大般若波羅蜜多經

10

Furthermore, Blessed One! Because the path of stream-entry and the fruit of stream-entry are unborn, it should be known that prajnaparamita is also unborn; because the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship are unborn, it should be known that prajnaparamita is also unborn; because the path of stream-entry and the fruit of stream-entry are unceasing, it should be known that prajnaparamita is also unceasing; because the path of once-returning through to the fruit of arhatship are unceasing, it should be known that prajnaparamita is also unceasing;

because the path of stream-entry and the fruit of stream-entry are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because the path of once-returning through to the fruit of arhatship are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because the path of stream-entry and the fruit of stream-entry have no existence, it should be known that prajnaparamita also has no existence; because the path of once-returning through to the fruit of arhatship have no existence, it should be known that prajnaparamita also has no existence; because the path of stream-entry and the fruit of stream-entry are empty, it should be known that prajnaparamita is also empty;

because the path of once-returning through to the fruit of arhatship are empty, it should be known that prajnaparamita is also empty; because the path of stream-entry and the fruit of stream-entry are signless, it should be known that prajnaparamita is also signless; because the path of once-returning through to the fruit of arhatship are signless, it should be known that prajnaparamita is also signless; because the path of stream-entry and the fruit of stream-entry are wishless, it should be known that prajnaparamita is also wishless; because the path of once-returning through to the fruit of arhatship are wishless, it should be known that prajnaparamita is also wishless;

because the path of stream-entry and the fruit of stream-entry are free from all attachment, it should be known that prajnaparamita is also free from all attachment; because the path of once-returning through to the fruit of arhatship are free from all attachment, it should be known that prajnaparamita is also free from all attachment; because the path of stream-entry and the fruit of stream-entry are quiescent, it should be known that prajnaparamita is also quiescent; because the path of once-returning through to the fruit of arhatship are quiescent, it should be known that prajnaparamita is also quiescent; because the path of stream-entry and the fruit of stream-entry are unobtainable, it should be known that prajnaparamita is also unobtainable;

because the path of once-returning through to the fruit of arhatship are unobtainable, it should be known that prajnaparamita is also unobtainable; because the path of stream-entry and the fruit of stream-entry are inconceivable, it should be known that prajnaparamita is also inconceivable; because the path of once-returning through to the fruit of arhatship are inconceivable, it should be known that prajnaparamita is also inconceivable; because the path of stream-entry and the fruit of stream-entry are devoid of cognition, it should be known that prajnaparamita is also devoid of cognition; because the path of once-returning through to the fruit of arhatship are devoid of cognition, it should be known that prajnaparamita is also devoid of cognition;

because the power of the path of stream-entry and the fruit of stream-entry is not established, it should be known that the power of prajnaparamita is also not established; because the power of the path of once-returning through to the fruit of arhatship is not established, it should be known that the power of prajnaparamita is also not established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! Because a Pratyekabuddha is unborn, it should be known that prajnaparamita is also unborn; because the fruit of Pratyekabuddhahood is unborn, it should be known that prajnaparamita is also unborn; because a Pratyekabuddha is unceasing, it should be known that prajnaparamita is also unceasing; because the fruit of Pratyekabuddhahood is unceasing, it should be known that prajnaparamita is also unceasing; because a Pratyekabuddha is without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because the fruit of Pratyekabuddhahood is without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature;

because a Pratyekabuddha has no existence, it should be known that prajnaparamita also has no existence; because the fruit of Pratyekabuddhahood has no existence, it should be known that prajnaparamita also has no existence; because a Pratyekabuddha is empty, it should be known that prajnaparamita is also empty; because the fruit of Pratyekabuddhahood is empty, it should be known that prajnaparamita is also empty; because a Pratyekabuddha is signless, it should be known that prajnaparamita is also signless; because the fruit of Pratyekabuddhahood is signless, it should be known that prajnaparamita is also signless; because a Pratyekabuddha is wishless, it should be known that prajnaparamita is also wishless;

because the fruit of Pratyekabuddhahood is wishless, it should be known that prajnaparamita is also wishless; because a Pratyekabuddha is free from all attachment, it should be known that prajnaparamita is also free from all attachment; because the fruit of Pratyekabuddhahood is free from all attachment, it should be known that prajnaparamita is also free from all attachment; because a Pratyekabuddha is quiescent, it should be known that prajnaparamita is also quiescent; because the fruit of Pratyekabuddhahood is quiescent, it should be known that prajnaparamita is also quiescent; because a Pratyekabuddha is unobtainable, it should be known that prajnaparamita is also unobtainable;

because the fruit of Pratyekabuddhahood is unobtainable, it should be known that prajnaparamita is also unobtainable; because a Pratyekabuddha is inconceivable, it should be known that prajnaparamita is also inconceivable; because the fruit of Pratyekabuddhahood is inconceivable, it should be known that prajnaparamita is also inconceivable; because a Pratyekabuddha is devoid of cognition, it should be known that prajnaparamita is also devoid of cognition; because the fruit of Pratyekabuddhahood is devoid of cognition, it should be known that prajnaparamita is also devoid of cognition; because the power of a Pratyekabuddha is not established, it should be known that the power of prajnaparamita is also not established;

because the power of the fruit of Pratyekabuddhahood is not established, it should be known that the power of prajnaparamita is also not established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of a great bodhisattva is the great paramita.

