THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 435
Chapter 39: HELL (2)
Subhūti, there are great Bodhisattvas who, although they have previously encountered Buddhas—whether a hundred, a thousand, or many hundreds of thousands—and have practiced many practices of Giving, Pure Precepts, Patience, Diligence, Meditation, and Prajñā in the presence of Buddhas and their disciples, nevertheless take attainment as their means and therefore are unable to cultivate and learn the profound Prajñāpāramitā, even the Perfection of Giving.
Subhūti, when such a great Bodhisattva hears this profound Prajñāpāramitā being spoken of, they immediately rise from their seat and leave the assembly.
Subhūti, such a great Bodhisattva despises the profound Prajñāpāramitā and also despises the Buddha; having abandoned the profound Prajñāpāramitā, they have abandoned the Buddhas as well.
Subhūti, among this assembly today there are also such people. When they hear the Tathāgata expound the profound Prajñāpāramitā, their minds are displeased, and they leave the assembly. Why? These good men and good women in previous lives, upon hearing the profound Prajñāpāramitā, had already departed in this way. In this life, when they hear of the Prajñāpāramitā, due to the power of the habits accumulated from previous lives, they again depart.
Subhūti, with regard to the teachings of this profound Prajñāpāramitā, the actions, words, and thoughts of these good men and good women do not accord with one another. Therefore, they create karma that increases ignorance and evil wisdom. Because they create karmic offenses that increase ignorance and evil wisdom, when they hear this profound Prajñāpāramitā being taught, they immediately slander it and, being obstructed, leave. Having slandered, obstructed, and abandoned the Prajñāpāramitā in this way, they have thereby slandered, obstructed, and abandoned the wisdom of all aspects of the Buddhas of the past, future, and present. Because they slander, obstruct, and abandon the wisdom of all aspects of the Buddhas of the past, future, and present, they further create much karma that results in the absence of the True Dharma. Because they create much karma resulting in the absence of the True Dharma, they fall into the great hells and, for many years, or many hundreds of years, or many thousands of years, or many hundreds of thousands of years, or many hundreds of millions of years, or many hundreds of trillions of years, or many hundreds of thousands of millions of years, or many hundreds of thousands of hundreds of millions of years, or many hundreds of thousands of hundreds of millions of ten-thousand millions of years, remain in the great hells, enduring many fierce, evil, and violent sufferings.
Because of the heaviness of their offenses, this person in this world passes from one great hell to another great hell within this world. Until the fires of the eon, the winds of the eon, and the waters of the eon arise, they must endure many fierce, evil, and violent sufferings. If, when the fires, waters, and winds of the eon arise in this world, the person’s karma of lacking the True Dharma has not yet been exhausted, then after death they are reborn in another world in the same type of great hell, undergoing many years, or many hundreds of years, or many thousands of years, and even many hundreds of thousands, hundreds of millions, or trillions of years in the great hells, enduring many fierce, evil, and violent sufferings.
Because of the heaviness of their offenses, this person passes from one great hell to another great hell in another world. Until the fires, winds, and waters of the eon have not arisen, they must endure many fierce, evil, and violent sufferings. If, when the fires, waters, and winds of the eon arise in that other world, the person’s karma of lacking the Dharma still remains, then after death they are reborn in yet another world in the same type of great hell, undergoing many years, or many hundreds of years, or many thousands of years, and even many hundreds of thousands, hundreds of millions, or trillions of years in the great hells, enduring many fierce, evil, and violent sufferings.
Because of the heaviness of their offenses, this person passes from one great hell to another great hell in other worlds. Until the fires, waters, and winds of the eon arise, they must endure many fierce, evil, and violent sufferings. Thus they continually revolve through the great hells throughout all other worlds in the ten directions, enduring many fierce, evil, and violent sufferings. If, when the fires, waters, and winds of the eon arise in those worlds of the ten directions, the person’s karma of lacking the Dharma is still not exhausted, then after death they are reborn again in the great hells of this world.
From one great hell to another, until the fires, waters, and winds of the eon arise, they must endure many fierce, evil, and violent sufferings. If, when the fires, waters, and winds of the eon arise in this world, the person’s karma of lacking the Dharma still remains, then after death they are reborn again in other worlds throughout the ten directions, spending a long time in the great hells and enduring many fierce, evil, and violent sufferings.
Revolving in this way through immeasurable kalpas, the force of the karmic offenses of lacking the Dharma gradually diminishes. The person escapes from the hells and falls into the realm of animals, where they remain for many years, or many hundreds of years, or many thousands of years, and even many hundreds of thousands, hundreds of millions, or trillions of years, taking animal bodies and encountering all kinds of suffering: destruction, terror, oppression, and affliction. Since their offenses have not yet ended, they pass from one evil place to another evil place within this world. Until the fires, waters, and winds of the eon arise, and until now, they must encounter all kinds of suffering: destruction, terror, and oppression.
