大般若波羅蜜多經

02

At that time, the Venerable Subhuti addressed the Buddha:

– World-Honored One! Is the profound prajnaparamita itself the vast paramita?

The Buddha said:

– Subhuti! On the basis of what meaning do you say that the profound prajnaparamita is itself the vast paramita?

Subhuti replied:

– World-Honored One! It is because the profound prajnaparamita neither enlarges nor diminishes form; neither does it enlarge nor diminish feeling, perception, formations, or consciousness.

Thus, up to and including the unsurpassed, complete enlightenment of all Buddhas, it neither enlarges nor diminishes anything; and with respect to all Tathagatas, Arhats, Perfectly Enlightened Ones, it likewise neither enlarges nor diminishes anything.

With respect to form, it neither brings together nor disperses; neither does it bring together nor disperse feeling, perception, formations, or consciousness.

Thus, up to and including the unsurpassed, complete enlightenment of all Buddhas, it neither brings together nor disperses anything; and with respect to all Tathagatas, Arhats, Perfectly Enlightened Ones, it likewise neither brings together nor disperses anything.

With respect to form, it makes it neither measurable nor immeasurable; neither does it make feeling, perception, formations, or consciousness measurable or immeasurable.

Thus, up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes nothing measurable or immeasurable; and with respect to all Tathagatas, Arhats, Perfectly Enlightened Ones, it likewise makes nothing measurable or immeasurable.

With respect to form, it makes it neither broad nor narrow; neither does it make feeling, perception, formations, or consciousness broad or narrow.

Thus, up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes nothing broad or narrow; and with respect to all Tathagatas, Arhats, Perfectly Enlightened Ones, it likewise makes nothing broad or narrow.

With respect to form, it makes it neither powerful nor powerless; neither does it make feeling, perception, formations, or consciousness powerful or powerless.

Thus, up to and including the unsurpassed, complete enlightenment of all Buddhas, it makes nothing powerful or powerless; and with respect to all Tathagatas, Arhats, Perfectly Enlightened Ones, it likewise makes nothing powerful or powerless.

It is on the basis of this meaning that I say the profound prajnaparamita is itself the vast paramita.

World-Honored One! If a great bodhisattva newly training in the Great Vehicle, while relying upon prajnaparamita through the paramita of generosity, falsely conceives thus: “The profound prajnaparamita neither enlarges nor diminishes form; neither brings it together nor disperses it; makes it neither measurable nor immeasurable, neither broad nor narrow, neither powerful nor powerless; thus, up to and including all Tathagatas, Arhats, Perfectly Enlightened Ones, it neither enlarges nor diminishes them, neither brings them together nor disperses them, and makes them neither measurable nor immeasurable, neither broad nor narrow, neither powerful nor powerless,” then, because of such false conception, this great bodhisattva is not practicing prajnaparamita.

World-Honored One! If a great bodhisattva newly training in the Great Vehicle, while relying upon prajnaparamita through the paramita of generosity, falsely conceives thus: “The profound prajnaparamita enlarges and diminishes form, brings it together and disperses it, makes it measurable and immeasurable, broad and narrow, powerful and powerless; thus, up to and including all Tathagatas, Arhats, Perfectly Enlightened Ones, it enlarges and diminishes them, brings them together and disperses them, and makes them measurable and immeasurable, broad and narrow, powerful and powerless,” then, because of such false conception, this great bodhisattva is not practicing prajnaparamita.

World-Honored One! If a great bodhisattva newly training in the Great Vehicle, without relying upon prajnaparamita through the paramita of generosity, falsely conceives thus: “The profound prajnaparamita neither enlarges nor diminishes form; neither brings it together nor disperses it; makes it neither measurable nor immeasurable, neither broad nor narrow, neither powerful nor powerless; thus, up to and including all Tathagatas, Arhats, Perfectly Enlightened Ones, it neither enlarges nor diminishes them, neither brings them together nor disperses them, and makes them neither measurable nor immeasurable, neither broad nor narrow, neither powerful nor powerless,” then, because of such false conception, this great bodhisattva is not practicing prajnaparamita.

World-Honored One! If a great bodhisattva newly training in the Great Vehicle, without relying upon prajnaparamita through the paramita of generosity, falsely conceives thus: “The profound prajnaparamita enlarges and diminishes form, brings it together and disperses it, makes it measurable and immeasurable, broad and narrow, powerful and powerless; thus, up to and including all Tathagatas, Arhats, Perfectly Enlightened Ones, it enlarges and diminishes them, brings them together and disperses them, and makes them measurable and immeasurable, broad and narrow, powerful and powerless,” then, because of such false conception, this great bodhisattva is not practicing prajnaparamita. Why is this so?

World-Honored One! If a great bodhisattva gives rise to the false conception that prajnaparamita, with respect to form, either enlarges and diminishes it or does not enlarge and diminish it; either brings it together and disperses it or does not bring it together and disperse it; either makes it measurable and immeasurable or does not make it measurable and immeasurable; either makes it broad and narrow or does not make it broad and narrow; either makes it powerful and powerless or does not make it powerful and powerless; and thus, up to and including all Tathagatas, Arhats, Perfectly Enlightened Ones, either enlarges and diminishes them or does not enlarge and diminish them; either brings them together and disperses them or does not bring them together and disperse them;

either makes them measurable and immeasurable or does not make them measurable and immeasurable; either makes them broad and narrow or does not make them broad and narrow; either makes them powerful and powerless or does not make them powerful and powerless—then none of these is an equal-flow fruit of prajnaparamita.

