THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 506
Chapter 10: HELL (2)
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, the profound Prajñāpāramitā is itself the vast Perfection.”
The Buddha said to Subhūti:
“Based on what meaning do you say that the profound Prajñāpāramitā is itself the vast Perfection?”
Subhūti replied:
“World-Honored One, because the profound Prajñāpāramitā does not make form greater and does not make it smaller; it does not make feeling, perception, formations, and consciousness greater or smaller either; and so on, up to the unsurpassed enlightenment of all Buddhas, it does not make it greater or smaller; it does not make the Tathāgatas, Arhats, Fully Enlightened Ones greater or smaller.
Regarding form, it does not make union and does not make separation; regarding feeling, perception, formations, and consciousness, it likewise does not make union or separation; thus, up to the unsurpassed enlightenment of all Buddhas, it does not make union or separation; regarding the Tathāgatas, Arhats, Fully Enlightened Ones, it does not make union or separation.
Regarding form, it does not make it measurable and does not make it immeasurable; regarding feeling, perception, formations, and consciousness, it likewise does not make them measurable or immeasurable; thus, up to the unsurpassed enlightenment of all Buddhas, it does not make it measurable or immeasurable; regarding the Tathāgatas, Arhats, Fully Enlightened Ones, it does not make them measurable or immeasurable.
Regarding form, it does not make it broad and does not make it narrow; regarding feeling, perception, formations, and consciousness, it likewise does not make them broad or narrow; thus, up to the unsurpassed enlightenment of all Buddhas, it does not make it broad or narrow; regarding the Tathāgatas, Arhats, Fully Enlightened Ones, it does not make them broad or narrow.
Regarding form, it does not make it powerful and does not make it powerless. Regarding feeling, perception, formations, and consciousness, it likewise does not make them powerful or powerless; thus, up to the unsurpassed enlightenment of all Buddhas, it does not make it powerful or powerless; regarding the Tathāgatas, Arhats, Fully Enlightened Ones, it does not make them powerful or powerless. Based on this meaning, I say that the profound Prajñāpāramitā is itself the vast Perfection.
World-Honored One, if a newly learning Great Bodhisattva of the Mahāyāna, relying on Prajñāpāramitā up to Dāna-pāramitā, forms the thought: ‘The profound Prajñāpāramitā regarding form does not make it greater, does not make it smaller, does not make it united, does not make it separated, does not make it measurable, does not make it immeasurable, does not make it broad, does not make it narrow, does not make it powerful, does not make it powerless. Thus, up to the Tathāgatas, Arhats, Fully Enlightened Ones, it does not make them greater, smaller, united, separated, measurable, immeasurable, broad, narrow, powerful, or powerless.’ If this Great Bodhisattva has such conceptualization, then he is not practicing Prajñāpāramitā.
World-Honored One, if a newly learning Great Bodhisattva of the Mahāyāna, relying on Prajñāpāramitā up to Dāna-pāramitā, forms the thought: ‘The profound Prajñāpāramitā regarding form makes it greater, smaller, united, separated, measurable, immeasurable, broad, narrow, powerful, or powerless. Thus, up to the Tathāgatas, Arhats, Fully Enlightened Ones, it makes them greater, smaller, united, separated, measurable, immeasurable, broad, narrow, powerful, or powerless.’ Because of such conceptualization, this Great Bodhisattva is not practicing Prajñāpāramitā.
World-Honored One, if a newly learning Great Bodhisattva of the Mahāyāna does not rely on Prajñāpāramitā up to Dāna-pāramitā, and forms the thought: ‘The profound Prajñāpāramitā regarding form does not make it greater, smaller, united, separated, measurable, immeasurable, broad, narrow, powerful, or powerless. Thus, up to the Tathāgatas, Arhats, Fully Enlightened Ones, it does not make them greater, smaller, united, separated, measurable, immeasurable, broad, narrow, powerful, or powerless.’ Because of this conceptualization, this Great Bodhisattva is not practicing Prajñāpāramitā.
World-Honored One, if a newly learning Great Bodhisattva of the Mahāyāna does not rely on Prajñāpāramitā up to Dāna-pāramitā, and again forms the thought: ‘The profound Prajñāpāramitā regarding form makes it greater, smaller, united, separated, measurable, immeasurable, broad, narrow, powerful, or powerless. Thus, up to the Tathāgatas, Arhats, Fully Enlightened Ones, it makes them greater, smaller, united, separated, measurable, immeasurable, broad, narrow, powerful, or powerless.’ Because of this conceptualization, this Great Bodhisattva is not practicing Prajñāpāramitā.
Why is this so? World-Honored One, if a Great Bodhisattva forms the thought: ‘The profound Prajñāpāramitā regarding form either makes it greater, makes it smaller, or does not make it greater or smaller; either makes it united, makes it separated, or does not make it united or separated; either makes it measurable or immeasurable, or does not make it measurable or immeasurable; either makes it broad or narrow, or does not make it broad or narrow; either makes it powerful or powerless, or does not make it powerful or powerless. Thus, up to the Tathāgatas, Arhats, Fully Enlightened Ones, either it makes them greater, smaller, or neither; either makes them united, separated, or neither; either makes them measurable, immeasurable, or neither; either makes them broad, narrow, or neither; either makes them powerful, powerless, or neither.’ All such are not the resultant fruition of Prajñāpāramitā.
