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Taishō no. 220
Fascicle 544

Translated by Imperial Decree by Tripiṭakācārya Xuanzang

Translated into English by Shaku Shingan (6.2026)

At that time, Śāriputra addressed the Buddha, saying: “O Bhagavān! The profound Prajñā Pāramitā, you should know, is the nature of all-knowledge and is well able to bring about the knowledge of all-knowledge.”

At that time, the Buddha addressed Śāriputra, saying: “Thus it is! Thus it is! It is just as you have said.”

Then, Śāriputra again addressed the Buddha, saying: “The profound Prajñā Pāramitā is able to create illumination and should be universally venerated; the dharmas of the world cannot defile it; it can dispel darkness and obscuration, and can emit light; it can bestow benefit and peace, and is constantly the foremost; it acts as pure eyes for all the blind; it acts as a bright lamp and torch for those who wander in darkness; it leads those who have lost the way to enter the right path; it reveals that the nature of all dharmas is sarvajña; it shows that all dharmas are without cessation and without arising; it is the mother of all bodhisattva mahāsattvas; for those without reliance or protection, it acts as a reliance and protection; it can eliminate all the suffering and distress of birth and death; it reveals and demonstrates that all dharmas have non-existence as their nature; it can cause all buddhas to fully turn the three turnings of the twelve aspects of the unexcelled wheel of Dharma. O Bhagavān! How should bodhisattva mahāsattvas abide in the profound Prajñā Pāramitā?”

At that time, the Buddha addressed Śāriputra, saying: “Bodhisattva mahāsattvas should abide in the profound Prajñā Pāramitā just as they abide in [regard to] the Buddha, thinking of and respecting the profound Prajñā Pāramitā, just as they think of and respect the Buddha.”

Then, Śakra, Lord of the Devas, secretly had this thought: “For what cause and for what condition does Śāriputra now ask the Buddha this matter?”

Having thought this, he then asked Śāriputra, saying: “By what cause and condition do you ask this?”

Then, Śāriputra addressed Indra, saying: “Previously, the Buddha Bhagavān said that because the bodhisattva mahāsattva assemblies are embraced by the skilful means of the profound Prajñā Pāramitā, regarding the meritorious deeds associated with rejoicing and dedication that they give rise to, they can swiftly realise the knowledge of all-knowledge, surpassing the giving of other bodhisattvas who have apprehension, as well as their pure morality, patience, diligence, dhyāna, Prajñā, and other wholesome roots. With this as a cause and condition, I, therefore, ask about this matter.

“O Kauśika! Just as a crowd of people blind from birth, whether a hundred or a thousand, if they are without one with clear eyes to guide them by skilful means, they cannot even enter the right path nearby, how much less can they reach the great city of abundance and joy far away! In this way, if the crowds blind from birth that are the first five pāramitās, are without the guide that is the clear eyes of the Prajñā Pāramitā, they cannot even proceed on the right path of the bodhisattva, how much less can they realise and enter the city of sarvajña! O Kauśika! The five pāramitās of giving and so forth must depend on the Prajñā Pāramitā to be considered ‘those with eyes.’ Furthermore, it is by virtue of being embraced by the Prajñā Pāramitā that they are named ‘reaching the other shore’ [i.e., pāramitās].”

Then, Śāriputra again addressed the Buddha, saying: “How do bodhisattva mahāsattvas initiate the Prajñā Pāramitā?”

The Buddha addressed Śāriputra: “Bodhisattva mahāsattvas initiate the Prajñā Pāramitā just as they initiate form, feeling, perception, formations, and consciousness. O Śāriputra! Just as the five aggregates of clinging should not be initiated, the profound Prajñā Pāramitā should be known to be likewise. O Śāriputra! Insofar as the five aggregates of clinging are not initiated, it is said to be initiated. The deeply profound Prajñā Pāramitā is also like that. Because it is not initiated, it is said to be initiated.”

Then, Śāriputra again addressed the Buddha, saying: “When bodhisattva mahāsattvas thus initiate the profound Prajñā Pāramitā, what dharma do they accomplish?”

The Buddha addressed Śāriputra: “When bodhisattva mahāsattvas thus initiate the profound Prajñā Pāramitā, regarding all dharmas, there is nothing at all accomplished, because regarding all dharmas nothing is accomplished, thus it is named the Prajñā Pāramitā.”