Moreover, Blessed One! Because the great bodhisattva is unborn, one should know that prajnaparamita is also unborn; because the practice of the great bodhisattva is unborn, one should know that prajnaparamita is also unborn; because the great bodhisattva is unceasing, one should know that prajnaparamita is also unceasing; because the practice of the great bodhisattva is unceasing, one should know that prajnaparamita is also unceasing; because the great bodhisattva is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the practice of the great bodhisattva is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature;

because the great bodhisattva has no possession, one should know that prajnaparamita also has no possession; because the practice of the great bodhisattva has no possession, one should know that prajnaparamita also has no possession; because the great bodhisattva is empty, one should know that prajnaparamita is also empty; because the practice of the great bodhisattva is empty, one should know that prajnaparamita is also empty; because the great bodhisattva is signless, one should know that prajnaparamita is also signless; because the practice of the great bodhisattva is signless, one should know that prajnaparamita is also signless; because the great bodhisattva is wishless, one should know that prajnaparamita is also wishless;

because the practice of the great bodhisattva is wishless, one should know that prajnaparamita is also wishless; because the great bodhisattva is remote and detached, one should know that prajnaparamita is also remote and detached; because the practice of the great bodhisattva is remote and detached, one should know that prajnaparamita is also remote and detached; because the great bodhisattva is quiescent, one should know that prajnaparamita is also quiescent; because the practice of the great bodhisattva is quiescent, one should know that prajnaparamita is also quiescent; because the great bodhisattva is unobtainable, one should know that prajnaparamita is also unobtainable;

because the practice of the great bodhisattva is unobtainable, one should know that prajnaparamita is also unobtainable; because the great bodhisattva is inconceivable, one should know that prajnaparamita is also inconceivable; because the practice of the great bodhisattva is inconceivable, one should know that prajnaparamita is also inconceivable; because the great bodhisattva is without cognition, one should know that prajnaparamita is also without cognition; because the practice of the great bodhisattva is without cognition, one should know that prajnaparamita is also without cognition; because the power of the great bodhisattva is not established, one should know that the power of prajnaparamita is also not established;

because the power of the great bodhisattva’s practice is not established, one should know that the power of prajnaparamita is also not established.

Blessed One! It is on the basis of this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Moreover, Blessed One! Because the Tathagata, Arhat, Perfectly and Completely Enlightened One is unborn, one should know that prajnaparamita is also unborn; because the fruit of unsurpassed enlightenment is unborn, one should know that prajnaparamita is also unborn; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is unceasing, one should know that prajnaparamita is also unceasing; because the fruit of unsurpassed enlightenment is unceasing, one should know that prajnaparamita is also unceasing; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature;

because the fruit of unsurpassed enlightenment is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the Tathagata, Arhat, Perfectly and Completely Enlightened One has no possession, one should know that prajnaparamita also has no possession; because the fruit of unsurpassed enlightenment has no possession, one should know that prajnaparamita also has no possession; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is empty, one should know that prajnaparamita is also empty; because the fruit of unsurpassed enlightenment is empty, one should know that prajnaparamita is also empty; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is signless, one should know that prajnaparamita is also signless;

because the fruit of unsurpassed enlightenment is signless, one should know that prajnaparamita is also signless; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is wishless, one should know that prajnaparamita is also wishless; because the fruit of unsurpassed enlightenment is wishless, one should know that prajnaparamita is also wishless; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is remote and detached, one should know that prajnaparamita is also remote and detached; because the fruit of unsurpassed enlightenment is remote and detached, one should know that prajnaparamita is also remote and detached; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is quiescent, one should know that prajnaparamita is also quiescent;

because the fruit of unsurpassed enlightenment is quiescent, one should know that prajnaparamita is also quiescent; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is unobtainable, one should know that prajnaparamita is also unobtainable; because the fruit of unsurpassed enlightenment is unobtainable, one should know that prajnaparamita is also unobtainable; because the Tathagata, Arhat, Perfectly and Completely Enlightened One is inconceivable, one should know that prajnaparamita is also inconceivable; because the fruit of unsurpassed enlightenment is inconceivable, one should know that prajnaparamita is also inconceivable;

because the Tathagata, Arhat, Perfectly and Completely Enlightened One is without cognition, one should know that prajnaparamita is also without cognition; because the fruit of unsurpassed enlightenment is without cognition, one should know that prajnaparamita is also without cognition; because the power of the Tathagata, Arhat, Perfectly and Completely Enlightened One is not established, one should know that the power of prajnaparamita is also not established; because the power of the fruit of unsurpassed enlightenment is not established, one should know that the power of prajnaparamita is also not established.