World-Honored One, if any Great Bodhisattva forms the thought: ‘The profound Prajñāpāramitā regarding form, and so forth up to the Tathāgatas, Arhats, Fully Enlightened Ones, either makes them greater, smaller, or neither; either makes them united, separated, or neither; either makes them measurable, immeasurable, or neither; either makes them broad, narrow, or neither; either makes them powerful, powerless, or neither.’ This Great Bodhisattva is called one who has great attachment to existence and is not practicing Prajñāpāramitā. Why? Because a mind with the notion of attainment cannot realize the unsurpassed enlightenment.
Why? Because sentient beings are unborn, without own-nature, not truly existent, empty, signless, wishless, detached, tranquil, impossible to grasp, inconceivable, not destroyed, not understood, and therefore their power is not accomplished. One should know that Prajñāpāramitā is likewise unborn, and so forth, until its power is not accomplished. Form, and so forth, all the way to all Tathāgatas, Arhats, Fully Enlightened Ones, are likewise unborn, without own-nature, without attainment, empty, signless, wishless, detached, tranquil, impossible to grasp, inconceivable, not destroyed, not understood, and their power is not accomplished. One should know that Prajñāpāramitā is likewise unborn, and so forth, until its power is not accomplished. Based on this meaning, I say that the profound Prajñāpāramitā is itself the vast Perfection.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, a Great Bodhisattva who can believe and understand Prajñāpāramitā—where did such a one come from to be born in this world? After generating the aspiration for unsurpassed enlightenment, for how long has he respected, drawn near to, and made offerings to the Buddhas? For how long has he practiced Dāna-pāramitā up to Prajñāpāramitā? How can he believe and understand such profound meanings of Prajñāpāramitā?”
The Buddha said to Śāriputra:
“If a Great Bodhisattva can believe and understand the profound Prajñāpāramitā, it is because, having been born from the assemblies of Buddhas in the ten directions into this world, he has already passed through immeasurable, innumerable, boundless hundreds of thousands of millions of eons. He generated the aspiration for unsurpassed enlightenment and has previously drawn near to and made offerings to immeasurable, innumerable, boundless, inconceivable, immeasurable Blessed Buddhas. From the time he first generated the aspiration, he has constantly practiced Dāna-pāramitā up to Prajñāpāramitā throughout immeasurable, innumerable, boundless hundreds of thousands of millions of eons.
If a Great Bodhisattva, upon seeing or hearing the profound Prajñāpāramitā, thinks: ‘Now I see the Buddha and hear the Buddha’s teachings,’ then this Great Bodhisattva, using the absence of signs, non-duality, and non-attainment as skillful means, can correctly believe and understand the profound meaning of Prajñāpāramitā.”
Venerable Subhūti then addressed the Buddha:
“World-Honored One, can the profound Prajñāpāramitā be heard and seen?”
The Buddha said to Subhūti:
“The profound Prajñāpāramitā cannot be heard and cannot be seen. Why? Because the profound Prajñāpāramitā truly is not a dharma to be heard or seen. Subhūti, you should know that form cannot be heard or seen because all dharmas are hidden and subtle; feeling, perception, formations, and consciousness likewise cannot be heard or seen because all dharmas are hidden and subtle; up to the unsurpassed enlightenment of all Buddhas, it also cannot be heard or seen because all dharmas are hidden and subtle. All Tathāgatas, Arhats, Fully Enlightened Ones likewise cannot be heard or seen because all dharmas are hidden and subtle.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, how much virtuous practice have Great Bodhisattvas accumulated regarding unsurpassed enlightenment before they can diligently cultivate and learn the profound Prajñāpāramitā?”
The Buddha said to Subhūti:
“Regarding this matter, it must be explained in detail. Subhūti, you should know that there are Great Bodhisattvas who, from the time they first generate the aspiration, can cultivate and learn Prajñāpāramitā, and can also cultivate and learn Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, and Dāna-pāramitā. These Great Bodhisattvas possess skillful means, do not slander any dharma, do not see dharmas as increasing or decreasing, and constantly do not separate from right practices corresponding with Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā-pāramitā. They constantly do not separate from Buddhas and Bodhisattvas. From one Buddha land to another, using excellent offerings, they make offerings, pay respect, honor, and praise Buddhas and Bodhisattvas. They accomplish whatever accords with their wishes, and can also quickly perfect other roots of virtue. Wherever they are born, they do not fall into a mother’s womb; their minds are constantly not abiding together with afflictions, nor do they give rise to the mind of the Two Vehicles. They are always not separated from supreme spiritual powers throughout Buddha lands, bringing sentient beings to accomplishment and making Buddha lands adorned and pure. Such Great Bodhisattvas can diligently cultivate and learn the profound Prajñāpāramitā.
There are virtuous sons and daughters who follow the Bodhisattva Vehicle. Although they have previously seen hundreds of thousands or immeasurable Buddhas, and in the places of those Buddhas and their disciples have mostly practiced Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā, because they still use attainment as a skillful means, they cannot cultivate and learn the profound Prajñāpāramitā, up to Dāna-pāramitā.
Subhūti, you should know that when these virtuous sons and daughters hear the profound Prajñāpāramitā being taught in this way, their minds give rise to arrogance and contempt, and they immediately leave their seats and depart. Those who have shown contempt for the profound Prajñāpāramitā have also shown contempt for the Buddha. Having abandoned the profound Prajñāpāramitā in this way, they have also abandoned the Buddhas. Now, among this assembly there are also such people who, upon hearing Me proclaim the profound Prajñāpāramitā, have minds lacking reverence and leave the assembly. Why? Because these virtuous sons and daughters, in previous lives, upon hearing the profound Prajñāpāramitā, had already abandoned it. Due to the habitual tendencies accumulated from before, now when they hear Me teach it, they again abandon it.
