Gileht - Pajna8k-C7

Prajñāpāramitā Sūtra 8K
Chapter 7 - Hell

Embrace the Perfection of Wisdom with compassionate belief, faith and devotion: Harmony with reality's true nature frees the soul from illusion's grip and ignites eternal insight for all. Embrace the paradox of believing without clinging.,Or, with disbelief, opposition, or calumniation, face the self-forged chains of ruin, endless torment in fiery hells – because then your choices and actions are perpetuating the illusory karmic cycle, because of being less in accord with reality as it is (tathātā / U2T), with the Middle Way [Uopp]. The important point is to act/practice without acting/practicing (with the body, speech and mind), without accepting or rejecting anything in absolute terms, always combining virtuous activity and Perfection of Wisdom, conventional truths and emptiness, not falling for any extreme positions about any duality [U2T-in-action].)

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Chapter VII - Hell

“In the shadowed depths where doubt devours the unwary, Chapter 7 of the Perfection of Wisdom in 8,000 Lines unfurls a hymn of reverence, exalting the Perfection of Wisdom as an unyielding light that crowns the other virtues, guiding them like a blind caravan's unseen leader toward the pinnacle of all-knowing. Here, wisdom procures nothing yet reveals everything — neither birthing nor burying truths, but unveiling their empty essence in a dance of non-grasping greatness, where faith blooms from ancient seeds of devotion, and disbelief sows seeds of endless torment in fiery hells. This chapter whispers a stark insight: embrace the paradox of believing without clinging, or face the self-forged chains of ruin; it calls you to awaken, where harmony with reality's true nature frees the soul from illusion's grip and ignites eternal insight for all.”

Last update: September 22, 2025
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A. Overview of Chapter 7: Hell

Chapter 7 of the Perfection of Wisdom in 8,000 Lines, titled "Hell," explores the exalted nature of the Perfection of Wisdom (Prajñāpāramitā) as the supreme guide to all-knowledge, emphasizing its role in illuminating Reality as it is (tathatā) through the Union of the Two Truths [U2T].

- - Hymn: It begins with a hymn praising the Perfection of Wisdom as an unstained, illuminating force that dispels delusion and leads beings to enlightenment [T1] ⇐⇒ while inherently empty of own-marks and non-producing/non-stopping any dharmas [T2] [U2T].
  - Predominance: The chapter highlights the Perfection of Wisdom's predominance over the other five perfections (giving, morality, patience, vigor, trance), portraying it as their essential leader, enabling them to function as true perfections [T1] ⇐⇒ without reifying phenomena [T2] [U2T].
  - Paradox: It delves into the paradoxical essence of the Perfection of Wisdom as "great" because it procures nothing, neither making dharmas greater nor smaller, assembling nor dispersing them [Tetralemma] ⇐⇒ and aligning with the empty, isolated, and calmly quiet nature of all phenomena [T2] ⇐⇒ thus embodying Reality as it is (tathatā) ⇐⇒ where dependently arisen skandhas, elements, and sense-fields [T1] ⇐⇒ lack inherent existence [T2] [U2T].
  - Belief: The text further examines the causes of belief in the Perfection of Wisdom, attributing resolute faith to past practices under Buddhas, leading to direct knowing without doubt [T1],
  - Disbelief: while warning of the grave consequences of disbelief, opposition, or calumniation, which accrue unwholesome karma leading to prolonged rebirths in hells [T1]. This disbelief stems from Mara’s influence, weak wisdom, bad associations, or settling in skandhas as real [T2], resulting in rejection that opposes all-knowledge and the Triple Jewel, shutting one out from welfare [U2T].
  - Practicing in accord with reality (tathatā) as pointed by the the Union of the Two Truth [U2T]: The chapter underscores the Middle Way, free from extremes like attachment/reification (treating the Perfection of Wisdom as a procurable entity) and rejection/nihilism (dismissing its conventional guidance), ensuring practices accord with tathatā as pointed to by the Union of the Two Truths [U2T], where the Perfection of Wisdom is neither expounded nor apprehended through signs [T2] ⇐⇒ yet serves as the mother of Bodhisattvas and the antidote to birth-and-death [T1] [U2T].
    .

B. Is It About “acting without acting”, “guiding without guiding”, "procuring without procuring", "believing without believing" and “practicing without practicing”?

Chapter 7 revolves around the paradoxical notions of "procuring without procuring", "believing without believing" and “practicing without practicing” capturing the essence of engaging with the Perfection of Wisdom in the conventional world [T1] ⇐⇒ while fully aware of its empty, non inherent production nature [T2] [U2T].