Blessed One! It is on the basis of this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Moreover, Blessed One! Because all dharmas are unborn, one should know that prajnaparamita is also unborn; because all dharmas are unceasing, one should know that prajnaparamita is also unceasing; because all dharmas are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because all dharmas have no possession, one should know that prajnaparamita also has no possession; because all dharmas are empty, one should know that prajnaparamita is also empty; because all dharmas are signless, one should know that prajnaparamita is also signless; because all dharmas are wishless, one should know that prajnaparamita is also wishless; because all dharmas are remote and detached, one should know that prajnaparamita is also remote and detached;

because all dharmas are quiescent, one should know that prajnaparamita is also quiescent; because all dharmas are unobtainable, one should know that prajnaparamita is also unobtainable; because all dharmas are inconceivable, one should know that prajnaparamita is also inconceivable; because all dharmas are without cognition, one should know that prajnaparamita is also without cognition; because the power of all dharmas is not established, one should know that the power of prajnaparamita is also not established.

Blessed One! It is on the basis of this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

XXXIII. CHAPTER ON SLANDERING PRAJNAPARAMITA

At that time, the Venerable Sariputra addressed the Buddha: Blessed One! If a great bodhisattva is able to have faith in and comprehend this profound prajnaparamita, from what realm did that bodhisattva relinquish the body and take birth in this realm?

Blessed One! How long has that great bodhisattva been resolved upon attaining unsurpassed enlightenment?

Blessed One! How many Tathagatas, Arhats, Perfectly and Completely Enlightened Ones has that great bodhisattva formerly attended and made offerings to?

Blessed One! How long has that great bodhisattva cultivated the paramitas of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita?

Blessed One! How does that great bodhisattva have faith in and comprehend the import of this profound prajnaparamita?

The Buddha said: Sariputra! If a great bodhisattva is able to have faith in and comprehend this profound prajnaparamita, that bodhisattva relinquished the body in the Dharma assemblies of innumerable, immeasurable, and boundless Tathagatas, Arhats, Perfectly and Completely Enlightened Ones throughout the worlds of the ten directions, and took birth in this realm.

Śāriputra! This great bodhisattva has brought forth the aspiration directed toward supreme perfect enlightenment throughout countless, immeasurable, boundless hundreds of thousands of millions of incalculable kalpas.

Śāriputra! This great bodhisattva has personally attended upon and made offerings to countless, immeasurable, boundless, inconceivable, and incomparable Tathagatas, Arhats, Perfectly Enlightened Ones.

Śāriputra! From the first arising of the aspiration, this great bodhisattva has always diligently cultivated the prajnaparamita of generosity, pure ethical discipline, patient acceptance, vigor, meditative concentration, and wisdom throughout countless, immeasurable, boundless hundreds of thousands of millions of incalculable kalpas.

Śāriputra! If a great bodhisattva sees this prajnaparamita, he immediately thinks, “I have seen the Buddha.” If he hears this prajnaparamita, he immediately thinks, “I have heard the Buddha speak.”

Śāriputra! Because this great bodhisattva takes signlessness, nonduality, and nonapprehension as skillful means, he is able to believe in and understand the profound meaning of this prajnaparamita.

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! Is there anyone who can hear or see the profound prajnaparamita?”

The Buddha said: “Subhuti! In truth, there is no one who can hear or see such prajnaparamita. Such prajnaparamita is also neither something that can be heard nor something that can be seen. Why is this? Subhuti! Form neither hears nor sees, because dharmas are insentient; feeling, perception, formations, and consciousness neither hear nor see, because dharmas are insentient.

“Subhuti! The eye ayatana neither hears nor sees, because dharmas are insentient; the ear, nose, tongue, body, and mind ayatanas neither hear nor see, because dharmas are insentient. The form ayatana neither hears nor sees, because dharmas are insentient; the sound, odor, taste, tangible-object, and mental-object ayatanas neither hear nor see, because dharmas are insentient.

“Subhuti! The eye dhatu neither hears nor sees, because dharmas are insentient; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition neither hear nor see, because dharmas are insentient. The ear dhatu neither hears nor sees, because dharmas are insentient; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition neither hear nor see, because dharmas are insentient.

The nose dhatu neither hears nor sees, because dharmas are insentient; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition neither hear nor see, because dharmas are insentient. The tongue dhatu neither hears nor sees, because dharmas are insentient; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition neither hear nor see, because dharmas are insentient.

The body dhatu neither hears nor sees, because dharmas are insentient; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition neither hear nor see, because dharmas are insentient. The mind dhatu neither hears nor sees, because dharmas are insentient; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition neither hear nor see, because dharmas are insentient.

“Subhuti! The earth dhatu neither hears nor sees, because dharmas are insentient; the water, fire, wind, space, and consciousness dhatus neither hear nor see, because dharmas are insentient.

“Subhuti! Ignorance neither hears nor sees, because dharmas are insentient; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress neither hear nor see, because dharmas are insentient.

