第四分地獄品第七
爾時，舍利子白佛言：「世尊！甚深般若波羅蜜多，當知即是一切智性，善能成辦一切智智。」
"At that time, Śāriputra addressed the Buddha, saying, 'World-Honored One! The profound Prajñāpāramitā should be known as the very nature of omniscience, skillfully accomplishing omniscient wisdom.'
爾時，佛告舍利子言：「如是！如是！如汝所說。」
At that time, the Buddha told Śāriputra: 'So it is! So it is! It is as you have said.'"
時，舍利子復白佛言：「甚深般若波羅蜜多能作照明皆應敬禮，世間諸法不能染污，能遣昏翳能發光明，能施利安恒為上首，與諸盲者作淨眼目，與涉闇徒作明燈炬，引失道者令入正路，顯諸法性即薩婆若，示一切法無滅無生，是諸菩薩摩訶薩母，無依護者為作依護，能除一切生死苦惱，開示諸法無性為性，能令諸佛具轉三轉、十二行相無上法輪。世尊！諸菩薩摩訶薩於深般若波羅蜜多應云何住？」
"Then Śāriputra again addressed the Buddha, saying: 'The profound Prajñāpāramitā serves as illumination and all should pay homage to it. Worldly dharmas cannot defile it. It can dispel darkness and obscurity, and can emit radiant light. It can bestow benefit and peace, constantly being foremost. It serves as pure eyes for the blind, and as bright lamps and torches for those walking in darkness. It guides those who have lost their way to enter the correct path. It reveals that the nature of all dharmas is omniscience itself. It shows that all dharmas are without extinction and without birth. It is the mother of all bodhisattva-mahāsattvas. For those without refuge or protection, it serves as refuge and protection. It can eliminate all the sufferings and afflictions of birth and death. It reveals that the nature of all dharmas is no-nature as their nature. It enables all Buddhas to turn the unsurpassed Dharma wheel with its three turnings and twelve aspects. World-Honored One! How should bodhisattva-mahāsattvas abide in the profound Prajñāpāramitā?'"
爾時，佛告舍利子言：「諸菩薩摩訶薩於深般若波羅蜜多應如佛住，思惟敬事甚深般若波羅蜜多，應如思惟敬事於佛。」
At that time, the Buddha told Śāriputra. “Bodhisattva-mahāsattvas should abide in the profound Prajñāpāramitā just as the Buddha abides. They should contemplate and revere the profound Prajñāpāramitā just as they contemplate and revere the Buddha.'
時，天帝釋竊作是念：「今舍利子何因何緣問佛斯事？」
At that time, Śakra, Lord of the Devas, secretly thought, “For what reason and cause does Śāriputra now ask the Buddha about this matter?'
念已便問舍利子言：「以何因緣而作是問？」
Having thought this, he asked Śāriputra: 'For what reason and cause do you ask this question?'
時，舍利子告帝釋言：「前佛世尊說諸菩薩摩訶薩眾甚深般若波羅蜜多方便善巧所攝受故，所起隨喜迴向俱行諸福業事，疾能證得一切智智，勝有所得諸菩薩等布施、淨戒、安忍、精進、靜慮、般若及餘善根。由此因緣，故問斯事。
Then Śāriputra told Śakra: 'Previously the Buddha World-Honored One explained that the assembly of bodhisattva-mahāsattvas, being embraced by the skillful means of the profound Prajñāpāramitā, can swiftly attain omniscient wisdom through the meritorious deeds associated with their rejoicing and transference, surpassing the giving, pure morality, patience, vigor, meditation, prajñā, and other wholesome roots of bodhisattvas who practice with grasping. For this reason, I ask about this matter.
「憍尸迦！如生盲眾若百若千，無淨眼者方便引導，近尚不能趣入正道，況能遠達豐樂大城！如是前五波羅蜜多諸生盲眾，若無般若波羅蜜多淨眼者導，尚不能趣菩薩正道，況能證入薩婆若城！憍尸迦！布施等五波羅蜜多，要由般若波羅蜜多，名有目者。復由般若波羅蜜多之所攝受，名到彼岸。」
'Kauśika! Just as hundreds or thousands of blind people, without one with clear sight to guide them skillfully, cannot even approach the correct path nearby, how much less can they reach the distant prosperous great city! Similarly, if the blind multitude of the first five pāramitās lacks the guidance of one with clear sight—namely Prajñāpāramitā—they cannot even approach the bodhisattva's correct path, how much less can they enter the city of omniscience! Kauśika! The five pāramitās of giving and so forth are called "those with eyes" only through Prajñāpāramitā. Moreover, it is only by being embraced by Prajñāpāramitā that they are called "reaching the other shore."'
時，舍利子復白佛言：「云何菩薩摩訶薩引發般若波羅蜜多？」
Then Śāriputra again addressed the Buddha, saying, 'How do bodhisattva-mahāsattvas cultivate Prajñāpāramitā?'"