- - Procuring conventionally without procuring in absolute terms:
    – [T1] Guides without guiding: The Perfection of Wisdom is praised as the supreme perfection that guides without guiding the other five perfections toward all-knowledge, illuminating beings and dispelling delusion, as in the hymn and Section 2. And vice versa, the other virtues support the Perfection of Wisdom. One without the other leads to extremes.
    – [T2] Procurs without procuring: However, it procures, produces, or stops no dharma whatsoever, neither all-knowledge nor skandhas, as it is empty of own-being, unassembled, and undispersed (Sections 3 and 4).
    – [U2T] Consuming without consuming: This wisdom is consummated [T1] ⇐⇒ through non-consummation and non-apprehension of phenomena as empty and isolated [T2] ⇐⇒ aligning with Reality as it is (tathatā) ⇐⇒ It is "great" precisely because it neither enlarges nor diminishes dharmas [Tetralemma] ⇐⇒ avoiding perverted views by not settling in bases like "I demonstrate Dharma to beings" [U2T].
  - Believing conventionally without believing in absolute terms:
    – [T1] Resolute belief arises from past honoring of Buddhas, leading to direct knowing, practice, and teaching of the Perfection of Wisdom without hesitation (Section 5).
    – [T2] Disbelief, opposition, or calumniation — stemming from weak wisdom or bad influences — accrues karma conducive to hellish sufferings, as it rejects the empty nature of dharmas and opposes all-knowledge (Section 6).
    – [U2T] True belief involves recognizing the Perfection of Wisdom as unapprehendable through skandhas or signs [T1] ⇐⇒ yet isolated and quiet [T2] ⇐⇒ embodying the Middle Way [U2T];
    disbelief leads to ruin, while faith ensures harmony with tathatā, free from extremes of reification (exalting self) or nihilism (reviling the teaching) [U2T].
  - Acting/practicing conventionally without acting/practicing in absolute terms:
    The Bodhisattva honors and practices the Perfection of Wisdom as teacher [T1] ⇐⇒ without perceiving it as an inherent procurable entity [T2], avoiding the trap of basis-apprehension that leads to hellish karma. This non-attachment ensures actions accord with tathatā [U2T], where the Perfection of Wisdom is the antidote to saṃsāra, guiding without producing.
  - Alignment with Reality as it is (Tathatā) as pointed out by the Union of Two Truths, and the Middle Way:
    The chapter emphasizes practicing the Perfection of Wisdom in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T] — phenomena as dependently arisen [T1] ⇐⇒ empty [T2] ⇐⇒ one implying the other [U2T].
    By believing without believing, guiding without guiding, and procuring without procuring [U2T], the Bodhisattva embodies the Middle Way free from all extremes, ensuring the path to enlightenment is illuminated without delusion.
    .

C. Summary

Chapter 7 is about “acting without acting”, “guiding without guiding”, "procuring without procuring", "believing without believing" and “practicing without practicing”, encapsulating the exaltation of the Perfection of Wisdom as the non-dual guide to all-knowledge [T1] ⇐⇒ while empty and isolated [T2] [U2T].
It warns of hellish consequences for opposition, arising from weak wisdom, and celebrates faith born of past practice, all in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T] — acknowledging dependently arisen guidance [T1] ⇐⇒ while understanding its emptiness [T2]. ⇐⇒ This ensures the Bodhisattva’s path is the Middle Way free from extremes like attachment/reification and rejection/nihilism, truly conducive to universal enlightenment.

Section 1. Hymn to The Perfection of Wisdom

(Summary 1: Section 1 highlights praising and honoring (guiding/illuminating without guiding/illuminating) [T1] ⇐⇒ while empty and non-inherently-producing [T2] [U2T].
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This section opens with a profound hymn by Sariputra praising the Perfection of Wisdom as the supreme accomplishment of all-knowledge, an unstained light that dispels obscurities, delusions, and wrong views, guiding beings to enlightenment and the safety of the wings of awakening.
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It portrays the Perfection of Wisdom as the mother of Bodhisattvas, donor of Buddha-dharmas, antidote to birth-and-death, and the force that sets in motion the wheel of Dharma, revealing the true nature of dharmas [T1] ⇐⇒ without producing or stopping any phenomena [T2] [T2].
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This hymn celebrates its impartial, illuminating essence, which permeates beings with light, bestows the five eyes, and protects the unprotected through self-confidence [T1] ⇐⇒ all while being empty of own-marks [T2] and indestructible [U2T].
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The Perfection of Wisdom is honored as a shelter and organ of vision, aligning with tathatā (Reality as it is) [U2T], where conventional guidance [T1] ⇐⇒ is inseparable from its empty, non-straying nature [T2] ⇐⇒ embodying the Middle Way free from extremes like attachment to production or rejection of its role as guide.
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By venerating the Perfection of Wisdom [T1] without reification [T2] [U2T], beings are led away from blinding darkness, fostering belief and direct knowing in its profound teachings [T1]. ⇐⇒ Yet, the hymn emphasizes its ultimate non-duality: it does nothing about dharmas, never produces or stops them due to the emptiness of coverings [T2], and remains identical with all-knowledge while unproduced and unstopped [T2].
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This sets the tone for the chapter, illustrating how the Perfection of Wisdom illuminates the path to all-knowledge [T1] ⇐⇒ without procuring anything [T2] ⇐⇒ ensuring actions accord with Reality as it is (tathatā) as pointed to by the Union of the Two Truths [U2T], where dependently arisen praise and homage [T1] ⇐⇒ reflect the empty, isolated essence of all dharmas [T2].)

TEXT: Sariputra: Perfection of Wisdom,
O Lord, is accomplishment of cognition of all-knowing.
Perfection of Wisdom is realized as all-knowledge.

The Lord: So it is, Sariputra, as you say.

