à}aparimtah&dy sUÇ m!

- s<i ]Ptmat&ka

nm> svR}ay

AayaRvlaeikteZvrbaeixsÅvae gM_aIraya< à}aparimtaya< cya<R crma[ae Vyvlae kyit Sm, pÁc

SkNXaa> ta<Zc Sv_aavZaUNyan! pZyit Sm.

#h ZaairpuÇ rUp< ZaUNyta ZaUNytEv rUpm!, rUpaNn p&Wak! ZaUNyta ZaUNytaya n p&Wag! rUpm!, yÔUp< sa

ZaUNyta ya ZaUNyta tÔUpm!.

@vmev vednas<}as<Skaraiv}anain.

#h ZaairpuÇ svRXamaR> ZaUNytal][a AnuTpNna AinruÏa Amla n ivmla naena n pirpU[aR>,

tSmaCDairpuÇ ZaUNytaya< n rUpm! n vedna n s<}a n s<Skara> n iv}anain, n

c]u>ïaeÇ ºa[ijþakaymna<is n rUpZaBdgNXarsSà:QVyXamaR>, n c]uXaaRtuyaRvNn mnaeXaatu>.

naiv*a naiv*a]yae yavNn jramar[< n jramr[]yae n du>osmudyinraeXamagaR n }an< n

àaiPtnaRàaiPt>.

tSmaCDairpuÇ AàaiPtTvad! baeiXasÅvSy à}aparimtamaiïTy ivhrit icÄavr[>,

icÄavr[naiStTvadÇStae ivpyaRsait´aNtae in:QinvaR[>, ÈyXvVyviSWata> svRbuÏa>

à}aparimtamaiïTy AnuÄra< sMyKs<baeiXami_as<buÏa>.

tSmaJ}atVy> à}aparimtamhamNÇae mhaiv*amNÇae=nuÄrmNÇae=smsmmNÇ> svR du>oàZamn>

sTymimWyTvat! à}aparimtayamu´ae mNÇ>, t*Waa gte gte pargte pars<gte baeiXa Svaha.

#it à}aparimtaùdysUÇ< smaPt<.

à}aparimtah&dy sUÇ m!

Prajñāpāramitāhrdayasūtraṃ
The prajñāpāramitāhrdaya sutra

nm> svR}ay

Namaḥ sarvajñāya
Be homage to the Buddha

AayaRvlaeikteZvrbaeixsÅvae gM_aIraya< à}aparimtaya< cya<R crma[ae Vyvlaekmit Sm,

Āryāvalokiteśvarabodhisattvo gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ

caramāṇo vyavalokayati sma.
The Noble Avalokiteśvara Bodhisatva while practicing the deep Prajñāpāramitā.

pÁcSkNXaa> ta<Zc Sv_aavZaUNyan! pZyit Sm.

Pañcaskandhāḥ tāṃśca svabhāvaśūnyān paśyati sma.

(He beheld) the five aggregates, and saw them empty of own nature

#h ZaairpuÇ rUp< ZaUNyta ZaUNytEv rUpm!,

Iha śāriputra rūpaṃ śūnyatā śūnyataiva rūpam.

Here Shariputra, form is emptiness, emptiness is surely form.

rUpaNn p&Wak! ZaUNyta ZaUNytaya n p&Wag! rUpm!,

Rūpānna pŗthak śūnyatā śūnyatāyā na pŗthag rūpam.

Emptiness is not different from form; Form is not differing of emptiness.

yÔUp< sa ZaUNyta ya ZaUNyta tÔUpm!.

Yadrūpaṃ sā śūnyatā yā śūnyatā tadrūpam.

Whatever is form that is emptiness, whatever is emptiness that is form.

@vmev vednas<}as<Skaraiv}anain.

Evameva vedanāsaṃjñāsaṃskārāvijñānāni.

The same is true for feeling, conception, volition, and consciousness.

#h ZaairpuÇ svRXamaR> ZaUNytal][a AnuTpNna AinruÏa Amla n ivmla naena n pirpU[aR>,

Iha śāriputra sarvadharmaḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā na

vimalā nonā na paripūrṇā.