佛告舍利子：「諸菩薩摩訶薩引發般若波羅蜜多，如引發色、受、想、行、識。舍利子！如五取蘊不應引發，甚深般若波羅蜜多應知亦爾。舍利子！如五取蘊不引發故說名引發，甚深般若波羅蜜多亦復如是，不引發故說名引發。」
The Buddha told Śāriputra, 'Bodhisattva-mahāsattvas cultivate Prajñāpāramitā just as they cultivate form, sensation, perception, formations, and consciousness. Śāriputra! Just as the five aggregates of grasping should not be cultivated, so too should the profound Prajñāpāramitā be understood. Śāriputra! Just as the five aggregates of grasping are called "cultivated" precisely because they are not cultivated, so too is the profound Prajñāpāramitā—it is called "cultivated" precisely because it is not cultivated.'
時，舍利子復白佛言：「諸菩薩摩訶薩如是引發甚深般若波羅蜜多，為成何法？」
Then Śāriputra again addressed the Buddha, saying: 'When bodhisattva-mahāsattvas thus cultivate the profound Prajñāpāramitā, what dharma do they accomplish?'
佛告舍利子：「諸菩薩摩訶薩如是引發甚深般若波羅蜜多，於一切法都無所成，於一切法無所成故，乃名般若波羅蜜多。」
The Buddha told Śāriputra: 'When bodhisattva-mahāsattvas thus cultivate the profound Prajñāpāramitā, they accomplish absolutely nothing with regard to all dharmas. It is precisely because they accomplish nothing with regard to all dharmas that it is called Prajñāpāramitā.'"**
時，天帝釋便白佛言：「甚深般若波羅蜜多豈不能成一切智智？」
At that time, Śakra, Lord of the Devas, addressed the Buddha, saying: "Does not the profound Prajñāpāramitā accomplish omniscient wisdom?"
爾時，佛告天帝釋言：「如是！如是！如汝所說。甚深般若波羅蜜多亦不能成一切智智。何以故？憍尸迦！如有所得不能成故，如有名想不能成故，如有起造不能成故。」
At that time, the Buddha told Śakra, Lord of the Devas: "So it is! So it is! It is as you have said. The profound Prajñāpāramitā also does not accomplish omniscient wisdom. Why is this so? Kauśika! Because grasping cannot accomplish it, because conceptual designations cannot accomplish it, because fabrication cannot accomplish it."
時，天帝釋復白佛言：「甚深般若波羅蜜多云何說成一切智智？」
At that time, Śakra, Lord of the Devas, again addressed the Buddha, saying: "How then is it said that the profound Prajñāpāramitā accomplishes omniscient wisdom?"
爾時，佛告天帝釋言：「甚深般若波羅蜜多於所引發一切智智無所成故說名為成。」
At that time, the Buddha told Śakra, Lord of the Devas: "The profound Prajñāpāramitā is said to 'accomplish' precisely because it accomplishes nothing with regard to the omniscient wisdom it cultivates."
時，天帝釋復白佛言：「甚奇！世尊！希有！善逝！甚深般若波羅蜜多不為生滅一切法故出現世間，不為成壞一切法故出現世間，而與世間作大饒益。」
"At that time, Śakra, Lord of the Devas, again addressed the Buddha, saying: 'Most wonderful! World-Honored One! Rare indeed! Well-Gone One! The profound Prajñāpāramitā does not appear in the world to cause the birth or extinction of all dharmas, nor does it appear in the world to cause the formation or destruction of all dharmas, yet it brings great benefit to the world.'
爾時，具壽善現便白佛言：「世尊！若菩薩摩訶薩起如是想：『甚深般若波羅蜜多，於一切法若生若滅、若成若壞。』是菩薩摩訶薩即便捨遠甚深般若波羅蜜多。」
At that time, the Venerable Subhūti addressed the Buddha, saying: 'World-Honored One! If bodhisattva-mahāsattvas generate such thoughts as: "The profound Prajñāpāramitā causes the birth or extinction, formation or destruction of all dharmas," such bodhisattva-mahāsattvas immediately abandon and distance themselves from the profound Prajñāpāramitā.'
佛告善現：「如是！如是！復有因緣，諸菩薩摩訶薩捨遠如是甚深般若波羅蜜多，謂起是想：『甚深般若波羅蜜多，無所有、非真實，不堅固、不自在。』是菩薩摩訶薩即便捨遠甚深般若波羅蜜多。所以者何？甚深般若波羅蜜多非有非無、非虛非實、非堅固非不堅固、非自在非不自在，於一切法無分別故。」
The Buddha told Subhūti: 'So it is! So it is! There are additional causes and conditions by which bodhisattva-mahāsattvas abandon and distance themselves from such profound Prajñāpāramitā, namely by generating such thoughts as: "The profound Prajñāpāramitā is nonexistent, not real, not solid, not sovereign." Such bodhisattva-mahāsattvas immediately abandon and distance themselves from the profound Prajñāpāramitā. Why is this so? The profound Prajñāpāramitā is neither existent nor nonexistent, neither false nor real, neither solid nor not solid, neither sovereign nor not sovereign, because it makes no discriminations regarding all dharmas.'