Sariputra:
Veneration towards Perfection of Wisdom polishes away obscurities, revealing light, O Lord.
I pay homage to Perfection of Wisdom!
She is worthy of homage.
She is unstained, and thus entire worlds along with complete systems cannot stain her.
Regardless whether viewed from, in or as absolute unification, beings come to reveal her as spontaneous source of light, having dispelled any limitations, and things of any triple worlds.
Holding her in supreme reverence leads beings away from blinding darkness caused by defilements and wrong views.
As this is her nature, we find shelter.
Most excellent is her impartial abiding.
Within us she is revealed as cause to seek the safety of wings of enlightenment.
Realization of her brings light to the blind.
Our being is permeated by her light so all fear and distress may be forsaken within her revelation.
Veneration of her aquires the five eyes, and shows this path to all beings.
She herself is an organ of vision.
Her knowledge disperses the gloom and darkness of delusion.
She does nothing about all dharmas.
She becomes the path and guide any who have strayed on to an obscure road.
She is identical with all-knowledge.
She never produces any dharma because she cast off any residues relating to both kinds of coverings, these produced by defilements and these produced by any thing whatsoever.
She does not stop any dharma, herself unstopped and unproduced...is this Perfection of Wisdom.
She is mother of the Bodhisattvas, on account of emptiness of own mark.
As the donor of the jewel of all Buddha-dharmas she brings about the ten powers (of a Buddha).
She cannot be crushed.
She protects the unprotected with the help of the four grounds of self-confidence.
She is the antidote to birth-and-death.
She reveals this clear knowingness of the true nature of any own-being of all dharmas, for she does not stray away from it.
The Perfection of Wisdom of Buddhas, the Lords, sets in motion this wheel of Dharma.

Section 2. Predominance of the Perfection-of-Wisdom Over Other Perfections – We need to always combine more and more wisdom with our virtuous activity; always acting without acting, without attachment, reification, effort or absolute, aware of the true nature & dynamic of reality as it is as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3K].

(Summary 2: Section 2 focuses on guiding the other perfections without guiding (combining virtues with wisdom) [T1] ⇐⇒ without reification [T2] [U2T].
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This section establishes the Perfection of Wisdom as the predominant guide and teacher for Bodhisattvas, essential for transforming meritorious works like jubilation into all-knowledge through skillful means [T1].
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Sariputra explains that without the Perfection of Wisdom, the other five perfections (giving, morality, patience, vigor, trance) are like blind people unable to traverse the path to enlightenment; it provides the "organ of vision" that enables them to truly become perfections and reach all-knowledge [T1].
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This predominance arises from combining virtuous activities with wisdom, acting compassionately [T1] ⇐⇒ without attachment, reification, effort or absolute about phenomena as inherently real [T2] ⇐⇒ in accord with Reality as it is (tathatā) as pointed to by the Union of the Two Truths about all phenomena, all dualities, triads, quads … [U2T / U3S / Uopp / GM / U3K].
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The Bodhisattva stands in, attends to, and pays homage to the Perfection of Wisdom as the leader that directs the other perfections, ensuring they evolve toward awakening [T1] ⇐⇒ without basis-apprehension [T2] ]U2T].
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Inspired by the need to always integrate more wisdom with virtuous activity, the section underscores acting without acting — engaging in the perfections conventionally [T1] ⇐⇒ without attachment, reification, effort or absolute, while aware of their empty nature [T2] [U2T ] ⇐⇒ avoiding extremes of treating them as independent or dismissing their functionality [Middle Way].
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By being taken hold of by the Perfection of Wisdom, the other perfections gain direction and propriety, generating vast merit superior to basis-observing practices [T1]. And vice versa. This harmony with Reality as it (tathatā) is ensures the Bodhisattva's path is the Middle Way, free from attachment/reification and rejection/nihilism, where the perfections function interdependently [T1] ⇐⇒ empty of inherent existence [T2] [U2T].)

TEXT: How does a Bodhisattva stand in Perfection of Wisdom, how attend and pay homage to it?

The Lord: In every way the Perfection of Wisdom is treated as our teacher.

Sakra now asks Sariputra: Wherefrom, and for what reason does this question of the holy Sariputra arise?

Sariputra: It arises as I hear it said, "a Bodhisattva being taken hold of by Perfection of Wisdom and skill in means transforms into all-knowledge any so-called meritorious work founded on jubilation.
Ones such as these delve even beyond the entire meritorious works founded on giving, morality, patience, vigour, and trance of all Bodhisattvas observing any basis whatsoever."
It is just Perfection of Wisdom which guides these five perfections in their intention and direction on this path toward all-knowledge.
Just as, Kausika, people born blind, one hundred, or one thousand, or one hundred thousand of them, cannot, without a leader, go along a path and get to a village, town or city; - just so, Giving, Morality, Patience, Vigour and Trance cannot alone be called 'perfections,' for without Perfection of Wisdom these are as if born blind, here now without their leader and unable to traverse the path to all-knowledge, and still less can these reach all-knowledge.
However, as Giving, Morality, Patience, Vigour and Trance are taken hold of by Perfection of Wisdom, now these are in deed and propriety termed 'perfections', for these five perfections acquire this organ of vision which enables these to evolve along this path to all-knowledge, and to reach all-knowledge.