Then, Śakra, Lord of the Devas, addressed the Buddha, saying: “Is the profound Prajñā Pāramitā unable to accomplish the knowledge of all-knowledge?”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Thus it is! Thus it is! It is just as you have said. The profound Prajñā Pāramitā is also unable to accomplish the knowledge of all-knowledge. Why is it so? O Kauśika! Just as that which has apprehension cannot accomplish it, just as that which has names and concepts cannot accomplish it, just as that which has arising and creation cannot accomplish it.”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “How then is the profound Prajñā Pāramitā said to accomplish the knowledge of all-knowledge?”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Because there is nothing accomplished when the profound Prajñā Pāramitā initiates the knowledge of all-knowledge, it is said to be ‘accomplished.’”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “How wonderful! O Bhagavān! It is extraordinary! O Sugata! The profound Prajñā Pāramitā does not appear in the world for the sake of the arising or ceasing of any dharmas, it does not appear in the world for the sake of the accomplishing or destroying of any dharmas, yet it creates great benefit for the world.”

At that time, the Venerable Subhūti then addressed the Buddha, saying: “O Bhagavān! If a bodhisattva mahāsattva gives rise to such a thought: ‘The profound Prajñā Pāramitā, regarding all dharmas, has either arising or ceasing, either accomplishing or destroying.’ This bodhisattva mahāsattva thereby abandons and distances himself from the profound Prajñā Pāramitā.”

The Buddha addressed Subhūti: “Thus it is! Thus it is! Furthermore, there are causes and conditions whereby bodhisattva mahāsattvas abandon and distance themselves from such a profound Prajñā Pāramitā, namely, they give rise to this thought: ‘The profound Prajñā Pāramitā is non-existent, is not real, is not substantial, is not sovereign.’ This bodhisattva mahāsattva thereby abandons and distances himself from the profound Prajñā Pāramitā. Why is that so? The profound Prajñā Pāramitā is neither existing nor non-existent, neither false nor real, neither substantial nor unsubstantial, neither sovereign nor non-sovereign; it aspires to no discriminations among all dharmas.”

The Venerable Subhūti again addressed the Buddha, saying: “For the sake of revealing what dharma does the Buddha speak such a profound Prajñā Pāramitā?”

The Buddha addressed Subhūti: “I speak such a profound Prajñā Pāramitā revealing nothing at all. Why is that so? In the profound teaching of this Prajñā Pāramitā, it does not reveal form, nor does it reveal feeling, perception, formations, and consciousness; it does not reveal the fruit of the stream-enterer, nor does it reveal [the fruit of] once-returning, non-returning, the fruit of the arhat, and the pratyekabuddha’s bodhi, nor does it reveal any practices of bodhisattva mahāsattvas, or the unexcelled perfect bodhi of the buddhas.”

The Venerable Subhūti again addressed the Buddha, saying: “The profound Prajñā Pāramitā is the vast Pāramitā.”

The Buddha addressed Subhūti: “Based on what idea do you make such a statement: ‘The profound Prajñā Pāramitā is the vast Pāramitā?’”

Subhūti answered: “The profound Prajñā Pāramitā, regarding form, does not make it large, does not make it small, regarding feeling, perception, formations, and consciousness, likewise it does not make them large, does not make them small; regarding form, it does not make it gather, does not make it scatter, regarding feeling, perception, formations, and consciousness, likewise it does not make them gather, does not make them scatter; regarding form, it does not make it powerful, does not make it powerless, regarding feeling, perception, formations, and consciousness, likewise it does not make them powerful, does not make them powerless. Thus, up to regarding all tathāgata, arhat, samyak-saṃbuddhas, it does not make them large, does not make them small, regarding the knowledge of all-knowledge attained by the Buddha, it likewise does not make it large, does not make it small; regarding the merit and roots of good of all tathāgata, arhat, samyak-saṃbuddhas, it does not make them gather, does not make them scatter, regarding the knowledge of all-knowledge attained by the Buddha, it likewise does not make it gather, does not make it scatter; regarding the merit and roots of good of all tathāgata, arhat, samyak-saṃbuddhas, it does not make them powerful, does not make them powerless, regarding the knowledge of all-knowledge attained by the Buddha, it likewise does not make it powerful, does not make them powerless. Why is that so? The five aggregates up to the knowledge of all-knowledge are neither large nor small, neither gathering nor scattering, neither powerful nor powerless, because all dharmas are empty of self-existence. If a bodhisattva mahāsattva gives rise to such a thought, that is not the practice of the Prajñā Pāramitā. Why is that so? Because such thoughts are not the outflowing fruit of the profound Prajñā Pāramitā.

