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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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PP: Prajñāpāramitāhṛdaya
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tasmāj jñātavyaḥ prajñāpāramitāmahāmantro mahāvidyāmantro ’nuttaramantro ’samasamamantraḥ sarvaduḥkhapraśamanaḥ satyam amithyatvāt  prajñāpāramitāyām ukto mantraḥ |  tadyathā - gate gate pāragate pārasaṃgate bodhi svāhā ||   
VIII. tasmāj jñātavyam prajñāpāramitā mahā-mantro mahāvidyā-mantro ’nuttara-mantro ’samasamamantraḥ sarva-duḥkha-praśamanaḥ satyam amithyatvāt.  prajñāpāramitāyām ukto mantraḥ  tadyathā oṃ gate gate pāragate pārasaṃgate bodhi svāhā.   
tasmād jñātavyaḥ prajñāpāramitāmahāmantraḥ anuttaramantraḥ asamasamamantraḥ sarvaduḥkhapraśamanamantraḥ satyam amithyatvāt  prajñāpāramitāyām ukto mantraḥ |  tadyathā - gate gate pāragate pārasaṃgate bodhi svāhā |  evaṃ śāriputra gambhīrāyāṃ prajñāpāramitāyāṃ caryāyāṃ śikṣitavyaṃ bodhisattvena || 
      (Evaṃ Śāriputra gambhīrāyāṃ prajñāpāramitāyāṃ caryāyāṃ śikṣitavyaṃ bodhisattvena. 
故知般若波羅蜜是大明呪。無上明呪。(25)無等等明呪。能除一切苦眞實不虚故説般  (26)若波羅蜜呪即説呪曰  (27)竭帝竭帝 波羅竭帝 波羅僧竭帝 菩提(28)僧莎呵   
故知般若波羅蜜多。是(18)大神咒。是大明咒是無上咒。是無等等咒。能(19)除一切苦。眞實不虚故。  説般若波羅蜜多咒(20)即説咒曰  (21)掲帝掲帝 般羅掲＊帝 ＊般羅僧掲＊帝(22)菩提僧莎訶   
故(11)知般若波羅蜜多是大神呪。是大明呪。是無(12)上呪。是無等等呪。能除一切苦眞實不虚。  故(13)説般若波羅蜜多呪。即説呪曰  (14)掲諦掲諦 波羅掲諦 波羅僧掲諦 菩提(15)莎婆訶   
故知般若波羅蜜(17)多是大神呪。是大明呪。是無上呪。是無等等(18)呪。能除一切苦。眞實不虚。  故説般若波羅蜜(19)多呪。即説呪曰  (20)櫱1 諦　櫱2 諦　波羅櫱3 諦　波羅僧櫱4 諦菩提(21)娑(蘇紇反)婆訶  (22)如是舍利弗。諸菩薩摩訶薩於甚深般若波[(23)羅蜜多行。應如是行。如是説已。 
故知般若波羅蜜多。(3)是大眞言。是大明眞言。是無上眞言。是無等(4)等眞言。能除一切苦。眞實不虚。  故説般若波(5)羅蜜多眞言。即説眞言  (6)唵(引)誐帝誐帝。播(引)囉誐帝。播(引)囉散誐帝。冒(引)地娑縛(二合)賀(引)  (8)如是舍利子。諸菩薩摩訶薩。(9)羅蜜多行。應如是學。 
舍利子。是故當知般若波羅蜜多(17)大蜜咒者。是大明咒。是無上咒。是無等等(18)咒。能除一切諸苦之咒。眞實無倒。  故知般(19)若波羅蜜多。是祕密咒。即説般若波羅蜜多(20)咒曰  (21)峩帝峩帝。波囉峩帝。波囉僧峩帝。菩提莎訶」  (22)舍利子。菩薩摩訶薩。應如是修學甚深般若(23)波羅蜜多。 
是故應知。般若波羅(5)蜜多。是廣大明。是無上明。是無等等明。而(6)能息除一切苦惱。是即眞實無虚妄法。諸(7)修學者。當如是學。  我今宣説般若波羅蜜多(8)大明曰  (9)怛[寧*也](切身)1 他(引)(一句)2 唵(引) 誐帝(引) 誐帝(引引)(二)3 播(引)囉(10)誐帝(引)(三) 播(引)囉僧誐帝(引)(四) 冐提 莎(引)賀(引)(五)  (11)舍利子。諸菩薩摩訶薩。若能誦是般若波羅 
(13)de bas nas shes rab gyi pha rol phyin pa chen po ’i sngag || bla na myed pa’i sngag mnyam ba dang myï mnyam ba’ï sngags | sdug sngal thams cad | (14)rab tu zhi ba’i sngags | bden te myï brdzun pas na |  shes rab gyi pha rol tu phyin pa’ï sngags ma smra so ||  sngags la [thya] tad thya tha | ’ga’ te ’ga’ (15) te pa ra ’ga’ te | pa ra sang ’ga’ te | bho de sva’a ha’a || ||   
