In this page, I am putting out my own english version of the sutra. It was decomposed and recomposed from various translations by comparative study. But it should not be taken as a reference text, or a particularly savant translation (it is not!). It is just a personal one. I invite everyone to do the same and look at this text less as a sutra and more as a dharani.

Text

Text	Annotations
	– Introduction –
The noble Avalokitesvara Bodhisattva,
while practicing the deep practice of Prajnaparamita,
looked down,	vyavalokayatisma
and regarded the five aggregates as empty.	aggregates: skandhas
	– Core –
Here, Sariputra,	See Appendix A.
Form is not one thing and emptiness another,	See Appendix B.
Emptiness is not one thing and form another.
Form itself is emptiness,
Emptiness itself is form.
And the same goes for sensation, perception, conditioning force and consciousness.	vedana, samjna, sankhara, vijnana
Here, Sariputra, all dharmas have the mark of emptiness.
And this emptiness does not originate, is not extinguished, is not defiled, is not purified, does not decrease, does not increase.	See Appendix C.
Therefore, Sariputra,
in emptiness there is no form, no sensation, no perception, no conditioning forces, no consciousness;	pañcaskandha (five aggregates: rupa, vedana, samjna, sankhara, vijnana)
no eye, no ear, no nose, no tongue, no touch, no mind;	ṣaḍāyatana (six “senses” or indriya)
no shape, no sound, no scent, no taste, no feel, no mind-object;	ṣaḍāyatana continued (six objects of consciousness)
no eye-realm and so on up to no realm of mind consciousness;	six dhatu (caksur-dhatu … manovijnana-dhatu)
no ignorance, no extinction of ignorance and so on up to no old-age-and-death and no extinction of old-age-and-death.	pratītyasamutpāda (twelve factors of dependent arising)
There is no suffering, no arising of suffering, no cessation of suffering, no path;	catvaryāryasatyāni (four noble truths)
no knowledge, no attainment and no non-attainment.	ijnana, prapti
	– Conclusion –
Therefore, Sariputra, because there is no attainment the bodhisattva dwells in reliance on the Perfection of Wisdom, without mental obstruction.	mental obstruction: cittavarana
Without mental obstruction they are without fear, they have passed beyond error, and their destination is nirvana.	their destination is nirvana: nistha-nirvana
All the Buddhas of the three times have awakened to unexcelled perfect enlightenment by relying on the Perfection of Wisdom.	awakened : abhisambuddha, unexcelled perfect enlightenment : anuttara-samyaksambodhi
Therefore the great mantra of the Perfection of Wisdom is to be known:
the great spell (vidya) mantra,
the supreme mantra,
the mantra which is equal to the unequalled,
the mantra which appeases all suffering.
Because it is true, not false,	satyam amithyatvat
the mantra is spoken in the Perfection of Wisdom.
It goes: gate gateparagate parasamgate bodhi svaha.

Bibliography

• Nattier, Jan. « The Heart Sūtra: A Chinese Apocryphal Text? » Journal of the International Association of Buddhist Studies 15, nᵒ 2 (1992): 153‑223.
• Fukui Fumimasa
• Donald Lopez, The Heart Sutra Explained
• E. Conze, “The Prajnaparamitahridaya sutra”, in Thirty years of buddhist studies [link], pp. 148-167
• E. Conze, “Praśāstrasena’s Ārya-Prajñāpāramitā-Hṛdaya-ṭīkā”, in Buddhist Studies in Honour of I.B. Horner [link], 1974
• David Eckel, “Indian Commentaries on the Heart Sutra: The Politics of Interpretation,” Journal of the International Association of Buddhist Studies, vol. 10, no. 2 (1987), pp. 69-79,
• John R. McRae, “Ch’an Commentaries on the Heart Sutra: Preliminary Inferences on the Permutation of Chinese Buddhism,” Journal of the International Association of Buddhist Studies, vol. 11, no. 2 (1988), pp. 87-115 [link]

Appendix

Acronyms:

• HS : Prajnaparamita Hridaya Sutra
• LPS : “Large Prajnaparamita Sutra”. It is the Pañcaviṃśatisāhasrikā prajñāpāramitā sutra a.k.a. “The 25,000-Line Perfection of Wisdom Sutra”.

A. LPS version of the core section

According to Nattier’s 1992 paper, the core part of the Heart Sutra from the first ‘iha śāriputra’ down to ‘Na jñānam, na prāptir na-aprāptiḥ’ was extracted from the Chinese translation of the Sanskrit Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra or Perfection of Wisdom in 25,000 lines (see Conze’s The Large Sutra on Perfect Wisdom, pg 61, section I 2.2c).

Here is the translation in english of the section Nattier is refering to, by Conze:

Form is not one thing, and emptiness another;
emptiness is not one thing, and form another.
The very form is emptiness,
the very emptiness is form.
And so for feeling, etc.
And that emptiness, that is neither produced nor stopped, is neither defiled nor purified, does not decrease or increase;
and that which is neither produced nor stopped, neither defiled nor purified, neither decreased nor increased,
that is not past, future, or present.
There is no form in it, no feeling, etc.;
no eye, etc. to: no mind;
no form, etc, to: no mind-objects;
no eye-element, etc. to: no mind-consciousness-element;
no ignorance, no stopping of ignorance, etc. to : no decay and death, no stopping of decay and death;
no suffering and no comprehension of suffering; no origination and no forsaking of origination; no stopping and no realization of stopping; no path and no development of the path;
no attainment, and no reunion; no Streamwinner, and no fruit of a Streamwinner; etc. to: no Bodhisattva, and no knowledge of the modes of the path; no Buddha, and no enlightenment.

B. Form is emptiness

In particular, here’s sanskrit from the HS with its usual english translation:

English v1	HS
Form is empty;	rupam sunyam
emptiness itself is form.	sunyataiva rupam
Form is not distinct from emptiness;	rupan na prthak sunyata
emptiness is not distinct from form.	sunyataya na prthag rupam

And the sanskrit from the LPS, with another translation (the one I’m choosing to use).

LPS	English v2
anyad rupam anya sunyata	Form is not one thing and emptiness another
nanya sunyatanyad rupam	Emptiness is not one thing and form another
rupam eva sunyata	Form itself is emptiness
sunyatva rupam	Emptiness itself is form

Note: the lines are ordered differently between the two versions.

C. Dharmas are marked by emptiness

Regarding this passage starting with “Here, Sariputra, all dharmas have the mark of emptiness.”, Nattier notes:

In this sequence the Large Sutra employs singular verbal forms throughout […]. The Heart Sutra, by contrast, uses plural adjectival forms […]. Not only are the terms themselves different in these two renditions; their grammatical forms (verbs vs. adjectives, singulars vs. plurals) do not agree. The wording thus could not be more different, though the overall meaning is the same.

I chose to use an LPS-based rendition of the text. Instead of “dharmas have the mark of emptiness, they (dharmas) are non-originated”, using “dharmas have the mark of emptines; and this emptiness does not originate”:

English v1	HS	LPS	English v2
They are non-originated,	anutpanna	na utpaydyate	[it] does not originate
non-extinct,	aniruddha	na nirudhyate	is not extinguished
non-defiled,	amala	na samklisyate	is not defiled
non-pure,	avimala	na vyavadayate	is not purified
non-decreasing,	anuna	na hiyate	does not decrease
non-increasing.	aparipurna	na vardhate	does not increase.