Section 3. Nothing Procured by the Perfection-of-Wisdom – Acting without acting, completing without completing, acquiring without acquiring, realizing without realizing, illuminating without illuminating, perceiving without perceiving, knowing without knowing… – without attachment, reification, effort or absolute about the three spheres of any activity, in accord with reality as pointed by the Union of the three spheres [U3S].

(Summary 3: Section 3 embodies procuring without procuring and consummating without consummating [T1] ⇐⇒ through non-apprehension [T2] [U3S / U2T].
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This section delves into the consummation of the Perfection of Wisdom [T1 ] ⇐⇒ through non-consummation and non-apprehension [T2] of the skandhas (form, feeling, perception, impulses, consciousness), where nothing is affected or procured in absolute terms - just conventionally, marking its perfection [U2T].
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The Lord explains that the Perfection of Wisdom procures no dharma in absolute terms, not even all-knowledge, as it neither produces nor stops phenomena, existing for the purpose of non-production and non-stopping without being truly present [T2].
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This paradoxical "procuring by not procuring" aligns with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T], where conventional consummation [T1] ⇐⇒ is inseparable from the emptiness of basis, mental processes, or volitional acts [T2] [U2T].
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Subhuti affirms it as a great perfection, lit up without illuminating skandhas or fruits of holy life, emphasizing acting without acting, completing without completing, and procuring without procuring — free from attachment to the three spheres (subject, object, action) of any activity [U3S].
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The text warns that perceiving the Perfection of Wisdom as worthless due to its non-inherent-procuring nature leads to distancing oneself from it, yet its illumination shines precisely because it procures nothing in absolute terms [T2], just conventionally / relatively [T1], avoiding reification [T2].
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This ensures harmony with Reality as it is (tathatā), where the Bodhisattva realizes without realizing and illuminates without illuminating, perceiving the empty nature of all dharmas without grasping [U2T].
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By not settling in extremes like expecting procurement (eternalism) or rejecting its role (nihilism), the Perfection of Wisdom remains the Middle Way, guiding without delusion and fostering belief in its profound essence.)

TEXT: Sariputra said to the Lord: How does any Bodhisattva consummate Perfection of Wisdom?

The Lord: By pure cognition and establishment in one's view of the non-consummation of form, feeling, perception, impulse, and consciousness.
The non-consummation of the five skandhas, this is called 'consummation of Perfection of Wisdom'.
In this way nothing is affected, so the consummation of the five skandhas is called consummation of Perfection of Wisdom.

Sariputra: When Perfection of Wisdom is consummated by such a consummation, what dharma, or what of any phenomena whatsoever does it procure?

The Lord: When consummated in such a way, Perfection of Wisdom does not procure any dharma, and in consequence of this fact she comes to be styled 'Perfection of Wisdom.'

Sakra: So, O Lord, Perfection of Wisdom does not even procure all-knowledge?

The Lord: Perfection of Wisdom does not procure even this, as this is formed as, or from some basis, or some mental process, or some volitional act.

Sakra: So, how does Perfection of Wisdom procure?

The Lord: In so far as this does not procure, to this extent this procures.

Sakra: This is wonderful, O Lord, to see any extent to which Perfection of Wisdom neither produces nor stops any dharma. For the purpose of non-production and of non-stopping of all dharmas is Perfection of Wisdom set up, without, however, being really present.

Subhuti: If any Bodhisattva perceives this also, one might keep far away from Perfection of Wisdom, treating this as worthless and insignificant, and fail to act on it.

The Lord: This is quite true. For here Perfection of Wisdom is lit up, and here form does not become lit up, nor other skandhas, nor any fruits of this holy life, up to Buddhahood.

Subhuti: Perfection of Wisdom is great perfection, O Lord!

Section 4. Why the Perfection of Wisdom is Great – The Perfection of Wisdom is not ‘this’, ‘non-this’, both, nor neither, and there is no fifth, for whatever ‘this’ is. it doesn’t do this, not-do this, both, or neither. To grasp at any extreme or middle is to miss the Perfection of Wisdom. The Perfection of Wisdom is indescribable, inconceivable, beyond all dualistic conceptual proliferation, beyond all differentiation, discrimination, dualities, triads... Everything is like that: primordially interconnected, equal, pure, perfect, complete, divine…

(Summary 4: Section 4 stresses the tetralemma (not ‘this’, not ‘non-this’, not both together, not neither), indescribable nature beyond all extremes and middle, beyond all conditioned dualistic conceptual proliferation.
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This section elucidates why the Perfection of Wisdom is the "great perfection" (rdzogs chen): it neither makes skandhas greater nor smaller, assembles nor disperses them, strengthens nor weakens Buddha-powers, nor enlarges nor diminishes all-knowledge, as all phenomena are unassembled and undispersed [T2].
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Subhuti explains that apprehending beings or notions like "I demonstrate Dharma to beings" creates a basis of attachment, missing the Perfection of Wisdom's essence — the absence of own-being in beings and itself [T2], unthinkable (inconceivable), indestructible, and without processes leading to enlightenment [T2].
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The Perfection of Wisdom is not 'this', 'non-this', both, nor neither; it doesn't do this, not-do this, both, or neither, transcending all dualistic conceptual proliferations, differentiations, and extremes [U2T / Uopp].
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Everything shares this nature: primordially interconnected, equal, pure, perfect, complete, divine, aligning with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T], where dependently arisen phenomena [T1] ⇐⇒ lack inherent existence, are never absolute [T2] [U2T].
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Grasping at any extreme or middle misses the point, as the Perfection of Wisdom's greatness lies in its indescribable, inconceivable essence, beyond all dualities, triads, and conceptual limits [T2].
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The Bodhisattva courses in it conventionally without forming absolute notions of leading beings to Nirvāṇa, recognizing the empty own-being of beings as the very essence of wisdom [U3S]. This ensures the Middle Way, free from attachment/reification (exalting self or beings as real) and rejection/nihilism (denying the path), where the way Tathāgatas possess powers mirrors beings' natural indestructible nature, making the Perfection of Wisdom truly great in harmony with Reality as it is.)

