佛說佛母出生三法藏般若波羅蜜多經

Chapter 8: Purity (Part 2)

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, if there be anyone who upholds this Dharma-gate of the Prajñā-pāramitā, I will protect that person and this Dharma-gate.

Then the Venerable Subhūti asked Śakra, Lord of the Devas: Kauśika, do you perceive any dharma by which to protect? Śakra, Lord of the Devas, said: No, Subhūti.

Then Subhūti said: Lord of the Devas, if a Bodhisattva-Mahāsattva, in accord with the Prajñā-pāramitā as it has been expounded, practices in conformity with principle, following along and corresponding to it, this is called true protection. If one constantly stays far from the Prajñā-pāramitā, then in all places one will be watched for an opportunity by humans and non-humans. Furthermore, Kauśika, if a Bodhisattva-Mahāsattva wishes to protect the Prajñā-pāramitā, he should do as one protects empty space; this indeed is to practice the Prajñā-pāramitā. Kauśika, what do you think? Is it possible to protect the echo of a sound that is cried out?

Śakra, Lord of the Devas, said: Venerable Subhūti, that echo of a cry cannot be protected.

Subhūti said: So it is, so it is. Kauśika, one should know that all dharmas are like an echo. If one knows it thus, then with respect to all dharmas there is nothing that is contemplated, nothing that is pointed out, nothing that is produced, nothing that is attained; this is the Bodhisattva-Mahāsattva practicing the Prajñā-pāramitā.

At that time, in each single world-system of the trichiliocosm of three thousand great-thousand worlds, from the Four Great Heavenly Kings up to the Great Brahmā Heavenly King—the Great Brahmā Heavenly King who is lord of the Sahā world-system, Śakra Lord of the Devas, and the devas of all those worlds—by the sustaining force and the majestic spiritual power of the Buddha, all of them at that very moment came to the place of the Buddha, bowed their heads and faces to the ground, paid homage at the feet of the World-Honored One, circumambulated to the right three times, and withdrew to stand to one side.

At that time, the World-Honored One, by his majestic spiritual power, caused all those Brahmā Kings, Śakra, and the assembled Brahmā host, together with the devas of the Four Heavenly Kings and the rest, each and every one of them to behold a thousand Buddhas, World-Honored Ones, in all the directions, simultaneously proclaiming the Dharma-gate of the Prajñā-pāramitā. The names, phrases, and words were all alike, sharing one and the same characteristic of expression.

The Dharma-gate, the categories, and the chapters and verses of that Prajñā-pāramitā were in no way different. The one who received that Dharma was likewise named Subhūti; the one who made inquiry was likewise like Śakra, Lord of the Devas. At that time, the Buddha said to those Brahmā Kings and to Śakra, Lord of the Devas: You here in this place now behold the Buddhas proclaiming the Dharma-gate of the Prajñā-pāramitā in this way.

There is the Bodhisattva-Mahāsattva Maitreya who will accomplish the fruit of Anuttarā-samyak-saṃbodhi; he too, in this very place, has proclaimed the Dharma-gate of the Prajñā-pāramitā in this way.

Chapter 9: Praise of the Surpassing Dharma

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, the Prajñā-pāramitā is profound and subtly wondrous. Within these names and words, ultimately there can be nothing attained; it is not that very language, and yet one can still proclaim the Prajñā-pāramitā. Because the designation cannot be attained, the dharma of the Prajñā-pāramitā likewise cannot be attained. Yet in this Prajñā-pāramitā, name and dharma are not two, not different; both are unproduced, both cannot be attained. World-Honored One, as the Buddha has said, the Bodhisattva-Mahāsattva Maitreya, who will accomplish the fruit of Anuttarā-samyak-saṃbodhi, has in this very place likewise done thus, proclaiming the Prajñā-pāramitā. This profound Dharma—how does that Bodhisattva expound it?