World-Honored One! If a great bodhisattva falsely conceives thus: “With respect to form, up to and including all Tathagatas, Arhats, Perfectly Enlightened Ones, the profound prajnaparamita either enlarges and diminishes them or does not enlarge and diminish them; either brings them together and disperses them or does not bring them together and disperse them; either makes them measurable and immeasurable or does not make them measurable and immeasurable; either makes them broad and narrow or does not make them broad and narrow; either makes them powerful and powerless or does not make them powerful and powerless,” then this great bodhisattva is said to have great attainment and is not practicing prajnaparamita.

Why is this so? Because the unsurpassed, complete enlightenment cannot be realized through a conception involving attainment. Why is this so?

Because sentient beings are unborn, without intrinsic nature, without existence, empty, signless, wishless, remote, quiescent, unobtainable, inconceivable, indestructible, and unknowing; therefore, their powers cannot be established. One should know that prajnaparamita is likewise unborn, and so forth, up to the point that its powers cannot be established. Form, up to and including all Tathagatas, Arhats, Perfectly Enlightened Ones, is unborn, without intrinsic nature, without existence, empty, signless, wishless, remote, quiescent, unobtainable, inconceivable, indestructible, and unknowing; therefore, its powers cannot be established.

One should know that prajnaparamita is likewise unborn, and so forth, up to the point that its powers cannot be established. It is on the basis of this meaning that I say: The profound prajnaparamita is itself the vast paramita.

At that time, Sariputra addressed the Buddha:

– World-Honored One! From where was a great bodhisattva who is able to believe in and understand prajnaparamita reborn into this world? How long has it been since that bodhisattva first generated the aspiration for unsurpassed, complete enlightenment? How long has that bodhisattva honored, drawn near to, and made offerings to the Buddhas? How long has that bodhisattva practiced the paramita of generosity through prajnaparamita? How is that bodhisattva able to believe in and understand such profound principles of prajnaparamita?

The Buddha said:

– Śāriputra! If a great bodhisattva is able to have faith in and understand the profound prajnaparamita, it is because, after passing away from Dharma assemblies of the Buddhas in worlds throughout the ten directions, that bodhisattva has been reborn in this world and has aspired to unsurpassed, perfect enlightenment throughout immeasurable, innumerable, boundless hundreds of thousands of myriads of kotis of kalpas. That bodhisattva has personally attended upon and made offerings to immeasurable, innumerable, boundless, inconceivable, and indescribable Buddha-Bhagavats. From the first arising of the aspiration, that bodhisattva has constantly cultivated generosity through prajnaparamita throughout immeasurable, innumerable, boundless hundreds of thousands of myriads of kotis of kalpas.

If a great bodhisattva sees or hears the profound prajnaparamita, that bodhisattva immediately thinks: “Now I see the Buddha and hear the words spoken by the Buddha.” Employing signlessness, nonduality, and nonapprehension as skillful means, this great bodhisattva is able to have correct faith in and understanding of the profound meaning of prajnaparamita.

The Venerable Subhūti addressed the Buddha:

– Blessed One! Can the profound prajnaparamita be heard or seen?

The Buddha said:

– Subhūti! The profound prajnaparamita cannot be heard or seen. Why? Because the profound prajnaparamita is truly not a dharma that can be heard or seen.

Subhūti, you should know that form neither hears nor sees hidden and subtle dharmas; feeling, perception, formations, and consciousness likewise neither hear nor see hidden and subtle dharmas. Even the unsurpassed, perfect enlightenment of the Buddhas neither hears nor sees hidden and subtle dharmas. All Tathagatas, Arhats, Perfectly Enlightened Ones likewise neither hear nor see hidden and subtle dharmas.

The Venerable Subhūti again addressed the Buddha:

– Blessed One! How many practices toward unsurpassed, perfect enlightenment must great bodhisattvas have accumulated before they can diligently cultivate and study the profound prajnaparamita?

The Buddha said:

– Subhūti! This matter must be explained through distinctions. Subhūti, you should know that there are great bodhisattvas who, from the first arising of the aspiration, are able to cultivate and study prajnaparamita; they are also able to cultivate and study the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity. These great bodhisattvas employ skillful means, do not disparage any dharma, and do not perceive any dharma as increasing or diminishing. They never depart from the right practices corresponding to the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, and they never depart from the Buddhas and bodhisattvas. Traveling from one Buddha realm to another, they make all kinds of supremely exquisite offerings to the Buddhas and bodhisattvas, honoring, revering, and praising them, and all their wishes can be fulfilled. They are also able swiftly to bring other roots of virtue to perfect fulfillment. Wherever they are born, they do not enter a mother’s womb. Their minds never abide together with afflictions, nor do they give rise to aspirations for either of the Two Vehicles. They are never separated from supreme superknowledges in the Buddha realms, where they mature sentient beings and adorn and purify Buddha realms. These great bodhisattvas are able diligently to cultivate and study the profound prajnaparamita.

There are also good men, good women, and others who practice the bodhisattva vehicle and who, although they have seen hundreds of thousands or even immeasurable Buddhas and, in the presence of those Buddhas and their disciples, have extensively practiced the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna, nevertheless still employ apprehension as a skillful means. Therefore, they are unable to cultivate and study the profound prajnaparamita through the perfection of generosity.