具壽善現復白佛言：「佛說如是甚深般若波羅蜜多為顯何法？」
The Venerable Subhūti again addressed the Buddha, saying: 'When the Buddha speaks of such profound Prajñāpāramitā, what dharma is being revealed?'
佛告善現：「我說如是甚深般若波羅蜜多都無所顯。所以者何？於此般若波羅蜜多甚深教中，不顯示色，亦不顯示受、想、行、識，不顯示預流果，亦不顯示一來、不還、阿羅漢果、獨覺菩提，亦不顯示一切菩薩摩訶薩行、諸佛無上正等菩提。」
The Buddha told Subhūti: 'When I speak of such profound Prajñāpāramitā, absolutely nothing is revealed. Why is this so? In this profound teaching of Prajñāpāramitā, form is not revealed, nor are sensation, perception, formations, and consciousness revealed; the fruit of stream-entry is not revealed, nor are the fruits of once-returning, non-returning, arhatship, or pratyekabuddha enlightenment revealed; nor are all bodhisattva-mahāsattva practices or the Buddhas' supreme perfect enlightenment revealed.'"
具壽善現復白佛言：「甚深般若波羅蜜多即是廣大波羅蜜多。」
The Venerable Subhūti again addressed the Buddha, saying: 'The profound Prajñāpāramitā is the vast Prajñāpāramitā.'
佛告善現：「汝緣何意作如是說：甚深般若波羅蜜多即是廣大波羅蜜多？」
The Buddha told Subhūti: 'With what intention do you say this: that the profound Prajñāpāramitā is the vast Prajñāpāramitā?'"
善現答言：「甚深般若波羅蜜多於色不作大、不作小，於受、想、行、識亦不作大、不作小；於色不作集、不作散，於受、想、行、識亦不作集、不作散；於色不作有力、不作無力，於受、想、行、識亦不作有力、不作無力。如是乃至於諸如來、應、正等覺不作大、不作小，於佛所得一切智智亦不作大、不作小；於諸如來、應、正等覺不作集、不作散，於佛所得一切智智亦不作集、不作散；於諸如來、應、正等覺不作有力、不作無力，於佛所得一切智智亦不作有力、不作無力。所以者何？五蘊乃至一切智智非大非小、非集非散、非有力非無力，以一切法自性空故。若菩薩摩訶薩起如是想，非行般若波羅蜜多。所以者何？如是諸想非深般若波羅蜜多等流果故。
Subhūti answered, saying: "The profound Prajñāpāramitā does not make form large or small; it also does not make sensation, perception, formations, and consciousness large or small. It does not make form gathered or scattered; it also does not make sensation, perception, formations, and consciousness gathered or scattered. It does not make form powerful or powerless; it also does not make sensation, perception, formations, and consciousness powerful or powerless. And so forth, up to: it does not make the Tathāgatas, Arhats, and Perfectly Enlightened Ones large or small; it also does not make the omniscient wisdom attained by the Buddha large or small. It does not make the Tathāgatas, Arhats, and Perfectly Enlightened Ones gathered or scattered; it also does not make the omniscient wisdom attained by the Buddha gathered or scattered. It does not make the Tathāgatas, Arhats, and Perfectly Enlightened Ones powerful or powerless; it also does not make the omniscient wisdom attained by the Buddha powerful or powerless. Why is this so? The five aggregates up to omniscient wisdom are neither large nor small, neither gathered nor scattered, neither powerful nor powerless, because all dharmas are empty in their intrinsic nature. If bodhisattva-mahāsattvas generate such thoughts, they are not practicing Prajñāpāramitā. Why is this so? Because such thoughts are not the natural outcome of the profound Prajñāpāramitā.
「甚深般若波羅蜜多無如是想：『我當度脫若干有情入無餘依般涅槃界。』若有此想，是則名為大。有所得非有所得能有所辦。所以者何？有情無生故，當知般若波羅蜜多亦無生；有情無自性故，當知般若波羅蜜多亦無自性；有情遠離故，當知般若波羅蜜多亦遠離；有情不可思議故，當知般若波羅蜜多亦不可思議；有情無壞法故，當知般若波羅蜜多亦無壞法；有情無覺知故，當知般若波羅蜜多亦無覺知；有情如義無證覺故，當知般若波羅蜜多如義亦無證覺；有情力不成就故，當知般若波羅蜜多力亦不成就。
"The profound Prajñāpāramitā has no such thought as: 'I shall liberate such and such sentient beings into the realm of nirvana without remainder.' If there were such a thought, this would be called 'great grasping.' Non-grasping cannot accomplish anything. Why is this so? Because sentient beings are unborn, know that Prajñāpāramitā is also unborn. Because sentient beings have no intrinsic nature, know that Prajñāpāramitā also has no intrinsic nature. Because sentient beings are far removed, know that Prajñāpāramitā is also far removed. Because sentient beings are inconceivable, know that Prajñāpāramitā is also inconceivable. Because sentient beings have no destructible dharmas, know that Prajñāpāramitā also has no destructible dharmas. Because sentient beings have no awareness, know that Prajñāpāramitā also has no awareness. Because sentient beings have no realization of suchness, know that Prajñāpāramitā also has no realization of suchness. Because sentient beings' power is not accomplished, know that Prajñāpāramitā's power is also not accomplished.