At that time, the Buddha said to the Venerable Subhūti: That Bodhisattva-Mahāsattva Maitreya, who will accomplish the fruit of Anuttarā-samyak-saṃbodhi, has in this place, when expounding the Prajñā-pāramitā, not spoken of form as either permanent or impermanent, as either loosed or bound; he has not spoken of feeling, perception, formations, and consciousness as either permanent or impermanent, as either loosed or bound; he speaks of form, feeling, perception, formations, and consciousness as ultimately pure. Subhūti, that Bodhisattva, using such names, phrases, and words, proclaims the Prajñā-pāramitā in accordance with reality.

At that time, Subhūti addressed the Buddha: World-Honored One, the Prajñā-pāramitā is pure.

The Buddha said: Subhūti, because form is pure, the Prajñā-pāramitā is pure; because feeling, perception, formations, and consciousness are pure, the Prajñā-pāramitā is pure; because form is unproduced, unceasing, not attached to the afflictions, and does not depart from the world, it is pure; the Prajñā-pāramitā too is pure in this same way. Because feeling, perception, formations, and consciousness are unproduced, unceasing, not attached to the afflictions, and not outside the world, they are pure; the Prajñā-pāramitā too is pure in this same way.

Because form is undefiled, the Prajñā-pāramitā is pure; because feeling, perception, formations, and consciousness are undefiled, the Prajñā-pāramitā is pure; because all dharmas are undefiled, the Prajñā-pāramitā is pure; because empty space is pure, the Prajñā-pāramitā is pure. All dharmas are like empty space, like an echo, and therefore pure; the Prajñā-pāramitā too is pure in this same way.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, if there be a good son or a good daughter who, with respect to this Dharma-gate of the Prajñā-pāramitā, gives rise to a pure mind, and hears, receives, reads and recites it, and expounds it for others, one should know that this person obtains great and excellent benefit; the faculties of eye, ear, nose, tongue, and body become pure; he is freed from diseases and sufferings, and all evil poisons can do him no harm; his lifespan increases, and he meets with no calamity of untimely death; he is ever attended by a thousand multitudes of devas, some leading the way before him, some following behind, who in all places silently protect him.

World-Honored One, the good son or good daughter who upholds this Dharma should, on the first day of the month, the eighth day, the fourteenth day, and the fifteenth day, purify the actions of body, speech, and mind; in all places he should read and recite this Dharma-gate of the Prajñā-pāramitā, or expound the meaning of the sūtra for others. One should know that this good son or good daughter obtains exceedingly abundant blessings.

The Buddha said to Subhūti: So it is, so it is. As you have said, if there be a good son or good daughter who, in all places, when reading, reciting, and expounding this Dharma-gate of the Prajñā-pāramitā, is ever attended by a thousand multitudes of devas who come to the place of that upholder of the Dharma—because they wish to hear and receive the True Dharma, and for the sake of great benefit they silently protect that person. Why is this so? This Dharma-gate of the Prajñā-pāramitā is the most supreme and precious treasure among devas and among humans. For this reason, whatever good son or good daughter is able to uphold it obtains exceedingly abundant blessings.

Furthermore, Subhūti, if there be anyone who upholds, reads, recites, and expounds this Dharma-gate of the Prajñā-pāramitā, in this present life he obtains great and excellent benefit, obtains the most supreme precious treasure, and is honored together by devas and humans. Why is this so? This Dharma-gate of the Prajñā-pāramitā is able to bring great benefit and joy to sentient beings.

Subhūti, all those dharmas are unproduced and unceasing, undefiled and unpurified, not grasped and not relinquished, non-existent and unattained; the Prajñā-pāramitā too is unproduced and unceasing, undefiled and unpurified, not grasped and not relinquished, non-existent and unattained. Why is this so? Because form is undefiled, the Prajñā-pāramitā too is undefiled; because feeling, perception, formations, and consciousness are undefiled, the Prajñā-pāramitā too is undefiled.