“Subhuti! The perfection of generosity neither hears nor sees, because dharmas are insentient; the perfections of pure ethical discipline, patient acceptance, vigor, meditative concentration, and wisdom neither hear nor see, because dharmas are insentient.

“Subhuti! The emptiness of internal dharmas neither hears nor sees, because dharmas are insentient; the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehension, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing neither hear nor see, because dharmas are insentient.

“Subhuti! Suchness neither hears nor sees, because dharmas are insentient; the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm neither hear nor see, because dharmas are insentient.

“Subhuti! The Noble Truth of suffering neither hears nor sees, because dharmas are insentient; the Noble Truths of the origin of suffering, its cessation, and the path neither hear nor see, because dharmas are insentient.

“Subhuti! The four meditative absorptions neither hear nor see, because dharmas are insentient; the four immeasurables and the four formless concentrations neither hear nor see, because dharmas are insentient.

“Subhuti! The eight liberations neither hear nor see, because dharmas are insentient; the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres neither hear nor see, because dharmas are insentient.

“Subhuti! The four foundations of mindfulness neither hear nor see, because dharmas are insentient; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path neither hear nor see, because dharmas are insentient.

“Subhuti! The emptiness gateway to liberation neither hears nor sees, because dharmas are insentient; the signless and wishless gateways to liberation neither hear nor see, because dharmas are insentient.

“Subhuti! The five kinds of eyes neither hear nor see, because dharmas are insentient; the six superknowledges neither hear nor see, because dharmas are insentient.

“Subhuti! The ten powers of a Buddha neither hear nor see, because dharmas are insentient; the four fearlessnesses, the four kinds of unhindered understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha neither hear nor see, because dharmas are insentient.

“Subhuti! The Dharma of never losing mindfulness neither hears nor sees, because dharmas are insentient; the nature of constant equanimity neither hears nor sees, because dharmas are insentient.

“Subhuti! Knowledge of all things neither hears nor sees, because dharmas are insentient; knowledge of all aspects of the path and knowledge of all aspects neither hear nor see, because dharmas are insentient.

“Subhuti! All dharani gateways neither hear nor see, because dharmas are insentient; all samadhi gateways neither hear nor see, because dharmas are insentient.

“Subhuti! A stream-enterer neither hears nor sees, because dharmas are insentient; a once-returner, a non-returner, and an arhat neither hear nor see, because dharmas are insentient.

“Subhuti! One practicing toward stream-entry and the fruit of stream-entry neither hear nor see, because dharmas are insentient; one practicing toward once-returning and the fruit of once-returning, one practicing toward non-returning and the fruit of non-returning, and one practicing toward arhatship and the fruit of arhatship neither hear nor see, because dharmas are insentient.

“Subhuti! A pratyekabuddha neither hears nor sees, because dharmas are insentient; the fruit of pratyekabuddhahood neither hears nor sees, because dharmas are insentient.

“Subhuti! A great bodhisattva neither hears nor sees, because dharmas are insentient; the practices of a great bodhisattva neither hear nor see, because dharmas are insentient.

“Subhuti! A Tathagata, Arhat, Perfectly Enlightened One neither hears nor sees, because dharmas are insentient; supreme perfect enlightenment neither hears nor sees, because dharmas are insentient.

“Subhuti! All dharmas neither hear nor see, because all dharmas are insentient.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! How long must great bodhisattvas accumulate practices before they become capable of cultivating and training in the profound prajnaparamita?”

The Buddha said, “Subhuti! Regarding this matter, distinctions must be made in explaining it.

“Subhuti! There are great bodhisattvas who, from the moment they first arouse the aspiration for enlightenment, are immediately capable of cultivating and training in the profound prajnaparamita. They are also capable of cultivating and training in the perfection of meditative concentration, the perfection of diligence, the perfection of patient acceptance, the perfection of pure discipline, and the perfection of generosity.

“Subhuti! Because those great bodhisattvas possess skillful means, they do not disparage any dharma. With respect to all dharmas, they neither increase nor diminish them.

Those great bodhisattvas never depart from practices corresponding to the perfections of generosity, pure discipline, patient acceptance, diligence, meditative concentration, and prajna; nor do they ever depart from the Buddhas, the Blessed Ones, and the assemblies of great bodhisattvas. Traveling from one Buddha-land to another, whenever they wish to present precious jewels and exquisite offerings, reverently making offerings to, honoring, and praising the Buddhas, the Blessed Ones, and the great bodhisattvas, they accomplish their wishes.

They are also able to plant roots of virtue in the presence of those Tathagatas. Wherever those great bodhisattvas take birth, they are not born by entering a mother’s womb. Their minds are never defiled by afflictions, nor do they ever give rise to the aspiration for the Two Vehicles.

They never depart from excellent supernormal powers, and travel from one Buddha-land to another, bringing sentient beings to maturity and adorning and purifying Buddha-lands.