「世尊！我緣此意故作是說：甚深般若波羅蜜多即是廣大波羅蜜多。所以者何？甚深般若波羅蜜多辦大事故。」
"World-Honored One! With this intention I say: the profound Prajñāpāramitā is the vast Prajñāpāramitā. Why is this so? Because the profound Prajñāpāramitā accomplishes great works."
爾時，舍利子白佛言：「世尊！若菩薩摩訶薩於深般若波羅蜜多能深信解，無疑、無惑亦不迷謬，是菩薩摩訶薩從何處沒來生此間？行深般若波羅蜜多已經幾時，於深法義能隨覺了？」
At that time, Śāriputra addressed the Buddha, saying: 'World-Honored One! If bodhisattva-mahāsattvas can deeply trust and understand the profound Prajñāpāramitā without doubt, confusion, or delusion, from where did these bodhisattva-mahāsattvas pass away to be born here? For how long have they practiced the profound Prajñāpāramitā to be able to follow and comprehend the profound meaning of the Dharma?'
佛告舍利子：「是菩薩摩訶薩從十方界所事諸佛法會中沒來生此間，是菩薩摩訶薩行深般若波羅蜜多已經無量無數大劫，於深法義能隨覺了。所以者何？若菩薩摩訶薩從他方界所事諸佛法會中沒來生此者，是菩薩摩訶薩已多親近諸佛世尊，曾問此中甚深法義，於深般若波羅蜜多若見若聞，便作是念：『我今見佛，聞佛所說。』由此因緣，若聞宣說甚深般若波羅蜜多，屬耳聽聞恭敬信受，於深法義斷諸疑惑。舍利子！是菩薩摩訶薩已曾供養無量諸佛，行深般若波羅蜜多已經多劫，故於今生能辦是事。」
The Buddha told Śāriputra: 'These bodhisattva-mahāsattvas passed away from Dharma assemblies where they served Buddhas throughout the ten directions and were born here. These bodhisattva-mahāsattvas have practiced the profound Prajñāpāramitā for immeasurable and countless great kalpas, and thus can follow and comprehend the profound meaning of the Dharma. Why is this so? If bodhisattva-mahāsattvas passed away from Dharma assemblies where they served Buddhas in other realms and were born here, these bodhisattva-mahāsattvas have already drawn near to many Buddha World-Honored Ones and have previously inquired about the profound meaning of the Dharma herein. When they see or hear the profound Prajñāpāramitā, they immediately think: "I now see the Buddha and hear what the Buddha teaches." Through this cause and condition, when they hear the profound Prajñāpāramitā being proclaimed, they listen attentively with reverence and faithful acceptance, cutting through all doubts regarding the profound meaning of the Dharma. Śāriputra! These bodhisattva-mahāsattvas have previously made offerings to countless Buddhas and have practiced the profound Prajñāpāramitā for many kalpas, therefore in this lifetime they can accomplish this matter.'
爾時，善現便白佛言：「甚深般若波羅蜜多為可聽聞，為可觀察，為可引發，為可憶念，為可示現是此是彼，為可顯了處、時差別，為可宣說諸行、狀、相，顯示般若波羅蜜多甚深義不？」
At that time, Subhūti addressed the Buddha, saying: 'Can the profound Prajñāpāramitā be heard, be observed, be cultivated, be remembered, be shown as "this" or "that," be clearly distinguished by place and time differences, or be explained through various practices, conditions, and characteristics to reveal the profound meaning of Prajñāpāramitā?'