Subhūti, you should know that when these good men, good women, and others hear the profound prajnaparamita taught in this way, arrogance arises in their minds, and they immediately rise from their seats and depart. Having treated the profound prajnaparamita with contempt, they also treat the Buddha with contempt. Having abandoned the profound prajnaparamita in this way, they also abandon the Buddhas.

Even now, within this assembly, there are people of this kind. When they hear me proclaim the profound prajnaparamita, their minds are devoid of reverence, and they leave the great assembly. Why?

Because in past lives, when these good men, good women, and others heard the profound prajnaparamita taught in the world, they likewise departed. Due to the habitual conditioning of the past, when they now hear me teach it, they again depart.

These good men, good women, and others are not in harmony with the profound prajnaparamita in body, speech, or mind.

Through such conduct, they increase karma born of delusion and corrupt understanding, as well as karmic obstructions. Because their actions increase karma born of delusion and corrupt understanding, together with karmic obstructions, when they hear the profound prajnaparamita they immediately despise, revile, slander, obstruct, undermine, and abandon it. Having despised, reviled, slandered, obstructed, undermined, and abandoned the profound prajnaparamita, they thereby despise, revile, slander, obstruct, undermine, and abandon the omniscient wisdom of all the Buddhas of the three times.

Because they have committed and increased karma that brings the retribution of repudiating the True Dharma, they fall into the great hells, where for more than a hundred years, up to more than hundreds of thousands of myriads of kotis of years, they undergo dreadful, fierce, and immense sufferings. Before that grave offense is exhausted in this world, they pass from one great hell to another, undergoing dreadful, fierce, and immense sufferings until the fires, waters, and winds at the end of the kalpa arise.

If the fires, waters, and winds at the end of the kalpa arise in this world while the karmic retribution for repudiating the True Dharma has still not been exhausted, then, after dying, they are reborn in another world among the same class of beings in a great hell. There, for more than a hundred years, up to more than hundreds of thousands of myriads of kotis of years, they undergo dreadful, fierce, and immense sufferings. Before that grave offense is exhausted in the other world, they pass from one great hell to another, undergoing dreadful, fierce, and immense sufferings until the fires, waters, and winds at the end of the kalpa arise.

If the fires, waters, and winds at the end of the kalpa arise in that world while the karmic retribution for repudiating the True Dharma has still not been exhausted, then, after dying, they are again reborn in yet another world among the same class of beings in a great hell. There, for more than a hundred years, up to more than hundreds of thousands of myriads of kotis of years, they undergo dreadful, fierce, and immense sufferings.

Before that grave offense is exhausted in that other world, they pass from one great hell to another, undergoing dreadful, fierce, and immense sufferings until the fires, waters, and winds at the end of the kalpa arise. In this way, they pass successively through the great hells of other worlds throughout the ten directions, undergoing dreadful, fierce, and immense sufferings.

If the fires, waters, and winds at the end of the kalpa arise throughout the worlds of the ten directions while the karmic retribution for repudiating the True Dharma has still not been exhausted, then, after dying, they are reborn again in a great hell within this Sahā world. Passing from one great hell to another, they undergo dreadful, fierce, and immense sufferings until the fires, waters, and winds at the end of the kalpa arise.

If the fires, waters, and winds at the end of the kalpa arise in this world while the karmic retribution for repudiating the True Dharma has still not been exhausted, then, after dying, they are reborn in other worlds, where, in the great hells throughout the ten directions, they undergo dreadful, fierce, and immense sufferings. Thus they continue revolving in samsara for innumerable kalpas.

As the power of that evil karma of denigrating the True Dharma gradually diminishes, they emerge from hell only to fall into the animal realm. For more than a hundred years, even for hundreds of thousands of myriads of kotis of years, they undergo animal bodies and encounter every kind of suffering, mutilation, oppression, and so forth. Because their offense is not yet exhausted, within this world they pass from one perilous and dreadful place to another, and until the conflagration, flood, and wind at the end of the kalpa arise, they must endure suffering, mutilation, oppression, and so forth.

When the three calamities destroy this world, if the power of their karma of denigrating the True Dharma is still not exhausted, after death they are reborn in another world, among creatures of the same kind in the animal realm. For more than a hundred years, even for more than hundreds of thousands of myriads of kotis of years, they endure every kind of suffering, mutilation, oppression, and so forth. Because their offense is not yet exhausted, they are born in yet another world.

There they pass from one perilous and dreadful place to another, and until the conflagration, flood, and wind at the end of the kalpa arise, they endure suffering, mutilation, oppression, and so forth.

Or when the three calamities destroy this world, if the power of that karma of denigrating the True Dharma is still not exhausted, after death they are reborn in another world, among creatures of the same kind in the animal realm. For more than a hundred years, even for more than hundreds of thousands of myriads of kotis of years, they continue to endure suffering, mutilation, oppression, and so forth. Because their offense is not yet exhausted, they are born in yet another world, where they pass from one perilous and dreadful place to another.

Until the conflagration, flood, and wind at the end of the kalpa arise, they again undergo suffering, mutilation, oppression, and so forth. In this way, successively passing throughout the worlds of the ten directions, they endure the suffering, mutilation, and oppression of animal bodies.

Or when the three calamities destroy the worlds throughout the ten directions, if the power of that karma of denigrating the True Dharma is still not exhausted, after death they are reborn in the animal realm of this Saha world. Passing from one perilous and dreadful place to another, until the conflagration, flood, and wind at the end of the kalpa arise, they continue to endure suffering, mutilation, oppression, and so forth.

