Chapter 7: Hell474475
Then the venerable Śāriputra said to the Blessed One, “Blessed One, the transcendent state of wisdom is the actualization of the knowing of someone who has complete knowing.476 Blessed One, the transcendent state of wisdom is the knowing of someone who knows everything.”477
“Śāriputra, it is so. It is exactly as you say,” said the Blessed One.
The venerable Śāriputra said, “Blessed One, the transcendent state of wisdom is enlightening.478 Blessed One, I pay homage to the transcendent state of wisdom. Blessed One, the transcendent state of wisdom is worthy of homage.479
“Blessed One, the transcendent state of wisdom is unstained; Blessed One, the transcendent state of wisdom is free from all the stains in the world.480
“Blessed One, the transcendent state of wisdom is the source of light. Blessed One, the transcendent state of wisdom removes the mental darkness within all three realms. Blessed One, the transcendent state of wisdom dispels all the emotional defilements and erroneous beliefs that cause blindness.481
“Blessed One, the transcendent state of wisdom can be relied upon. Blessed One, the transcendent state of wisdom leads to the highest stages. Blessed One, the transcendent state of wisdom keeps the factors in awakening safe.482
“Blessed One, the transcendent state of wisdom is a source of sight to sentient beings who are blind. Blessed One, the transcendent state of wisdom is a source of sight beyond fear or distress.
“Blessed One, the transcendent state of wisdom, which is possessed of the five eyes, causes all sentient beings to see the path.483 Blessed One, the transcendent state of wisdom is the sight. Blessed One, the transcendent state of wisdom eliminates confusion, mental darkness, and blindness.484 Blessed One, the transcendent state of wisdom does not create any things.485 Blessed One, the transcendent state of wisdom introduces the path to those sentient beings who have gotten sidetracked. Blessed One, the transcendent state of wisdom is the very state of complete knowing. In the light of having relinquished the habitual tendencies connected to all the emotionally defiling obstructions and the obstructions to the objects of knowledge,486 Blessed One, the transcendent state of wisdom does not make any things arise. Blessed One, the transcendent state of wisdom does not make any things cease. Blessed One, the transcendent state of wisdom has not arisen or ceased.487 In the light of it being empty of its own inherent characteristics, Blessed One, the transcendent state of wisdom is the mother of bodhisattva great beings. In the light of it being the bestower of the precious awakened qualities of a buddha, Blessed One, the transcendent state of wisdom is the source of the ten powers.488 Blessed One, the transcendent state of wisdom is unconquerable. In the light of it being the source of the four grounds for self-confidence,489 Blessed One, the transcendent state of wisdom serves as a protector to sentient beings who have no protector.490 Blessed One, the transcendent state of wisdom is the antidote to cyclic existence.491 In the light of it not being something permanent, Blessed One, the transcendent state of wisdom makes apparent the true nature of all things.492 Blessed One, the transcendent state of wisdom is the instigator of the blessed buddhas fully setting in motion the wheel of Dharma that has three phases and twelve aspects.493 How does one dwell in the transcendent state of wisdom? How should one keep in mind the transcendent state of wisdom? How does one pay homage to the transcendent state of wisdom?”
At this, the Blessed One said to the venerable Śāriputra, “Śāriputra, one should dwell in the transcendent state of wisdom in exactly the same way that one dwells in the presence of the Teacher. Śāriputra, one should keep in mind the transcendent state of wisdom in exactly the same way that one keeps in mind the Teacher. Śāriputra, one should pay homage to the transcendent state of wisdom in exactly the same way that one pays homage to the Teacher.”494
At that time, Śakra, powerful lord of the gods, wondered from where exactly and on what basis the noble Śāriputra’s question arose. So, Śakra, powerful lord of the gods, asked the venerable Śāriputra, “From where exactly has noble Śāriputra’s question arisen? On the basis of what exactly has noble Śāriputra’s question arisen?”