“The profound Prajñā Pāramitā does not have such thoughts: ‘I shall liberate so many sentient beings, causing them to enter the parinirvāṇa realm without remainder.’ If one has this thought, this is then named ‘large.’ Existence of apprehension is not [a state where] existence of apprehension can accomplish anything. Why is that so? Because sentient beings are without arising, you should know the Prajñā Pāramitā is also without arising. Because sentient beings are without self-existence, you should know the Prajñā Pāramitā is also without self-existence. Because sentient beings are remote, you should know the Prajñā Pāramitā is also remote. Because sentient beings are inconceivable, you should know the Prajñā Pāramitā is also inconceivable. Because sentient beings are without the dharma of destruction, you should know the Prajñā Pāramitā is also without the dharma of destruction. Because sentient beings are without knowledge, you should know the Prajñā Pāramitā is also without knowledge. Because sentient beings are without realisation or awakening in accordance with reality, you should know the Prajñā Pāramitā is also without realisation or awakening in accordance with reality. Because the power of sentient beings is not accomplished, you should know the power of the Prajñā Pāramitā is also not accomplished.

“O Bhagavān! I, based on this idea, therefore make this statement: ‘The profound Prajñā Pāramitā is the vast Pāramitā. Why is that so? Because the profound Prajñā Pāramitā brings about great matters.’”

At that time, Śāriputra addressed the Buddha, saying: “O Bhagavān! If a bodhisattva mahāsattva can deeply believe and understand the profound Prajñā Pāramitā, and not be doubtful, without confusion and without delusion, from where did this bodhisattva mahāsattva pass away to come and be born here? How much time has passed since he practised the profound Prajñā Pāramitā, that he can awaken to and understand the profound meaning of the Dharma?”

The Buddha addressed Śāriputra: “This bodhisattva mahāsattva passed away from dharma assemblies of buddhas he served in worlds of the ten directions to come and be born here; this bodhisattva mahāsattva has practised the profound Prajñā Pāramitā for immeasurable and uncountable great kalpas, and can awaken to and understand the profound meaning of the Dharma. Why is that so? If a bodhisattva mahāsattva passed away from dharma assemblies of buddhas he served in other worlds to come and be born here, this bodhisattva mahāsattva has already drawn near to many buddha bhagavāns, and has asked about the profound meanings of the Dharma therein; if he saw or heard the profound Prajñā Pāramitā, he then had this thought: ‘I now see the Buddha, and hear what the Buddha says.’ By this cause and condition, if he hears the profound Prajñā Pāramitā being proclaimed, he lends his ear to listen, respects, and believes and accepts it, cutting off all doubts regarding the profound meaning of the Dharma. O Śāriputra! This bodhisattva mahāsattva has already made offerings to immeasurable buddhas, and has practised the profound Prajñā Pāramitā for many kalpas; therefore, in this life, he can accomplish this matter.”

At that time, Subhūti directly addressed the Buddha, saying: “Can the profound Prajñā Pāramitā be heard, can it be observed, can it be initiated, can it be recollected, can it be shown to be this or that, can its basis or temporal differences be revealed, can the various practices, characteristics, and aspects, be proclaimed to reveal the profound meaning of the Prajñā Pāramitā?”

The Buddha said: “No! Subhūti, you should know! The specific characteristics of self-existence of the aggregates, ranges, or sense-fields cannot reveal the profound Prajñā Pāramitā. Why is that so? Because all dharmas are ultimately remote, the profound Prajñā Pāramitā cannot be revealed by remote dharmas. Subhūti, you should know! The profound Prajñā Pāramitā, apart from the aggregates, ranges, and sense-fields, also cannot be known. Why is that so? Precisely because the aggregates, ranges, and sense-fields can know that all dharmas are ultimately remote, they are termed Prajñā Pāramitā; therefore, the Prajñā Pāramitā and the aggregates, ranges, and sense-fields are not two and not distinct. Subhūti, you should know! Precisely because all dharmas are ultimately empty, and they are far removed from existence, because they are eternally tranquil, they are named inapprehensible. Precisely because they are inapprehensible, they are termed Prajñā Pāramitā. Subhūti, you should know! If at a time there is no thought and no designation or speech equal to thought, at that time, that state is termed the profound Prajñā Pāramitā.”