佛言：「不也！善現當知！甚深般若波羅蜜多非蘊、界、處自性差別可能顯示。所以者何？以一切法畢竟遠離，非遠離法可能顯示甚深般若波羅蜜多。善現當知！甚深般若波羅蜜多離蘊、界、處亦不能覺。所以者何？即蘊、界、處能覺諸法畢竟遠離，說名般若波羅蜜多，是故般若波羅蜜多與蘊、界、處無二無別。善現當知！即一切法畢竟空故、性遠離故、永寂靜故名不可得，即不可得說名般若波羅蜜多。善現當知！若時無想亦無等想施設言說，是時名為甚深般若波羅蜜多。」
The Buddha said: 'No! Know this, Subhūti! The profound Prajñāpāramitā cannot be revealed through the intrinsic nature and distinctions of the aggregates, elements, and sense-spheres. Why is this so? Because all dharmas are ultimately far removed, and far-removed dharmas cannot reveal the profound Prajñāpāramitā. Know this, Subhūti! The profound Prajñāpāramitā cannot be awakened to apart from the aggregates, elements, and sense-spheres. Why is this so? It is precisely the aggregates, elements, and sense-spheres' awakening to the ultimate far-removal of all dharmas that is called Prajñāpāramitā. Therefore, Prajñāpāramitā and the aggregates, elements, and sense-spheres are not two and not different. Know this, Subhūti! It is precisely because all dharmas are ultimately empty, remote in nature, and eternally quiescent that they are called unobtainable, and this unobtainability is called Prajñāpāramitā. Know this, Subhūti! When there are no thoughts and no conceptual designations or verbal expressions, that is called the profound Prajñāpāramitā.'
具壽善現復白佛言：「諸菩薩摩訶薩積行久如，能勤修學甚深般若波羅蜜多？」
The Venerable Subhūti again addressed the Buddha, saying: 'How long must bodhisattva-mahāsattvas accumulate practice to be able to diligently study the profound Prajñāpāramitā?'"
佛告善現：「此應分別，以諸菩薩根差別故。善現當知！有菩薩摩訶薩從初發心，遇真善友方便攝受，即能修學甚深般若波羅蜜多。是菩薩摩訶薩有方便善巧故，不謗正法，不見諸法有增有減，常不遠離菩薩正行，常不遠離諸佛、菩薩，恒種善根身心清淨，嚴淨佛土、成熟有情，疾能證得一切智智。
"The Buddha told Subhūti: 'This should be distinguished, because bodhisattvas have different spiritual faculties. Know this, Subhūti! There are bodhisattva-mahāsattvas who, from their initial generation of bodhicitta, encounter true good friends who skillfully embrace them, and they are immediately able to study the profound Prajñāpāramitā. These bodhisattva-mahāsattvas possess skillful means, so they do not slander the true Dharma, do not see dharmas as having increase or decrease, never depart from correct bodhisattva practice, never depart from Buddhas and bodhisattvas, constantly plant wholesome roots with pure body and mind, purify Buddha-lands and ripen sentient beings, and swiftly attain omniscient wisdom."
「有菩薩乘善男子等雖曾得見多百千佛，於諸佛所修行梵行，而有所得為方便故，不能修學甚深般若波羅蜜多，聞說如是甚深般若波羅蜜多，不生信解即便捨去。所以者何？是菩薩乘善男子等，過去佛所曾聞宣說甚深般若波羅蜜多不生恭敬，不恭敬故不數聽聞，不數聞故不能親近，不親近故不能請問，不請問故不能信解，不信解故捨眾而去。由此因緣，造作增長匱正法業，由宿習力，今聞說此甚深般若波羅蜜多還復捨去，不生恭敬不能信受，不信受故若身若心皆不和合，不和合故於此般若波羅蜜多甚深義趣不能解了。彼於般若波羅蜜多甚深義趣不能信受、不能聽聞、不能解了、不能觀察，造作增長匱正法業，由此業故造作增長惡慧罪業，由此業故聞深般若波羅蜜多毀謗厭捨。
"There are good men and others of the bodhisattva vehicle who, although they have seen many hundreds of thousands of Buddhas and practiced the holy life in the presence of those Buddhas, because they use grasping as their skillful means, cannot study the profound Prajñāpāramitā. When they hear such profound Prajñāpāramitā being taught, they do not generate faith and understanding but immediately abandon it and leave. Why is this so? These good men and others of the bodhisattva vehicle, when they heard the profound Prajñāpāramitā proclaimed in the presence of past Buddhas, did not generate reverence. Because they were not reverent, they did not listen frequently. Because they did not listen frequently, they could not draw near. Because they could not draw near, they could not ask questions. Because they could not ask questions, they could not have faith and understanding. Because they lacked faith and understanding, they abandoned the assembly and left. Through this cause and condition, they created and increased karma that impoverishes the true Dharma. By the power of past habits, when they now hear this profound Prajñāpāramitā being taught, they again abandon it and leave, not generating reverence and being unable to accept it faithfully. Because they do not accept it faithfully, neither their body nor mind are in harmony. Because they are not in harmony, they cannot understand the profound meaning of this Prajñāpāramitā. Being unable to faithfully accept, listen to, understand, or contemplate the profound meaning of Prajñāpāramitā, they create and increase karma that impoverishes the true Dharma. Through this karma they create and increase the sinful karma of evil wisdom. Through this karma, when they hear the profound Prajñāpāramitā, they slander and reject it with disgust.