These virtuous sons and daughters, regarding the profound Prajñāpāramitā, are not harmonious in body, speech, and mind.”
Because of that fabrication, the karma of ignorance, evil wisdom, and karmic obstacles increases. Because such fabrication increases ignorance, evil wisdom, and karmic obstacles, upon hearing the Prajñāpāramitā, one immediately despises, slanders, obstructs, destroys, and abandons it. Having already despised, destroyed, slandered, obstructed, and abandoned the profound Prajñāpāramitā, one then immediately despises, slanders, obstructs, destroys, and abandons the omniscient wisdom of the Buddhas of the three times.
Because of despising, slandering, obstructing, destroying, and abandoning the omniscient wisdom of the Buddhas of the three times, one creates and increases karma that brings about deprivation of the true Dharma.
Because of creating and increasing that karma which brings about deprivation of the true Dharma, one falls into the great hells and remains there for more than a hundred years, even more than a hundred thousand myriad billions of years, enduring great, poisonous, fierce suffering. That grave offense causes one to be born in this world, from one hell to another, until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, and one has already endured great, poisonous, fierce suffering.
Or when the fires of the eon, the waters of the eon, and the winds of the eon arise in this world, because the karma of lacking the true Dharma has still not been exhausted, after death one is again born in another world, among the same kind, in the great hells, remaining there for more than a hundred years up to more than a hundred thousand myriad billions of years, enduring great, poisonous, fierce suffering. That grave offense in another world, from one hell to another, continues until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, and one has already endured great, poisonous, fierce suffering.
Or when the fires of the eon, the waters of the eon, and the winds of the eon arise in that world, because the karma of lacking the true Dharma has still not been exhausted, after death one is again born in yet another world in another direction, among the same kind, in the great hells, remaining there for more than a hundred years up to more than a hundred thousand myriad billions of years, enduring great, poisonous, fierce suffering. That grave offense in yet another world, from one hell to another, continues until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, and one has already endured great, poisonous, fierce suffering. Thus, one successively undergoes suffering throughout the great hells in other worlds throughout the ten directions, enduring great, poisonous, fierce suffering.
Or when the fires of the eon, the waters of the eon, and the winds of the eon arise in the worlds of the ten directions, because the karma of lacking the true Dharma has still not been exhausted, after death one is again born in the great hells of this Endurance Realm. From one hell to another, until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, one endures great, poisonous, fierce suffering. If, when the fires of the eon, the waters of the eon, and the winds of the eon arise in this world, the karma of lacking the true Dharma is still not exhausted, then after death one is again born in another world, in the great hells throughout the ten directions, enduring great, poisonous, fierce suffering. Such cyclic existence continues through countless eons.
The power of that karma of lacking the true Dharma gradually diminishes. Having escaped from the hells, one falls into the animal realm, remaining there for more than a hundred years up to hundreds of thousands of myriad billions of years, taking animal bodies and encountering all kinds of suffering, harm, and oppression… Because the offense has not yet been exhausted, in this world one goes from one dangerous place to another until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, and must endure suffering, harm, and oppression… When this world is destroyed by the three disasters, but the power of the karma of lacking the true Dharma has still not been exhausted, after death one is again born in another world, among the same kind, in the animal realm, for more than a hundred years up to more than a hundred thousand myriad billions of years, enduring all kinds of suffering, harm, and oppression… Because the offense has not yet been exhausted, one is born in another world, going from one dangerous place to another, until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, enduring suffering, harm, and oppression…
Or when another world is destroyed by the three disasters, but the power of that karma of lacking the true Dharma has still not ended, after death one is again born in yet another world, among the same kind, in the animal realm, remaining there for more than a hundred years up to more than a hundred thousand myriad billions of years, still enduring suffering, harm, and oppression… Because the offense has not yet been exhausted, one is born in another world, going from one dangerous place to another, until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, again suffering harm and oppression. Thus, one successively passes throughout the worlds of the ten directions, enduring the suffering of harm and oppression in animal bodies.
Or when the worlds of the ten directions are destroyed by the three disasters, but the power of that karma of lacking the true Dharma has still not been exhausted, after death one is again born among animals in the Endurance Realm. From one dangerous place to another, until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, one continues to endure suffering, harm, and oppression.
Or when this world is destroyed by the three disasters, but the power of the karma of lacking the true Dharma has not yet been exhausted, after death one is again born in other worlds throughout the ten directions, among animals, enduring much suffering. Such revolving continues through countless eons.
That offense of lacking the true Dharma, its karmic force gradually becoming weaker, allows one to escape the animal realm and fall into the realm of hungry ghosts. For more than a hundred years up to more than a hundred thousand myriad billions of years, one endures the sufferings of hunger, sickness, emaciation, and thirst. Because the offense has not yet been exhausted, in this world one is born from one hungry ghost realm to another until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, enduring many sufferings of hunger, sickness, emaciation, and thirst.
Or when this world is destroyed by the three disasters, but the power of the karma of lacking the true Dharma has still not been exhausted, after death one is born again in another world, among the same kind, in the hungry ghost realm. For more than a hundred years up to more than a hundred thousand myriad billions of years, one endures suffering, hunger, sickness, emaciation, and thirst. The offense still not being exhausted, in another world one goes from one hungry ghost realm to another until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, enduring many sufferings of hunger, sickness, emaciation, and thirst.