“Subhuti! Such great bodhisattvas are capable of correctly cultivating and training in the profound prajnaparamita.

“Subhuti! There are good men, good women, and others in the bodhisattva vehicle who, although they have seen many Buddhas—whether many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of millions of Buddhas, many tens of billions of Buddhas, many hundreds of billions of Buddhas, many thousands of billions of Buddhas, many hundreds of thousands of billions of Buddhas, or countless hundreds of thousands of billions of Buddhas—and have extensively cultivated generosity, pure discipline, patient acceptance, diligence, meditative concentration, and prajna in the presence of those Buddhas, nevertheless, because they employ apprehension of attainment as their means, they are incapable of cultivating and training in the profound prajnaparamita.

They are likewise incapable of cultivating and training in the perfection of meditative concentration, the perfection of diligence, the perfection of patient acceptance, the perfection of pure discipline, and the perfection of generosity.

“Subhuti! When those good men, good women, and others hear this profound prajnaparamita being taught, they immediately rise from their seats, leave the assembly, and depart.”

Subhuti! Such good men and good women, and so forth, do not revere this profound prajnaparamita, nor do they revere the Buddha. Having abandoned this profound prajnaparamita, they have also distanced themselves from the Buddhas.

There may also be such persons within this assembly who, upon hearing me teach this profound prajnaparamita, take no delight in it and leave the assembly. Why is this? Because in past lives, when those good men and good women, and so forth, heard this profound prajnaparamita taught, they turned away from it.

In this life, when they hear this prajnaparamita taught, the habitual tendencies from their former lives cause them once again to turn away. With regard to the teaching of this profound prajnaparamita, their bodies, speech, and minds are all in disharmony. Through such conduct, they increase their delusion, corrupt wisdom, and sinful karma.

Because they increase their delusion, corrupt wisdom, and sinful karma in this way, when they hear such profound prajnaparamita taught, they immediately disparage it, obstruct it, and cast it aside.

By disparaging, obstructing, and casting aside this prajnaparamita, those persons thereby disparage, obstruct, and cast aside the knowledge of all aspects possessed by all the Buddhas of the past, future, and present. Because they disparage, obstruct, and cast aside the knowledge of all aspects possessed by all the Buddhas of the past, future, and present, they create and increase karma that continually brings about the loss of the true Dharma.

Because they create and increase karma that continually brings about the loss 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 kotis of years, or many hundreds of kotis of years, or many thousands of kotis of years, or many hundreds of thousands of kotis of years, or innumerable hundreds of thousands of kotis of years, undergo intensely virulent and grievous sufferings in the great hells.

Because their offenses are grave, within this world they pass from one great hell to another and, until the conflagration, flood, and wind calamities arise, they continue to undergo intensely virulent and grievous sufferings. Or, when the conflagration, flood, and wind calamities arise in this world, if their karma of losing the true Dharma has not yet been exhausted, then after death they are reborn in another world. Together with beings of the same kind, they remain in the great hells for many years, or many hundreds of years, or many thousands of years, or many hundreds of thousands of years, or many kotis of years, or many hundreds of kotis of years, or many thousands of kotis of years, or many hundreds of thousands of kotis of years, or innumerable thousands of kotis of years,

undergoing intensely virulent and grievous sufferings in the great hells.

Because their offenses are grave, within that world they pass from one great hell to another and, until the conflagration, flood, and wind calamities arise, they undergo intensely virulent and grievous sufferings. Or, when the conflagration, flood, and wind calamities arise in that other world, if their karma of losing the true Dharma has not yet been exhausted, then upon death they are reborn in yet another world. Together with beings of the same kind, they remain in the great hells for many years, or many hundreds of years, or many thousands of years, or many hundreds of thousands of years, or many kotis of years, or many hundreds of kotis of years, or many thousands of kotis of years, or many hundreds of thousands of kotis of years, or innumerable hundreds of thousands of kotis of years,

undergoing intensely virulent and grievous sufferings in the great hells.

Because their offenses are grave, within that other world they pass from one great hell to another and, until the conflagration, flood, and wind calamities arise, they undergo intensely virulent and grievous sufferings. In this way, successively passing through other worlds in the east, they undergo intensely virulent and grievous sufferings in the great hells. In this way, successively passing through other worlds in the south, they undergo intensely virulent and grievous sufferings in the great hells.

In this way, successively passing through other worlds in the west, they undergo intensely virulent and grievous sufferings in the great hells. In this way, successively passing through other worlds in the north, they undergo intensely virulent and grievous sufferings in the great hells. In this way, successively passing through other worlds in the northeast, they undergo intensely virulent and grievous sufferings in the great hells.

In this way, successively passing throughout other worlds in the southeast, they undergo intensely virulent and grievous sufferings in the great hells. In this way, successively passing through other worlds in the southwest, they undergo intensely virulent and grievous sufferings in the great hells. In this way, successively passing throughout other worlds in the northwest, they undergo intensely virulent and grievous sufferings in the great hells.