Then Śāriputra replied to Śakra, powerful lord of the gods, “Kauśika, my question arose in consideration of the following. When supported by the transcendent state of wisdom and skill in means, a bodhisattva great being who dedicates the thing that is producing the merit associated with rejoicing accumulates merit that far surpasses the merit accumulated through generosity, ethical discipline, tolerant acceptance, heroic perseverance, and meditation by those previously mentioned bodhisattvas who cling to a mental perception. Yet again, Kauśika, the transcendent state of wisdom takes the fore over the five transcendent states in leading someone to travel the path to the state of complete knowing. Kauśika, imagine, as an analogy, one hundred, one thousand, or one hundred thousand people who were blind from birth. Without a guide they would never be able to travel a path on their own to arrive at any village, city, or town. Kauśika, just like those who are blind from birth, the so-called ‘transcendent states’ of generosity, ethical discipline, tolerant acceptance, heroic perseverance, and meditation receive their name from the transcendent state of wisdom, because without the transcendent state of wisdom they would all lack a guide and be unable to travel the path to the state of complete knowing. But, how does each of these lead to attaining the state of complete knowing? Kauśika, it is only when generosity, ethical discipline, tolerant acceptance, heroic perseverance, and meditation are supported by the transcendent state of wisdom that they are designated or called ‘transcendent states.’ In other words, this is when the five blind transcendent states gain their eyesight, so that they lead to traveling the path to the state of complete knowing and to attaining the state of complete knowing.”
Then the venerable Śāriputra asked the Blessed One, “Blessed One, how should the transcendent state of wisdom be accomplished?”
At this, the Blessed One said to the venerable Śāriputra, “Śāriputra, one should observe the nonaccomplishment of physical forms. Śāriputra, one should observe the nonaccomplishment of feelings, conceptions, conditioning factors, and consciousness. Śāriputra, the nonaccomplishment of the five constituents of experience is called the accomplishment of the transcendent state of wisdom.495 Thus, by not mentally constructing anything, the accomplishment of the five constituents is called the accomplishment of the transcendent state of wisdom.”496
At this, the venerable Śāriputra asked the Blessed One, “Blessed One, when accomplished by such an accomplishment, what thing does the transcendent state of wisdom confer?”497
The Blessed One said, “When accomplished in this way, the transcendent state of wisdom confers nothing. And, Śāriputra, when it confers nothing, it is considered to be the transcendent state of wisdom.”498
Then Śakra, powerful lord of the gods, asked the Blessed One, “Blessed One, does the transcendent state of wisdom not confer even the state of complete knowing?”
The Blessed One said, “Kauśika, you ask, ‘Does the transcendent state of wisdom not confer even the state of complete knowing?’ It does not confer it in the manner of a mental perception. It does not confer it in the manner of a conception. And it does not confer it in the manner of a mental construction.”499
“Then, Blessed One, in what manner does it confer it?” asked Śakra.
“Kauśika,” said the Blessed One, “it confers it in the manner that it confers nothing.”500
Śakra said, “It is extraordinary, Blessed One, the extent to which the transcendent state of wisdom does not cause anything to arise or cease,501 and to which, regarding the nonarising and nonceasing of all things, the transcendent state of wisdom takes part yet does not take part.”502
Then the venerable Subhūti said to the Blessed One, “Blessed One, if a bodhisattva great being were nevertheless to have conceptions of it being so, he or she would make the transcendent state of wisdom distant, make it useless, and make it futile. That bodhisattva great being would not give rise to the transcendent state of wisdom.”
At this, the Blessed One said to the venerable Subhūti, “That is true, Subhūti. That is true. That is the way that they would make this transcendent state of wisdom distant, that they would make it useless, and that they would make it futile. They would not give rise to this transcendent state of wisdom. Why is that? Because, Subhūti, when the transcendent state of wisdom is elucidated, it is not elucidated as physical forms. It is not elucidated as feelings, conceptions, conditioning factors, or consciousness. It is not elucidated as a stream enterer’s fruit, or as a once-returner’s fruit, or as a non-returner’s fruit, or as a worthy one’s fruit, or as a solitary realizer’s fruit, or as a buddha’s fruit.”