If, when this world is destroyed by the three calamities, the force of this person’s karma of lacking the Dharma is still not exhausted, then after death they are reborn in another world among the same kind of animals. They undergo many years, or many hundreds of years, or many thousands of years, and even many hundreds of thousands, hundreds of millions, or trillions of years, taking animal bodies and experiencing all kinds of suffering: destruction, terror, and oppression. Since their offenses have not yet ended, in that world they pass from one evil place to another evil place, until the fires, waters, and winds of the eon arise, and until now they must encounter all kinds of suffering: destruction, terror, and oppression.
If that world is destroyed by the three calamities, and the force of this person’s karma of lacking the Dharma still remains, then after death they are reborn throughout worlds in the ten directions among the same kind of animals, experiencing many years, or many hundreds of years, or many thousands of years, and even many hundreds of thousands or hundreds of millions of years in animal bodies, enduring all kinds of suffering: destruction, terror, and oppression. Since their offenses have not yet ended, they pass from one evil place to another evil place in other worlds, until the fires, waters, and winds of the eon arise, and until now they must endure all kinds of suffering: destruction, terror, and oppression.
Thus they continually revolve throughout all other worlds in the ten directions, taking animal bodies and enduring all kinds of terrifying suffering and oppression. If, when those worlds in the ten directions are destroyed by the three calamities, the force of this person’s karma of lacking the Dharma is still not exhausted, then after death they are reborn again among animals in this world. From one evil place to another, until the fires, waters, and winds of the eon arise, and until now they must encounter all kinds of suffering: destruction, terror, and oppression.
If, when this world is destroyed by the three calamities, the remaining force of this person’s karma of lacking the Dharma is still not exhausted, then after death they are reborn again in other worlds, throughout the ten directions among animals, enduring immeasurable suffering.
Revolving in this way through immeasurable kalpas, the remaining force of this person’s karmic offenses of lacking the True Dharma is about to end. They escape from the animal realm and are born among hungry ghosts. They remain for many years, or many hundreds of years, or many thousands of years, and even many hundreds of thousands, hundreds of millions, or trillions of years in the realm of hungry ghosts, enduring all kinds of suffering from hunger and thirst, emaciation, and exhaustion. Since their offenses have not yet ended, they pass from one hungry ghost country to another within this world, until the fires, waters, and winds of the eon arise, and until now they endure all kinds of suffering from hunger, thirst, and wasting away.
If, when this world is destroyed by the three calamities, the force of this person’s karma of lacking the Dharma is not yet exhausted, then after death they are reborn in another world among the same kind of hungry ghosts. They remain for many years, or hundreds of years, or many thousands of years, and even many hundreds of thousands, hundreds of millions, or trillions of years among hungry ghosts, enduring all kinds of suffering from hunger, thirst, and wasting away. Since their offenses have not yet ended, in that world they pass from one hungry ghost country to another, until the fires, waters, and winds of the eon arise, and until now they endure all kinds of suffering from hunger, thirst, and wasting away.
If that world is destroyed by the three calamities, and the force of this person’s karma of lacking the Dharma is still not exhausted, then after death they are reborn in other worlds among the same kind of hungry ghosts, undergoing many years, or many hundreds of years, or many thousands of years, and even many hundreds of thousands, hundreds of millions, or trillions of years in the realm of hungry ghosts, enduring all kinds of suffering from hunger, thirst, and wasting away. Since their offenses have not yet ended, in other worlds they pass from one hungry ghost country to another, until the fires, waters, and winds of the eon arise, and until now they endure all kinds of suffering from hunger, thirst, and wasting away.
Thus they continually revolve throughout the worlds of the ten directions in the realm of hungry ghosts, enduring all kinds of suffering from hunger, thirst, and wasting away. If, when those other worlds in the ten directions are destroyed by the three calamities, the force of this person’s karma of lacking the Dharma is still not exhausted, then after death they are again reborn in this world among hungry ghosts. From one hungry ghost country to another, until the fires, waters, and winds of the eon arise, and until now they endure all kinds of suffering from hunger, thirst, and wasting away.
If, when this world is destroyed by the three calamities, the force of this person’s karma of lacking the Dharma is still not exhausted, then after death they are again born in other worlds, experiencing great suffering throughout the ten directions among hungry ghosts.
