Chinese
般若波罗蜜多心经。 般若波罗蜜多心经。 如是我闻。一时，薄伽梵在王舍城鹫峰山，与大比丘僧众，以及大菩萨僧众在一起。那时，薄伽梵入于名为甚深显现之法门之三摩地。复次，那时圣观自在菩萨摩诃萨，观照甚深般若波罗蜜多之行，并且也观照那五蕴自性为空。之后，以佛之威力，具寿舍利子对圣观自在菩萨摩诃萨如是说： 种姓之子，若欲行甚深般若波罗蜜多之行，应如何学习？ 如是说已，圣观自在菩萨摩诃萨对具寿舍罗达底之子如是说： 舍利子，种姓之子或种姓之女，若欲行甚深般若波罗蜜多之行，应如是观照，并且也应如实随观那五蕴自性为空。色为空。空即是色。空性异于色。色亦异于空性。如是，受、想、行、识皆为空。舍利子，如是诸法皆为空性，无相，不生，不灭，无垢，离垢，不增，不减。舍利子，如是故，空性中无色，无受，无想，无行，无识。
English
The Heart of the Perfection of Wisdom. The Heart of the Perfection of Wisdom. Thus I have heard. At one time, the Bhagavan was dwelling in Rajagriha at Vulture Peak Mountain, together with a great gathering of monks and a great gathering of bodhisattvas. At that time, the Bhagavan was absorbed in the samadhi called 'Profound Illumination of Dharma.' Then, at that time, the noble Avalokiteshvara Bodhisattva-Mahasattva, while practicing the profound Perfection of Wisdom, also beheld that the five aggregates are empty of intrinsic existence. Then, through the power of the Buddha, the venerable Shariputra said to the noble Avalokiteshvara Bodhisattva-Mahasattva: Son of good family, how should one train who wishes to practice the profound Perfection of Wisdom? Having said this, the noble Avalokiteshvara Bodhisattva-Mahasattva said to the son of Sharadvati: Shariputra, any son or daughter of good family who wishes to practice the profound Perfection of Wisdom should view it in this way: They should also truly and correctly behold that the five aggregates are empty of intrinsic existence. Form is emptiness; emptiness is form. Emptiness is not other than form; form is also not other than emptiness. Likewise, feeling, perception, mental formations, and consciousness are empty. Shariputra, thus all phenomena are emptiness; without characteristics, unproduced, unceasing, stainless, without stain, without decrease, without increase. Shariputra, therefore, in emptiness there is no form, no feeling, no perception, no mental formations, no consciousness.
English
No eye, no ear, no nose, no tongue, no body, no mind; No form, no sound, no smell, no taste, no touch, no object of mind; No realm of the eye, and so forth, until no realm of mind consciousness; No ignorance, no ending of ignorance, and so forth, until no aging and death, no ending of aging and death; Likewise, no suffering, no origin, no cessation, no path; No wisdom, no attainment, and also no non-attainment. Shariputra, because there is no attainment, bodhisattvas, relying on Prajnaparamita, have no mental hindrance. Because there is no hindrance, there is no fear. Far beyond perverse views, they reach ultimate Nirvana. All Buddhas of the three times, relying on Prajnaparamita, attain Anuttara Samyak Sambodhi. Therefore, know that Prajnaparamita is the great mantra, the great bright mantra, the supreme mantra, the unequaled mantra, which can eliminate all suffering. Because it is not false, it should be known as true. Therefore, the Prajnaparamita mantra is spoken. Namely, the mantra is: Tadyatha. Gate Gate Paragate Parasamgate Bodhi Svaha! (Sanskrit Devanagari: गते गते पारगते पारसंगते बोधि स्वाहा, Sanskrit Romanization: gate gate pāragate pārasaṃgate bodhi svāhā, Literal Chinese meaning: Go, go, go to the other shore, completely go to the other shore, enlightenment, svāhā!) Shariputra, bodhisattvas, great beings, should thus train in the profound Prajnaparamita. Then, the Blessed One arose from that samadhi and gave approval to the bodhisattva, the great being, the noble Avalokiteshvara, saying: "Well done, well done! Son of noble family, it is so, it is so. Just as you have taught, so should the profound Prajnaparamita be practiced. The Tathagatas also rejoice." When the Blessed One had spoken thus, the venerable Sharadvatiputra, and the bodhisattva Avalokiteshvara, and that entire assembly, together with the gods, humans, asuras, gandharvas, and the world, rejoiced and praised what the Blessed One had said. The Heart Sutra of the Noble Prajnaparamita is complete.