Or when the three calamities destroy this world, if the power of that karma of denigrating the True Dharma is still not exhausted, after death they are again reborn in other worlds throughout the ten directions, where in the animal realm they undergo many kinds of suffering. Revolving in this manner, they pass through innumerable kalpas.

As the karmic power of their offense of denigrating the True Dharma gradually diminishes, they escape the animal realm only to fall into the realm of hungry ghosts. For more than a hundred years, even for more than hundreds of thousands of myriads of kotis of years, they endure every kind of suffering—emaciation from hunger, wasting away, and parching thirst. Because their offense is not yet exhausted, within this world they pass from one realm of hungry ghosts to another. Until the conflagration, flood, and wind at the end of the kalpa arise, they again endure much anguish, emaciation from hunger, wasting away, parching thirst, and so forth.

Or when the three calamities destroy this world, if the power of that karma of denigrating the True Dharma is still not exhausted, after death they are reborn in another world, among creatures of the same kind in the realm of hungry ghosts. For more than a hundred years, even for more than hundreds of thousands of myriads of kotis of years, they endure every kind of suffering—emaciation from hunger, wasting away, parching thirst, and so forth. Because their offense is still not exhausted, within that world they pass from one realm of hungry ghosts to another. Until the conflagration, flood, and wind at the end of the kalpa arise, they endure much anguish, emaciation from hunger, wasting away, parching thirst, and so forth.

Or when the three calamities destroy another world, if the power of that karma of denigrating the True Dharma is still not exhausted, after death they are reborn in yet another world, among creatures of the same kind in the realm of hungry ghosts. For more than a hundred years, even for more than hundreds of thousands of myriads of kotis of years, they endure every kind of anguish—emaciation from hunger, wasting away, parching thirst, and so forth.

Because their offense is still not exhausted, within that other world they pass from one realm of hungry ghosts to another. Until the conflagration, flood, and wind at the end of the kalpa arise, they endure much anguish, emaciation from hunger, wasting away, parching thirst, and so forth. In this way, they successively pass throughout the ten directions, enduring in the realm of hungry ghosts much anguish, emaciation from hunger, wasting away, parching thirst, and so forth.

Or when the three calamities destroy the other worlds throughout the ten directions, if the power of that karma of denigrating the True Dharma is still not exhausted, after death they are born among the hungry ghosts in this Saha world. Passing from one realm of hungry ghosts to another, until the conflagration, flood, and wind at the end of the kalpa arise, they endure much anguish, emaciation from hunger, wasting away, parching thirst, and so forth.

Or when the three calamities destroy the other worlds throughout the ten directions, if the power of that karma of denigrating the True Dharma is still not exhausted, after death they are born in other worlds throughout the ten directions, where in the realm of hungry ghosts they undergo many kinds of suffering. Thus they wander in samsara for innumerable kalpas. When the power of that karma of denigrating the True Dharma is nearly exhausted, they escape the realm of hungry ghosts and are born among human beings.

Although they obtain human birth, they are born into lowly circumstances: into families of the blind or deaf, hired laborers, corpse bearers, butchers, fishermen, hunters, artisans, entertainers, holders of wrong views, or uncultured people, mingled among those who observe evil modes of conduct.

Or they must undergo bodies without eyes, ears, noses, tongues, hands, or feet. They may be blind, deaf, mute, unable to speak clearly, afflicted with tumors, leprosy, skin diseases, seizures, madness, mental derangement, deformity, hunchback, dwarfism, ugliness, severed hands, severed feet, deficient faculties, dark and withered skin, or foolishness and lack of understanding. Whatever they do, others scorn and revile them. Or they are born in places where the names of the Buddha, Dharma, Sangha, bodhisattvas, and pratyekabuddhas are never heard.

Or they are born in a dark world where there is never day or night and no light whatsoever, in places that are perilous, defiled, and malign. Why is this? Because the karma of denigrating the True Dharma has been greatly intensified, they undergo all such painful consequences, and whatever they desire can never be fulfilled. Its categories are so numerous that they are difficult to relate exhaustively. Even if one wished to explain them fully, one could not finish within an entire kalpa.

At that time, Sariputra said to the Buddha:

“World-Honored One! Can the karma incurred, performed, and intensified through denigrating the True Dharma be said to be comparable to the five uninterrupted karmas?”

The Buddha said:

“Sariputra! The karma incurred by denigrating the True Dharma is exceedingly grave and profound; it cannot be compared with the five uninterrupted karmas. That is to say, when such people hear the profound prajnaparamita taught, they immediately resist, oppose, slander, disparage, and say: ‘These are not words spoken by the Buddha; this is not Dharma, not discipline, and not the teaching of the Great Teacher.

We should not believe in or study this.’ Those who slander the True Dharma in this way slander prajnaparamita themselves and also instruct others to slander it. They ruin themselves and also ruin others. They drink poison themselves and also cause others to drink it.

They themselves lose the fruits of birth in the heavens and the peace and happiness of liberation, and they also cause others to lose the fruits of birth in the heavens and the peace and happiness of liberation. They consign themselves to the fires of hell and also lead others into the fires of hell. They themselves neither believe in nor understand the profound prajnaparamita, and they also instruct others neither to believe in nor understand the profound prajnaparamita.

They themselves sink into the ocean of suffering and also drag others down into the ocean of suffering.