The Venerable Subhūti again addressed the Buddha, saying: “How long have bodhisattva mahāsattvas accumulated practices that they can diligently cultivate and learn the profound Prajñā Pāramitā?”

The Buddha addressed Subhūti: “This should be distinguished because of the differences in the faculties of the bodhisattvas. Subhūti, you should know! There are bodhisattva mahāsattvas who, from the first arousal of the aspiration [for bodhi], meet a true good friend and are embraced by skilful means, and are immediately able to cultivate and learn the profound Prajñā Pāramitā. This bodhisattva mahāsattva, because he possesses skilful means, does not slander the True Dharma, does not view all dharmas as having increase or decrease, is never separate from the proper practice of the bodhisattva, is never far from the buddhas and bodhisattvas, constantly plants wholesome roots, his body and mind are pure, he adorns and purifies the buddha-lands, matures sentient beings, and is quickly able to realise the knowledge of all-knowledge.

“There are sons of good family belonging to the bodhisattva vehicle who, although they have seen many hundreds of thousands of buddhas, and practised the cultivation of noble conduct in the presence of buddhas, yet because they took apprehension as their skilful means, they are unable to cultivate and learn the profound Prajñā Pāramitā, hear such a profound Prajñā Pāramitā being taught, and they do not give rise to faith and understanding and immediately abandon it. Why is that so? Those sons of good family, and so forth, of the bodhisattvayāna when they heard the profound Prajñā Pāramitā proclaimed in the presence of past buddhas, did not give rise to reverence; because they did not respect it, they did not listen often; because they did not listen often, they were unable to draw near; because they did not draw near, they were unable to ask questions; because they did not ask questions, they were unable to have faith and understand; because they did not have faith and understanding, they abandoned the assembly and left. By this cause and condition, they created and increased karma that is lacking the True Dharma; due to the power of past habits, now when they hear this profound Prajñā Pāramitā spoken, they again abandon it, they do not give rise to reverence and are unable to have faith and acceptance; because they do not have faith and acceptance, their body and mind are not in harmony; because they are not in harmony, they are unable to understand the profound purport of this Prajñā Pāramitā. Regarding the profound purport of the Prajñā Pāramitā, they are unable to have faith and acceptance, are unable to listen, are unable to understand, and are unable to observe. They create and increase karma lacking the True Dharma, and because of this karma, they create and increase the unwholesome karma of wrong wisdom. Because of this karma, when they hear the deep Prajñā Pāramitā, they slander and reject it with disgust.

“Subhūti, you should know! Those sons of good family, and so forth, of the bodhisattvayāna slander and reject with disgust the profound Prajñā Pāramitā; you should know they are slandering and rejecting with disgust the knowledge of all-knowledge of the buddhas of the three times. By this cause and condition, they create and increase extremely heavy, unwholesome karma. Because of this karma, they fall into the great hells, passing through much time suffering various intense pains, that is to say, because of their heavy unwholesome karma from past habits, their awareness, wisdom, and wholesome roots are all minute and inferior, because they have little merit, they harm themselves and harm others, regarding the Buddha, Dharma, and Saṅgha. However, they achieve only a small part of faith, acceptance, and aspiration; because of ignorance, they are unable to discern the shallow and deep aspects of the True Dharma. They personally slander the Mahāyāna and reject it with disgust. They also cause sentient beings who are newly learning the True Dharma to slander the teaching of the Mahāyāna and reject it with disgust, saying: ‘The profound Prajñā Pāramitā is not the true word of the Buddha; one should not cultivate and train in it.’ Since they cause others to slander Prajñā, they themselves also deeply slander Prajñā. Since they slander the profound Prajñā, they also deeply slander sarvajña. Because of the power of deeply slandering sarvajña regarding the Buddha, Dharma, and Saṅgha, they also deeply slander; because of this, they create extremely heavy unwholesome karma. Because of the cause and condition of the increase of this unwholesome karma, they fall into the great hells and suffer various intense pains; for many hundreds of thousands of years, they do not attain liberation.