Or when another world is destroyed by the three disasters, but the power of the karma of lacking the true Dharma has still not been exhausted, after death one is again born in another world in another direction, among the same kind, in the hungry ghost realm. For more than a hundred years up to more than a hundred thousand myriad billions of years, one endures many sufferings of hunger, sickness, emaciation, and thirst. Because the offense has not yet been exhausted, one is born in yet another world, from one hungry ghost realm to another, until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, enduring many sufferings of hunger, sickness, emaciation, and thirst. Thus, one successively passes throughout the other worlds of the ten directions, dwelling in the hungry ghost realms and enduring many sufferings of hunger, sickness, emaciation, and thirst.
Or when the other worlds of the ten directions are destroyed by the three disasters, but the power of the karma of lacking the true Dharma has still not been exhausted, therefore after death one is again born among hungry ghosts in this Endurance Realm. From one hungry ghost realm to another until the fires of the eon, the waters of the eon, and the winds of the eon have not yet arisen, one must endure many sufferings of hunger, sickness, emaciation, and thirst.
Or when the three disasters destroy this world, but the power of the karma of lacking the true Dharma has still not been exhausted, therefore after death one is again born in other worlds throughout the ten directions, among hungry ghosts, enduring many kinds of suffering. Such cyclic existence continues through countless eons. That karma of lacking the true Dharma, its power nearly exhausted, allows one to escape the hungry ghost realm and be born among humans. Although one becomes human, one is born in a lowly place. That is, one may be born into families of the blind and deaf, families of laborers, families that carry corpses, butcher families, fishing families, hunting families, worker families, families that provide entertainment for others, families holding wrong views, or families lacking culture (mixed with evil disciplines).
Or one must bear bodies without eyes, without ears, without noses, without tongues, without hands, without feet; being blind, deaf, mute, stammering, suffering from cancer, leprosy, madness, insanity, disabilities, hunchbackedness, dwarfism, ugliness, missing hands, missing feet, incomplete faculties, black and emaciated skin, foolishness and ignorance. Whatever work one does, one is always despised and criticized by others; or one is born in places where the names of Buddha, Dharma, Sangha, Bodhisattvas, and Pratyekabuddhas are not heard.
Or one is again born in dark worlds, where there is usually no day or night and completely no light. One dwells in places of danger, impurity, and evil. Why is this so? Because the karma of lacking the true Dharma increases and becomes extremely heavy, causing one to receive all such painful results. Whatever one desires cannot accord with one’s wishes. The varieties are extremely numerous and difficult to fully describe. If one wished to speak of them completely, even an entire eon would not suffice.
At that time, Śāriputra addressed the Buddha:
“World-Honored One, can the karma that brings about deprivation of the true Dharma and increases such karma be said to be similar to the five acts of immediate retribution?”
The Buddha told Śāriputra:
“The karma that brings about deprivation of the true Dharma is extremely profound and heavy; it cannot be compared with the five acts of immediate retribution. This means that when such a person hears the teaching of the Prajñāpāramitā, they immediately resist, oppose, slander, despise, and say: ‘These words are not spoken by the Buddha, are not the Dharma, are not the Vinaya, and are not the teaching of the Great Teacher. We do not consider this worthy of trust or study.’
“A person who slanders this Dharma is slandering the Prajñāpāramitā, and also teaches others to slander it. They harm themselves and also harm others. They drink poison themselves and give poison to others. They themselves lose the karmic reward of being born in heaven, liberation, and happiness, and also cause others to lose it. They themselves bring their own bodies to the fires of hell and also cause others to go there. They themselves do not believe in or understand the profound Prajñāpāramitā and also teach others not to believe in or understand it. They themselves sink into the ocean of suffering and also pull others down with them.
“Śāriputra, regarding such profound Prajñāpāramitā, I do not wish people who slander the true Dharma even to hear the name of Prajñāpāramitā, much less teach it to them.
“Śāriputra, for people who slander the true Dharma, I do not allow virtuous sons abiding in the Bodhisattva vehicle even to hear their names, much less see them with their eyes; how could they be allowed to dwell together? Why is this? Śāriputra, because those who slander the Prajñāpāramitā should be known as another designation for those who destroy the true Dharma, falling into dark realms like filthy snails. They defile themselves and defile others like a heap of foul-smelling excrement. If anyone believes the words of those who destroy the true Dharma, they will also undergo the great suffering described above.
“Śāriputra, if anyone destroys the profound Prajñāpāramitā, know that such a person is hell, the animal realm, and the hungry ghost realm itself, and will certainly endure boundless great suffering and extremely heavy poisonous harm. Therefore, wise people should not slander the profound Prajñāpāramitā.”
Śāriputra again addressed the Buddha:
“World-Honored One, why does the Tathāgata only explain that those who destroy the true Dharma will fall into the great hells, the animal realm, and the hungry ghost realm, suffering many hardships, but does not explain their bodily appearance and form?”
The Buddha told Śāriputra:
“Enough. It should not be said what the appearance of those who destroy the true Dharma will be when they are born in evil destinies in the future. Why? Because if I were to fully describe that appearance, upon hearing it they would become terrified and frightened to the point of fainting, leading to loss of life, or suffering nearly to death, with their minds suffering as if struck by a poisoned arrow and their bodies withering like a vine cut at its root. Such people, hearing that those who slander the true Dharma will experience such an ugly suffering body, would become so horrified that they might lose their lives. Out of compassion for them, I do not teach it.”