Chinese
由印度堪布比玛拉米扎和译师格隆仁钦德翻译，经校对师格洛和南喀等校对审定。书写并校对于吉祥桑耶寺自然成就殿的德杰贝玛林墙壁上。 顶礼大士三身赞 导师大士三身赞 三身诸佛总集之悲力， 总摄持明国王之仪态， 大乐空行自在金刚身， 莲花颅鬘力前敬礼赞。 1 无量光佛观世音怙主， 无别现于信度清澈湖， 三界之中最胜持明咒， 无等上师于汝敬礼赞。 2 莲中化生莲花绽放面， 相好光辉胜诸佛之颜， 掌管世间无双胜王嗣， 大乐莲花王前敬礼赞。 3 于诸圣地苦行悉实践， 降伏母众傲慢役于业， 于此地上广弘秘密咒， 日轮光耀足前敬礼赞。 4 仅观即能通达所知处， 精通五明学识至顶峰， 文殊无别诸佛之佛子， 具慧胜欲于汝敬礼赞。 5 三藏六续所有之密意， 行持圆满诸佛佛子之， 传记如海仪轨得自在， 莲花生（藏文：པདྨ་སཾ་བྷ་བ་，梵文天城体：पद्मसम्भव，梵文罗马拟音：padmasambhava，汉语字面意思：莲花生）前敬礼赞。 6 如诸佛陀再次降临般， 持守清净五蕴胜化身， 殊胜佛法狮吼声三界， 释迦狮子于汝敬礼赞。 7 不坏金刚寿及持明地， 一切悉地权能皆获得， 诸坛城之主尊无有二， 莲花生（藏文：པདྨ་འབྱུང་གནས་，梵文天城体：पद्मसंभव，梵文罗马拟音：padmasambhava，汉语字面意思：莲花生）前敬礼赞。 8 魔众外道他方之敌等， 以大神通令其名亦无， 力大无敌金刚之威力， 狮子吼声于汝敬礼赞。 9 于雪域中弘扬诸佛法，
English
Translated by the Indian Abbot Vimalamitra and the translator Geshe Rinchen De. Proofread and finalized by the great translator Geshe Lho and Namkha, etc. Written on the wall of Dege Bema Ling in the main hall of glorious Samye Lhunkyi Drupai Tsuglagkhang and well proofread. The Praise to the Great Master: The Three Kayas The force of compassion of all the Buddhas of the Three Kayas, Holding the manner of the gathered Vidyadhara Kings, The Vajra body, powerful over the Dakinis of Great Bliss, To Padma Thötreng Tsal, I prostrate and praise! 1 Infinite Light, the Protector, Avalokiteśvara, Indistinguishable, an emanation in the clear lake of Sindhu, Holding the greatest vidyā-mantra in the three worlds, To the unequaled Lama, I prostrate and praise! 2 Born from a lotus, with a lotus-blooming face, The blazing splendor of marks and signs, the finest of all Buddhas, The unequaled son of the Victorious One, who conquers the world, To the Blissful Supreme Padma King, I prostrate and praise! 3 In all places, you maintained ascetic conduct, Subdued the haughty hosts of mothers and employed them in action, Everywhere on earth, you spread the secret mantra teachings, To the feet of Nyima Özer, I prostrate and praise! 4 By merely looking, you realized all that is to be known, You reached the pinnacle of scholarship, all-knowing in the five sciences, The son of the Victorious One, inseparable from Jampal Yang, To you, the intelligent, supreme desire, I prostrate and praise! 5 You mastered the conduct and intention of the Three Baskets and the six classes of Tantra, You attained power over the manner of the ocean of biographies of Buddhas and Bodhisattvas, To Padmasambhava (藏文：པདྨ་སཾ་བྷ་བ་，梵文天城体：पद्मसम्भव，梵文罗马拟音：padmasambhava，汉语字面意思：Lotus Born), I prostrate and praise! 6 Like the supreme Victorious One coming again, The manner of a supreme emanation, holding the five pure skandhas, You proclaimed the lion's roar of the supreme Dharma in the three worlds, To Śākya Senge, I prostrate and praise! 7 You attained the immortal vajra life and the ground of vidyādharas, You attained the supreme power of all siddhis, You are the chief of all mandalas, and non-dual, To Padmasambhava (藏文：པདྨ་འབྱུང་གནས་，梵文天城体：पद्मसंभव，梵文罗马拟音：padmasambhava，汉语字面意思：Lotus Born), I prostrate and praise! 8 You made the demons, heretics, and opposing forces of others Into mere remnants of a name, through great magical power, The powerful, unmatched master of the vajra's strength and power, To you, who proclaims the lion's roar, I prostrate and praise! 9 You spread the teachings of the Victorious Ones in the land of snows,