“Because their offences are heavy, in this world, from one great hell to another great hell, until the kalpa of destruction by fire, kalpa of destruction by water, and the kalpa of destruction by wind have not yet arisen, they suffer various intense pains. If in this world the kalpa of destruction by fire, water, or wind subsequently arises, because their heavy unwholesome karma is still not exhausted, upon death, they are transferred to be born in another world. In similar great hells, there, for many hundreds of thousands of years, they suffer various intense pains. Because their offences are heavy, in that other world, from one great hell to another great hell, until the kalpa of destruction by fire, kalpa of destruction by water, and the kalpa of destruction by wind have not yet arisen, they suffer various intense pains. If in that other world the kalpa of destruction by fire, water, or wind subsequently arises, because their heavy, unwholesome karma is still not exhausted, upon death, they are transferred to be born in yet another world. In similar great hells, there, for many hundreds of thousands of years, they suffer various intense pains. Because their offences are heavy, in that remaining world, from one great hell to another great hell, until the kalpa of destruction by fire, kalpa of destruction by water, and kalpa of destruction by wind have not yet arisen, they suffer various intense pains, in this way, they pass through and traverse the great hells of the ten directions, suffering various intense pains. If, in those other worlds of the ten directions, when the kalpa of destruction by fire, kalpa of destruction by water, and kalpa of destruction by wind have arisen, because their heavy unwholesome karma is still not exhausted, upon death they return to be born in the great hells of this Sahā world, from one great hell to another great hell, until the kalpa of destruction by fire, kalpa of destruction by water, and the kalpa of destruction by wind have not yet arisen, they suffer various intense pains. If in this world the kalpa of destruction by fire, water, or wind subsequently arises, because their heavy unwholesome karma is still not exhausted, upon death, they are again born in other worlds, traversing the great hells of the ten directions, suffering various intense pains.

“Thus, they cycle through saṃsāra for uncountable kalpas. When the force of their transgressions of slandering the Dharma slightly diminishes, they exit the hells and fall into the animal realm, cycling through this world and other directions as before, cycling for many kalpas suffering various kinds of pain. When the force of their transgressions of slandering the Dharma further thins, they escape the animal realm and fall into the ghost realm, cycling through this world and other directions, suffering various kinds of pain for uncountable kalpas. When the remaining force of their karma of slandering the Dharma is about to be exhausted, they exit the ghost realm and come to be born among humans, although they manage to become human, they dwell in lowliness, blind and deaf, mute, sickly, impoverished, ugly, stubborn and foolish, scorned by everyone, wherever they are born, they have little joy and much suffering, they never hear the names of the Buddha, Dharma, or Saṅgha. Why is that so? Because of their verbal unwholesome karma of slandering the Triple Gem. So they receive such a variety of full retributions of suffering.”

At that time, Śāriputra addressed the Buddha, saying: “O Bhagavān! Regarding the karma of the transgression of slandering the Dharma and the karma of the immediate retributions, are these two unwholesome actions similar?”

At that time, the Buddha addressed Śāriputra, saying: “Do not say that this transgression is similar to the karma of immediate retribution. Why is that so? Although the five deeds of immediate retribution incur heavy suffering, they cannot compare to slandering the True Dharma, that is, when they hear the profound Prajñā Pāramitā spoken, they slander and reject it, saying: ‘This Prajñā Pāramitā is not the true word of the Buddha, one should not cultivate and train in it, it is not the Dharma, it is not the Vinaya, it is not the teaching of the Great Teacher.’ For this reason, this transgression is extremely heavy.