Revolving in this way through immeasurable kalpas, the remaining force of this person’s karma of lacking the True Dharma is about to end. They leave the realm of hungry ghosts and are born among humans. Although they become human, they are born in lowly circumstances. That is, they may be born into families of the blind, deaf, low-status, corpse carriers, butchers, fishermen, hunters, craftsmen, performers, those with wrong views, corrupt families, or those with evil conduct and improper discipline. Or they may have bodies lacking eyes, ears, noses, tongues, hands, or feet; be blind, deaf, mute, afflicted with cancer, sores, madness, epilepsy, hunched backs, crippled limbs, incomplete faculties, dark or yellow complexion, emaciated, foolish, and lacking understanding. Whatever they do, they are despised by others. Or wherever they are born, they never hear the names of Buddha, Dharma, Saṅgha, Bodhisattvas, or Pratyekabuddhas. Or they are born in dark worlds where there is never day or night, where they cannot see light, dwelling in dangerous, ugly, filthy, and poisonous places. Why? Subhūti, because that person created extremely deep and heavy karma of destroying the True Dharma, they must undergo suffering filled with misery, without ease or happiness. The varieties of such results are too numerous and difficult to describe completely.
At that time, Śāriputra said to the Buddha:
“World-Honored One, the Tathāgata has often taught that among all offenses the gravest are the five uninterrupted karmic offenses. Now You speak of a sixth offense: creating much karma of destroying the True Dharma. Is this comparable to the five uninterrupted karmic offenses?”
The Buddha said:
“Śāriputra, the karma of destroying the True Dharma is extremely grave; it cannot be compared with the five uninterrupted karmic offenses. This means that when a person hears of the profound Prajñāpāramitā, not only do they fail to believe it, but they criticize and slander it, saying: ‘This is not the teaching spoken by the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. It is not Dharma, not discipline, and not the teaching of the Great Teacher. We should not practice or study this Dharma.’
A person who slanders this Dharma slanders the Prajñāpāramitā themselves and also teaches immeasurable sentient beings to slander it. They destroy themselves and cause others to be destroyed. They drink poison themselves and cause others to drink it as well. They themselves lose the joy of rebirth in the heavens and liberation, and they cause others to lose it too. They themselves cast their bodies into the fires of hell and cast the bodies of others into the fires of hell. They themselves do not believe in or understand the profound Prajñāpāramitā and spread to others the inability to believe in or understand the profound Prajñāpāramitā. They themselves sink into the ocean of suffering and cause others to sink as well.
Śāriputra, regarding this profound Prajñāpāramitā, the Tathāgata does not even wish for those who slander the True Dharma to hear its name, much less teach it to them.
Śāriputra, I do not even allow good men and good women abiding in the Bodhisattva vehicle to hear the names of those who slander the True Dharma, much less allow them to see them or live together with them. Why? Śāriputra, those who slander the profound Prajñāpāramitā should be known as destroyers of the True Dharma, fallen into dark and filthy states like snails, defiling themselves and defiling others, like a pile of foul excrement. Whoever trusts and follows the words of those who destroy the Dharma will also suffer greatly as previously described.
Śāriputra, those who destroy the profound Prajñāpāramitā should be known as being destined for hell, the animal realm, and the hungry ghost realm. They will certainly experience suffering that is immense, extremely severe, and utterly fierce. Therefore, the wise should not slander the profound Prajñāpāramitā.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, for what reason do You only say that those who destroy the True Dharma will fall into the great hells, the animal realm, and the hungry ghost realm and suffer for a long time, but do not describe their appearance and bodily form?”
The Buddha said:
“Śāriputra, stop. It is not appropriate to speak of the future appearances of those who destroy the True Dharma in evil realms. Why? Śāriputra, if the Tathāgata were to fully describe the future forms of those who destroy the True Dharma and suffer in evil realms, they would experience pain and fear, leading to loss of life or near death. Their minds would become anxious, sorrowful, and distressed, as if struck by a poisoned arrow. Their bodies would gradually wither like grass touched by frost. Fearing that those who destroy the True Dharma would hear of such terrible suffering caused by their ugly bodies, become terrified, and suffer destruction of body and loss of life, the Tathāgata, out of compassion, does not speak of the appearances of those who commit the offense of destroying the True Dharma.”
Śāriputra said:
“May the World-Honored One please explain clearly the appearances of those who will fall into evil paths in future lives due to destroying the True Dharma, so that future generations may understand that slandering the True Dharma brings great suffering and will not dare commit such offenses.”
The Buddha said:
“Śāriputra, I have already spoken sufficiently to serve as a clear warning. Namely, in the future, good men and good women who hear that I have spoken of those who create and increase the karma of destroying the True Dharma until it becomes complete, and who fall into the great hells, the animal realm, and the hungry ghost realm, suffering great and prolonged hardships in each of these places, will be able to restrain themselves and protect themselves, and will not slander the True Dharma.”
