇanāstitvād atrasto viparyāsātikrānto niṣṭhanirvāṇaḥ ¦

無罣礙故 wú guà aì gù, 無有恐怖 wú yóu kōng bù, 遠離顛倒夢想 yuǎn lí diān daǒ mèng xiǎng, 究竟涅槃 jiù jìng nièpán.

as there is no hindrance or obstruction, he has no fear, overcomes false perception and fantasy and eventually reaches the Nirvana.

comme il n'y a pas d'entrave ni d’obstacle, il n'a pas de crainte, il transcende la perception erronée et illusoire et réalise finalement le Nirvana.

Note: In the Buddhist context, nirvana (निर्वाण "blown out, extinguished") refers to realization of non-self and emptiness, marking the end of rebirth by stilling the fires that keep the process of rebirth going (涅槃). It refers to the profound peace of mind that is acquired with moksha, liberation from samsara, or release from a state of suffering, after respective spiritual practice or sādhanā (The goal of sādhanā is to attain some level of spiritual realization, which can be either enlightenment, pure love of God (prema), or liberation (moksha) from the cycle of birth and death (saṃsāra).

त्र्यध्वव्यवस्थिताः सर्वबुद्धाः प्रज्ञापारमितामाश्रित्यानुत्तरां सम्यक्सम्बोधिमभिसंबुद्धाः ।।

tryadhvavyavasthitāḥ sarvabuddhāḥ prajñāpāramitām āśrityānuttarāṃ samyaksambodhim abhisaṃbuddhāḥ ¦

三世諸佛 sān shì zhū fó 依般若波羅蜜多故 yī bōrě bōluómìduō gù 得阿耨多羅三藐三菩提 dé ānòuduōluō sānmiaǒ sānpǔtí.

All the Buddhas of the three generations reach the perfect and complete enlightenment.

Tous les bouddhas des trois générations atteignent la parfaite et complète illumination.

Note: the Buddhas of the three generations: there are 29 Buddhas (including the fourth Buddha, Dīpankara, "Lamp bearer" 燃燈佛), 27 Buddhas of the past, Gautama, the historical Buddha of the present (釋迦牟尼佛), and the Buddha of the future, Maitreya (彌勒菩薩), who will be a successor of Gautama and will appear on Earth, achieve complete enlightenment, and teach the pure Dharma.

तस्माज्ज्ञातव्यं प्रज्ञापारमिता महामन्त्रो महाविद्यामन्त्रो ऽनुत्तरमन्त्रो ऽसमसममन्त्रः सर्वदुःखप्रशमनः । सत्यममिथ्यत्वात् ।

tasmāj jñātavyaṃ prajñāpāramitā mahāmantro mahavidyāmantro 'nuttaramantro 'samasamamantraḥ sarvaduḥkhapraśamanaḥ ¦ satyam amithyatvāt ¦

故知般若波羅蜜多 gù zhī bōrě bōluómìduō 是大神咒 shì dà shén zhoù, 是大明咒 shì dà míng zhoù,

是無上咒 shì wúshàng zhoù, 是無等等咒 shì wú déng děng zhoù, 能除一切苦 néng chú yíqiè kū,

真實不虛 zhēn shí bù xū;

C’est pourquoi la connaissance de la perfection de sagesse est la grande et divine formule mystique, c’est la formule mystique de la grande sagesse, la formule mystique suprême, la formule mystique sans égale, celle qui élimine toute douleur, c’est la vérité, non pas un mensonge;

प्रज्ञपारमितायामुक्तो मन्त्रः ।

prajñapāramitāyām ukto mantraḥ ¦

即說咒曰 jí shuō zhoù yuē:

it is the mantra proclaimed in the perfection of wisdom:

c'est le mantra proclamé dans la perfection de sagesse:

Note: "prajñapāramitāyām" is not present in the Chinese version.

तद्यथा गते गते पारगते पारसंगते बोधि स्वाहा ।।

tadyathā gate gate pāragate pārasaṃgate bodhi svāhā ¦

揭諦揭諦波羅揭諦波羅僧揭諦菩提娑婆訶

jiédì jiédì bōluó jiédì bōluó sēng jiédì pǔtí sàbóhē

as follows: gone, gone, gone beyond, gone together beyond, glory to illumination!

comme suit: partie, partie, partie pour l’autre rive, partie ensemble pour l’autre rive, gloire à l’illumination !