If a Bodhisattva-Mahāsattva gives rise to no discrimination with respect to all dharmas, this indeed is to practice the Prajñā-pāramitā. Subhūti, the Prajñā-pāramitā is neither within nor without, it neither goes out nor enters in, there is no dharma to be pointed out, there is no dharma to be contemplated.

At that time, all the Brahmā Kings, Śakra, and the devas of the three thousand great-thousand worlds all gathered in assembly, joyful and exultant, and spoke together thus: We today, here in Jambudvīpa, have heard the World-Honored One, for the second time, turn this Wheel of the Dharma of the profound Prajñā-pāramitā. In that future age, when the Bodhisattva Maitreya has accomplished Perfect Enlightenment and turns this Wheel of the Dharma, may we too be able to hear this Dharma. The Buddha said to Subhūti: This Dharma is neither turned a first time nor turned a second time. One should know that all dharmas are ultimately non-existent, and therefore cannot be turned. Subhūti, the Bodhisattva-Mahāsattva who cultivates and studies the Prajñā-pāramitā is likewise so.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, the Great Pāramitā is the Prajñā-pāramitā. Why is this so? Because all those dharmas are free of every attachment, therefore the Bodhisattva-Mahāsattvas cultivate all dharmas up to the realization of the fruit of Anuttarā-samyak-saṃbodhi, and yet there is no dharma to be realized.

Though they turn the Wheel of the Dharma, there is no dharma to be made manifest, no dharma to be realized and attained. Because there is nothing realized, nothing made manifest, nothing attained, therefore all dharmas are Empty, ultimately free of every attachment. Because they are free of attachment, all dharmas do not regress and do not turn.

Why is this so? World-Honored One, all dharmas are free of nature, and therefore they do not regress and do not turn.

The Buddha said to the Venerable Subhūti: So it is, so it is. As you have said, Subhūti. That Gate of Liberation of Emptiness does not regress and does not turn; the Gates of Liberation of Signlessness and Wishlessness too do not regress and do not turn. Subhūti, although one expounds thus with respect to all dharmas, yet the nature of all dharmas is ultimately quiescent and extinguished—not spoken, not displayed, not heard, not attained—there is no dharma to be realized. Because there is nothing that is realized, there is likewise no one who realizes. Therefore all dharmas are not ceased, yet not non-ceased.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, the Boundless Pāramitā is the Prajñā-pāramitā, because empty space is boundless. The Pāramitā of the Unequalled-Equal is the Prajñā-pāramitā, because all dharmas cannot be obtained. The Pāramitā of Separation is the Prajñā-pāramitā, because all is ultimately Empty.

The Indestructible Pāramitā is the Prajñā-pāramitā, because the nature of all dharmas can have nothing attained. The Phraseless Pāramitā is the Prajñā-pāramitā, because dharmas are without name and without characteristic. The Natureless Pāramitā is the Prajñā-pāramitā, because dharmas do not come.

The Wordless Pāramitā is the Prajñā-pāramitā, because dharmas are without discrimination. The Pāramitā of Non-Coming is the Prajñā-pāramitā, because the aggregates can have nothing attained. The Pāramitā of Non-Going is the Prajñā-pāramitā, because dharmas do not come.

The Pāramitā of Non-Accumulation is the Prajñā-pāramitā, because dharmas are not grasped. The Inexhaustible Pāramitā is the Prajñā-pāramitā, because the characteristic of dharmas is inexhaustible. The Unproduced Pāramitā is the Prajñā-pāramitā, because dharmas are without attachment.

The Pāramitā of Non-Doing is the Prajñā-pāramitā, because a doer can have nothing attained. The Pāramitā of No Knower is the Prajñā-pāramitā, because dharmas have no sovereign master. The Pāramitā of Nowhere-to-Arrive is the Prajñā-pāramitā, because there is no regressing or losing.