de lta bas na shes rab kyi (4) pha rol tu phyin pa’i sngags | rig pa chen po’i sngags | bla na med pa’i sngags | mi mnyam pa dang mnyam pa’i sngags | sdug bsngal thams cad rab tu zhi bar byed pa’i sngags | mi rdzun pas na bden par shes par bya ste |  shes rab kyi pha rol tu phyin pa’i sngags (5) smras pa |  tadya th’a | ga te ga te p’a ra ga te | p’a ra saṃ ga te | bo dhi sw'a h’a |  sh’a ri’i bu byang chub sems dpa’ sems dpa’ chen pos de ltar shes rab kyi pha rol tu phyin pa zab mo la bslab par bya’o || 
Therefore know that this Prajnā Pāramitā is the the Great Spiritual Dhāraṇī,–it is the Great Light-giving Dhāraṇī. This is the unsurpassed Dhāraṇī. This is the unequalled Dhāraṇī, able to destroy all sorrows. True and real, (i.e., full of meaning), not vain (i.e., unmeaning).  Therefore we repeat (or let us repeat) the Prajnā Pāramitā Dhāraṇī.  Then also say–Ki-tai, Ki-tai, Po-lo, Ki-tai, Po-lo-seng-Ki-tai, Bo-tāi-sah-po-ho. i.e. [according to M. Julien’s system]: Gati Gati, Paragati, Parasangati, Bodhisatvah, [words I cannot attempt to explain.]   
VII,1 Therefore one should know the Prajñāpāramitā
VII,2 as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth – for what could go wrong?  By the prajnaparamita has this spell been delivered.  VII,3 It runs like this: GONE, GONE, GONE BEYOND, GONE ALTOGETHER BEYOND, O WHAT AN AWAKENING, ALL HAIL!   
«Therefore one should know the Prajñāpāramitā as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth––for what could go wrong?  In the Prajñāpāramitā has this spell been uttered.  It runs like this: GONE, GONE, GONE BEYOND, GONE ALTOGETHER BEYOND, O WHAT AN AWAKENING, ALL HAIL!  It is thus, O Śāriputra, that a Bodhisattva should train himself in the course of the deep perfection of wisdom.» 
      iti prajñāpāramitāhṛdayasūtraṃ samāptam || 
      ity ārya-prajñāpāramitā-hṛdayaṃ samāptam. 
atha khalu bhagavān tasmāt samādher vyutthāya āryāvalokiteśvarasya bodhisattvasya sādhukāram adāt - sādhu sādhu kulaputra |  evam etat kulaputra, evam etad gambhīrāyāṃ prajñāpāramitāyāṃ caryaṃ cartavyaṃ yathā tvayā nirdiṣṭam | anumodyate tathāgatair arhadbhiḥ ||  idam avocad bhagavān | ānandamanā āyuṣmān śāriputraḥ āryāvalokiteśvaraś ca bodhisattvaḥ sā ca sarvāvatī pariṣat sadevamānuṣāsuragandharvaśca loko bhagavato bhāṣitam abhyanandan ||  iti prajñāpāramitāhṛdayasūtraṃ samāptam | 
(Atha khalu Bhagavān tasmāt samādher vyutthāya-Ārya-avalokiteśvarāya bodhisattvāya mahāsattvāya sādhukāram adāt. sādhu sādhu  (kulaputra, evam etat kulaputra evam etad, gambhīrāyāṃ prajñāpāramitāyāṃ caryāṃ cartavyaṃ yathā tvayā nirdiṣṭam anumodyate sarva- Tathāgatair arhadbhiḥ.  (idam avocad Bhagavān. āttamanā-āyuṣmāñc Chāriputra Ārya-avalokiteśvaro bodhisattvo mahāsattvas te ca bhikṣavas te ca bodhisattvā mahāsattvāḥ sā ca sarvāvatī parṣat sa-deva-mānuṣa-asura-garuḍa-gandharvaś ca loko Bhagavato bhāṣitam abhyanandann iti.)   