In this way, successively passing throughout other worlds below, they undergo intensely virulent and grievous sufferings in the great hells. In this way, successively passing through other worlds above, they undergo intensely virulent and grievous sufferings in the great hells.

Or, when the conflagration, flood, and wind calamities arise in those other worlds throughout the ten directions, because their karma of losing the true Dharma has not yet been exhausted, after death they are reborn in a great hell in this world. Passing from one great hell to another, they undergo intensely virulent and grievous sufferings until the conflagration, flood, and wind calamities arise. Or, when the conflagration, flood, and wind calamities arise in this world, because their karma of losing the true Dharma has not yet been exhausted, after death they are again reborn in another world. Passing throughout the great hells of the ten directions, they undergo intensely virulent and grievous sufferings.

Thus revolving in samsara for innumerable kalpas, as the karma of their offense of losing the true Dharma gradually diminishes, they emerge from hell and fall into the animal realm. For many years, or many hundreds of years, or many thousands of years, or many hundreds of thousands of years, or many kotis of years, or many hundreds of kotis of years, or many thousands of kotis of years, or many hundreds of thousands of kotis of years, or innumerable hundreds of thousands of kotis of years, they assume animal bodies and endure every kind of cruel, oppressive suffering.

Because their offenses have not yet been exhausted, within this world they pass from one perilous and dreadful place to another and, until the conflagration, flood, and wind calamities arise, they continue to endure every kind of cruel, oppressive suffering.

Or, when the three calamities in this world have come to an end, if the residual force of their karma of losing the true Dharma has not yet been exhausted, then after death they are reborn in another world. Together with beings of the same kind in the animal realm, for many years, or many hundreds of years, up to innumerable hundreds of thousands of kotis of years, they assume animal bodies and endure every kind of cruel, oppressive suffering. Because their offenses have not yet been exhausted, within that other world they pass from one perilous and dreadful place to another and, until the conflagration, flood, and wind calamities arise, they continue to endure every kind of cruel, oppressive suffering.

Or, when the three calamities in that other world have come to an end, if the residual force of their karma of losing the true Dharma has not yet been exhausted, then after death they are reborn in yet another world. Together with beings of the same kind in the animal realm, for many years, or many hundreds of years, up to innumerable hundreds of thousands of hundreds of kotis of years, they assume animal bodies and endure every kind of cruel, oppressive suffering. Because their offenses have not yet been exhausted, within that other world they pass from one perilous and dreadful place to another and, until the conflagration, flood, and wind calamities arise, they continue to endure every kind of cruel, oppressive suffering.

In this way, in succession, they pass throughout other worlds in the ten directions, taking birth as animals and undergoing every kind of suffering from injury and oppression. Or, when the three calamities destroy one of those other worlds in the ten directions, if the force of that person’s karma of repudiating the true Dharma has not yet been exhausted, after death they are reborn among the animals in this world. From one perilous and dreadful place to another, until the calamities of fire, water, and wind arise, they undergo every kind of suffering from injury and oppression.

Or, when the three calamities destroy this world, if the force of that person’s karma of repudiating the true Dharma has not yet been exhausted, after death they are reborn in still another world. Passing throughout the animal realms of the ten directions, they undergo every kind of suffering.

Revolving in this way for innumerable kalpas, as the force of that person’s karma of the offense of repudiating the true Dharma gradually weakens, they escape the animal realm and fall into the realm of ghosts. 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 tens of billions of years, or many hundreds of billions of years, or many hundreds of thousands of billions of years, or innumerable hundreds of thousands of billions of years, they remain among hungry ghosts, undergoing every kind of suffering from emaciation, hunger, and thirst.

Because their offense has not yet been exhausted, in this world they pass from one abode of hungry ghosts to another, undergoing every kind of suffering from emaciation, hunger, and thirst until the calamities of fire, water, and wind arise.

Or, when the three calamities destroy another world, if the force of that person’s karma of repudiating the true Dharma still remains and has not yet been exhausted, after death they are reborn in a world in another direction. Together with beings of the same kind among those hungry ghosts, for many years, or many hundreds of years, up to innumerable hundreds of thousands of billions of years, they remain among hungry ghosts and undergo every kind of suffering from emaciation, hunger, and thirst. Because their offense has not yet been exhausted, in this world they pass from one abode of hungry ghosts to another, undergoing every kind of suffering from emaciation, hunger, and thirst until the calamities of fire, water, and wind arise.

Or, when the three calamities destroy this world, if the force of that person’s karma of repudiating the true Dharma still remains and has not yet been exhausted, after death they are reborn in a world in another direction. Together with beings of the same kind among those hungry ghosts, for many years, or many hundreds of years, up to innumerable hundreds of thousands of billions of years, they remain among hungry ghosts and undergo every kind of suffering from emaciation, hunger, and thirst. Because their offense has not yet been exhausted, in other worlds they pass from one abode of hungry ghosts to another, undergoing every kind of suffering from emaciation, hunger, and thirst until the calamities of fire, water, and wind arise.