TEXT: The Lord: Tell what you think, Subhuti, in what manner is Perfection of Wisdom a great perfection?

Subhuti: This neither makes form (solidity), feelings (sensations), perceptions (experiences) will (volition), and consciousnesses (states of mind) greater nor smaller,
and does not assemble nor disperse form, etc.
This also neither strengthens nor weakens the powers of Tathāgata,
nor does this assemble or disperse these.
This does not even make all-knowledge greater or smaller,
nor does this assemble or disperse it.
For all-knowledge is unassembled [uncollected] and undispersed [undisturbed].

In the event any Bodhisattva perceives even this, one courses/abides not in Perfection of Wisdom, so how much more so if one forms the notion: "Thus do I, endowed with cognition of all-knowing, demonstrate dharma to beings, thus do I lead these beings to final Nirvāṇa."

For this apprehension of these beings is a basis fact, for when one says, "I lead these beings to final Nirvāṇa," this cannot be an outcome of Perfection of Wisdom.
This indeed is a great basis of apprehension on one's part.

For the absence of own-being [T12] in beings [T1] [U2T]
needs to be known as belonging to the very essence of Perfection of Wisdom.
One needs know this Perfection of Wisdom is without own-being in the same way in which beings are without own-being;
also, Perfection of Wisdom is unthinkable (inconceivable), because beings are naturally as well;
also Perfection of Wisdom has an indestructible nature because beings do as well;
and Perfection of Wisdom taken as it naturally is, does not undergo any process which leads to enlightenment as well...for beings, as these are naturally, do not undergo such a process ;
also this way in which Tathāgatas arrive at full possession of powers is understood as the way in which beings arrive thus at full possession of their power.
It is in this manner which Perfection of Wisdom is the great perfection. [rdzogs chen]

Section 5. Causes of Belief in Perfection of Wisdom – Indescribable, inconceivable, the Perfection of Wisdom, reality as it is, has to be spontaneously non-dualistically non-conceptually non-conditionally directly perceived, realized, experience without perceiving, realizing, experiencing it, without any attachment or reification.

(Summary 5: Section 5 describes believing/practicing without believing/practicing via direct non-conceptual perception without perceiving [T1] ⇐⇒ indescribable/isolated [T2] [U2T]
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This section attributes resolute belief and direct knowing in the deep Perfection of Wisdom — without hesitation, doubt, or stupefaction — to Bodhisattvas reborn from world systems where they honored and questioned Buddhas, practicing beyond duration and instructing others in its meaning and doctrine [T1].
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Such faith arises from long-term cultivation, recognizing the Perfection of Wisdom as teacher upon hearing it taught, with attentive listening and respect [T1].
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However, Subhuti questions if it can be expounded, learned, distinguished, or reflected upon through attributes, tokens, or signs, as all dharmas are isolated, empty, and calmly quiet, unapprehendable via skandhas, elements, or sense-fields [T2].
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The Lord affirms it cannot be understood other than through these ⇐⇒ yet they are neither many nor one, empty and isolated, revealing the Perfection of Wisdom as indescribable and inconceivable, to be spontaneously non-dualistically non-conceptually directly perceived (conventionally) [T1] ⇐⇒ without perceiving it in absolute terms, as an inherent object or knowledge [T2] [U2T].
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Belief varies by endowment, with practice enduring as long as needed [T1] ⇐⇒ but true engagement involves realizing without attachment, reification, effort or absolute, experiencing the empty nature without conceptual proliferation [T2].
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This aligns with tathatā, where the Perfection of Wisdom is apprehended through non-apprehension, in accord with the Union of the Three Spheres [U3S] and the Middle Way free from extremes [U2T]. By not settling in signs or bases, Bodhisattvas embody knowing without knowing, ensuring faith is in harmony with Reality as it is, primordial and beyond duration.)

TEXT: Sariputra: Bodhisattvas reborn here, resolutely believe or have direct knowing in deep Perfection of Wisdom without hesitation, doubt or stupefaction, here these decease and enduring beyond any duration do these practice. These ones following this doctrine of Perfection of Wisdom, understand its meaning, and instruct others in it both by any method which reveals the meaning and by any method which reveals the doctrine.