“O Śāriputra! This person who slanders the Dharma, slanders the True Dharma himself and also teaches others to slander, he destroys himself and also causes others to be destroyed, he drinks poison himself and also causes others to drink, he loses the joyous fruit of birth in heaven and liberation himself, and causes others to lose it, he holds his own body to be suited to the hell-fire, and causes others to be sufficient for it, he himself does not believe or understand the profound Prajñā Pāramitā. Also, he teaches others not to believe or understand, leaving them confused, erroneous, and inverted; he sinks into the sea of suffering himself and makes others drown. O Śāriputra! Regarding such a profound Prajñā Pāramitā, I do not even wish for those who slander the True Dharma to hear its name, how much less to speak it for them! O Śāriputra! As for those who slander the True Dharma, I do not even allow sons of good family abiding in the bodhisattvayāna to hear their names, how much less to see them with their eyes! How could I allow dwelling together with them? O Śāriputra! As for those who slander the True Dharma, I do not even allow them to wear the kaṣāya, how much less to receive offerings! Why is it so? O Śāriputra! Whoever slanders the profound Prajñā Pāramitā, you should know them as ‘destroyers of the True Dharma;’ they fall into the category of darkness, like a filthy snail, they defile themselves and defile others, like a heap of rotting excrement. Whoever trusts the words of a destroyer of the Dharma will also suffer great pain as described before.”

Then, Śāriputra again addressed the Buddha, saying: “For what reason does the Tathāgata not speak of the appearance and the size of the body that such destroyers of the True Dharma will receive when they fall into the unfortunate realms?”

The Buddha addressed Śāriputra: “Stop! You should not speak of the appearance and body size that the destroyers of the True Dharma will receive in the future. Why is that so? If I were to fully describe the size [of bodies] in those realms, upon hearing it, they would be terrified and vomit hot blood. Their lives would end, or they would suffer pain close to death, their minds would be suddenly distressed as if struck by a poisoned arrow, and their bodies would gradually wither like a cut sprout. I fear that if they heard it said that those who slander the True Dharma will receive such great, painful bodies, they would be panic-stricken in vain and lose their lives; therefore, out of pity for them, I do not tell you.”

Then, Śāriputra, a second and third time, repeated the request for the Tathāgata to speak of their forms and sizes to clearly warn future generations, to let them know that slandering the Dharma results in a great, painful body, so they do not commit this transgression.

At that time, the Buddha addressed Śāriputra, saying: “That I previously spoke of the transgression of destroying the True Dharma receiving suffering in the unfortunate realms is sufficient for a clear warning. If sons of good family of that category in the future hear the retribution for the transgression of slandering the Dharma that I spoke of before, they would rather give up their body and life and never slander the Dharma, thinking: ‘Let me not receive such suffering in the future.’”

At that time, Subhūti directly addressed the Buddha, saying: “All intelligent sons of good family, and so forth, hearing the Buddha say that those who slander the True Dharma will suffer great pain for a long time in the future, should well protect and maintain the karma of body, speech, and mind. Why is that so? Thinking: ‘Let me not, because of this verbal unwholesome karma, suffer pain for a long time in the unfortunate realms.’ O Bhagavān! Does creating and increasing the karma of destroying the True Dharma come from the habituation of various unwholesome karmas?”

The Buddha addressed Subhūti: “Thus it is! Thus it is! In my True Dharma and Vinaya, there will be foolish renunciants who, although they claim me as their Great Teacher, regarding the profound Prajñā Pāramitā that I speak, they slander and reject it. Subhūti, you should know! If one slanders the profound Prajñā, one then slanders unexcelled bodhi. If one slanders unexcelled bodhi, one then slanders the knowledge of all-knowledge. If one slanders the knowledge of all-knowledge, one then slanders the Buddha, Dharma, and Saṅgha Jewel. If one slanders the Buddha, Dharma, and Saṅgha Jewel, one then embraces boundless unwholesome karma. If one embraces boundless unwholesome karma, one then embraces boundless painful retribution.”

The Venerable Subhūti again addressed the Buddha, saying: “Because of how many causes and conditions do those foolish people slander such a profound Prajñā Pāramitā?”

The Buddha addressed Subhūti: “Because of four causes and conditions. What are the four? First, because they are fanned and confused by māras; second, because they do not have faith in and understand the profound Dharma; third, because they do not exert diligence and are attached to the five aggregates and are embraced by unwholesome friends; fourth, because they harbour much anger and delight in practising unwholesome dharmas, and are fond of exalting themselves and slighting others. Because those foolish people possess these four causes and conditions, they slander the Prajñā Pāramitā; because of this, in the future they will suffer various intense pains.”

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