Śāriputra said to the Buddha:
“World-Honored One, I respectfully request that the Buddha teach that ugly appearance, in order to admonish future generations, so that they will know that slandering the true Dharma brings great suffering and will not dare to create such offenses.”
The Buddha told Śāriputra:
“My previous teaching is already sufficient as a clear and wise admonition. That is, virtuous sons in the future who hear me teach that those who create the karma of destroying the true Dharma and fully increase it will fall into the great hells, the animal realm, and the hungry ghost realm. In all those realms they will undergo the results of suffering for a long time. Therefore, they should guard themselves and not slander the true Dharma.”
Śāriputra immediately addressed the Buddha:
“World-Honored One, I respectfully request the World-Honored One, I respectfully request the Well-Gone One! When virtuous sons in the future hear the Buddha teach that the karmic consequences of destroying the true Dharma will bring long-lasting suffering, that itself is a clear and wise admonition. They would rather abandon their own bodies and lives and never slander the true Dharma throughout their lives, so that they will not have to endure such suffering in future lives.”
At that time, Subhūti immediately addressed the Buddha:
“World-Honored One, if intelligent virtuous sons hear the Buddha teach that those who slander the true Dharma in future times will suffer severe and long-lasting suffering, and if they skillfully protect the karma of body, speech, and mind, they should not slander or destroy the true Dharma, fall into the three evil paths, and suffer for many eons and many lifetimes, unable to see the Buddhas, unable to hear the true Dharma, unable to encounter the Sangha, unable to be born in lands where Buddhas exist; even if they are born as humans, they will be among the lowly and poor, ugly, foolish, with incomplete bodies, and whatever words they speak, people will not believe them.”
The venerable Subhūti addressed the Buddha:
“World-Honored One, is the creation and increase of karma that brings about deprivation of the true Dharma caused by the conditioning of evil speech karma?”
The Buddha told Subhūti:
“Indeed, indeed! It is truly because of being conditioned by evil speech karma that one creates and increases the karma bringing about deprivation of the true Dharma. Within my true Dharma and Vinaya, there will be foolish people who go forth as monastics. Although they proclaim me as the Great Teacher, they nevertheless slander and destroy the profound Prajñāpāramitā that I have taught. Subhūti, you should know that if one slanders the profound Prajñāpāramitā, one is slandering the supreme unsurpassed enlightenment of all Buddhas. If one slanders the supreme unsurpassed enlightenment of all Buddhas, one is slandering the omniscient wisdom of the Buddhas of the three times. If one slanders the omniscient wisdom of the Buddhas of the three times, one is slandering the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. If one slanders the Buddha Jewel, Dharma Jewel, and Sangha Jewel, one will slander worldly right views. If one slanders worldly right views, one will slander the six perfections, beginning with generosity… up to the wisdom of all aspects. Because one slanders those virtues, one must endure immeasurable, countless, boundless karmic offenses. Because one endures immeasurable, countless, boundless karmic offenses, one immediately bears immeasurable, countless, boundless great suffering in all hells, the animal realm, the hungry ghost realm, and among humans.”
At that time, Subhūti said to the Buddha:
“World-Honored One, due to how many causes and conditions do those foolish people slander the profound Prajñāpāramitā in this way?”
The Buddha told Subhūti:
“Because of four causes and conditions: First, they are deluded by evil Māras. Second, they are unable to believe in and understand profound teachings. Third, because they do not diligently strive, they become immersed in the five aggregates and are controlled by evil spiritual companions. Fourth, because their minds are filled with anger, they delight in evil teachings, enjoy arrogance, and despise others.
“Those foolish people, because they possess these four causes and conditions, slander the Prajñāpāramitā in this way. Therefore, they will suffer great future suffering.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, those foolish people do not diligently strive, are controlled by evil spiritual companions, have not planted wholesome roots, and yet create all kinds of evil conduct. Regarding the profound Prajñāpāramitā taught by the Buddha, it is truly difficult for them to believe and understand.”
The Buddha told Subhūti:
“Indeed, indeed, it is exactly as you have said!”
The venerable Subhūti said to the Buddha:
“World-Honored One, why is the Prajñāpāramitā so profound and difficult to believe and understand?”
The Buddha told Subhūti:
“Form up to consciousness is neither bound nor liberated. Why? Because form up to consciousness has no truly existent nature; it is the self-nature of form… likewise, up to the wisdom of all-knowing, the wisdom of the path aspect, and the wisdom of all aspects are neither bound nor liberated. Why? Because the wisdom of all-knowing, the wisdom of the path aspect, and the wisdom of all aspects have no truly existent nature; they are the self-nature of the wisdom of all-knowing…”
Again, Subhūti, the before, after, and middle of form up to consciousness are neither bound nor liberated. Why? Because the before, after, and middle of form up to consciousness are not truly existent in nature; this is the intrinsic nature of the before, after, and middle of form… Thus, up to the before, after, and middle of the wisdom of all-knowing knowledge, the wisdom of the path-aspect, and the wisdom of all aspects, they are neither bound nor liberated. Why? Because the before, after, and middle of the wisdom of all-knowing knowledge, the wisdom of the path-aspect, and the wisdom of all aspects are not truly existent in nature; this is the intrinsic nature of the before, after, and middle of the wisdom of all-knowing knowledge…
The Venerable Subhūti again addressed the Buddha:
“Those who do not diligently strive, who have not planted roots of virtue, whose roots of virtue are insufficient, who are controlled by evil companions, who increase in laziness, who act under the force of Māra, whose diligence is weak, who lose right mindfulness and give rise to wrong wisdom, will indeed find it difficult to believe and understand the profound Prajñāpāramitā taught by the Buddha.”