The Venerable Śāriputra immediately said to the Buddha:
“Yes, World-Honored One! Yes, Well-Gone One! In future times, pure-natured good men and good women who hear beforehand the Buddha’s teaching about the offense of slandering the True Dharma and the long suffering it brings will be sufficiently warned: they would rather abandon their lives than ever slander the True Dharma. May we never later experience such suffering.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, if wise and intelligent good men and good women hear the Buddha teach that those who slander the True Dharma will, in future lives, undergo much prolonged suffering, then they should carefully guard their actions of body, speech, and mind. They should not reject or slander the True Dharma, lest they fall into the three evil paths and suffer for a long time. For a long period they will not encounter Buddhas, will not hear the True Dharma, will not meet the Saṅgha, and will not be born in lands where Buddhas exist. Even if they are born among humans, they will be poor, lowly, ugly, foolish, physically disabled, and whatever they say will not be believed by others.”
The Venerable Subhūti said to the Buddha:
“Is the creation and increase of karma resulting in the absence of the Dharma not caused by the habitual tendencies of evil speech?”
The Buddha said:
“Subhūti, it is so, it is so! Indeed, it is due to the habitually accumulated karma of evil speech that one creates and increases karma resulting in the absence of the Dharma. Within the True Dharma and Vinaya treasury of the Tathāgata, there will be foolish people who leave home. Although they honor Me as the Great Teacher, they nevertheless criticize and slander the profound Prajñāpāramitā that I have taught.
Subhūti, you should know that if a person slanders the profound Prajñāpāramitā, they are slandering the unsurpassed supreme Enlightenment of all Buddhas. If a person slanders the unsurpassed supreme Enlightenment of all Buddhas, they are slandering the wisdom of all aspects of the Buddhas of the past, future, and present. If a person slanders the wisdom of all aspects of the Buddhas of the past, future, and present, they are slandering all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. If a person slanders all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, they are slandering the Buddha Jewel, Dharma Jewel, and Bhikṣu Saṅgha Jewel.
If there is a person who slanders the Buddha, Dharma, and Saṅgha Jewels, they will slander worldly right view. If they slander worldly right view, they will slander Giving, Pure Precepts, Patience, Diligence, Meditation, and Prajñāpāramitā; they will also slander inner emptiness up to the emptiness of the emptiness of self-nature; they will also slander the four foundations of mindfulness up to the eightfold noble path; thus they will also slander the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; they will also slander the wisdom of all, the wisdom of the path-aspects, and the wisdom of all aspects.
Because that person slanders the wisdom of all aspects, they must receive immeasurable, innumerable, and boundless karmic offenses. Because they must receive immeasurable, innumerable, and boundless karmic offenses, they must undergo immeasurable, innumerable, and boundless great suffering in all hells, the animal realm, the hungry ghost realm, and the human realm.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how many causes do those foolish people have for slandering such profound Prajñāpāramitā?”
The Buddha said:
“Subhūti, there are four causes by which foolish people slander the profound Prajñāpāramitā. They are:
Because they are deluded and confused by evil Māras, those foolish people slander the profound Prajñāpāramitā.
Because they do not believe in or understand the profound teachings, those foolish people slander the profound Prajñāpāramitā.
Because they are not diligent and vigorous, cling to the five aggregates, and become dependent upon evil spiritual companions, those foolish people slander the profound Prajñāpāramitā.
Because they possess much anger, delight in evil dharmas, are arrogant and conceited, and despise others, those foolish people slander the profound Prajñāpāramitā.”
Venerable Subhuti, those foolish people possess these four causes and therefore slander the profound Prajñāpāramitā. Because of this, in the future they will undergo much suffering.
Venerable Subhuti said to the Buddha:
“World-Honored One, the foolish people in the world do not diligently strive with vigor, are controlled by evil spiritual friends, have not planted wholesome roots, and are filled with all kinds of evil deeds. Regarding the Buddha’s teachings on the profound Prajñāpāramitā, it is truly difficult for them to believe and understand.”
The Buddha said:
“Subhuti, it is so, it is so! It is exactly as you have said. The foolish people in the world do not diligently strive with vigor, are controlled by evil spiritual friends, have not planted wholesome roots, and are filled with all kinds of evil deeds. Regarding the Tathāgata’s teachings on the profound Prajñāpāramitā, it is truly difficult for them to believe and difficult for them to understand.”
Venerable Subhuti said to the Buddha:
“Why is this Prajñāpāramitā profound, difficult to believe, and difficult to understand?”
The Buddha said:
“Subhuti, form is neither bound nor liberated. Why? Because the nature of form as without possession is the self-nature of form. Feeling, perception, formations, and consciousness are neither bound nor liberated. Why? Because the nature of feeling, perception, formations, and consciousness as without possession is the self-nature of feeling, perception, formations, and consciousness.
Subhuti, the eye-base up to the mind-base are neither bound nor liberated. Why? Because the nature of the eye-base up to the mind-base as without possession is the self-nature of the eye-base up to the mind-base.