The Unceasing Pāramitā is the Prajñā-pāramitā, because the former, latter, and middle portions can have nothing attained. The Pāramitā of dream, illusion, reflection, echo, mirage, and the like is the Prajñā-pāramitā, because dharmas are unproduced. The Afflictionless Pāramitā is the Prajñā-pāramitā, because the nature of greed, hatred, delusion, and the like is pure.

The Pāramitā of Non-Transcending-the-World is the Prajñā-pāramitā, because a basis of support cannot be obtained. The Undefiled Pāramitā is the Prajñā-pāramitā, because empty space is pure. The Pāramitā Without Frivolous Discourse is the Prajñā-pāramitā, because dharmas are equal.

The Thoughtless Pāramitā is the Prajñā-pāramitā, because thoughts are unproduced. The Motionless Pāramitā is the Prajñā-pāramitā, because the nature of dharmas constantly abides. The Pāramitā of Freedom from Desire is the Prajñā-pāramitā, because the nature of dharmas is true and real.

The Pāramitā of Non-Arising is the Prajñā-pāramitā, because dharmas are without obstruction. The Quiescent Pāramitā is the Prajñā-pāramitā, because the characteristic of dharmas cannot be obtained. The Faultless Pāramitā is the Prajñā-pāramitā, because it is replete with all merits.

The Pāramitā Without Sentient Beings is the Prajñā-pāramitā, because the realm of sentient beings cannot be obtained. The Pāramitā Without Cutting-Off is the Prajñā-pāramitā, because dharmas do not arise. The Pāramitā Without the Two Extremes is the Prajñā-pāramitā, because dharmas are free of attachment.

The Pāramitā of Non-Difference is the Prajñā-pāramitā, because dharmas do not conjoin. The Unattached Pāramitā is the Prajñā-pāramitā, because it does not discriminate the stages of the Śrāvaka and the Pratyekabuddha. The Non-Discriminating Pāramitā is the Prajñā-pāramitā, because its discrimination is equal.

The Immeasurable Pāramitā is the Prajñā-pāramitā, because the measure of dharmas is equal. The Pāramitā Like Empty Space is the Prajñā-pāramitā, because all dharmas are without obstruction. The Impermanent Pāramitā is the Prajñā-pāramitā, because all dharmas are conditioned.

The Pāramitā of Suffering is the Prajñā-pāramitā, because empty space is equal. The Pāramitā of Emptiness is the Prajñā-pāramitā, because all cannot be obtained. The Selfless Pāramitā is the Prajñā-pāramitā, because a self cannot be obtained.

The Signless Pāramitā is the Prajñā-pāramitā, because all dharmas cannot be turned. The Pāramitā of the Nature of Emptiness is the Prajñā-pāramitā, because it is ultimately without boundary. The Pāramitās of the Foundations of Mindfulness, the Right Exertions, the Bases of Spiritual Power, the Faculties, the Powers, the Factors of Awakening, and the Path are the Prajñā-pāramitā, because the thirty-seven factors of Bodhi cannot be obtained.

The Pāramitās of Emptiness, Signlessness, and Wishlessness are the Prajñā-pāramitā, because the three Gates of Liberation cannot be obtained. The Pāramitās of contemplating form while inwardly possessing form, and of outward form, are the Prajñā-pāramitā, because the eight Liberations cannot be obtained. The Pāramitā of the First Dhyāna-concentration is the Prajñā-pāramitā, because the nine successive attainments cannot be obtained.

The Pāramitās of suffering, origin, cessation, and the path are the Prajñā-pāramitā, because the dharma of the Four Noble Truths cannot be obtained. The Pāramitās of Giving and the rest are the Prajñā-pāramitā, because the ten Pāramitās cannot be obtained. The Pāramitā of the Ten Powers is the Prajñā-pāramitā, because they cannot be destroyed.

The Pāramitā of the Four Fearlessnesses is the Prajñā-pāramitā, because it is without timidity, without fear, without regressing, without losing. The Pāramitā of Freedom from Bondage is the Prajñā-pāramitā, because the Knowledge of the Knowledge of All Modes is without attachment and without obstruction. The Pāramitā of the Tathāgata's Immeasurable Merits is the Prajñā-pāramitā, because it surpasses all numbered dharmas.