The elder Subhūti said, “Blessed One, specifically, it is a great transcendent state, this transcendent state of wisdom.”503
“Subhūti, what do you think?” asked the Blessed One. “In what way specifically is it a great transcendent state, this transcendent state of wisdom?”
The elder Subhūti said, “Blessed One, the transcendent state of wisdom neither increases nor decreases physical forms. It neither brings together nor disperses them. Likewise, it neither increases nor decreases feelings, conceptions, conditioning factors, or consciousness. It neither brings together nor disperses them. The transcendent state of wisdom neither strengthens nor weakens the tathāgata-powers that belong to a tathāgata. It neither brings together nor disperses them. Furthermore, it neither increases nor decreases the state of complete knowing. It neither brings together nor disperses it. Why is that? Because, Blessed One, the state of complete knowing is neither brought together nor dispersed. Imagine that a bodhisattva great being were even to conceive of it in such a way. Or, worse still, imagine that a bodhisattva great being were to conceive of it as follows: ‘Once endowed with the knowing of someone who has complete knowing, I will teach the Dharma for the benefit of sentient beings, and in this way, I will cause them to attain complete nirvāṇa.’ In this case, that bodhisattva great being would not be going about his or her life in the transcendent state of wisdom. Why not? Because that mental perception of a sentient being—namely, ‘I am someone who will cause these sentient beings to attain complete nirvāṇa’—is not a natural outcome of the transcendent state of wisdom. It itself is a gross mental perception of a sentient being. How so? Because it should be known that the transcendent state of wisdom is free of the inherent nature of a sentient being and free of giving rise to one.504 The transcendent state of wisdom’s lack of an inherent nature should be known as a sentient being’s lack of an inherent nature. The transcendent state of wisdom’s voidness should be known as a sentient being’s voidness. The transcendent state of wisdom’s inconceivability should be known as a sentient being’s inconceivability. The transcendent state of wisdom’s indestructible true nature should be known as a sentient being’s indestructible true nature. The transcendent state of wisdom’s nonrealization should be known as a sentient being’s nonrealization. The transcendent state of wisdom’s nonactualization of any real thing should be known as a sentient being’s nonactualization of any real thing. A tathāgata’s attainment of powers should be known as a sentient being’s attainment of powers. Thus it is, Blessed One, that specifically the transcendent state of wisdom should be known as the great transcendent state.”
Then the venerable Śāriputra said to the Blessed One, “Blessed One, a bodhisattva great being who develops firm conviction in this profound transcendent state of wisdom is never worried, doubtful, or confused. Blessed One, that bodhisattva great being understands this transcendent state of wisdom, learns it, and communicates it in terms of its meaning and its qualities.
“Can it be known where such a bodhisattva great being died before being reborn here? For how long a time has he or she been practicing?”505
The Blessed One replied to the venerable Śāriputra, “Śāriputra, it should be known that only after serving and supplicating blessed buddhas in other world systems has any bodhisattva great being died there and been reborn here. Why is this? Śāriputra, it is only through serving and supplicating blessed buddhas in other world systems that a bodhisattva great being, who has died there and been reborn here, has come to be able to listen to this profound transcendent state of wisdom being discussed, taught, expounded, and demonstrated. After hearing this transcendent state of wisdom, a bodhisattva great being in the transcendent state of wisdom will give rise to a conception of the Teacher, thinking, ‘The Teacher is right in front of me. I see the Teacher,’ and thereby develop the proper mindset. And if that bodhisattva great being is immersed in listening, listens devotedly, and never interrupts the explanation as this transcendent state of wisdom is being discussed, taught, expounded, and explained, then, Śāriputra, such a bodhisattva great being should be known as having been practicing for a long time. Śāriputra, such a bodhisattva great being should be known as having served many buddhas.”