Here Shariputra, all phenomena have the characteristics of emptiness, no arising

or ceasing, purity or impurity, deficient or completeness.

tSmaCDairpuÇ ZaUNytaya< n rUpm! n vedna n s<}a n s<Skara> n iv}anain,

Tasmācchāriputra śūnyatāyāṃ na rūpam na vedanā na saṃjñā na saṃskārāḥ na

vijñānāni.
Therefore shariputra, in emptiness there is no form, feeling, perception, volition,
or consciousness

n c]u>ïaeÇ ºa[ijþakaymna<is n rUpZaBdgNXarsSà:QVyXamaR>,

Na cakṣuḥśrotraghrāṇajivhākāyamanāṃsi na
rūpaśabdagandharasaspraṣṭavyadharmāḥ.

There is no eye, ear, nose, tongue, body or mind, no form, sound, smell, taste,
touch, and mind object

n c]uXaaRtuyaRvNn mnaeXaatu>.

Na cakṣurdhāturyāvanna manodhātuḥ.

No eye realm, and up to no realm of consciousness

naiv*a naiv*a]yae yavNn jramr[< n jramr[]yae

Nāvidyā nāvidyākṣayo yāvanna jarāmaraṇaṃ na jarāmaraṇakṣayo

No ignorance and destruction of ignorance, and up to no old-age and death, no

destruction of old-age and death.

n du>osmudyinraeXamagaR n }an< n àaiPtnaRàaiPt>,

Na duḥkhasamudayanirodhamārgā na jñānaṃ na prāptirnāprāptiḥ.

There is no suffering, cause, cessation, and path. There is no wisdom, attainment,
non-attainment.

tSmaCDairpuÇ AàaiPtTvad! baeiXasÅvSy à}aparimtamaiïTy ivhrit icÄavr[>,

Tasmācchāriputra aprāptitvād bodhisattvasya prajñāpāramitāmāśritya viharati

cittāvaraṇaḥ.
Therefore Shariputra, because of the Buddha-to-be’s non-attainments wishing on
the prajñāpāramitā, and dwells with non-obstruction in his mind.

icÄavr[naiStTvadÇStae ivpyaRsait´aNtae in:QinvaR[>,

Cittāvaraṇanāstitvādatrasto viparyāsātikttānto niṣṭanirvāṇaḥ.

Having an unobstructed mind he has no fear, overcoming opposition, he comes to
the Nirvāṇa

ÈyXvVyviSWata> svRbuÏa> à}aparimtamaiïTy AnuÄra< sMyKs<baeiXami_as<buÏa>.

Tryadhvavyavasthitāḥ sarvabuddhāḥ prajñāpāramitāmāśritya anuttarāṃ

samyaksaṃbodhimabhisaṃbuddhāḥ

The Buddhas of the past, present and future, also wishing on the prajñāpāramitā,
have attained supreme enlightenment.
tSmaJ}atVy> à}aparimtamhamNÇae mhaiv*amNÇae=nuÄrmNÇae=smsmmNÇ> svR du>oàZamn>

sTymimWyTvat! à}aparimtayamu´ae mNÇ>,

Tasmājjñātavyaḥ prajñāpāramitāmahāmantro
mahāvidyāmantro’nuttaramantro’samasamamantraḥ sarva duḥkhapraśamanaḥ
satyamamithyatvāt prajñāpāramitāyāmukto mantraḥ.

Therefore, one should know the prajñāpāramitā is the great Mantra, the great
Mantra of illumination, the supreme Mantra, and equal to the unequal, which can
heal from all sufferings, it all true and not false, in prajñāpāramitā mantra has
been uttered in this way.

t*Waa gte gte pargte pars<gte baeiXa Svaha.

Tadyathā gate gate pāragate pārasaṃgate bodhi svāhā.

So then, gone, gone, gone beyond and gone completely beyond, awakening
blessings

#it à}aparimtaùdysUÇ< smaPt<.

Iti prajñāpāramitāhrdayasūtraṃ samāptaṃ.

Thus the prajñāpāramitāhrdaya sutra is completed.

Represented by D. Chandananda