       
       
    (16)佛説是經已。諸比丘及菩薩衆。一切世間天(17)人阿脩羅乾闥婆等。聞佛所説皆大歡喜。信(18)受奉行   
即時世尊從(24)廣大甚深三摩地起。讃觀自在菩薩摩訶薩(25)言。善哉善哉。  善男子。如是如是。如汝所説。(26)甚深般若波羅蜜多行。應如是行。如是行時(27)一切如來皆悉隨喜。  爾時世尊説是語已。具(28)壽舍利弗大喜充遍。觀自在菩薩摩訶薩亦(29)大歡喜。時彼衆會天人阿修羅乾闥婆等。聞(850a01)佛所説皆大歡喜。   
爾時世尊。從三摩地安(10)祥而起。讃觀世音自在菩薩摩訶薩言。善哉(11)善哉。  善男子。如是如是。如汝所説。甚深般(12)若波羅蜜多行。應如是行。如是行時。一切如(13)來。悉皆隨喜。  爾時世尊如是説已。具壽舍利(14)子。觀世音自在菩薩及彼衆會一切世間天(15)人阿蘇囉巘䭾等。聞佛所説。皆大歡喜。  信(16)受奉行 
爾時世尊從彼定起。告聖者觀自(24)在菩薩摩訶薩曰。善哉善哉。  善男子。如是如(25)是。如汝所説。彼當如是修學般若波羅蜜多。(26)一切如來。亦當隨喜。時薄伽梵説是語已。  具(27)壽舍利子。聖者觀自在菩薩摩訶薩。一切世(28)間天人阿蘇羅乾闥婆等。聞佛所説。皆大歡(29)喜。  信受奉行 
(12)蜜多明句。是即修學甚深般若波羅蜜多(13)爾時世尊。從三摩地安詳而起。讃觀自在菩  (14)薩摩訶薩言。善哉善哉。善男子。如汝所説。如(15)是如是。般若波羅蜜多。當如是學。是即眞實(16)最上究竟。一切如來亦皆隨喜  (17)佛説此經已。觀自在菩薩摩訶薩。并諸苾芻。(18)乃至世間天人阿修羅乾闥婆等。一切大衆。(19)聞佛所説皆大歡喜。  信受奉行 
       
de nas bcom ldan ’das ting nge ’dzin de las bzhengs te | byang chub (6) sems dpa’ sems dpa’ chen po ’phags pa spyan ras gzigs dbang phyug la legs so zhes bya ba byin nas | legs so legs so ||  rigs kyi bu de de bzhin no || rigs kyi bu de de bzhin te | ji ltar khyod kyis bstan pa de bzhin du shes rab kyi pha rol tu phyin (7) pa zab mo la spyad par bya ste | de bzhin gshegs pa rnams kyang rjes su yi rang ngo ||  bcom ldan ’das kyis de skad ces bka’ stsal nas | tshe dang ldan pa sha ra dwa ti’i bu dang | byang chub sems dpa’ sems dpa’ chen po ’phags pa spyan ras gzigs dbang phyug dang | (146a1) thams cad dang ldan pa’i ’khor de dang | lha dang | mi dang | lha ma yin dang | dri zar bcas pa’i ’jig rten yi rangs te | bcom ldan ’das kyis gsungs pa la mngon par bstod do ||  bcom ldan ’das ma shes rab kyi pha rol tu phyin pa’i snying po zhes bya ba theg pa chen po’i (2) mdo rdzogs so || || 
       
      This completes the Heart of perfect Wisdom. 
Thereupon the Lord emerged from that concentration, and he applauded the holy Lord Avalokita, the Bodhisattva, the great being: «Well said, well said,  son of good family! Just so, son of good family, just so should one course in the course of the deep perfection of wisdom. As you have explained it, so it is approved by all the Tathagatas.»  Thus spoke the Lord. Enraptured the Venerable Śāriputra, the holy Lord Avalokita, the Bodhisattva, the great being, and those monks and those Bodhisattvas, great beings, and the whole world with its gods, men, asuras, garudas and gandharvas rejoiced in the Lord’s teaching.   
 
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