Or, when the three calamities destroy another world, if the force of that person’s karma of repudiating the true Dharma still remains and has not yet been exhausted, after death they are reborn in a world in another direction. Together with beings of the same kind among those hungry ghosts, for many years, or many hundreds of years, up to innumerable hundreds of thousands of billions of years, they remain among hungry ghosts and undergo every kind of suffering from emaciation, hunger, and thirst. Because their offense has not yet been exhausted, in another world they pass from one abode of hungry ghosts to another, undergoing every kind of suffering from emaciation, hunger, and thirst until the calamities of fire, water, and wind arise.

In this way, in succession, they pass throughout other worlds in the ten directions, remaining among hungry ghosts and undergoing every kind of suffering from emaciation, hunger, and thirst. Or, when the three calamities destroy one of those other worlds in the ten directions, if the force of that person’s karma of repudiating the true Dharma still remains and has not yet been exhausted, after death they are again reborn among hungry ghosts in this world.

From one abode of hungry ghosts to another, they undergo every kind of suffering from emaciation, hunger, and thirst until the calamities of fire, water, and wind arise. Or, when the three calamities destroy this world, if the force of that person’s karma of repudiating the true Dharma still remains and has not yet been exhausted, after death they are again reborn in another world. Passing throughout the hungry-ghost realms of the ten directions, they undergo every kind of suffering.

Revolving in this way for innumerable kalpas, when that person’s remaining karma of repudiating the true Dharma is nearly exhausted, although they attain a human birth, they are born into a lowly station: into a family of persons blind from birth; a family of candalas; a family of corpse bearers; a family of sausage makers; a family of fishers or hunters; a family of laborers; a family of entertainers; a family holding wrong views; or a family that observes various corrupt and evil codes of conduct.

Or they assume a human body without eyes, ears, nose, tongue, head, or feet; or they suffer from tumors, sores, leprosy, mania, insanity, hunched shoulders, a crooked back, an ugly and dwarfish form, contracted hands, clubbed feet, or impaired faculties. They are poor and distressed, obstinate and ignorant; whatever they do, others despise and revile them. Or, in the place where they are born, they never hear the name of the Buddha, the name of the Dharma, the name of the Sangha, the name of a bodhisattva, or the name of a pratyekabuddha.

Or they are born in a world of darkness, where there is never day or night and no light can be seen. Because the karma of repudiating the true Dharma that they created and increased was exceedingly grave, they undergo all such painful consequences and find no peace or happiness.

At that time, Sariputra addressed the Buddha: “Blessed One, may the karma of repudiating the true Dharma that such a person has created, increased, and brought to fruition be said to resemble the karma of the five heinous offenses?”

The Buddha said: “Sariputra, that person’s karma of repudiating the true Dharma is extremely coarse and grave; it cannot be compared with the karma of the five heinous offenses. Such a person hears the profound prajnaparamita taught but does not believe it. They slander and disparage it, saying, ‘This Dharma was not taught by the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones.

It is not Dharma, not discipline, and not the instruction of the Great Teacher. We should not train in this teaching.’ That reviler of the true Dharma personally reviles the prajnaparamita and also teaches immeasurable sentient beings to revile it. They harm themselves and cause others to harm themselves; they drink poison themselves and cause others to drink it; they deprive themselves of the blissful fruits of liberation and rebirth in the heavens and cause others to lose them; they cast themselves into the fires of hell and cause others to cast themselves into those fires; they themselves neither believe in nor understand the profound prajnaparamita and teach others likewise neither to believe in nor understand the profound prajnaparamita;

they plunge themselves into the ocean of suffering and also plunge others into the ocean of suffering.

“Sariputra, concerning this profound prajnaparamita, I would not even allow that reviler of the true Dharma to hear its name, much less teach it to them.

“Sariputra, I would not even permit good men, good women, and others established in the bodhisattva vehicle to hear the name of that reviler of the true Dharma, much less permit them to see such a person with their own eyes or dwell together with them. Why is this? Sariputra, those who revile the profound prajnaparamita should be known as destroyers of the true Dharma. They fall among beings of darkness, like black snails, defiling themselves and defiling others, like a heap of putrid refuse. Anyone who trusts and follows the words of a destroyer of the true Dharma must also undergo the great sufferings described above.

“Sariputra, those who destroy the profound prajnaparamita should be known as beings of hell, animals, and hungry ghosts. Therefore, the wise should never revile the profound prajnaparamita.”

At that time, Sariputra again addressed the Buddha: “World-Honored One! For what reason do you speak only of those who destroy the true Dharma falling into the great hells, the animal realm, and the realm of hungry ghosts, where they undergo suffering for a long time, but do not speak of their bodily forms and appearances?”

The Buddha said: “Sariputra! Enough, enough! One should not speak of the forms and evil destinies that those who destroy the true Dharma will undergo in the future.