The Buddha said to Subhūti:
“Indeed, indeed, it is exactly as you have said! Why? Subhūti, because the purity of form itself is the purity of the fruit, and the purity of the fruit itself is the purity of form. Why? Because the purity of form and the purity of the fruit are not two, not divided into two parts, not different, and not separate. Thus, up to the supreme enlightenment of the Buddhas: the purity of the supreme enlightenment of the Buddhas itself is the purity of the fruit, and the purity of the fruit itself is the purity of the supreme enlightenment of the Buddhas. Why? Because the purity of the supreme enlightenment of the Buddhas and the purity of the fruit are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, the purity of form itself is the purity of Prajñāpāramitā, and the purity of Prajñāpāramitā itself is the purity of form. Why? Because the purity of form and the purity of Prajñāpāramitā are not two, not divided into two parts, not different, and not separate. Thus, up to the purity of the wisdom of all aspects itself being the purity of Prajñāpāramitā, and the purity of Prajñāpāramitā itself being the purity of the wisdom of all aspects. Why? Because the purity of the wisdom of all aspects and the purity of Prajñāpāramitā are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, the purity of form itself is the purity of the wisdom of all-knowing knowledge, and the purity of the wisdom of all-knowing knowledge itself is the purity of form. Why? Because the purity of form and the purity of the wisdom of all-knowing knowledge are not two, not divided into two parts, not different, and not separate. Thus, up to the purity of the wisdom of all aspects itself being the purity of the wisdom of all-knowing knowledge, and the purity of the wisdom of all-knowing knowledge itself being the purity of the wisdom of all aspects. Why? Because the purity of the wisdom of all aspects and the purity of the wisdom of all-knowing knowledge are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, the purity of non-duality itself is the purity of form. The purity of form itself is the purity of non-duality. Why? Because the purity of non-duality and the purity of form are not two, not divided into two parts, not different, and not separate. Thus, up to the purity of non-duality itself being the purity of the wisdom of all aspects, and the purity of the wisdom of all aspects itself being the purity of non-duality. Why? Because the purity of non-duality and the purity of the wisdom of all aspects are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, the self up to views of self are themselves the purity of form. The purity of form itself is the self up to views of self. Why? Because the purity of the self up to views of self and the purity of form are not two, not divided into two parts, not different, and not separate. Thus, up to the purity of the self up to views of self itself being the purity of the wisdom of all aspects, and the purity of the wisdom of all aspects itself being the purity of the self up to views of self. Why? Because the purity of the self up to views of self and the purity of the wisdom of all aspects are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, the purity of greed, hatred, and delusion itself is the purity of form. The purity of form itself is the purity of greed, hatred, and delusion. Why? Because the purity of greed, hatred, and delusion and the purity of form are not two, not divided into two parts, not different, and not separate. Thus, up to the purity of greed, hatred, and delusion itself being the purity of the wisdom of all aspects, and the purity of the wisdom of all aspects itself being the purity of greed, hatred, and delusion. Why? Because the purity of greed, hatred, and delusion and the purity of the wisdom of all aspects are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, because form is pure, feeling is pure. Because feeling is pure, form is pure. Why? Because the purity of form and the purity of feeling are not two, not divided into two parts, not different, and not separate. Thus, because perception is pure, conception is pure. Because conception is pure, perception is pure. Continuing in sequence up to: because the purity of the path-aspect wisdom is pure, the wisdom of all aspects is pure; because the wisdom of all aspects is pure, the path-aspect wisdom is pure. Why? Because the path-aspect wisdom and the wisdom of all aspects are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, because Prajñāpāramitā is pure, form is pure. Because form is pure, the wisdom of all-knowing knowledge is pure. Why? Because Prajñāpāramitā, or form, or the wisdom of all-knowing knowledge, are not two, not divided into two parts, not different, and not separate. Thus, 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. Why? Because Prajñāpāramitā, or the wisdom of all aspects, or the wisdom of all-knowing knowledge, are not two, not divided into two parts, not different, and not separate. 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. Why? Because the wisdom of all aspects, or form, or the wisdom of all-knowing knowledge, are not two, not divided into two parts, not different, and not separate. Thus, up to: because the wisdom of all aspects is pure, the path-aspect wisdom is pure; because the path-aspect wisdom is pure, the wisdom of all-knowing knowledge is pure. Why? Because the wisdom of all aspects, or the path-aspect wisdom, or the wisdom of all-knowing knowledge, are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, because the wisdom of all-knowing knowledge is pure, form is pure. Because form is pure, Prajñāpāramitā is pure. Why? Because the wisdom of all-knowing knowledge, or form, or Prajñāpāramitā, are not two, not divided into two parts, not different, and not separate. Thus, 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. Why? Because the wisdom of all-knowing knowledge, or the wisdom of all aspects, or Prajñāpāramitā, are not two, not divided into two parts, not different, and not separate. 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. Why? Because the wisdom of all-knowing knowledge, or form, or the wisdom of all aspects, are not two, not divided into two parts, not different, and not separate. Thus, up to: because the wisdom of all-knowing knowledge is pure, the path-aspect wisdom is pure; because the path-aspect wisdom is pure, the wisdom of all aspects is pure. Why? Because the wisdom of all-knowing knowledge, or the path-aspect wisdom, or the wisdom of all aspects, are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, because conditioned phenomena are pure, unconditioned phenomena are pure. Because unconditioned phenomena are pure, conditioned phenomena are pure. Why? Because conditioned phenomena and unconditioned phenomena are not two, not divided into two parts, not different, and not separate.