“Sariputra! With regard to such profound prajnaparamita, I do not wish those who slander the True Dharma even to hear the name ‘prajnaparamita,’ much less have it taught to them.”

Sariputra! As for those who slander the true Dharma, I do not permit good men and others abiding in the bodhisattva vehicle even to hear their names, much less see them with their own eyes or live together with them. Why is this? Sariputra! You should know that those who slander the profound prajnaparamita are also called destroyers of the true Dharma. They fall among dark and filthy creatures like snails. Defiled themselves, they also defile others, like a heap of stinking excrement. Whoever believes the words of those who destroy the true Dharma will likewise undergo the great sufferings described before.

Sariputra! If anyone destroys the profound prajnaparamita, you should know that such a person is destined for the hells, the animal realm, and the realm of hungry ghosts, where that person will certainly undergo boundless, severe, and exceedingly grievous suffering. Therefore, those who understand should never slander the profound prajnaparamita.

At that time, Sariputra again addressed the Buddha:

“World-Honored One! Why does the Tathagata speak only of the many torments that destroyers of the true Dharma undergo when they fall into the great hells and the realms of animals and hungry ghosts, but does not describe the dimensions and forms of their bodies?”

The Buddha said:

“Sariputra! Enough; the forms in which destroyers of the true Dharma will be born in the evil destinies in future lives should not be described. Why is this? If I were to describe those forms fully, upon hearing of them they would be so horrified and frightened that they would faint, lose their lives, or suffer nearly to the point of death. Their minds would be in agony as though pierced by poisoned arrows, and their bodies would wither like vines severed from their roots. Upon hearing that those who slander the true Dharma will undergo such terrible bodily suffering, they would be so terrified that they might lose their lives. Out of compassion for them, I do not describe it.”

Sariputra addressed the Buddha:

“World-Honored One! I beseech the Buddha to describe those hideous forms as an admonition for future generations, so that they may know that slandering the true Dharma brings great suffering and thus dare not commit such an offense.”

The Buddha said:

“Sariputra! What I have already taught is sufficiently clear as an admonition. That is to say, when good men and others in future lives hear me teach that those who commit and fully develop the karma of destroying the true Dharma will fall into the great hells and the realms of animals and hungry ghosts, undergoing the fruits of suffering for a long time in all those realms, they should guard themselves and never slander the true Dharma.”

Sariputra addressed the Buddha:

“World-Honored One! Indeed, World-Honored One! Indeed, Well-Gone One! When good men in future lives hear the Buddha teach that the karmic consequences of destroying the true Dharma will bring prolonged suffering, this will be sufficiently clear as an admonition. They would rather relinquish their own lives than ever slander the true Dharma, lest they undergo such suffering in future lives.”

At that time, Subhuti then addressed the Buddha:

“World-Honored One! If intelligent good men and others hear the Buddha teach that those who slander the true Dharma will undergo severe and prolonged suffering in future lives, they should guard the karma of body, speech, and mind. They must never slander or destroy the true Dharma, lest they fall into the three evil destinies and undergo prolonged suffering for many kalpas, pass through many lives without seeing any Buddha, hearing the true Dharma, encountering the Sangha, or being born in a land where a Buddha is present. Even if they are born as human beings, they will occupy lowly stations and be poor, ugly, and ignorant; their bodies will lack some of their limbs, and no one will believe anything they say.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! Is the production and development of karma that results in being deprived of the true Dharma caused by the accumulation of evil verbal karma?”

The Buddha said:

“Subhuti! So it is! So it is!

It is indeed caused by the accumulation of evil verbal karma that karma resulting in being deprived of the true Dharma is produced and developed. Within my true Dharma and Vinaya, there will be foolish people who have gone forth. Although they call me their Great Teacher, they will slander and destroy the profound prajnaparamita that I have taught.

Subhuti! You should know that to slander the profound prajnaparamita is to slander the unsurpassed, complete, perfect enlightenment of all Buddhas. To slander the unsurpassed, complete, perfect enlightenment of all Buddhas is to slander the all-knowledge of the Buddhas of the three times.

To slander the all-knowledge of the Buddhas of the three times is to slander the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha. To slander the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha is to slander right view in the world. To slander right view in the world is to slander the six paramitas, beginning with generosity, and so on through the knowledge of all aspects.

By committing all those acts of slander, they incur immeasurable, innumerable, and boundless evil karma. By incurring immeasurable, innumerable, and boundless evil karma, they undergo great suffering throughout all the hells and the realms of animals, hungry ghosts, and human beings.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! Through how many causes and conditions do those foolish people come to slander the profound prajnaparamita in this way?”

The Buddha said:

“Subhuti! It is through four causes and conditions. First, they are deluded because evil maras influence them. Second, they are incapable of faith in and understanding of the profound Dharma. Third, because they do not diligently apply themselves with vigor, they remain immersed in the five skandhas and fall under the influence of evil spiritual friends. Fourth, because they harbor much anger, delight in committing evil deeds, enjoy exalting themselves, and disparage others.

“Because those foolish people possess these four causes and conditions, they slander the profound prajnaparamita in this way. Consequently, they will undergo great suffering in the future.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! It is truly difficult for foolish people who do not diligently apply themselves with vigor, who are under the influence of evil spiritual friends, who have not planted roots of virtue, and who possess all manner of evil conduct to have faith in and understand the profound prajnaparamita taught by the Buddha.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! Why is this prajnaparamita so profound and difficult to believe and understand?”