The Lord: Thus it is, Sariputra. One can know this as such Bodhisattvas are reborn here as decease in other world systems in which one honors and questions Buddhas, the Lords. Any such Bodhisattvas as decease in other world systems in which one honors and questions Buddhas, the Lords, are reborn here and upon hearing this deep Perfection of Wisdom being taught, identify Perfection of Wisdom as teacher, and are definitely convinced beyond even such questions one is face to face with ones teacher...such a one can know one sees the teacher. As Perfection of Wisdom is being taught, and as one listens attentively, pays respect to this even before one hears this, and does not cut this story short...such a Bodhisattva is known as one practicing for long, even beyond duration. And as well, one herein honors many Buddhas.

Subhuti: Is it at all possible to hear Perfection of Wisdom, to distinguish and consider her, to make statements and to reflect about her?
Can one explain or learn such as because of certain attributes, tokens or signs this is Perfection of Wisdom, or such as here this is Perfection of Wisdom, or over there...that is Perfection of Wisdom?

The Lord: No indeed, Subhuti. Perfection of Wisdom cannot be expounded, learned, distinguished, considered, stated, or reflected upon by means of any or all skandhas, nor by means of any or all elements, nor means of any or all sense-fields. This is a consequence of fact. All dharmas are isolated, absolutely isolated without any basis, as said and known.
Nor can Perfection of Wisdom be understood other than by the skandhas, elements or sensefields.
For just the very skandhas, elements and sense-fields are empty, isolated and calmly quiet. [without basis]
It is thus, Subhuti, as Perfection of Wisdom and skandhas, elements and sense-fields are neither many as more than one, nor even one, nor one divided. [again, without basis]
As a result of emptiness, isolatedness and quietude these cannot be apprehended.
The lack of a basis of, or for apprehension in any and all dharmas, this is called 'the Perfection-of-Wisdom.'
Whatever, wherever, whenever, or however pure cognition reveals no perception, appellation, conception, contrivance or conventional expression, hereof one speaks 'Perfection of Wisdom.'

Subhuti: For how long is any Bodhisattva known as one who practices, who makes endeavours about this deep Perfection of Wisdom?

The Lord: One must make one's own distinction in this, owing to the unequal endowment of different Bodhisattvas.

Section 6. Causes and Consequences of Disbelief

(Summary 6: Section 6 warns of disbelief's consequences (rejecting without rejecting properly) [T1] ⇐⇒ stemming from basis-apprehension [T2], leading to ruin versus harmony with tathatā [U2T]..

This section warns of the severe karmic consequences of disbelief, opposition, or calumniation of the Perfection of Wisdom, leading to rebirths in great hells for immeasurable aeons, surpassing even the five deadly sins in gravity.
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Such disbelief stems from past karma conducive to dharma-ruin, lack of respect, weak wisdom, Mara’s influence, bad friends, settling in skandhas as real, or exalting self while deprecating others, resulting in rejecting the teaching, walking out of assemblies, and dissuading others—vitiating communities and opposing all-knowledge, Dharma, and Sangha.
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These actions shut one out from the Triple Jewel, breeding misfortune and painful feelings, as they calumniate the Perfection of Wisdom and thus the Buddhas.
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The Lord refuses to detail the hellish duration to avoid terror, but emphasizes restraint in body, speech, and mind to avert such demerit, ensuring actions accord with tathatā [U2T].
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Opposition arises from endowed evil dharmas and basis-apprehension, leading to immeasurable unwholesome karma.
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The text advises regarding such persons as defamers and vipers, to be avoided, as their misleading teachings ruin welfare.
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By rejecting the Perfection of Wisdom's empty essence, they miss the Middle Way, falling into extremes of reification (opposing profound Dharma) and nihilism (declaring it not Buddha's word) [U2T].
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True guidance for future generations lies in turning away from dharma-ruin, cultivating merit, and not rejecting the teaching even to save life, aligning with Reality as it is where faith dispels delusion without attachment, reification, effort or absolute.)

TEXT: It is quite possible some Bodhisattvas, although perhaps seeing or having seen many hundreds, many thousands, many hundreds of thousands of Buddhas, and have led and continue to lead the holy life, in any present 'time' may nevertheless have no faith in Perfection of Wisdom.
The reason is now as whenever, some have no respect for this profound Perfection of Wisdom as it is taught, even in the presence of Buddhas and Lords.
Wherever might be a lack of respect for this is also in like measure a lack of desire to learn more about this, a lack of honor recognized in this, and thus a lack in faith and unwillingness to ask questions.
Lacking in faith these hereupon walk out of assemblies.
It is just because in any past these have produced, accumulated, piled up and collected karma conducive to the ruin of dharma that also at any present these walk out when this deep Perfection of Wisdom is being taught.
From the lack of respect, without faith and firm belief in Perfection of Wisdom, these lack also in accord either in body or in thought.
Lacking in accord these do not know, see, recognize or make known this Perfection of Wisdom.
First any such as these do not believe, and so do not hear, so as to not see, and here these do not recognize this and thus produce, accumulate, pile up and collect karma conducive to the ruin of dharma within these lives, any and ultimately all.
This in its turn will bring about karma conducive to weakness in wisdom.
This in its turn will make such as these refuse, reject and revile this Perfection of Wisdom while it is being taught, and so rejecting this will walk out.
But by rejecting this Perfection of Wisdom these reject the all-knowledge of Buddhas and Lords, past, future and present.
Not content with having vitiated merely their own continuities, so too these as if all aflame, deter, dissuade, turn away others also, -beings of less intelligence, seemingly less wisdom, merit and wholesome roots, endowed with but a little faith, affection, serenity, and desire-to-do, beginners, essentially unqualified, -trying to take away even what little faith, affection, serenity and desire-to-do may be present.
These bid one not to train in this, and finally declare this is not the Buddha's word.
These first vitiate and estrange their own communities, and even those of 'others'.
Hereby these calumniate Perfection of Wisdom.
To calumniate Perfection of Wisdom means to calumniate all-knowledge, and hereof the past, future and present Buddhas.
These cause themselves removal from the presence of the Buddhas and Lords, self-deprived of Dharma, self-expelled from Sangha.
In each and every way these will be, of their own-self's shut out from Triple Jewel.