Why? If I were to describe fully the forms and evil destinies that those who destroy the true Dharma will undergo in the future, upon hearing it they would become so terrified that they would vomit blood and even die; or, being near death, their minds would become darkened and distressed, as though struck by a poisoned arrow, and their bodies would gradually wither like severed shoots. Fearing that, upon hearing of the extremely painful and hideous bodies undergone by those who slander the true Dharma, they would bring terror upon themselves and lose their lives, I have compassion for them and therefore do not tell those listening about the bodily forms and appearances of those who destroy the true Dharma.”

Sariputra said: “I beseech the World-Honored One to describe the forms and evil destinies that those who destroy the true Dharma will undergo in the future, so as to admonish and instruct future generations, letting them know that destroying the true Dharma brings the retribution of great suffering, so that they will not commit that offense.”

The Buddha said: “Sariputra! What I have already said is sufficient as a clear admonition. That is to say, when good men, good women, and others in future ages hear what I have said concerning the karma of destroying the true Dharma—that those who create and cultivate it to completion will fall into the great hells, the animal realm, and the realm of hungry ghosts, where they will undergo suffering for a long time—it will be sufficient for them to guard themselves carefully and refrain from destroying the true Dharma.”

At that time, Sariputra immediately addressed the Buddha: “Yes, World-Honored One! Yes, Well-Gone One! When good men, good women, and others of pure faith in future ages hear what the Buddha has already said—that the karma of destroying the true Dharma brings suffering for a long time—it will be sufficient as a clear admonition. They would rather relinquish their lives and would resolutely never slander the true Dharma, so that they might avoid undergoing such suffering in future lives.”

Then the Venerable Subhuti addressed the Buddha: “World-Honored One! If people clearly hear what good men, good women, and others have heard the Buddha say—that those who slander the true Dharma will undergo great suffering for a long time in future ages—they should carefully guard their bodily, verbal, and mental karma. They should neither malign nor destroy the true Dharma and thereby fall into the three evil destinies, where they would undergo suffering for a long time; for long and distant ages, they would not see any Buddha, hear the true Dharma, encounter the Sangha, or be born in a land where a Buddha is present. Even if born among human beings, they would be poor and lowly, ugly and foolish, with incomplete bodies, and no one would believe or follow what they said.”

The Venerable Subhuti again said: “World-Honored One! Is it not through habitual evil verbal karma that one creates and cultivates the karma that brings the denigration of the true Dharma?”

The Buddha said: “Subhuti! So it is! So it is! It is indeed because of deeply ingrained habitual evil verbal karma that one creates and cultivates the karma that brings the denigration of the true Dharma. Within my treasury of the true Dharma and Vinaya, there will be foolish renunciants who, although they honor me as their Great Teacher, malign and destroy the profound prajnaparamita that I have taught.

“Subhuti! You should know that if anyone slanders the profound prajnaparamita, that person slanders the unsurpassed awakening of the Buddhas. If anyone slanders the unsurpassed awakening of the Buddhas, that person slanders the knowledge of all aspects possessed by the Buddhas of the past, future, and present.

If anyone slanders the knowledge of all aspects, that person slanders the Buddha. To slander the Buddha is to slander the Dharma. To slander the Dharma is to slander the Sangha.

To slander the Sangha is to slander right view in the world. To slander right view in the world is to slander generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita;

it is also to slander the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

it is also to slander suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the nature that neither changes nor differs, the nature of equality, the nature of freedom from arising, certainty, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; it is also to slander the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path; it is also to slander the four meditative concentrations, the four immeasurables, and the four formless attainments; it is also to slander the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities;

it is also to slander the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; it is also to slander the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; it is also to slander the five kinds of eyes and the six superknowledges; it is also to slander the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; it is also to slander the quality of never losing mindfulness and the nature of perpetual equanimity;

it is also to slander the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; it is also to slander all dharani gateways and all samadhi gateways.

Because that person slanders these meritorious qualities, that person must incur countless, immeasurable, and boundless offenses. Because that person incurs countless, immeasurable, and boundless offenses, that person must undergo countless, immeasurable, and boundless torments in the great hells, the animal realm, the realm of hungry ghosts, and among human beings.”

At that time, the Venerable Subhuti again addressed the Buddha: “World-Honored One! For how many causes and conditions do foolish people slander the profound prajnaparamita in this way?”

The Buddha said: “Subhuti! It is because of four causes and conditions. First, being deluded by evil maras causes foolish people to slander the profound prajnaparamita in this way. Second, failing to believe in or understand the profound Dharma causes foolish people to slander the profound prajnaparamita in this way. Third, failing to practice diligently, clinging firmly to the five skandhas, and being controlled by evil spiritual friends cause foolish people to slander the profound prajnaparamita in this way. Fourth, harboring much anger, delighting in evil deeds, habitually being arrogant, and disparaging others cause foolish people to slander the profound prajnaparamita in this way.

“Subhuti! Because they possess these four causes and conditions, foolish people slander the profound prajnaparamita in this way.”

Fascicle 181

End