“Again, Subhūti, because the past is pure, the future and present are pure. Because the future is pure, the past and present are pure. Because the present is pure, the past and future are pure. Why? Because the purity of the past, the purity of the future, and the purity of the present are all not two, not divided into two parts, not different, and not separate.”
**Chapter 11: PRAISING PURITY (1)**
At that time, Śāriputra addressed the Buddha:
“World-Honored One, such purity is extremely profound?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are completely pure, such that this purity is said to be extremely profound?”
The Buddha said to Śāriputra:
“Form is completely pure, therefore this purity is said to be extremely profound. Feeling, perception, formations, and consciousness are completely pure, therefore this purity is said to be extremely profound. Thus, up to the wisdom of all-knowing knowledge is completely pure, therefore this purity is said to be extremely profound. The path-aspect wisdom and the wisdom of all aspects are completely pure, therefore this purity is said to be extremely profound.”
Śāriputra again addressed the Buddha:
“World-Honored One, is such purity truly luminous?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are completely pure, such that this purity is said to be truly luminous?”
The Buddha said to Śāriputra:
“Prajñāpāramitā is completely pure, therefore this purity is said to be truly luminous. Up to the perfection of generosity is completely pure, therefore this purity is said to be truly luminous. Thus, up to the wisdom of all-knowing knowledge is completely pure, therefore this purity is said to be truly luminous. The path-aspect wisdom and the wisdom of all aspects are completely pure, therefore this purity is said to be truly luminous.”
Śāriputra again addressed the Buddha:
“World-Honored One, is such purity unmoving and without continuity?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are completely pure, such that this purity is said to be unmoving and without continuity?”
The Buddha said to Śāriputra:
“Form that is unmoving and without continuity is completely pure, therefore this purity is said to be unmoving and without continuity. Thus, up to the wisdom of all aspects that is unmoving and without continuity is completely pure, therefore this purity is said to be unmoving and without continuity.”
Śāriputra again addressed the Buddha:
“World-Honored One, is such purity originally free from defilement?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are completely pure, such that this purity is said to be originally free from defilement?”
The Buddha said to Śāriputra:
“Form is completely pure, therefore this purity is said to be originally free from defilement. Thus, up to the wisdom of all aspects is completely pure, therefore this purity is said to be originally free from defilement.”
Śāriputra again addressed the Buddha:
“World-Honored One, is such purity originally pure by its own nature?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are completely pure, such that this purity is said to be originally pure by its own nature?”
The Buddha said to Śāriputra:
“Form is completely pure, therefore this purity is said to be originally pure by its own nature. Thus, up to the wisdom of all aspects is completely pure, therefore this purity is said to be originally pure by its own nature.”
Śāriputra again addressed the Buddha:
“World-Honored One, is such purity without attainment and without direct realization?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are completely pure, such that this purity is said to be without attainment and without direct realization?”
The Buddha said to Śāriputra:
“Form, whose original nature is emptiness, is completely pure; therefore this purity is said to be without attainment and without direct realization. Thus, up to the wisdom of all aspects, whose original nature is emptiness, is completely pure; therefore this purity is said to be without attainment and without direct realization.”
Śāriputra again addressed the Buddha:
“World-Honored One, does such purity not arise and not appear?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are completely pure, such that this purity is said to be without arising and without appearing?”
The Buddha said to Śāriputra:
“Form that does not arise and does not manifest is completely pure, therefore this purity is said to be without arising and without appearing. Thus, up to the wisdom of all aspects that does not arise and does not manifest is completely pure, therefore this purity is said to be without arising and without appearing.”
Śāriputra again addressed the Buddha:
“World-Honored One, does such purity not arise in the Desire Realm, not arise in the Form Realm, and not arise in the Formless Realm?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, why is such purity not born in the Desire Realm, not born in the Form Realm, and not born in the Formless Realm?”
The Buddha said to Śāriputra:
“The own-nature of the three realms cannot be grasped; therefore this purity is said not to arise in the Desire Realm, not to arise in the Form Realm, and not to arise in the Formless Realm.”
Śāriputra again addressed the Buddha:
“World-Honored One, is such purity, by its original nature, without knowledge?”
The Buddha said:
“Indeed! Because it is completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, why is such purity, by its original nature, without knowledge?”
The Buddha said to Śāriputra:
“Because the original nature of all dharmas is concealed, therefore such purity by its original nature is without knowledge.”
Śāriputra addressed the Buddha:
“World-Honored One, what dharmas are without knowledge by their original nature, such that this purity is said to be without knowledge by its original nature?”
The Buddha said to Śāriputra:
“Form, whose original nature is without knowledge and whose own nature is emptiness, is therefore said to have purity whose original nature is without knowledge. Thus, up to the wisdom of all aspects, whose original nature is without knowledge and whose own nature is emptiness, is therefore said to have purity whose original nature is without knowledge.”
Śāriputra again addressed the Buddha:
“World-Honored One, is it because the original nature of all dharmas is pure that it is said to be purity?”