Such activities cut down the welfare and happiness of all-beings, and these will collect karma conducive to the great hells.
As these have raised such karma-formations, these will be reborn in great hells, for many hundreds of years, many thousands of years, indeed for many hundreds of thousands of niyutas of kotis of aeons.
From one great hell these will pass on to another.
After a long time this world of these is consumed by fire.
Yet such as these are hurled into the great hells in another world system, and again these pass on from great hell to great hell.
When also such as this world is consumed by fire, yet still these are hurled into the great hells in another world system, here still these pass on from great hell to great hell.
When also this world is consumed by fire, this karma of ones such as these is still unexhausted, still has some residue of efficacy and, deceasing now here, these are still reborn in great hells and experience great sufferings in these, until the time when yet even this world is once more consumed by fire.
These still as even unto our own-selves, as we see, experience a karma which involves many painful feelings. And why? Because their teachings are so misleading.

Sariputra: Does not even the effect of the five deadly sins bear no proportion to this misconduct of mind and speech?

The Lord: It does not. All these ones opposing Perfection of Wisdom and dissuading others from it are beings like unto ones by and to whom are not granted any vision.
How can any become intimate with these, how can any gain wealth, honor, position?
As a matter of fact, regard these as defamers of dharma, as mere rubbish, as pitchguards, as mere vipers.
These are beings breeding misfortune, these ruin anyone listening.
Regard these seeking to defame Perfection of Wisdom as beings which seek to defame Dharma.

Sariputra: The Lord has not told us about the length of time such a person must spend in the great hells.

The Lord: Leave that alone, Sariputra. If this were announced, anyone hearing it needs to beware lest hot blood spurt from their mouths, lest any incur death or deathly pain, lest harsh oppression weigh any down, lest the dart of grief enter their hearts, lest any drop down with a big fall, lest any shrivel up and wither away, lest any be overpowered by great fright. So...the Lord refused to answer the Venerable Sariputra's question. For a second time, for a third time the Venerable Sariputra spoke thus to the Lord: Tell me, O Lord, the length of such a person's sojourn in hell, as a guidance for future generations.

The Lord: Because one has brought about, accumulated, piled up and collected this karma of mind and speech one must sojourn for a long while in the great hells. Just so much guidance will be given to future generations, so one will, in consequence of the unwholesome karma-formations of this misconduct of speech and mind, experience pain for just so long. The mere announcement of the measureless magnitude of one's pain will be a sufficient anxiety to virtuous sons and daughters of good family. The mere announcement will turn any of these away from activities conducive to the ruin of dharma, so even now these cause formations of merit, and these ones will not reject the good dharma, even to save their lives, for these do not wish to meet with such pains.

Subhuti: Such a person needs become well-restrained in the deeds of one's body, speech or mind.
For so great a heap of demerit is begotten by such false teaching.
Which, O Lord, is the deed, or are the deeds begeting so great a heap of demerit?

The Lord: Such false teachings do.
Just here are deluded beings, persons who, having left the world for the well-taught Dharma-Vinaya, decide to defame, to reject, to oppose this Perfection of Wisdom.
But to oppose the Perfection of Wisdom is to oppose the enlightenment of Buddhas and Lords.
And this means one opposes such all-knowledge of Buddhas and Lords in this past, future and present.
To oppose all-knowledge means to oppose Dharma.
To oppose Dharma means to oppose the community of Disciples of Tathāgatas.
And as one opposes also the community of Disciples of Tathāgatas, such a one is shut out in each and every way from the Triple Jewel.
One is acquiring an unwholesome karma-formation which cannot be equaled, for such is immeasurable and incalculable.

Subhuti: For what reason do these lack faith, and oppose this Perfection of Wisdom?

The Lord: Such as these are beset by Mara. One's karma is conducive to weakness in wisdom, and so one has no faith or serene confidence in profound Dharma. Endowed with those two evil dharmas one opposes this Perfection of Wisdom. Moreover, Subhuti, this person will be one who is in the hands of friends which are other than good; or may be one who has not yet practiced; or one who has settled down in the skandhas and determined a basis for things; or one who exalts oneself and deprecates others, looking out for faults. Endowed also with these four attributes is this person believing this Perfection of Wisdom needs opposition whenever and wherever this is being taught.

Section 7. Added Conclusion to Chapter 7

Chapter 7 of the Perfection of Wisdom in 8,000 Lines, titled "Hell," serves as a profound exhortation to embrace the Perfection of Wisdom (Prajñāpāramitā) as the illuminating essence of the Bodhisattva path, guiding without guiding toward all-knowledge while revealing the perils of disbelief that lead to karmic ruin.