The form-base up to the dharma-base are neither bound nor liberated. Why? Because the nature of the form-base up to the dharma-base as without possession is the self-nature of the form-base up to the dharma-base.
Subhuti, the eye-element up to the mind-element are neither bound nor liberated. Why? Because the nature of the eye-element up to the mind-element as without possession is the self-nature of the eye-element up to the mind-element.
The form-element up to the dharma-element are neither bound nor liberated. Why? Because the nature of the form-element up to the dharma-element as without possession is the self-nature of the form-element up to the dharma-element.
The eye-consciousness element up to the mind-consciousness element are neither bound nor liberated. Why? Because the nature of the eye-consciousness element up to the mind-consciousness element as without possession is the self-nature of the eye-consciousness element up to the mind-consciousness element.
Eye-contact up to mind-contact are neither bound nor liberated. Why? Because the nature of eye-contact up to mind-contact as without possession is the self-nature of eye-contact up to mind-contact.
The feelings arising dependent upon eye-contact, up to the feelings arising dependent upon mind-contact, are neither bound nor liberated. Why? Because the nature of the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact as without possession is the self-nature of the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact.
Subhuti, the Perfection of Giving up to the Perfection of Prajñā are neither bound nor liberated. Why? Because the nature of the Perfection of Giving up to the Perfection of Prajñā as without possession is the self-nature of the Perfection of Giving up to the Perfection of Prajñā.
Subhuti, inner emptiness up to emptiness of the self-nature of all dharmas are neither bound nor liberated. Why? Because the nature of inner emptiness up to emptiness of the self-nature of all dharmas as without possession is the self-nature of inner emptiness up to emptiness of the self-nature of all dharmas.
Subhuti, the four foundations of mindfulness up to the eightfold path of the noble ones are neither bound nor liberated. Why? Because the nature of the four foundations of mindfulness up to the eightfold path of the noble ones as without possession is the self-nature of the four foundations of mindfulness up to the eightfold path of the noble ones.
Subhuti, thus, up to the ten powers of the Tathāgata and up to the eighteen unique qualities of a Buddha, they are neither bound nor liberated. Why? Because the nature of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha as without possession is the self-nature of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha.
Subhuti, the wisdom of knowing all is neither bound nor liberated. Why? Because the nature of the wisdom of knowing all as without possession is the self-nature of the wisdom of knowing all. The wisdom of knowing the paths and the wisdom of knowing all aspects are neither bound nor liberated. Why? Because the nature of the wisdom of knowing the paths and the wisdom of knowing all aspects as without possession is the self-nature of the wisdom of knowing the paths and the wisdom of knowing all aspects.
Subhuti, form in the past is neither bound nor liberated. Why? Because the nature of past form as without possession is the self-nature of past form. Feeling, perception, formations, and consciousness are neither bound nor liberated. Why? Because the nature of past feeling, perception, formations, and consciousness as without possession is the self-nature of past feeling, perception, formations, and consciousness. Thus, up to the wisdom of knowing all in the past, it is neither bound nor liberated. Why? Because the nature of the wisdom of knowing all in the past as without possession is the self-nature of the wisdom of knowing all in the past. The wisdom of knowing the paths and the wisdom of knowing all aspects in the past are neither bound nor liberated. Why? Because the nature of the wisdom of knowing the paths and the wisdom of knowing all aspects in the past as without possession is the self-nature of the wisdom of knowing the paths and the wisdom of knowing all aspects in the past.
Subhuti, form in the future is neither bound nor liberated. Why? Because the nature of future form as without possession is the self-nature of future form. Feeling, perception, formations, and consciousness in the future are neither bound nor liberated. Why? Because the nature of future feeling, perception, formations, and consciousness as without possession is the self-nature of future feeling, perception, formations, and consciousness. Thus, up to the wisdom of knowing all in the future, it is neither bound nor liberated. Why? Because the nature of the wisdom of knowing all in the future as without possession is the self-nature of the wisdom of knowing all in the future. The wisdom of knowing the paths and the wisdom of knowing all aspects in the future are neither bound nor liberated. Why? Because the nature of the wisdom of knowing the paths and the wisdom of knowing all aspects in the future as without possession is the self-nature of the wisdom of knowing the paths and the wisdom of knowing all aspects in the future.
Subhuti, form in the present is neither bound nor liberated. Why? Because the nature of present form as without possession is the self-nature of present form. Feeling, perception, formations, and consciousness in the present are neither bound nor liberated. Why? Because the nature of present feeling, perception, formations, and consciousness as without possession is the self-nature of present feeling, perception, formations, and consciousness. Thus, up to the wisdom of knowing all in the present, it is neither bound nor liberated. Why? Because the nature of the wisdom of knowing all in the present as without possession is the self-nature of the wisdom of knowing all in the present. The wisdom of knowing the paths and the wisdom of knowing all aspects in the present are neither bound nor liberated. Why? Because the nature of the wisdom of knowing the paths and the wisdom of knowing all aspects as without possession is the self-nature of the wisdom of knowing the paths and the wisdom of knowing all aspects in the present.”