The Buddha said:

“Subhuti! Form through consciousness are neither bound nor released. Why is this? Because the nature of form through consciousness is nonexistent; this is the intrinsic nature of form and so forth. In the same way, all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are neither bound nor released. Why is this? Because the nature of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects is nonexistent; this is the intrinsic nature of all-knowledge and so forth.

“Furthermore, Subhuti! The beginning, end, and middle of form through consciousness are neither bound nor released. Why is this? Because the nature of the beginning, end, and middle of form through consciousness is nonexistent; this is the intrinsic nature of the beginning, end, and middle of form and so forth. In the same way, the beginning, end, and middle of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are neither bound nor released. Why is this? Because the nature of the beginning, end, and middle of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects is nonexistent; this is the intrinsic nature of the beginning, end, and middle of all-knowledge and so forth.”

The Venerable Subhuti said:

“Those who do not diligently apply themselves with vigor, who have not planted roots of virtue, whose roots of virtue are incomplete, who are under the influence of evil friends, who increase their indolence, who act under the driving force of mara, whose vigor is feeble, and who, through loss of mindfulness, give rise to corrupt wisdom, truly find it difficult to have faith in and understand the profound prajnaparamita taught by the Buddha.”

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. Why is this? Subhuti! Because the purity of form is precisely the purity of fruition; the purity of fruition is precisely the purity of form. Why is this? Because the purity of form and the purity of fruition are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to the purity of the Buddhas’ attainment of unsurpassed, complete, perfect enlightenment is precisely the purity of fruition; the purity of fruition is precisely the purity of the Buddhas’ attainment of unsurpassed, complete, perfect enlightenment. Why is this? Because the purity of the Buddhas’ attainment of unsurpassed, complete, perfect enlightenment and the purity of fruition are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! The purity of form is precisely the purity of prajnaparamita. The purity of prajnaparamita is precisely the purity of form. Why is this? Because the purity of form and the purity of prajnaparamita are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to the purity of the knowledge of all aspects is precisely the purity of prajnaparamita. The purity of prajnaparamita is precisely the purity of the knowledge of all aspects. Why is this? Because the purity of the knowledge of all aspects and the purity of prajnaparamita are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! The purity of form is precisely the purity of all-knowledge. The purity of all-knowledge is precisely the purity of form. Why is this? Because the purity of form and the purity of all-knowledge are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to the purity of the knowledge of all aspects is precisely the purity of all-knowledge. The purity of all-knowledge is precisely the purity of the knowledge of all aspects. Why is this? Because the purity of the knowledge of all aspects and the purity of all-knowledge are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! The purity of nonduality is precisely the purity of form. The purity of form is precisely the purity of nonduality. Why is this? Because the purity of nonduality and the purity of form are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to the purity of nonduality is precisely the purity of the knowledge of all aspects. The purity of the knowledge of all aspects is precisely the purity of nonduality. Why is this? Because the purity of nonduality and the purity of the knowledge of all aspects are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! The purity of the self through to the seer is precisely the purity of form. The purity of form is precisely the purity of the self through to the seer. Why is this? Because the purity of the self through to the seer and the purity of form are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to the purity of the self through to the seer is precisely the purity of the knowledge of all aspects. The purity of the knowledge of all aspects is precisely the purity of the self through to the seer. Why is this? Because the purity of the self through to the seer and the purity of the knowledge of all aspects are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! The purity of greed, hatred, and delusion is precisely the purity of form. The purity of form is precisely the purity of greed, hatred, and delusion. Why is this? Because the purity of greed, hatred, and delusion and the purity of form are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to the purity of greed, hatred, and delusion is precisely the purity of the knowledge of all aspects. The purity of the knowledge of all aspects is precisely the purity of greed, hatred, and delusion. Why is this? Because the purity of greed, hatred, and delusion and the purity of the knowledge of all aspects are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! Because form is pure, feeling is pure. Because feeling is pure, form is pure. Why is this? Because the purity of form and the purity of feeling are not two, not divided into two, not distinct, and not subject to cessation. Thus, because feeling is pure, perception is pure; because perception is pure, feeling is pure. Proceeding successively, up to: because the knowledge of the aspects of the path is pure, the knowledge of all aspects is pure. Because the knowledge of all aspects is pure, the knowledge of the aspects of the path is pure. Why is this? Because the purity of the knowledge of the aspects of the path and the purity of the knowledge of all aspects are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! Because prajnaparamita is pure, form is pure. Because form is pure, all-knowledge is pure.

Why is this? Because the purity of prajnaparamita, the purity of form, and the purity of all-knowledge are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to: because prajnaparamita is pure, the knowledge of all aspects is pure.

Because the knowledge of all aspects is pure, all-knowledge is pure. Why is this? Because the purity of prajnaparamita, the purity of the knowledge of all aspects, and the purity of all-knowledge are not two, not divided into two, not distinct, and not subject to cessation.

Thus, up to: because the knowledge of all aspects is pure, form is pure. Because form is pure, all-knowledge is pure. Why is this?

Because the purity of the knowledge of all aspects, the purity of form, and the purity of all-knowledge are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to: because the knowledge of all aspects is pure, the knowledge of the aspects of the path is pure; because the knowledge of the aspects of the path is pure, all-knowledge is pure. Why is this?