The Pāramitā of the Tathāgata's Suchness is the Prajñā-pāramitā, because the Suchness of all dharmas is equal. The Pāramitā of Spontaneous Wisdom is the Prajñā-pāramitā, because the self-nature of all dharmas is equal. The Pāramitā of the Knowledge of the Knowledge of All Modes is the Prajñā-pāramitā, because the nature and characteristic of all dharmas cannot be obtained and cannot be known.

Chapter 10: Praise of the Upholder (Part 1)

At that time, Śakra, Lord of the Devas, thought: Those good sons and good daughters who, even for a moment, are able to hear this Dharma-gate of the Prajñā-pāramitā—these persons have already planted roots of goodness in the presence of the Buddhas; how much more so one who, with respect to this Dharma-gate of the Prajñā-pāramitā, is able to uphold, read, recite, remember, and reflect upon it, expound it for others, study it as it has been expounded, practice it as it has been expounded, in correspondence with principle.

This person, in the presence of immeasurable, innumerable Buddhas, World-Honored Ones, has already paid reverence, made offerings, and planted roots of goodness. Again, if there be a person who, hearing this Dharma-gate of the Prajñā-pāramitā, is not afraid, not anxious, does not regress, and does not lose heart, this person, long ago in the presence of past Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, has already heard and received this profound Dharma, inquired into the meaning of the Dharma, and within this Dharma cultivated in accordance with principle; therefore now, on hearing it, he gives rise to no fear, studies as it has been expounded, practices as it has been expounded, in correspondence with principle.

At that time, the Venerable Śāriputra, knowing that Śakra, Lord of the Devas, was thinking thus in his mind, then addressed the Buddha: World-Honored One, if there be a person who, hearing this profound Dharma-gate of the Prajñā-pāramitā, gives rise to a mind of faith and understanding, of reverence and respect, and upholds, reads, and recites it, expounds it for others, studies it as it has been expounded, practices it as it has been expounded, in correspondence with principle—this person will be like a Bodhisattva-Mahāsattva of non-regression, his merit no different.

Why is this so? This profound Dharma-gate of the Prajñā-pāramitā, if a person has but scant roots of goodness, he cannot hear it. If in the presence of former Buddhas he has not yet cultivated it, then now he cannot give rise to pure faith and understanding.

Furthermore, World-Honored One. If there be a person who, hearing this profound Dharma-gate of the Prajñā-pāramitā, gives rise to opposition and slander, one should know that this person, in the presence of former Buddhas, has already heard this Dharma; and at that time too he gave rise to opposition and slander. Why is this so?

Although this person has some scant roots of goodness, and formerly was able to hear this profound Dharma-gate of the Prajñā-pāramitā, yet because he was covered over by indolence and gave rise to no diligent effort, had no faith and no forbearance, with respect to the profound Dharma he gave rise to no delight. Because he had no delight, he could not understand it clearly; not understanding, he was again unable to inquire of the Buddhas and the disciples of the Buddha.

Owing to such conditions, now on hearing this Dharma he gives rise to opposition and slander; one should know that in days of old he gave rise to opposition and slander.

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, if a person pays homage to the Prajñā-pāramitā, this is to pay homage to the Knowledge of the Knowledge of All Modes of the Buddhas.

The Buddha said to Śakra, Lord of the Devas: So it is, so it is. Kauśika, if a person pays homage to the Prajñā-pāramitā, this is to pay homage to the Knowledge of the Knowledge of All Modes of the Buddhas. Why is this so? From the Knowledge of the Knowledge of All Modes is born the Prajñā-pāramitā, and the Prajñā-pāramitā in turn gives birth to the Knowledge of the Knowledge of All Modes. The Bodhisattva-Mahāsattvas, when they practice the Prajñā-pāramitā, should abide in the Prajñā-pāramitā in this way, and cultivate the Prajñā-pāramitā in this way.