Venerable Subhuti said to the Buddha:
Bạch Đức Thế Tôn, those sentient beings who are not diligent and vigorous, who have not yet planted wholesome roots and therefore have no wholesome roots, who are dependent on evil companions, whose laziness increases, who act under the force of Māra’s attraction, whose vigor is weak, who are forgetful and possess faulty wisdom—regarding the profound Prajñāpāramitā taught by the Buddha, they truly find it difficult to believe and difficult to understand.
The Buddha said:
Subhūti, it is so, it is so! Just as you have said, those sentient beings who are not diligent and vigorous, who have not planted wholesome roots, who have no wholesome roots, who are dependent on evil companions, whose laziness increases, who act under the force of Māra’s attraction, whose vigor is weak, who are forgetful and possess faulty wisdom—regarding the profound Prajñāpāramitā taught by the Tathāgata, they truly find it difficult to believe and difficult to understand.
Why is this so? Subhūti, the purity of form is the purity of the result; the purity of the result is the purity of form. The purity of form and the purity of the result are not two, not different, not destroyed, not cut off. The purity of feeling, perception, formations, and consciousness is the purity of the result. The purity of the result is the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness and the purity of the result are not two, not different, not destroyed, not cut off. Thus, up to the purity of all the practices of the Great Bodhisattva is the purity of the result. The purity of the result is the purity of all the practices of the Great Bodhisattva. The purity of all the practices of the Great Bodhisattva and the purity of the result are not two, not different, not destroyed, not cut off. The purity of the supreme perfect enlightenment of all Buddhas is the purity of the result. The purity of the result is the purity of the supreme perfect enlightenment of all Buddhas. The purity of the supreme perfect enlightenment of all Buddhas and the purity of the result are not two, not different, not destroyed, not cut off.
Subhūti, the purity of form is the purity of Prajñāpāramitā. The purity of Prajñāpāramitā is the purity of form. The purity of form and the purity of Prajñāpāramitā are not two, not different, not destroyed, not cut off. The purity of feeling, perception, formations, and consciousness is the purity of Prajñāpāramitā. The purity of Prajñāpāramitā is the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness and the purity of Prajñāpāramitā are not two, not different, not destroyed, not cut off. Thus, up to the purity of all-knowing wisdom is the purity of Prajñāpāramitā. The purity of Prajñāpāramitā is the purity of all-knowing wisdom. The purity of all-knowing wisdom and the purity of Prajñāpāramitā are not two, not different, not destroyed, not cut off. The purity of the wisdom of the aspects of the path and the wisdom of all aspects is the purity of Prajñāpāramitā. The purity of Prajñāpāramitā is the purity of the wisdom of the aspects of the path and the wisdom of all aspects. The purity of the wisdom of the aspects of the path and the wisdom of all aspects and the purity of Prajñāpāramitā are not two, not different, not destroyed, not cut off.
Subhūti, the purity of form is the purity of the wisdom of all-knowing knowledge. The purity of the wisdom of all-knowing knowledge is the purity of form. The purity of form and the purity of the wisdom of all-knowing knowledge are not two, not different, not destroyed, not cut off. The purity of feeling, perception, formations, and consciousness is the purity of the wisdom of all-knowing knowledge. The purity of the wisdom of all-knowing knowledge is the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness and the purity of the wisdom of all-knowing knowledge are not two, not different, not destroyed, not cut off. Thus, up to the purity of all-knowing wisdom is the purity of the wisdom of all-knowing knowledge. The purity of the wisdom of all-knowing knowledge is the purity of all-knowing wisdom. The purity of all-knowing wisdom and the purity of the wisdom of all-knowing knowledge are not two, not different, not destroyed, not cut off. The purity of the wisdom of the aspects of the path and the wisdom of all aspects is the purity of the wisdom of all-knowing knowledge. The purity of the wisdom of all-knowing knowledge is the purity of the wisdom of the aspects of the path and the wisdom of all aspects. The purity of the wisdom of the aspects of the path and the wisdom of all aspects together with the purity of the wisdom of all-knowing knowledge are not two, not different, not destroyed, not cut off.
