One of the core teachings of Mahayana Buddhism. It describes an exchange between Avalokiteshvara Bodhisattva and Shariputra, one of the Buddha's most senior disciples, which attempts to encapsulate the central idea of emptiness and form...
Avalokiteshvara Bodhisattva, practicing deep Pranja Paramita
clearly saw that all five skandhas are empty, transforming all suffering and distress.
Shariputra, form is no other than emptiness, emptiness no other than form;
form is exactly emptiness, emptiness exactly form;
sensation, perception, mental reaction, consciousness are also like this.
Shariputra, all things are essentially empty--not born, not destroyed
not stained, not pure, without loss, without gain,
Therefore in emptiness there is no form, no sensation, perception, mental reaction, consciousness;
no eye, ear, nose, tounge, body, mind;
no color, sound, smell, taste, touch, object of thought;
no seeing and so on to no thinking;
no ignorance and also no ending of ignorance,
and so on to no old age and death, and also no ending
of old age and death;
no suffering, cause of suffering, cessation, path;
no wisdom and no attainment. Since there is nothing to attain,
the bodhisattva lives by Prajna Paramita,
with no hindrance in the mind; no hindrance and therefore no fear,
far beyond delusive thinking, right here is Nirvana.
All Buddhas of past, present and future live by Prajna Paramita,
attaining Anuttara-samyak-sambodhi.
Therefore know that Prajna Paramita
is the great sacred mantra, the supreme mantra,
which completely removes all suffering. This is truth not mere formality.
Therefore set forth the Prajna Paramita mantra.
Set forth this mantra and proclaim:
Gate Gate Paragate Parasamgate
Bodhi Svaha!
Here is the version used in the White Wind Zen Community, the best translation I could find. Used with permission.

The hyphens indicate something of pacing and stress for chanting the sutra.

Mahaprajnaparamita Hridaya sutra:
Discourse on the Heart of Vast and Perfect Knowing

Avalo-kitesh-vara, Bo-dhi-satt-va Ma-ha-satt-va,
cours-ing in the depths of pra-jna-pa-ra-mita,
saw the five skan-dhas are emp-ty
and thus tran-scend-ed ob-struction.

Sha-ri-putra, know that
form is emp-ti-ness; emp-ti-ness is form,
emp-ti-ness is not other than form;
form not other than emp-ti-ness.

Re-action, sym-b’lization, patt-er-ning,
and con-scious-ness
are just like this.

Thus, Sha-ri-putra,
all dhar-mas are marked by emp-ti-ness,
are not born and do not cease,
are not pure nor im-pure,
do not in-crease nor de-crease.

There-fore, Sha-ri-putra,
in emp-ti-ness, there is no form,
no re-action, sym-b’lization, patt-ern-ing,
nor con-scious-ness.

No eye, ear, nose, tongue, bo-dy, mind;
no form, sound, smell, taste, touch,
nor what the mind takes hold of.

No ig-nor-ance, nor end of it,
no de-cay and death,
no end of de-cay and death.
No suffering, no source of suffering,
no ce-ssa-tion of suffering;
no path, no wis-dom,
no a-ttain-ment, no non-a-ttain-ment.

Thus,Bo-dhi-sattvas have no a-ttain-ment,
but just live in pra-jna-pa-ra-mita;
un-ob-scured, and so with-out fear.
Thus they real-ize com-plete re-lease.

All Bu-ddhas of the three times,
through pra-jna-pa-ra-mita,
fu-lly a-wa-ken to un-sur-passable,
true, com-plete en-light-en-ment.

Thus, the great dha-rani of pra-jna-pa-ra-mita,
the radiant dha-rani,
the peer-less, su-preme man-tra,
the ma-ntra that ends ob-struction
No-thing is hid-den
so know and pro-claim the truth:

(three times)
Pra-jna para-mita!

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