Through its hymn, predominance over other perfections, paradoxical non-inherently-procuring nature, greatness beyond extremes, causes of faith, and warnings against opposition, the chapter unveils the Perfection of Wisdom as the antidote to delusion and birth-and-death, an unstained light that dispels obscurities without producing or stopping any dharmas.

This non-dual essence aligns perfectly with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T], where conventional practices like honoring and teaching the Perfection of Wisdom [T1] ⇐⇒ are inseparable from its empty, isolated, and calmly quiet nature [T2] ⇐⇒ embodying the Union of the Two Truths [U2T].

The Bodhisattva, by acting without acting — engaging compassionately in virtuous activities [T1] ⇐⇒ while aware of their empty interdependence [T2] ⇐⇒ avoids the extremes of attachment/reification (treating phenomena as procurable entities) and rejection/nihilism (dismissing the guidance as insignificant), ensuring the path remains the Middle Way free from all conceptual proliferations [U2T].

At its core, the chapter illuminates "guiding without guiding" as the Perfection of Wisdom's supremacy: it leads the other five perfections (giving, morality, patience, vigor, trance) toward enlightenment, providing the "organ of vision" that transforms them into true perfections [T1] ⇐⇒ yet it does so without reifying them as independent or basis-bound, recognizing their empty own-being [T2] [U2T].

Subtly, this interdependence highlights that virtues without wisdom, or wisdom without virtues, fall into extremes — one-sided compassion without insight leads to blind wandering, while wisdom alone risks nihilistic detachment. The mutual support, Union of virtues and wisdom, ensures balance: the other perfections nurture the cultivation of wisdom, just as wisdom directs them, preventing the pitfalls of basis-apprehension that accrue unwholesome karma. This dynamic accord with Reality as it is (tathatā) underscores that true guidance is non-inherent, arising dependently [T1] ⇐⇒ empty of self-nature [T2] ⇐⇒ fostering immense merit without attachment, reification, effort or absolute [U2T].

The paradox of "procuring without procuring" emerges as a central subtlety, where the Perfection of Wisdom consummates through non-consummation, procuring without procuring dharma — not even all-knowledge — precisely because it neither enlarges nor diminishes, assembles nor disperses phenomena [Tetralemma].

This greatness lies in its indescribable, inconceivable nature: not 'this', 'non-this', both, nor neither; it transcends all dualistic conceptual proliferations, differentiations, and extremes, revealing everything as primordially interconnected, equal, pure, perfect, complete, and divine.

For the Bodhisattva, practicing without practicing means realizing this without grasping at skandhas, elements, or sense-fields as real, avoiding perverted views like "I demonstrate Dharma to beings" that create bases of apprehension [U3S]. In harmony with tathatā [U2T], this non-procuring illuminates the path, ensuring enlightenment is approached without delusion, where dependently arisen fruits [T1] ⇐⇒ arise from empty causes [T2] [U2T].

"Believing without believing" captures the chapter's nuanced exploration of faith and disbelief:
– resolute belief arises from past honoring of Buddhas, manifesting as direct, non-hesitant knowing and teaching [T1] ⇐⇒ yet it must be spontaneous, non-dualistically non-conceptually perceived without perceiving, as the Perfection of Wisdom is unapprehendable through signs or attributes [T2].
– Disbelief, fueled by Mara, weak wisdom, bad influences, or settling in skandhas as real, leads to opposition, calumniation, and hellish rebirths for immeasurable aeons, opposing all-knowledge, Dharma, and Sangha, shutting one out from the Triple Jewel [T1].
– The subtlety here is karmic: rejecting the empty nature of dharmas [T2] accrues demerit far surpassing deadly sins, vitiating not just oneself but others through misleading teachings.
– True faith, in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T], embodies the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither) — believing conventionally in its guidance [T1] ⇐⇒ without absolute reification [T2] [U2T] ⇐⇒ avoiding extremes of blind acceptance (eternalism) or reviling rejection (nihilism) ⇐⇒ thus ensuring welfare and liberation (conventionally).

Ultimately, Chapter 7 exhorts "practicing without practicing" as the Bodhisattva's unwavering commitment: honoring the Perfection of Wisdom as teacher [T1] ⇐⇒ without perceiving it as an inherent, procurable entity [T2] [U2T] ⇐⇒ restraining body, speech, and mind to avert dharma-ruin.

This non-attachment prevents basis-apprehension leading to hellish karma, aligning every act with Reality as it is (tathatā) as pointed by the Union of the Two Truths [U2T] — phenomena as dependently arisen [T1] ⇐⇒ empty [T2] ⇐⇒ one truth implying the other [U2T].

By embodying these paradoxes — guiding, procuring, believing, and practicing conventionally without attachment, reification, effort or absolute, without acting in absolute terms — the Bodhisattva illuminates the path to universal enlightenment, free from extremes like attachment/reification and rejection/nihilism.

The chapter thus stands as a stark reminder: embrace the Perfection of Wisdom's profound emptiness with compassionate faith, or face the self-inflicted hell of delusion; in this harmony lies the timeless guide to awakening for all beings.