Subhūti, the purity of the non-dual Dharma is the purity of form. The purity of form is the purity of the non-dual Dharma. The purity of the non-dual Dharma and the purity of form are not two, not different, not destroyed, not cut off. The purity of the non-dual Dharma is the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness is the purity of the non-dual Dharma. The purity of the non-dual Dharma and the purity of feeling, perception, formations, and consciousness are not two, not different, not destroyed, not cut off. Thus, up to the purity of the non-dual Dharma is the purity of all-knowing wisdom. The purity of all-knowing wisdom is the purity of the non-dual Dharma. The purity of the non-dual Dharma and the purity of all-knowing wisdom are not two, not different, not destroyed, not cut off. The purity of the non-dual Dharma is the purity of the wisdom of the aspects of the path and the wisdom of all aspects. The purity of the wisdom of the aspects of the path and the wisdom of all aspects is the purity of the non-dual Dharma. The purity of the non-dual Dharma and the purity of the wisdom of the aspects of the path and the wisdom of all aspects are not two, not different, not destroyed, not cut off.
Subhūti, the purity of self, beings, and up to knowledge and seeing is the purity of form. The purity of form is the purity of self, beings, and up to knowledge and seeing. The purity of self, beings, and up to knowledge and seeing and the purity of form are not two, not different, not destroyed, not cut off. The purity of self, beings, and up to knowledge and seeing is the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness is the purity of self, beings, and up to knowledge and seeing. The purity of self, beings, and up to knowledge and seeing and the purity of feeling, perception, formations, and consciousness are not two, not different, not destroyed, not cut off. Thus, up to the purity of self, beings, knowledge, and seeing is the purity of all-knowing wisdom. The purity of all-knowing wisdom is the purity of self, beings, knowledge, and seeing. The purity of self, beings, knowledge, and seeing and the purity of all-knowing wisdom are not two, not different, not destroyed, not cut off. The purity of self, beings, and up to knowledge and seeing is the purity of the wisdom of the aspects of the path and the wisdom of all aspects. The purity of the wisdom of the aspects of the path and the wisdom of all aspects is the purity of self, beings, and up to knowledge and seeing. The purity of self, beings, and up to knowledge and seeing and the purity of the wisdom of the aspects of the path and the wisdom of all aspects are not two, not different, not destroyed, not cut off.
Subhūti, the purity of greed, hatred, and delusion is the purity of form. The purity of form is the purity of greed, hatred, and delusion. The purity of greed, hatred, and delusion and the purity of form are not two, not different, not destroyed, not cut off. The purity of greed, hatred, and delusion is the purity of feeling, perception, formations, and consciousness. The purity of feeling, perception, formations, and consciousness is the purity of greed, hatred, and delusion. The purity of greed, hatred, and delusion and the purity of feeling, perception, formations, and consciousness are not two, not different, not destroyed, not cut off. Thus, up to the purity of greed, hatred, and delusion is the purity of all-knowing wisdom. The purity of all-knowing wisdom is the purity of greed, hatred, and delusion. The purity of greed, hatred, and delusion and the purity of all-knowing wisdom are not two, not different, not destroyed, not cut off. The purity of greed, hatred, and delusion is the purity of the wisdom of the aspects of the path and the wisdom of all aspects. The purity of the wisdom of the aspects of the path and the wisdom of all aspects is the purity of greed, hatred, and delusion. The purity of greed, hatred, and delusion and the purity of the wisdom of the aspects of the path and the wisdom of all aspects are not two, not different, not destroyed, not cut off.
Subhūti, because form is pure, feeling is pure. Because feeling is pure, form is pure. The purity of form and the purity of feeling are not two, not different, not destroyed, not cut off. Likewise, because feeling is pure, perception is pure. Because perception is pure, formations are pure. Because formations are pure, consciousness is pure. Because consciousness is pure, the eye-base up to the mind-base are pure. Because the mind-base is pure, the form-base up to the Dharma-base are pure. Because the Dharma-base is pure, the eye-element up to the mind-element are pure. Because the mind-element is pure, the form-element up to the Dharma-element are pure. Because the Dharma-element is pure, the eye-consciousness element up to the mind-consciousness element are pure. Because the mind-consciousness element is pure, eye-contact up to mind-contact are pure. Because mind-contact is pure, the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact are pure. Because the feelings arising dependent on mind-contact are pure, ignorance up to aging and death, sorrow, lamentation, suffering, grief, and distress are pure. Because aging and death, sorrow, lamentation, suffering, grief, and distress are pure, Prajñāpāramitā up to the Perfection of Giving are pure. Because the Perfection of Giving is pure, emptiness of the internal up to emptiness of the emptiness of inherent nature are pure. Because emptiness of the emptiness of inherent nature is pure, the four foundations of mindfulness up to the eightfold noble path are pure. Because the eightfold noble path is pure, gradually up to the ten powers of the Buddha and the eighteen unique qualities of the Buddha are pure. Because the eighteen unique qualities of the Buddha are pure, all-knowing wisdom is pure. Because all-knowing wisdom is pure, the wisdom of the aspects of the path is pure. Because the wisdom of the aspects of the path is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of the aspects of the path is pure. That is, the purity of the wisdom of the aspects of the path and the purity of the wisdom of all aspects are not two, not different, not destroyed, not cut off.