At that time, Śakra, Lord of the Devas, again addressed the Buddha: World-Honored One, when a Bodhisattva-Mahāsattva practices the Prajñā-pāramitā, how is he said to abide in this way and to cultivate in this way?

The Buddha praised Śakra, Lord of the Devas: Excellent! Excellent! Kauśika, you now well ask the Tathāgata, the Worthy One, the Perfectly Enlightened One, this profound meaning.

In truth, that you are able to ask is owing to the spiritual power and protective mindfulness of the Tathāgata. If a Bodhisattva-Mahāsattva, when practicing the Prajñā-pāramitā, does not abide in form, does not abide in the characteristic of form—if the Bodhisattva does not abide in form, does not abide in the characteristic of form, this indeed is to cultivate form. He does not abide in feeling, perception, formations, and consciousness; he does not abide in the characteristic of consciousness.

If the Bodhisattva does not abide in consciousness, does not abide in the characteristic of consciousness, this indeed is to cultivate consciousness. Kauśika, if the Bodhisattva does not cultivate form, does not cultivate the characteristic of form, this indeed is not to abide in form; if he does not cultivate feeling, perception, formations, and consciousness, does not cultivate the characteristic of consciousness, this indeed is not to abide in consciousness.

Kauśika, when the Bodhisattva-Mahāsattva practices the Prajñā-pāramitā in this way, he is said to abide in this way and to cultivate in this way.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, the Prajñā-pāramitā is profound in the extreme. As for the Prajñā-pāramitā, neither its boundary nor its source can be reached. The Prajñā-pāramitā is vast and immeasurable.

The Buddha said: Śāriputra, so it is, so it is. If a Bodhisattva-Mahāsattva, when practicing the Prajñā-pāramitā, does not abide in profound form, does not abide in the profound characteristic of form—if the Bodhisattva does not abide in profound form, does not abide in the profound characteristic of form, this indeed is to cultivate profound form. He does not abide in profound feeling, perception, formations, and consciousness, does not abide in the profound characteristic of consciousness;

if the Bodhisattva does not abide in profound consciousness, does not abide in the profound characteristic of consciousness, this indeed is to cultivate profound consciousness. Śāriputra, if the Bodhisattva does not cultivate profound form, does not cultivate the profound characteristic of form, this indeed is not to abide in profound form.

If he does not cultivate profound feeling, perception, formations, and consciousness, does not cultivate the profound characteristic of consciousness, this indeed is not to abide in profound consciousness.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, this profound Dharma-gate of the Prajñā-pāramitā should be proclaimed in accordance with principle to those Bodhisattva-Mahāsattvas who abide in the stage of non-regression and have received the prediction. Why is this so? Those Bodhisattvas, if they hear it expounded thus, will have no doubt and no regret, and will be free of all obstructions.

Śakra, Lord of the Devas, then addressed the Venerable Śāriputra: It is as the Venerable One says; it is so. But suppose it be expounded to a Bodhisattva who has not yet received the prediction—what fault would there be?

The Venerable Śāriputra said: Kauśika, if it be expounded to a Bodhisattva who has not yet received the prediction, there is likewise no fault. Why is this so? That Bodhisattva, though he has not yet received the prediction, if he is able to hear this Dharma-gate of the Prajñā-pāramitā, rejoices in accord with it, believes and accepts it, reverently beholds it, pays it homage and respect, is not anxious, not afraid, does not regress, does not lose heart—one should know that this Bodhisattva has long abided in the Dharma of the Great Vehicle, has matured his roots of goodness, and before long will receive from one, two, or three Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, the prediction of Anuttarā-samyak-saṃbodhi.