Because the purity of the knowledge of all aspects, the purity of the knowledge of the aspects of the path, and the purity of all-knowledge are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! Because all-knowledge is pure, form is pure. Because form is pure, prajnaparamita is pure.

Why is this? Because the purity of all-knowledge, the purity of form, and the purity of prajnaparamita are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to: because all-knowledge is pure, the knowledge of all aspects is pure.

Because the knowledge of all aspects is pure, prajnaparamita is pure. Why is this? Because the purity of all-knowledge, the purity of the knowledge of all aspects, and the purity of prajnaparamita are not two, not divided into two, not distinct, and not subject to cessation.

Up to: because all-knowledge is pure, form is pure. Because form is pure, the knowledge of all aspects is pure. Why is this?

Because the purity of all-knowledge, the purity of form, and the purity of the knowledge of all aspects are not two, not divided into two, not distinct, and not subject to cessation. Thus, up to: because all-knowledge is pure, the knowledge of the aspects of the path is pure. Because the knowledge of the aspects of the path is pure, the knowledge of all aspects is pure.

Why is this? Because the purity of all-knowledge, the purity of the knowledge of the aspects of the path, and the purity of the knowledge of all aspects are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! Because the conditioned is pure, the unconditioned is pure. Because the unconditioned is pure, the conditioned is pure. Why is this? Because the purity of the conditioned and the purity of the unconditioned are not two, not divided into two, not distinct, and not subject to cessation.

Furthermore, Subhuti! Because the past is pure, the future and the present are pure. Because the future is pure, the past and the present are pure. Because the present is pure, the past and the future are pure. Why? Because the purity of the past, the purity of the future, and the purity of the present are nondual, not divided into two, undiscriminated, and not subject to cessation.

XI. CHAPTER IN PRAISE OF PURITY

01

At that time, Sariputra said to the Buddha:

“World-Honored One! Is such purity exceedingly profound?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are utterly pure is this purity said to be exceedingly profound?”

The Buddha said:

“Sariputra! Because form is utterly pure, this purity is said to be exceedingly profound; because feeling, perception, formations, and consciousness are utterly pure, this purity is said to be exceedingly profound. Thus, up to and including the knowledge of all dharmas: because it is utterly pure, this purity is said to be exceedingly profound; because the knowledge of path aspects and the knowledge of all aspects are utterly pure, this purity is said to be exceedingly profound.”

Then Sariputra again said to the Buddha:

“Is such purity truly luminous?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are utterly pure is this purity said to be truly luminous?”

The Buddha said:

“Sariputra! Because prajnaparamita is utterly pure, this purity is said to be truly luminous. Up to and including the perfection of generosity: because it is utterly pure, this purity is said to be truly luminous. Thus, up to and including the knowledge of all dharmas: because it is utterly pure, this purity is said to be truly luminous; because the knowledge of path aspects and the knowledge of all aspects are utterly pure, this purity is said to be truly luminous.”

Sariputra again said to the Buddha:

“Is such purity unmoving and without continuity?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are utterly pure is this purity said to be unmoving and without continuity?”

The Buddha said:

“Sariputra! Because form is unmoving, without continuity, and utterly pure, this purity is said to be unmoving and without continuity. Thus, up to and including the knowledge of all aspects: because it is unmoving, without continuity, and utterly pure, this purity is said to be unmoving and without continuity.”

Then Sariputra again said to the Buddha:

“World-Honored One! Is such purity originally free from defilement?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are utterly pure is this purity said to be originally free from defilement?”

The Buddha said:

“Sariputra! Because form is utterly pure, this purity is said to be originally free from defilement. Thus, up to and including the knowledge of all aspects: because it is utterly pure, this purity is said to be originally free from defilement.”

Sariputra again said to the Buddha:

“Is such purity intrinsically immaculate?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are utterly pure is this purity said to be intrinsically immaculate?”

The Buddha said:

“Sariputra! Because form is utterly pure, this purity is said to be intrinsically immaculate. Thus, up to and including the knowledge of all aspects: because it is utterly pure, this purity is said to be intrinsically immaculate.”

Sariputra again said to the Buddha:

“World-Honored One! Is such purity without attainment and without direct realization?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are utterly pure is this purity said to be without attainment and without direct realization?”

The Buddha said:

“Sariputra! Because form is empty by nature and utterly pure, this purity is said to be without attainment and without direct realization. Thus, up to and including the knowledge of all aspects: because it is empty by nature and utterly pure, this purity is said to be without attainment and without direct realization.”

Sariputra again said to the Buddha:

“World-Honored One! Is such purity unborn and unarisen?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are utterly pure is this purity said to be unborn and unarisen?”

The Buddha said:

“Sariputra! Because form is unborn, unmanifest, and utterly pure, this purity is said to be unborn and unarisen. Thus, up to and including the knowledge of all aspects: because it is unborn, unmanifest, and utterly pure, this purity is said to be unborn and unarisen.”

Sariputra again said to the Buddha:

“World-Honored One! 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:

“So it is! Because it is utterly pure.”

Sariputra said to 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:

“Sariputra! Because the intrinsic nature of the three realms is unobtainable, this purity is said not to be born in the Desire Realm, not to be born in the Form Realm, and not to be born in the Formless Realm.”

Then Sariputra again said to the Buddha:

“Is such purity by nature without cognition?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Why is such purity by nature without cognition?”

The Buddha said:

“Sariputra! Because the intrinsic nature of all dharmas is hidden and profound, such purity is by nature without cognition.”