Then the venerable Subhūti asked the Blessed One, “But, Blessed One, is it possible to listen to the transcendent state of wisdom, to consider it, to bear it in mind, to look into it, and to reflect on it?506 Is it possible to expound or learn it by means of this or that attribute, indication, or sign, thinking that the transcendent state of wisdom is this, that it is here, or that it is there?”507
“Absolutely not, Subhūti,” said the Blessed One. “It is impossible, Subhūti, to expound or learn the transcendent state of wisdom, or to consider it, to bear it in mind, to look into it, or to reflect upon it by means of any constituents underlying the clinging to existence, any elements, or any bases. Why is that so? Because it is devoid of all things. Subhūti, since it is absolutely devoid of all things, it is not possible to expound or learn the transcendent state of wisdom, to consider it, to pay attention to it, to look into it, or to reflect on it by means of the constituents underlying the clinging to existence, the elements, or the bases. Nor can the transcendent state of wisdom be comprehended anywhere other than the constituents underlying the clinging to existence, the elements, or the bases. Why is it not possible? Subhūti, that is because the constituents underlying the clinging to existence, the elements, and the bases are empty, void, and null. Hence, the transcendent state of wisdom and those very constituents underlying the clinging to existence, the elements, and the bases—insofar as they are empty and void—are something free of duality, and free from creating duality. Since they are null, nothing is mentally perceived. That freedom from mental perception of any things is called the transcendent state of wisdom. Since it is not a conception, a name, a term, or a conventional expression, it is called the transcendent state of wisdom.”
The elder Subhūti asked, “Blessed One, how long has such a bodhisattva great being, who has practiced for a long time, engaged in meditation in this profound transcendent state of wisdom?”
The Blessed One said, “Subhuti, it can be broken down and analyzed according to the differences in faculties among bodhisattva great beings. But, Subhuti, after having seen many hundreds, thousands, and hundreds of thousands of buddhas, and having engaged in spiritual practice in their presence, certain bodhisattvas might still be unable to have trust or to have firm conviction in this transcendent state of wisdom. Why is that? It is because they previously had no devotion when this profound transcendent state of wisdom was being discussed, taught, expounded, and demonstrated. Since they lacked devotion, they were not eager to learn. Since they were not eager to learn, they did not serve. Since they did not serve, they did not ask about it. Since they did not ask about it, they did not have faith. Since they did not have faith, for that reason they drifted away from the assemblies.508 In connection with that, they performed the karmic deed of casting aside the Dharma, repeated it, concluded it, and reinforced it.509 And, having done so, they are drifting away even right now as the profound transcendent state of wisdom is being discussed, taught, expounded, and demonstrated. Since they lack reverence, faith, and firm conviction, they are not fully collected in body and mind.510 By not being fully collected, they neither perceive this transcendent state of wisdom, nor see it, nor understand it, nor make it an experience.511 In this way, they do not have faith in the transcendent state of wisdom. Because they do not have faith, they do not listen. Since they do not listen, they do not perceive. Since they do not perceive, they do not see. Since they do not see, they do not understand. Since they do not understand, they perform the karmic deed of casting aside the Dharma, repeat it, perfect it, and increase it. By doing so, they become conditioned to do the karmic deed leading to inferior wisdom. After becoming conditioned to do karmic deeds leading to inferior wisdom, repeating, perfecting, and piling them up further as this transcendent state of wisdom is being discussed, taught, expounded, and demonstrated, they will come to dismiss it, repudiate it, and criticize it. Then, after repudiating it, they will drift away from it. But, Subhūti, by dismissing, repudiating, and criticizing this transcendent state of wisdom, they come to dismiss, repudiate, and criticize the state of complete knowing of the blessed buddhas of the past, future, and present. Having corrupted and scorched their own mindstreams, they will discourage other persons, deter them, and turn away anyone who has little presence of mind, little wisdom, little virtue, or a small root of virtue; who, among those undeveloped beginners with little faith, are barely faithful; who, among those undeveloped beginners with little love, are barely loving; who, among those undeveloped beginners with little trust, are barely trusting; and who, among those undeveloped beginners with little eagerness, are barely eager.512 They will say, ‘You should not train in this.’ They will make such claims as, ‘This is not the speech of the Buddha.’ In this way, once they have corrupted their own proper mindstreams and deterred themselves, and once they have corrupted others’ mindstreams and deterred them too, they will come to dismiss the transcendent state of wisdom. When they dismiss the transcendent state of wisdom, they are dismissing the state of complete knowing. When they are dismissing the state of complete knowing, they are dismissing the blessed buddhas of the past, future, and present. They will become withdrawn from the presence of the blessed buddhas, completely removed from the Dharma, and completely excluded from the community. Thus, they will come to be completely outside the reach of the Three Jewels in absolutely every way by absolutely all means. Through the actions that disrupt the welfare and happiness of sentient beings, they will perform karmic deeds leading to the ripened result of the great hells. By performing and accomplishing such accumulations of karmic deeds—that is to say, the karmic deeds leading to casting aside the Dharma and the karmic deeds leading to inferior wisdom—they will be reborn in the great hells for many hundreds, many thousands, many hundreds of thousands, many billions, many tens of billions, many trillions, and many tens of trillions of years.513 They will wander from great hell to great hell. For those who have wandered from great hell to great hell for a very long time in that way, the dissolution of the universe by fire will come to manifest.514 When their world’s dissolution by fire has manifested, they will be ejected from that world system into the great hells in other world systems and they will be reborn in those great hells.515
“Once ejected and reborn in the great hells, they will continue to wander even there from great hell to great hell. For those who have wandered from great hell to great hell even there, once again in just the same way, the dissolution of the universe by fire will manifest. When their world’s dissolution by fire has manifested, those who have died will be ejected from that world system into the great hells of other world systems and they will be reborn in those great hells.
“Even there, they will wander from great hell to great hell in just the same way. For those who have wandered even there from great hell to great hell for a very long time, the dissolution of the universe by fire will manifest in just the same way. When that world’s dissolution by fire has manifested in that way, those who have died once again will be ejected again from that into this very same world system because of the very same karmic deed, which will remain undestroyed. Being ejected, they will be reborn in the great hells. They will again and again experience those sufferings of the great hells. They will experience [this] again and again as long as the world’s dissolution by fire is manifesting. In this way, they will experience their karmic deed as causing pain multiple times. Why is that? Simply because of the harmful words they spoke.”
Then the venerable Śāriputra said to the Blessed One, “Blessed One, the five karmic deeds that ripen immediately are not even a semblance, a mere appearance, or a mere reflection of this type of mental and verbal harmful conduct.”516
“It is true, Śāriputra. It is true,” said the Blessed One. “The five karmic deeds that ripen immediately are not even a semblance, a mere appearance, or a mere reflection of this type of mental and verbal harmful conduct—that is to say, the karmic deed performed, repeated, concluded, and reinforced. When this transcendent state of wisdom is being discussed, taught, expounded, and demonstrated, certain listeners will consider it something to be rejected, dismissed, repudiated, and criticized. They will say, ‘You should not train in this.’ They will make the claim, ‘This is not the speech of a tathāgata.’ They will also deter other sentient beings from it. Having corrupted their own mindstreams, they will corrupt the mindstreams of others. Having poisoned their own mindstreams, they will poison the mindstreams of others. Having damaged themselves, they will also damage others. Not knowing and not understanding the profound transcendent state of wisdom themselves, they will seize upon others, saying the words, ‘You should not train in this.’ Śāriputra, I do not recommend even seeing such people. Why associate with them? Why honor them and provide them material support? Why stay with them? What reason is there? Śāriputra, such persons should be known as harmers of the Dharma. Śāriputra, such persons should be known as being like trees whose trunks are rotten.517 Śāriputra, such persons should be known as poisonous black snakes emerging from virulent black weeds.518 Śāriputra, any persons who consider listening to them will meet with misfortune through their misguidance.519 Śāriputra, those who harm the transcendent state of wisdom should be known as harmers of the Dharma.”