「善現當知！是菩薩乘善男子等，毀謗厭捨甚深般若波羅蜜多，當知即為毀謗厭捨三世諸佛一切智智。由此因緣，造作增長極重惡業，由此業故墮大地獄，經歷多時受諸劇苦，謂彼宿習重惡業故，覺慧善根皆悉微劣，薄福德故，自損損他，於佛、法、僧雖成少分信受樂欲，而愚癡故不能思擇正法淺深。自於大乘毀謗、厭捨，亦令新學正法有情於大乘教毀謗、厭捨，言：『深般若波羅蜜多非真佛語，不應修學。』彼既令他毀謗般若，自於般若亦深毀謗。彼既毀謗甚深般若，於薩婆若亦深毀謗。由深毀謗薩婆若力，於佛、法、僧亦深毀謗，因斯造作極重惡業。由此惡業增長因緣，墮大地獄受諸劇苦，多百千歲不得解脫。
"Know this, Subhūti! These good men and others of the bodhisattva vehicle who slander and reject the profound Prajñāpāramitā with disgust should be known as slandering and rejecting the omniscient wisdom of all Buddhas of the three times. Through this cause and condition, they create and increase extremely heavy evil karma. Through this karma they fall into the great hells, experiencing various intense sufferings for long periods of time. Because of their past habits of heavy evil karma, their faculties of awakening wisdom and wholesome roots are all extremely weak. Having little merit, they harm both themselves and others. Although they may have some small measure of faith, acceptance, and joy regarding the Buddha, Dharma, and Sangha, due to their ignorance they cannot discern the shallow from the profound in the true Dharma. They themselves slander and reject the Mahāyāna, and also cause newly learning sentient beings to slander and reject the Mahāyāna teachings, saying: 'The profound Prajñāpāramitā is not the true words of the Buddha and should not be studied.' Having caused others to slander Prajñā, they themselves also deeply slander Prajñā. Having slandered the profound Prajñā, they also deeply slander omniscience. Through the power of deeply slandering omniscience, they also deeply slander the Buddha, Dharma, and Sangha, thereby creating extremely heavy evil karma. Through the increasing conditions of this evil karma, they fall into the great hells and experience various intense sufferings for many hundreds of thousands of years without liberation."
「彼罪重故，於此世界從一大地獄至一大地獄，乃至火劫、水劫、風劫未起已來受諸劇苦。若此世界火、水、風劫隨一起時，彼重惡業猶未盡故，死已轉生他方世界，與此同類大地獄中多百千歲受諸劇苦。彼罪重故，於他方界從一大地獄至一大地獄，乃至火劫、水劫、風劫未起已來受諸劇苦。若他方界火、水、風劫隨一起時，彼重惡業猶未盡故，死已轉生餘他方界，與此同類大地獄中多百千歲受諸劇苦。彼罪重故，於餘方界從一大地獄至一大地獄，乃至火劫、水劫、風劫未起已來受諸劇苦，如是展轉遍歷十方大地獄中受諸劇苦。若彼諸餘十方世界火劫、水劫、風劫起時，彼重惡業猶未盡故，死已還生此堪忍界大地獄中，從一大地獄至一大地獄，乃至火劫、水劫、風劫未起已來受諸劇苦。若此世界火、水、風劫隨一起時，彼重惡業猶未盡故，死已復生他餘世界，遍歷十方大地獄中受諸劇苦。
“Because their sins are so heavy, in this world they go from one great hell to another great hell, experiencing various intense sufferings until the fire kalpa, water kalpa, or wind kalpa arise. When any of the fire, water, or wind kalpas arise in this world, because their heavy evil karma is not yet exhausted, they die and are reborn in other world systems, in great hells of the same type, experiencing various intense sufferings for many hundreds of thousands of years. Because their sins are so heavy, in those other realms they go from one great hell to another great hell, experiencing various intense sufferings until the fire kalpa, water kalpa, or wind kalpa arise. When any of the fire, water, or wind kalpas arise in those other realms, because their heavy evil karma is not yet exhausted, they die and are reborn in yet other world systems, in great hells of the same type, experiencing various intense sufferings for many hundreds of thousands of years. Because their sins are so heavy, in those other realms they go from one great hell to another great hell, experiencing various intense sufferings until the fire kalpa, water kalpa, or wind kalpa arise. Thus they successively experience intense sufferings throughout the great hells of the ten directions. When the fire kalpa, water kalpa, or wind kalpa arise in those various other world systems of the ten directions, because their heavy evil karma is not yet exhausted, they die and are reborn again in the great hells of this Sahā world, going from one great hell to another great hell, experiencing various intense sufferings until the fire kalpa, water kalpa, or wind kalpa arise. When any of the fire, water, or wind kalpas arise in this world, because their heavy evil karma is not yet exhausted, they die and are again reborn in other world systems, experiencing intense sufferings throughout the great hells of the ten directions.