Kauśika, that Bodhisattva, though he has not yet received the prediction in the presence of the present Buddhas, World-Honored Ones, will in a future age assuredly behold the Buddhas, Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, reverently behold them and make offerings to them, receive the prediction of Anuttarā-samyak-saṃbodhi, cultivate all wholesome dharmas, and at last realize the fruit of Anuttarā-samyak-saṃbodhi.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, if a Bodhisattva, even for a moment, is able to hear this Dharma-gate of the Prajñā-pāramitā, reverently behold it, believe and accept it, it may still be said that this Bodhisattva has long abided in the Dharma of the Great Vehicle and has matured his roots of goodness; how much more so one who is able, with respect to this Dharma-gate, to read and recite it, reflect upon it, expound it for others, and practice it in accordance with principle. How is it with such a one?

At that time, the Buddha said to the Venerable Śāriputra: So it is, so it is. As you have said. If a Bodhisattva but momentarily hears this Dharma-gate of the Prajñā-pāramitā, reverently beholds it, believes and accepts it, I say that this Bodhisattva has long abided in the Dharma of the Great Vehicle and has matured his roots of goodness; how much more so one who, with respect to this Dharma, is further able to read and recite it, reflect upon it, expound it for others, and practice it in accordance with principle; he will assuredly and soon be able to accomplish the fruit of Anuttarā-samyak-saṃbodhi.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, I now wish to speak a simile to make this meaning clear.

The Buddha said: Śāriputra, speak as you wish.

Śāriputra said: World-Honored One, it is like a person who abides in the Bodhisattva Vehicle and diligently seeks Bodhi, who at times in a dream sees himself seated upon the Seat of Bodhi. World-Honored One, that Bodhisattva, having dreamed thus, one should know is already close to the fruit of Anuttarā-samyak-saṃbodhi. So it is too with whoever seeks Bodhi.

If he is able to hear this Dharma-gate of the Prajñā-pāramitā, rejoices in accord with it, believes and accepts it, one should know that this person has long abided in the Dharma of the Great Vehicle, has matured his roots of goodness, and will assuredly receive the prediction of Bodhi; how much more so one who is able to read and recite it, reflect upon it, expound it for others, and practice it in accordance with principle.

One should know that this person will assuredly and soon realize the fruit of Anuttarā-samyak-saṃbodhi. Why is this so? World-Honored One, there are sentient beings who, because of karmic hindrances, go against the Knowledge in Accordance with Reality, and therefore stay far from this Dharma-gate of the Prajñā-pāramitā, and cannot give rise to pure faith and understanding.

Thereby they cannot mature their roots of goodness. There are sentient beings who, with respect to this Dharma, have long heard, received, believed, and understood it, abiding in the true reality, maturing their roots of goodness. World-Honored One, one should know that this person abides in the Reality in Accordance with the Truth, no longer regresses, and draws near to the fruit of Anuttarā-samyak-saṃbodhi.

World-Honored One, again it is like a person who wishes to cross a perilous road of one hundred yojanas, or even five hundred yojanas, through a desolate wilderness. Upon that road, whether going forward or going back, he is full of fear and doubt. This person, advancing step by step, wishing to come out of the perilous road, suddenly sees herdsmen tending oxen and sheep, and at once knows that a town or city is not far off.

This person thereupon attains peace of mind, no longer anxious about bandits and the like. Why is this so? This person, having seen the herdsmen tending oxen and sheep, at once knows that a town, city, and villages are near.

World-Honored One, so it is too with one who seeks Bodhi. If he is able to hear this Dharma-gate of the Prajñā-pāramitā, one should know that he draws near to the fruit of Anuttarā-samyak-saṃbodhi, before long will receive the prediction of Great Bodhi, and will no longer fall into the stages of the Śrāvaka and the Pratyekabuddha. Why is this so?

To be able to hear the Dharma-gate of the Prajñā-pāramitā, to reverently behold it, to believe and accept it, are the foretelling signs. Therefore, the Bodhisattva-Mahāsattvas, with respect to this Dharma-gate of the Prajñā-pāramitā, should revere it, pay it homage, and practice it in accordance with principle.