Śāriputra said, “The Blessed One has not explained how much such a person’s body suffers when reborn in the great hells.”
The Blessed One said, “Śāriputra, I will not mention how much such a person’s body suffers when reborn in the great hells. Why not? People should not hear how much such a person’s body suffers when reborn in the great hells, because just hearing it might cause hot blood to spurt out of their mouth.520 Alternatively, they might die or be brought to the brink of death, afflicted with intense agony, burnt by fire, or pierced by glowing hot pokers. Or else, they might fall off of a great cliff, or just shrivel up and fade away. In order to prevent them suffering such great calamities, it is best not to hear how much such a person’s body suffers when encountering these negative consequences.”
The Blessed One did not give in to the venerable Śāriputra by telling him how much such a person’s body suffers. Śāriputra asked the Blessed One a second and even a third time: “Blessed One, please tell me how much such a person’s body suffers. It will light the lamp for future generations to know the way that such a person’s body gets ensnared in the great hells because mental and verbal karmic deeds have been performed, repeated, concluded, and reinforced.”521
The Blessed One said, “Śāriputra, the lamp has already been lit for future generations to know for how long a time such a person’s body suffers because of the accumulation of harmful karmic deeds through harmful mental and verbal conduct being performed, repeated, concluded, and reinforced. My explanation of the immeasurability of that extremely painful suffering should light up the lamp for any virtuous noble son or daughter, thinking, ‘I do not wish to meet any sufferings of this kind.’522 Based on that alone, he or she would refrain from any karmic deeds harming the Dharma, he or she would perform only accumulations of merit, and he or she would never go against the genuine Dharma even at the cost of his or her life.”
Then the venerable Subhūti said to the Blessed One, “Blessed One, a noble son or daughter would show proper restraint in physical karmic deeds, verbal karmic deeds, and mental karmic deeds.523 Why so? Because, Blessed One, such a great mass of demerit is produced by speaking such harmful words.524 Yet, Blessed One, which karmic deeds produce such a great mass of demerit?”
The Blessed One said, “Subhūti, such a great mass of demerit is produced by speaking harmful words in the following way. Subhūti, certain confused persons right here—who are renunciants in the well-explained monastic discipline of the Dharma—will consider the profound transcendent state of wisdom something to be repudiated, to be denied, and to be rejected.525 And, when the transcendent state of wisdom is rejected, the buddha’s awakening of the blessed buddhas is rejected. When the buddha’s awakening is rejected, the state of complete knowing of the blessed buddhas of the past, future, and present is rejected. When the state of complete knowing of the blessed buddhas of the past, future, and present is rejected, the genuine Dharma is rejected. When the genuine Dharma is rejected, the disciple community of the Tathāgata is rejected. When the disciple community of the Tathāgata also is rejected, those confused persons come to be completely outside the reach of the Three Jewels in absolutely every way by absolutely all means, and fully embrace the utterly immeasurable and innumerable accumulation of nonvirtuous karmic deeds.”
At this, the venerable Subhūti asked the Blessed One, “What will be the cause or condition for such a noble son or daughter to consider this transcendent state of wisdom something to be rejected?”
The Blessed One said, “Subhūti, such a noble son or daughter will be controlled by Māra. Alternatively, he or she will lack faith and trust in profound truths because of his or her former karmic deeds leading to inferior wisdom. Then, Subhūti, endowed with these two negative qualities, such a noble son or daughter will reject this transcendent state of wisdom. Moreover, such a noble son or daughter will fall into the hands of unvirtuous friends, will not be committed to practice, will become fixated on the constituents, and will seek out different weaknesses to put others down while raising themselves up.526 Subhūti, any noble son or daughter with all four of these symptoms will consider this transcendent state of wisdom something to be rejected, when it is being discussed, taught, expounded, and demonstrated.”
This ends the chapter “Hell,” the seventh chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”