「如是輪迴經無數劫，彼謗法罪業勢稍微，從地獄出墮傍生趣，如前展轉自界、他方，多劫輪迴受種種苦。彼謗法罪業勢稍薄，免傍生趣墮鬼趣中，此界、他方輪迴展轉受種種苦經無數劫。彼謗法業餘勢將盡，出餓鬼趣來生人中，雖得為人而居下賤，盲聾、瘖瘂、多病、貧窮、醜陋、頑愚、人皆輕誚，隨所生處少樂多苦，甞不聞有佛、法、僧名。所以者何？彼語惡業謗三寶故，受如是類圓滿苦果。」
"Thus they cycle through countless kalpas. When the karmic force of their Dharma-slandering sins becomes slightly weaker, they emerge from the hells and fall into the animal realm. As before, they cycle through this realm and other realms for many kalpas, experiencing various sufferings. When the karmic force of their Dharma-slandering sins becomes somewhat lighter, they escape the animal realm and fall into the hungry ghost realm, cycling between this realm and other realms, experiencing various sufferings for countless kalpas. When the remaining force of their Dharma-slandering karma is nearly exhausted, they emerge from the hungry ghost realm and are born among humans. Although they attain human birth, they occupy lowly positions—blind, deaf, mute, frequently ill, poor, ugly, stupid, despised by all people. Wherever they are born, they have little happiness and much suffering, and never hear the names of Buddha, Dharma, and Sangha. Why is this so? Because of their evil karma of speech in slandering the Three Jewels, they receive such complete suffering as retribution."
爾時，舍利子白佛言：「世尊！毀謗法罪與無間業，此二惡行為相似不？」
At that time, Śāriputra addressed the Buddha, saying: "World-Honored One! Are the sin of slandering the Dharma and the karma of the uninterrupted [hell] similar as these two evil acts?"
爾時，佛告舍利子言：「勿謂此罪似無間業。所以者何？五無間業雖感重苦，而不可比毀謗正法，謂彼聞說甚深般若波羅蜜多，毀謗拒逆言：『此般若波羅蜜多非真佛語，不應修學，非法、非律、非大師教。』由此因緣其罪極重。
At that time, the Buddha told Śāriputra: 'Do not think that this sin is similar to the uninterrupted karma. Why is this so? Although the five uninterrupted karmas bring heavy suffering, they cannot be compared to slandering the true Dharma. That is, when they hear the profound Prajñāpāramitā being taught, they slander and reject it, saying: "This Prajñāpāramitā is not the true words of the Buddha, should not be studied, is not Dharma, not Vinaya, not the teaching of the Great Teacher." Through this cause and condition, their sin is extremely heavy.
「舍利子！是謗法人自謗正法亦教他謗，自壞其身亦令他壞，自飲毒藥亦令他飲，自失生天解脫樂果亦令他失，自持其身足地獄火亦令他足，自不信解甚深般若波羅蜜多亦教他人令不信解，迷謬顛倒自沈苦海亦令他溺。舍利子！我於如是甚深般若波羅蜜多，尚不欲令謗正法者聞其名字，況為彼說！舍利子！謗正法者，我尚不聽住菩薩乘善男子等聞其名字，況當眼見！豈許共住？舍利子！謗正法者，我尚不聽被服袈裟，況受供養！何以故？舍利子！諸有毀謗甚深般若波羅蜜多，當知彼名壞正法者，墮黑闇類如穢蝸螺，自污污他如爛糞聚。諸有信用壞法者言，亦受如前所說大苦。」
'Śāriputra! These Dharma-slanderers not only slander the true Dharma themselves but also teach others to slander; they not only destroy their own bodies but also cause others to be destroyed; they not only drink poison themselves but also cause others to drink it; they not only lose the blissful fruits of heavenly birth and liberation themselves but also cause others to lose them; they not only cast their own bodies into the fires of hell but also cause others to step into them; they not only fail to believe and understand the profound Prajñāpāramitā themselves but also teach others not to believe and understand; confused and inverted, they not only sink themselves into the sea of suffering but also cause others to drown. Śāriputra! Regarding such profound Prajñāpāramitā, I do not even wish Dharma-slanderers to hear its name, how much less would I teach it to them! Śāriputra! I do not even allow good men and others who abide in the bodhisattva vehicle to hear the names of Dharma-slanderers, how much less to see them with their eyes! How could I permit dwelling together with them? Śāriputra! I do not even allow Dharma-slanderers to wear the kaṣāya robes, how much less to receive offerings! Why is this so? Śāriputra! All those who slander the profound Prajñāpāramitā should be known as destroyers of the true Dharma, fallen into the dark categories like filthy snails, polluting themselves and others like piles of rotten excrement. All those who believe and follow the words of Dharma-destroyers also receive the great suffering described before.'
時，舍利子復白佛言：「何緣如來不說如是壞正法者當墮惡趣所受形貌、身量大小？」
At that time, Śāriputra again addressed the Buddha, saying: 'For what reason does the Tathāgata not describe the physical appearance and bodily size that such destroyers of the true Dharma will receive when they fall into the evil destinies?'
