The Heart of the Perfection of Wisdom Såtra

　　(T251.8.848c)

　　Translated into Chinese by Hs•an-tsang

　　Translated into English by Charles D. Patton, II

　　The Såtra

　　Bodhisattva Avalokite÷vara1 [addressed øàriputra]2: "When practicing the perfection

　　of wisdom (praj¤à-pàramità), you clearly see that the five skandhas are all empty, free of

　　all afflictions and suffering. øàriputra, form is not different from emptiness, and

　　emptiness is not different from form. Form is then empty and the empty is then form.

　　Sensation, perception, intention, and consciousness are also again so. øàriputra, the

　　empty characteristic of things (dharmas) is that they are neither born nor dying, neither

　　defiled nor pure, neither increasing nor decreasing. For this reason, in the empty there is

　　no form, no sensation, perception, intention, or consciousness. There is no eye, ear,

　　nose, tongue, body, or mentality. There is no appearance, sound, odor, flavor, tactile

　　feeling, or idea. There is no eye element3 up to4 there is no conceptual element. There

　　is no ignorance, nor the end of ignorance; up to5 there is no old age and death, nor the

　　end of old age and death. There is no suffering, origin of suffering, extinction of suffering,

　　or a path to that extinction6. There is no wisdom, and also no attainment. Since there is

　　nothing to attain, the bodhisattva who accords with the perfection of wisdom has no

　　mental impediments. Because there are no impediments, there is nothing to fear. The

　　departure from inverted and illusory ideas is ultimately Nirvàõa. The Buddhas of the

　　three realms accord with the perfection of wisdom and attain the supremely unexcelled

　　bodhi. The reason for knowing the perfection of wisdom is the great spiritual dhàraõã, the

　　great illuminating dhàraõã, the unsurpassed dhàraõã, the unparalleled dhàraõã. It is able

　　to end all afflictions, because it is the truly non-empty expression of the perfection of

　　wisdom. The dhàraõã is enunciated thus:

　　Gate gate pàragate pàrasaügate bodhi Svaha! 7

　　1 Please see the Glossary of Buddhist Terms for definition and explanation of Sanskrit and

　　technical terms appearing in the translation.

　　2 The longer versions of this Såtra (c.f. T252-255) make it clear that Avalokite÷vara is answering a

　　query made by øàriputra about the perfection of wisdom.

　　3 Buddhism explains sensory consciousness as the contact between a sense organ and a sensory

　　”element”. The ”element” is the physical medium which sensory organ detects (e.g., the eye

　　detects light, the ear sound, the nose chemicals in air, etc.). This contact produces the sensory

　　consciousness of sensation. For example, the eye (sensory organ) come into contact with the light

　　reflected from a chair (sensory element) and one sees the chair (sensory consciousness).

　　4 The text has been abbreviated for brevity, inserting ”up to” for the ear, nose, tongue, and tactile

　　elements.

　　5 Again, the text is abbreviated. Ignorance is the first and old age and death the last of the twelve

　　links of dependent origination. The full list is: 1) Ignorance (avidyà), 2) which begets mental

　　activity (sa§skàra), 3) which begets consciousness (vij¤àna), 4) which begets name and form

　　(nàmaråpa), 5) which begets the six senses (ùaóàyatana), 6) which begets contact with sensory

　　objects (spar÷a), 7) which begets sensations (vedanà), 8) which begets craving (tçùõà), 9) which

　　begets grasping (upàdàna), 10) which begets existence (bhava), 11) which begets birth (jàti), 12)

　　which begets old age and death (jaràmaraõa).

　　6 The Four Noble Truths.

　　7 In English, ”Gone, gone, perfectly gone, perfectly and completely gone beyond to awakening.

　　Hallelujah!” (Svàhà is a religious exclamation similar to the Judeo-Christian ”Hallelujah”.)

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