Chinese
以根本金刚的威力降伏，整个大地充满深奥的宝藏。顶礼赞叹金刚橛的威力！10 身 एक (eka，一) एक (eka，一) एक (eka，一) 唯一，名 आठ (aṣṭa，八) आठ (aṣṭa，八) आठ (aṣṭa，八) 八，幻名 二十，以及不适意的世间三十六等处，无边化身的刹土中普遍显现。顶礼赞叹幻化之王您！11 八大菩萨和八大修行部众，以及诸佛菩萨的海洋，与无别的上师坛城一切之主。顶礼赞叹无与伦比的引导者您！12 为了救护汇集一切诸佛的慈悲，五浊恶世的众生。以加持慈悲格外迅速，摄受有缘者，顶礼赞叹！13 具吉祥圆满正等觉莲花生，持有诸相遍知智慧藏，持明国王示现各种幻化，胜过一切的佛陀持明咒。14 对于自生普贤王如来您，以不退转的信心诚心赞颂，愿以善妙如日的光芒，令海生教法的莲园盛开！15 愿一切情器衰损彻底平息，威严名声吉祥善妙增上。一切众生蒙受无与伦比的古汝摄受后，获得自生莲花之胜位！16 此十六喜悦之偈颂，乃降伏者弥庞蒋扬于火马年八月二十七日所著，愿善妙增上！ 堪布赞 蒋扬玛。 顶礼赞叹文殊勇士之莲足，无垢之本体，于殊胜支分的莲花上善妙安立，如实领受甚深广大之法，顶礼赞叹堪布寂护！1 教法之根本别解脱戒律，持有清净戒律的袈裟胜幢，赞为勤于戒律持藏之王，顶礼赞叹释迦独子您！2 甚深广大的禅定大海之中，具有神通等功德珍宝之藏，大乘菩萨行之波涛汹涌澎湃，顶礼赞叹大菩提萨埵！3 以衡量所知二谛一切法，以真实正理之路而阐明，
English
Having subdued with the power of the root vajra, filling all the earth with profound treasures. Homage and praise to the power of Vajrakilaya! 10 One body, eight names, twenty emanated names, and in the thirty-six unpleasant worlds, etc., pervading all limitless realms of emanation. Homage and praise to you, the king of illusion! 11 The eight bodhisattva princes and the eight groups of practitioners, as well as the ocean of victorious ones and bodhisattvas, and the inseparable lama, lord of all mandalas. Homage and praise to you, the incomparable guide! 12 Having gathered the compassion of all Buddhas into one, for the sake of saving beings of the degenerate age. With blessings and compassion that are especially swift, taking hold of those with karma, homage and praise! 13 The glorious, perfect Buddha, born from a lotus, holder of the all-knowing wisdom treasury, king of vidyadharas, showing various illusions, greater than all, the Buddha holding the vidya mantra. 14 To you, the self-arisen Samantabhadra, with unwavering faith, perfectly praising, may the lotus garden of the Sea-Born teachings flourish with the rays of the sun of merit! 15 May all decline of vessel and essence be completely pacified, may glory and fame, auspiciousness and well-being increase. May all beings be taken hold of by the incomparable Guru, and may they attain the supreme state of the self-arisen lotus! 16 This sixteen-verse poem of joy was composed by Mipham Jamyang on the twenty-seventh day of the eighth month of the Fire Horse year. May virtue and goodness increase! A Praise to the Great Abbot: Jampal Ma. Homage and praise to the lotus feet of the brave Manjushri, the stainless essence, perfectly arranged on the lotus of supreme limbs, having truly received the profound and vast Dharma, homage and praise to the great abbot Shantarakshita! 1 The root of the teachings is the Pratimoksha vows, holding the victory banner of pure moral discipline, praised as the king of those who diligently uphold the Vinaya Pitaka, homage and praise to you, the only son of Shakya! 2 In the midst of the vast ocean of profound and expansive samadhi, a treasury of qualities and jewels such as clairvoyance, the waves of the conduct of the bodhisattva princes greatly ripple, homage and praise to the supreme Bodhisattva! 3 All the Dharma teachings of the two truths to be measured, clarifying through the path of valid reasoning,