Bodhisattva. Relying on prajñāpāramitā, the mind is without hindrance. Because there is no hindrance, there is no fear; one is far removed from inverted views and delusive dreams, and ultimately attains nirvāṇa. All Buddhas of the three times, relying on prajñāpāramitā, attain unsurpassed, perfect enlightenment.

Ordinary beings and Buddhas are originally not two in essence. Ordinary beings are the causal mind, while Buddhas and bodhisattvas are the virtues of fruition. Yet the virtues of fruition also arise from causes; no one can realize them without practice. One must simply not cling to there being practice, attainment, and realization. But if one mistakenly clings to the view that there is no practice, no attainment, and no realization, then ordinary beings could refrain from practice and simply become Buddhas of themselves. How could there be such a principle in the world? If one clings to there being practice, attainment, and realization, then one has not understood the original nature; dharmas cannot be emptied, and one will ultimately fail to attain completion.

Only by relying on prajñāpāramitā does the mind attain freedom. One neither clings to there being practice, attainment, and realization, nor clings to there being no practice, no attainment, and no realization. All dharmas are empty and pure, and the mind is without hindrance. This does not mean that there is no involvement at all; rather, one is involved without hindrance. Hindrance is the cause, and fear is the result; inverted views are the cause, and delusive dreams are the result. When none of these exists, this is called ultimate nirvāṇa. Ultimate nirvāṇa is Buddhahood.

Though one clearly knows that all dharmas have the aspect of emptiness, that there is no wisdom and no attainment, this is ultimately not annihilation. To attain this which cannot be attained is unsurpassed bodhi. Bodhi is not existent, because it cannot be attained; bodhi is not empty, because it is not annihilated. Within the true suchness and intrinsic nature of the unattainable are wondrous functions as countless as the sands of the Ganges. Intrinsic nature itself neither arises nor ceases, yet intrinsic nature can give rise to all dharmas.

“All Buddhas of the three times” means that there is neither coming nor going. All who have perfected these virtues of fruition must rely on prajñā in their practice. Only when practice reaches the point at which all is empty and pure is it called pāramitā. In the sūtra, the words “all,” “every,” “no,” “without hindrance,” “ultimate,” and “deep” echo one another before and after, expressing the utmost perfection of these virtues.

The above five sections constitute the first half of the Heart Sūtra. They express the absence of substantial reality, yet all remain within the sphere of practical application and can still be spoken of; they turn from existence to emptiness. The following two sections constitute the latter half. They express the absence of mere emptiness, having already gone beyond the sphere of practical application; they cannot truly be spoken of, yet are spoken of. They turn again from emptiness to existence. Together they express the meaning of neither substantial reality nor mere emptiness, which is simply the Tathāgata’s meaning that all dharmas are such.