Note: According to Conze: Gone—the ending – in gate, etc., can, grammatically, have two meanings :

1. It may denote a feminine vocative—‘O, she (i.e. the Prajnaparamita), who is gone, etc!’ the mantra would then resume the initial invocation. Or

2. It may be a masculine or feminine locative—‘in him, or in her who is gone, etc., there is enlightenment’. Then it states what must be done to get to enlightenment. The locative can in Sanskrit be used as an absolute case, and the meaning then would be—‘he is gone’, or ‘she is gone’, etc. the mantra therefore represents a dialogue with an invisible force, or with oneself.

इति प्रज्ञापारमिताहृदयं समाप्तम्

iti prajñāpāramitāhṛdayaṃ samāptam

Thus ends the Heart Sutra of the Perfection of Wisdom

Ainsi se termine le Sutra du coeur de la perfection de sagesse

Note: this last sentence is not present in the Chinese version.

Notable Chinese translations:

Kumarajiva (402 AD) Taisho Tripitaka, ed. at Tokyo, 1924-1934 (TTP). No. 250; vol. III, p. 847.

Hiouen-thsang, Xuanzang. (649 AD) TTP. No. 251; vol. VIII, p. 848. 3.

Dharmacandra from Eastern India (738 AD). TTP. No. 253; vol VIII, p. 849.

Prajñā from Northern India with Li- yen (790 AD). TTP. No. 253; vol VIII, p. 849.

Prajñācakra from "The Western Countries" (847-859 AD) TTP. No. 254; vol. VIII, p. 850.

Fa-Cheng (Gos-chos-grub in Tibetan) from Tibet (847-859 AD) TTP. No. 255; vol VIII, p. 850.

Shih-hu (982 AD). TTP. No. 257; vol VIII, p. 852.

Prajñāpāramitā-Hṛdaya-sutra transcribed in Chinese characters, found from Tun-huang; TTP. No. 256; vol VIII, p. 851.

It is interesting to notice that the sutra is not said by Buddha, but by the bodhisattva Avalokiteśvara.

Meditating on the perfection of wisdom, one can see that everything is empty. The five aggregates of human existence or skandhas are empty.

The five skandhas are form (rūpa), feeling (vedanā), volitions (samskārā), perceptions (saṁjñā), and consciousness (vijñāna).

When one is wise, he/she can go beyond and cross to the shore of Enlightenment; when he/she fells compassion, and helps others go beyond.

In Chinese Buddhism, Avalokiteśvara (अवलोकितेश्वर) has evolved into the somewhat different female figure Guanyin 觀音, given the appellation of "Goddess of Mercy" or the Mercy Goddess by Jesuit missionaries in China. The Chinese name Guanyin is short for Guanshiyin 觀世音, which means "[The One Who] Perceives the Sounds of the World." She is also Guanzizai 觀自在 "Lord who Gazes down on the World".

External links

Digital Sanskrit Buddhist Canon (1, 2)

Buddhist Mahâyâna Texts, Translated by E. B. Cowell, F. Max Müller and J. Takakusu, Vol. XLIX of The Sacred Books of the East, 1894, Oxford, the Clarendon Press.

Siddhaṃ calligraphy of the Sanskrit text

Prajñāpāramitāhṛdaya Bibliography and original texts

The Prajna Paramita Heart Sutra, Translated from Sanskrit into Chinese, By Tripitaka Master Hsuan Tsang, Commentary By Grand Master T’an Hsu (PDF)

Complete Film: Journey of the Heart

Attwood, Jayarava (2015) Heart Murmurs: Some Problems with Conze’s Prajñāpāramitāhṛdaya. Journal of the Oxford Centre for Buddhist Studies. Vol 8, 2015.

The Heart of the Perfection of Wisdom Sutra (PDF)

Sutra del corazón de la perfección de la sabiduría (PDF)

An Annotated Translation of Kūkai’s Secret Key to the Heart Sūtra (PDF)

Sanskrit version of Heart Sutra and Vijaya Dharani (Emuseum)

Lusthaus, Dan (2003). The Heart Sūtra in Chinese Yogācāra: Some Comparative Comments on the Heart Sūtra Commentaries of Wŏnch’ŭk and K’uei-chi. International Journal of Buddhist Thought & Culture 3, 59–103.

Nattier, Jan (1992), "The Heart Sūtra: A Chinese Apocryphal Text?" Journal of the International Association of Buddhist Studies, 15 (2): 153–223.

Gyatso, Tenzin, The Fourteenth Dalai Lama (2002). Jinpa, Thumpten (ed.). Essence of the Heart Sutra: The Dalai Lama's Heart of Wisdom Teachings. English translation by Geshe Thupten Jinpa. Boston: Wisdom Publications.

A Reader’s Guide to the Heart Sutra (Website)

Shorter Prajñāpāramitā Hṛdaya Sūtra (Webpage)

Longer Prajñāpāramitā Hṛdaya Sūtra (Webpage)