The Heart Sutra in Sanskrit

Prajñāpāramitā Hṛdaya Sūtra

Om namo bhagavatyai Āryā Prajñāpāramitāyai (Namaḥ sarva Jnāya)

Om! Adoration to the Blessed One, the Holy Pranjaparamjita (Adoration to the Omniscient).

Ārya-Avalokiteśvaro bodhisattvo gambhīrāyām prajñā-pāramitā caryām caramāno ’Vyavalokayati sma:

pañca skandhās tāmś ca svabhāva śūnyān pasyati sma
When Holy Avalokiteshvara Bodhisattva performed the deep practice in the Perfection of Transcendent Wisdom, he contemplated
that there were five aggregates, but observed that they were devoid of essential nature.

Iha Śāriputra rūpam śūnyatā śūnyataiva rūpam, rūpān na pṛthak śūnyatā śūnyatāya na pṛthag rūpam, yad
rūpam, sa śūnyatā, yā śūnyatā tad rūpam
In this case, Shariputra, form is emptiness and emptiness is itself form; emptiness is not different from form, and form is not
different from emptiness; that which is form is emptiness, and that which is emptiness is form
evam eva vedanā-samjñā-samskāra-vijñānām.
So it is for perception, conception, volition, and consciousness.

Iha Śāriputra sarva-dharmāḥ śūnyatā-laksanā (laksala?) anutpannā, aniruddhā, amalā, avimalā, anūnā,
aparipūrnāḥ
In this case, Shariputra, all things have the characteristics of emptiness; they neither arise nor perish; they are neither defiled nor
pure, neither deficient nor complete.

Tasmāc chāriputra śūnyatāyām na rūpam na vedanā na samjñā na samskārāḥ na vijñānām,

Therefore, Shariputra, within the emptiness, there is no form, no perception, no conception, no volition, nor consciousness;
na cakṣuh śrotra ghrāna jihvā kāya manāmsi
Neither is there eye, ear, nose, tongue, body or mind;
na rūpa śabda gandha rasa spraṣṭavya dharmāḥ
Neither is there form, sound, smell, taste, touch, nor concepts;
na cakṣur-dhātur yāvan na mano-vijñāna-dhātuḥ
Neither is there any visual element, and so forth, until one comes to no mind-cognition element.
na avidyā, nā-avidiyākṣayo, yāvan na jarā-maranam na jarā-maranakṣayo, na duhkha-samudaya-nirodha-
mārgā, na jñānam, na prāptir na-aprāptiḥ
Neither is there ignorance, nor extinction of ignorance, etc., until we come to the non-existence of old age and death and the non-
extinction of old age and death. Neither is there suffering, cause of suffering, extinction of suffering, nor the path leading to
extinction of suffering. Neither is there wisdom nor attainment because there is no grasping.

Tasmāc chariputra apraptitvad bodhisattvasya prajñāpāramitām āṣṛtya viharaty’ acittāvaranaḥ. Cittāvarana-

naṣṭitvād atrasto, viparyā-sāti-krānto niṣṭha-nirvāṇa-[prāpta]ḥ
Therefore, Shariputra, by reason of his non-attainment (of nirvana), the bodhisattva, having resorted to the Perfection of
Transcendent Wisdom, dwells serenely without any mental hindrance. Because of the absence of mental hindrance, he is fearless;
freed from delusory thoughts, he attains (the bliss of) Nirvana.
Tryadhva-vyavaṣṭhitāh sarva-buddhāh prajñāpāramitām āṣṛtya-anuttarām samyak-sambodhim
abhisambuddhāh
All Buddhas, self-appointed to appear in the three periods (past, present & future), having resorted to the Perfection of
Transcendent Wisdom, realize the highest, perfect enlightenment.
Tasmāj jñātavyam prajñāpāramitā mahā-mantro mahā-vidyā-mantro ’nuttara-mantro ’samasama-mantraḥ,
sarva-duhkha praśamanaḥ satyam amithyatvāt prajñāpāramitāyām ukto mantraḥ; tadyathā:
For this reason, know that the Mantra of the Perfection of Transcendent Wisdom is the Great Mantra, the Great Wisdom Mantra,
the Unsurpassed Mantra, and the Unequaled Mantra. It extinguishes all suffering, and is true and real because it is not false. It is
the Mantra proclaimed in the Perfection of Transcendent Wisdom. Namely:

Gate gate pāragate pārasamgate bodhi; svāhā!

“Gone, gone, gone to the other shore; gone completely (to the other shore). So it is.”

Iti prajñāpāramitā-hṛdayam samāptam

Thus, ends the Essence of the Perfection of Transcendent Wisdom Sutra.