佛告舍利子：「止！不應說壞正法者當來所受形貌、身量。所以者何？我若具說彼趣形量，彼聞驚怖當吐熱血，便致命終或近死苦，心頓憂惱如中毒箭，身漸枯顇如被截苗。恐彼聞說謗正法者，當受如是大醜苦身，徒自驚惶喪失身命，我愍彼故不為汝說。」
The Buddha told Śāriputra: 'Stop! One should not describe the physical appearance and bodily size that destroyers of the true Dharma will receive in the future. Why is this so? If I were to fully describe the forms and sizes of those destinies, upon hearing this they would be so terrified that they would vomit hot blood and either die immediately or suffer near-death agony. Their hearts would suddenly become distressed as if struck by poisoned arrows, and their bodies would gradually wither like cut seedlings. Fearing that upon hearing what Dharma-slanderers will receive—such greatly ugly and suffering bodies—they would uselessly panic and lose their lives, I have compassion for them and therefore do not tell you.”
時，舍利子第二、第三重請如來說彼形量，明誡後世，令知謗法獲大苦身不造斯罪。
At that time, Śāriputra requested the Tathāgata a second and third time to describe those forms and sizes as a clear warning for future generations, so that they would know that slandering the Dharma brings great suffering bodies and would not commit such sins.
爾時，佛告舍利子言：「我前所說壞正法罪受惡趣苦，足為明誡。當來自類善男子等，聞我前說謗法罪報，寧捨身命終不謗法，勿我未來當受斯苦。」
At that time, the Buddha told Śāriputra: 'What I previously said about the sin of destroying the true Dharma and receiving suffering in the evil destinies is sufficient as a clear warning. Future good men and others of similar nature, hearing what I previously said about the karmic retribution for slandering the Dharma, would rather give up their lives than slander the Dharma, thinking: "May I not receive such suffering in the future."'
爾時，善現便白佛言：「諸有聰明善男子等，聞佛所說謗正法人於當來世久受大苦，應善護持身、語、意業。所以者何？勿我由此語惡業故，惡趣人中長時受苦。世尊！造作增長壞正法業，豈不由習諸惡業耶？」
At that time, Subhūti addressed the Buddha, saying: 'All intelligent good men and others, hearing what the Buddha has said about Dharma-slanderers experiencing great suffering for long periods in future lives, should well guard and maintain their bodily, verbal, and mental actions. Why is this so? Lest through such evil verbal karma, I should suffer for long periods in the evil destinies and among humans. World-Honored One! The creation and increase of karma that destroys the true Dharma—is this not due to habitually practicing various evil karmas?'
佛告善現：「如是！如是！於我正法毘奈耶中，當有愚癡諸出家者，彼雖稱我為其大師，而於我說甚深般若波羅蜜多毀謗、拒逆。善現當知！若有毀謗甚深般若，則為毀謗無上菩提。若有毀謗無上菩提，則為毀謗一切智智。若有毀謗一切智智，則為毀謗佛、法、僧寶。若有毀謗佛、法、僧寶，則便攝受無邊罪業。若有攝受無邊罪業，則便攝受無邊苦報。」
The Buddha told Subhūti: 'So it is! So it is! Within my true Dharma and Vinaya, there will be foolish renunciants who, although they call me their great teacher, will slander and reject the profound Prajñāpāramitā that I teach. Know this, Subhūti! If someone slanders the profound Prajñā, they slander supreme enlightenment. If someone slanders supreme enlightenment, they slander omniscient wisdom. If someone slanders omniscient wisdom, they slander the Buddha, Dharma, and Sangha jewels. If someone slanders the Buddha, Dharma, and Sangha jewels, they then embrace boundless sinful karma. If someone embraces boundless sinful karma, they then embrace boundless suffering as retribution.'
具壽善現復白佛言：「彼愚癡人幾因緣故，毀謗如是甚深般若波羅蜜多？」
The Venerable Subhūti again addressed the Buddha, saying: 'How many causes and conditions lead these foolish people to slander such profound Prajñāpāramitā?'
佛告善現：「由四因緣。何等為四？一者、為諸邪魔所扇惑故。二者、於甚深法不信解故。三者、不勤精進耽著五蘊，諸惡知識所攝受故。四者、多懷瞋恚樂行惡法，好自高舉輕凌他故。彼愚癡人由具如是四因緣故，毀謗般若波羅蜜多，由此當來受諸劇苦。」
The Buddha told Subhūti: 'There are four causes and conditions. What are the four? First, being misled and confused by evil māras. Second, not having faith and understanding in the profound Dharma. Third, not being diligent and vigorous, being attached to the five aggregates, and being embraced by evil spiritual friends. Fourth, harboring much anger and hatred, delighting in practicing evil dharmas, preferring to exalt themselves and despise others. Through possessing these four causes and conditions, these foolish people slander Prajñāpāramitā, and through this they will experience intense sufferings in the future.'"
大般若波羅蜜多經卷第五百四十四