Sariputra said to the Buddha:

“World-Honored One! Because which dharmas are by nature without cognition is this purity said to be by nature without cognition?”

The Buddha said:

“Sariputra! Because form is by nature without cognition and empty of intrinsic characteristics, this purity is said to be by nature without cognition. Thus, up to and including the knowledge of all aspects: because it is by nature without cognition and empty of intrinsic characteristics, this purity is said to be by nature without cognition.”

Sariputra said to the Buddha:

“Is it because the intrinsic nature of all dharmas is pure that it is called purity?”

The Buddha said:

“So it is! Because all dharmas are utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Why is it called purity because the intrinsic nature of all dharmas is pure?”

The Buddha said:

“Sariputra! Because all dharmas are unobtainable and pure by nature, it is called purity.”

Sariputra again said to the Buddha:

“World-Honored One! Does such prajnaparamita neither benefit nor diminish omniscient knowledge?”

The Buddha said:

“So it is! Because it is utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Why does prajnaparamita neither benefit nor diminish omniscient knowledge?”

The Buddha said:

“Sariputra! Because the dharma-realm abides eternally, such prajnaparamita neither benefits nor diminishes omniscient knowledge.”

Sariputra again said to the Buddha:

“Does the intrinsic purity of such prajnaparamita require no safeguarding with regard to all dharmas?”

The Buddha said:

“So it is! Because all dharmas are utterly pure.”

Sariputra said to the Buddha:

“World-Honored One! Why does the intrinsic purity of prajnaparamita require no safeguarding with regard to all dharmas?”

The Buddha said:

“Sariputra! Because the dharma-realm is quiescent and unmoving, the intrinsic purity of such prajnaparamita requires no safeguarding with regard to all dharmas.”

The Venerable Subhuti further addressed the Buddha:

– Blessed One! Because the self is pure, are form, feeling, perception, formations, and consciousness, up to the qualities of non-forgetfulness and constant equanimity, also pure?

The Buddha said:

– So it is! They are completely pure.

– Blessed One! For what reason is it said that because the self is pure, form, feeling, perception, formations, and consciousness, up to the qualities of non-forgetfulness and constant equanimity, are also pure, and thus completely pure?

– Subhuti! Because the self has no existence, form, feeling, perception, formations, and consciousness, up to the qualities of non-forgetfulness and constant equanimity, also have no existence, and thus are completely pure.

The Venerable Subhuti further addressed the Buddha:

– Blessed One! Because the self is pure, are the fruits of stream-entry, once-returning, non-returning, and arhatship, the enlightenment of a pratyekabuddha, all the practices of great bodhisattvas, and the fruit of the unsurpassed, perfect enlightenment of the Buddhas also pure?

The Buddha said:

– So it is! They are completely pure.

– Blessed One! For what reason is it said that because the self is pure, the fruit of stream-entry, up to the fruit of the unsurpassed, perfect enlightenment of the Buddhas, is also pure, and thus completely pure?

– Subhuti! Because the self is empty of its own characteristic, the fruit of stream-entry, up to the fruit of the unsurpassed, perfect enlightenment of the Buddhas, is also empty of its own characteristic, and thus completely pure.

The Venerable Subhuti further addressed the Buddha:

– Blessed One! Because the self is pure, are the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects also pure?

The Buddha said:

– So it is! They are completely pure.

– Blessed One! For what reason is it said that because the self is pure, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also pure, and thus completely pure?

– Subhuti! Because the self is signless, unattainable, without thought, and without cognition, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are likewise signless, unattainable, without thought, and without cognition, and thus completely pure.

The Venerable Subhuti further addressed the Buddha:

– Blessed One! Because both are pure, are there neither attainment nor direct realization?

The Buddha said:

– So it is! They are completely pure.

– Blessed One! For what reason is it said that because both are pure, there are neither attainment nor direct realization, and thus complete purity?

– Subhuti! Because the arising of delusion is neither defiled nor pure, there are neither attainment nor direct realization, and thus complete purity.

The Venerable Subhuti further addressed the Buddha:

– Blessed One! Because the self is boundless, are form, feeling, perception, formations, and consciousness, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, also boundless?

The Buddha said:

– So it is! For they are completely pure.

– Blessed One! For what reason is it said that because the self is boundless, form, feeling, perception, formations, and consciousness, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, are also boundless, and thus completely pure?

– Subhuti! Because they are completely empty, and emptiness has no bounds, they are completely pure.

The Venerable Subhuti further addressed the Buddha:

– Blessed One! If a great bodhisattva is able to understand in this way, is this prajnaparamita?

The Buddha said:

– So it is! It is completely pure.

– Blessed One! For what reason is it said that if a great bodhisattva is able to understand in this way, this is prajnaparamita, which is completely pure?

– Subhuti! Because through this condition, the knowledge of the aspects of the paths can be accomplished.

The Venerable Subhuti further addressed the Buddha:

– When a great bodhisattva practices profound prajnaparamita, if they do not reach this shore, do not reach the other shore, and do not abide in midstream, is this the profound prajnaparamita of a great bodhisattva?

The Buddha said:

– So it is! It is completely pure.

– Blessed One! For what reason is it said that when a great bodhisattva practices profound prajnaparamita, if they do not reach this shore, do not reach the other shore, and do not abide in midstream, this is the profound prajnaparamita of a great bodhisattva, which is completely pure?

– Subhuti! Because the Dharma-nature of the three times is equal.

Fascicle 506

END