The Buddha said:
“Indeed! Because all dharmas are completely pure.”
Śāriputra addressed the Buddha:
“World-Honored One, why is it because the original nature of all dharmas is pure that it is said to be purity?”
The Buddha taught Śāriputra:
Because all dharmas cannot be grasped, their intrinsic nature is pure; therefore, they are said to be pure.
Śāriputra again addressed the Buddha:
“World-Honored One, is it so that such Prajñāpāramitā, with regard to the wisdom of omniscience, neither benefits nor harms it?”
The Buddha said:
“Indeed, it is so! Because it is completely pure.”
Śāriputra said to the Buddha:
“World-Honored One, why is it that Prajñāpāramitā, with regard to the wisdom of omniscience, neither benefits nor harms it?”
The Buddha taught Śāriputra:
“Because the dharma realm is eternally abiding, such Prajñāpāramitā, with regard to the wisdom of omniscience, neither benefits nor harms it.”
Śāriputra again addressed the Buddha:
“World-Honored One, is the intrinsic purity of such Prajñāpāramitā, with regard to all dharmas, not in need of protection or preservation?”
The Buddha said:
“Indeed, it is so! Because all dharmas are completely pure.”
Śāriputra said to the Buddha:
“World-Honored One, why is the intrinsic purity of Prajñāpāramitā, with regard to all dharmas, not in need of protection or preservation?”
The Buddha taught Śāriputra:
“Because the dharma realm is quiescent and unmoving, the intrinsic purity of such Prajñāpāramitā, with regard to all dharmas, does not require protection or preservation.”
The venerable Subhūti also addressed the Buddha:
“World-Honored One, because the self is pure, are form, feeling, perception, formations, consciousness, and up to dharmas not forgotten, with the nature of constant relinquishment, pure?”
The Buddha said:
“Indeed, it is so! Completely pure.”
“World-Honored One, due to what condition is it said that because the self is pure, form, feeling, perception, formations, consciousness, and up to dharmas not forgotten, with the nature of constant relinquishment, are completely pure?”
“Subhūti, because the self does not truly exist, feeling, perception, formations, consciousness, and up to dharmas not forgotten, with the nature of constant relinquishment, also do not truly exist; this is complete purity.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, because the self is pure, are the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha enlightenment, all the practices of great bodhisattvas, and the unsurpassed perfect enlightenment of all Buddhas pure?”
The Buddha said:
“Indeed, it is so! Completely pure.”
“World-Honored One, due to what causes and conditions is it said that because the self is pure, the fruit of Stream-entry up to the unsurpassed perfect enlightenment of all Buddhas is completely pure?”
“Subhūti, because the self is empty of its own characteristics, the fruit of Stream-entry up to the unsurpassed perfect enlightenment of all Buddhas is also empty of its own characteristics; this is complete purity.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, because the self is pure, are the wisdom of omniscience, the wisdom of the characteristics of the path, and the wisdom of all characteristics pure?”
The Buddha said:
“Indeed, it is so! Completely pure.”
“World-Honored One, due to what causes and conditions is it said that because the self is pure, the wisdom of omniscience, the wisdom of the characteristics of the path, and the wisdom of all characteristics are completely pure?”
“Subhūti, because the self has no characteristics, no attainment, no thought, and no cognition, therefore the wisdom of omniscience, the wisdom of the characteristics of the path, and the wisdom of all characteristics also have no characteristics, no attainment, no thought, and no cognition; this is complete purity.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, because the purity of both is such that there is no attainment and no direct realization?”
The Buddha said:
“Indeed, it is so! Completely pure.”
“World-Honored One, due to what condition is it said that because the purity of both is such that there is no attainment and no direct realization, it is completely pure?”
“Subhūti, because both defilement and purity arising from inversion do not exist, therefore no attainment and no direct realization are completely pure.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, because the self is boundless, are form, feeling, perception, formations, consciousness, and up to the wisdom of omniscience, the wisdom of the characteristics of the path, and the wisdom of all characteristics also boundless?”
The Buddha said:
“Indeed, it is so! Completely pure.”
“World-Honored One, due to what condition is it said that because the self is boundless, form, feeling, perception, formations, consciousness, and up to the wisdom of omniscience, the wisdom of the characteristics of the path, and the wisdom of all characteristics are also boundless, and therefore completely pure?”
“Subhūti, because it is ultimately empty, empty without boundaries, therefore it is completely pure.”
The venerable Subhūti again addressed the Buddha:
“World-Honored One, if a great bodhisattva can understand in this way, is this Prajñāpāramitā?”
The Buddha said:
“Indeed, it is so! Completely pure.”
“World-Honored One, due to what condition is it said that if a great bodhisattva can understand in this way, then it is Prajñāpāramitā, which is completely pure?”
“Subhūti, through this, one can accomplish the wisdom of the characteristics of the path.”
The venerable Subhūti again addressed the Buddha:
“When a great bodhisattva practices Prajñāpāramitā and does not go to this shore, does not go to the other shore, and does not remain in the middle of the current, is this the profound Prajñāpāramitā of the great bodhisattva?”
The Buddha said:
“Indeed, it is so! Completely pure.”
“World-Honored One, due to what condition is it said that when a great bodhisattva practices profound Prajñāpāramitā, not going to this shore, not going to the other shore, and not remaining in the middle of the current, this is the profound Prajñāpāramitā of the great bodhisattva, which is completely pure?”
“Subhūti, because the nature of dharmas of the three times is equal and impartial.”