Subhūti, because Prajñāpāramitā is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of Prajñāpāramitā, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because Prajñāpāramitā is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of Prajñāpāramitā, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. Thus, up to: because the Perfection of Giving is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the Perfection of Giving, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because the Perfection of Giving is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the Perfection of Giving, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off.
Subhūti, because the purity of emptiness of the internal is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of emptiness of the internal, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because emptiness of the internal is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is emptiness of the internal, the wisdom of all aspects, or the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. Thus, up to: because emptiness of the emptiness of inherent nature is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of emptiness of the emptiness of inherent nature, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because emptiness of the emptiness of inherent nature is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of emptiness of the emptiness of inherent nature, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off.
Subhūti, because the four foundations of mindfulness are pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the four foundations of mindfulness, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because the four foundations of mindfulness are pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the four foundations of mindfulness, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. Thus, up to: because the eightfold noble path is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the eightfold noble path, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because the eightfold noble path is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the eightfold noble path, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off.
Subhūti, thus up to: because the ten powers of the Tathāgata are pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the ten powers of the Tathāgata, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because the ten powers of the Tathāgata are pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the ten powers of the Tathāgata, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. Thus, up to: because the eighteen unique qualities of the Buddha are pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the eighteen unique qualities of the Buddha, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because the eighteen unique qualities of the Buddha are pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the eighteen unique qualities of the Buddha, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off.
Subhūti, because all-knowing wisdom is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of all-knowing wisdom, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because all-knowing wisdom is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of all-knowing wisdom, the purity of the wisdom of all aspects, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. Thus, up to: because the wisdom of all aspects is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the wisdom of all aspects, the purity of form, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off. In detail, up to: because the wisdom of all aspects is pure, the wisdom of the aspects of the path is pure. Because the wisdom of the aspects of the path is pure, the wisdom of all-knowing knowledge is pure. Whether it is the purity of the wisdom of all aspects, the purity of the wisdom of the aspects of the path, or the purity of the wisdom of all-knowing knowledge, they are not two, not different, not destroyed, not cut off.
Subhūti, because the wisdom of all-knowing knowledge is pure, form is pure. Because form is pure, Prajñāpāramitā is pure. Whether it is the purity of the wisdom of all-knowing knowledge, the purity of form, or the purity of Prajñāpāramitā, they are not two, not different, not destroyed, not cut off. In detail, up to: because the wisdom of all-knowing knowledge is pure, the wisdom of all aspects is pure. Because the wisdom of all aspects is pure, Prajñāpāramitā is pure. Whether it is the purity of the wisdom of all-knowing knowledge, the purity of the wisdom of all aspects, or the purity of Prajñāpāramitā, they are not two, not different, not destroyed, not cut off. Thus, up to: because the wisdom of all-knowing knowledge is pure, form is pure. Because form is pure, the wisdom of all aspects is pure. Whether it is the purity of the wisdom of all-knowing knowledge, the purity of form, or the purity of the wisdom of all aspects, they are not two, not different, not destroyed, not cut off. In detail, up to: because the wisdom of all-knowing knowledge is pure, the wisdom of the aspects of the path is pure. Because the wisdom of the aspects of the path is pure, the wisdom of all aspects is pure. Whether it is the purity of the wisdom of all-knowing knowledge, the purity of the wisdom of the aspects of the path, or the purity of the wisdom of all aspects, they are not two, not different, not destroyed, not cut off.
Each sentence here should be presented according to the sequence of the above pattern.
Subhūti, because conditioned phenomena are pure, unconditioned phenomena are pure. Because unconditioned phenomena are pure, conditioned phenomena are pure. Whether conditioned phenomena are pure or unconditioned phenomena are pure, they are not two, not different, not destroyed, not cut off.
Subhūti, because the past is pure, the future is pure. Because the future is pure, the past is pure. Whether the past is pure or the future is pure, they are not two, not different, not destroyed, not cut off.
Because the past is pure, the present is pure. Because the present is pure, the past is pure. Whether the past is pure or the present is pure, they are not two, not different, not destroyed, not cut off.
Because the future is pure, the present is pure. Because the present is pure, the future is pure. Whether the future is pure or the present is pure, they are not two, not different, not destroyed, not cut off.
Because the past is pure, the future and present are pure. Because the future and present are pure, the past is pure. Whether the past is pure or the future and present are pure, they are not two, not different, not destroyed, not cut off.
Because the future is pure, the past and present are pure. Because the past and present are pure, the future is pure. Whether the future is pure or the past and present are pure, they are not two, not different, not destroyed, not cut off.
Because the present is pure, the past and future are pure. Because the past and future are pure, the present is pure. Whether the present is pure or the past and future are pure, they are not two, not different, not destroyed, not cut off.