佛說佛母出生三法藏般若波羅蜜多經

Chapter 19: The Profound Meaning (Part 2)

At that time, the Venerable Śāriputra thought: The Bodhisattva-Mahāsattva Maitreya has attained profound wisdom; within the stream of birth and death he diligently practices the Prajñā-pāramitā.

At that time, the World-Honored One, knowing that Śāriputra's mind thought thus, then said to Śāriputra: Why do you now give rise to such a thought? Among your dharmas, do you see any dharma whereby you grasped and realized the fruit of Arhatship?

Śāriputra said: There is no dharma that can be seen, nor is there any realization.

The Buddha said to Śāriputra: The Bodhisattva-Mahāsattva is likewise so. Although he practices the Prajñā-pāramitā, there is no dharma that can be received as prophecy, nor is there any dharma to be attained as Supreme Perfect Enlightenment. Therefore one should not hold to any dharma that grasps the profound mark. When the Bodhisattva-Mahāsattva practices the Prajñā-pāramitā in this way, without alarm and without fear, with all the powers complete, he should think thus: "With respect to dharmas, I have nothing attained and nothing realized; therein I cultivate in conformity with reason." If he practices in this way, this is to practice the Prajñā-pāramitā.

Furthermore, Śāriputra. The Bodhisattva-Mahāsattva, even if he meets with the peril of fierce beasts, gives rise to no alarm or fear. Why is this? The Bodhisattva is able to give up everything, bringing great benefit to all sentient beings. This Bodhisattva should then think: "If the fierce beasts wish to eat my flesh, I shall give it to them, vowing that I shall fulfill the Dāna-pāramitā and draw near to Supreme Perfect Enlightenment. Practicing diligently and with such vigor, I shall attain Supreme Perfect Enlightenment, a pure Buddha-land, in whose realm there are no kinds of vermin, beasts, oxen, or fierce livestock; and all sentient beings will not devour one another."

Furthermore, Śāriputra. The Bodhisattva-Mahāsattva, even if he meets with the peril of malicious bandits, gives rise to no alarm or fear. Why is this?

The Bodhisattva is able to give up all his possessions as well as his own body, without stinginess or regret. This Bodhisattva then thinks thus: "If malicious bandits come to plunder, I shall give them all the possessions they desire; even if they take my life, I shall give rise to no anger, hatred, or resentment. At that time, I shall not arouse bodily karma, nor produce verbal karma, nor stir mental karma.

With respect to the three karmas, I depart from all faults. I vow that I may fulfill the Śīla-pāramitā and the Kṣānti-pāramitā, and draw near to Supreme Perfect Enlightenment. Practicing diligently and with such vigor, I shall attain Supreme Perfect Enlightenment, a pure Buddha-land, in whose realm there are none of the malicious bandits and other evil kinds; and those sentient beings will not plunder one another."

Furthermore, Śāriputra. The Bodhisattva-Mahāsattva, even if he meets with the peril of having no water, gives rise to no alarm or fear. Why is this?

The Bodhisattva, skillfully on behalf of sentient beings, expounds the Dharma that removes thirst. This Bodhisattva then thinks thus: "I ought, on behalf of sentient beings, to proclaim the essential Dharma, causing all sentient beings to cut off thirst-craving so that their minds become pure. If this body of mine, pressed by thirst, should die, then when I am reborn into another world, toward all the sentient beings there I shall also give rise to the mind of great compassion, thinking that these sentient beings are thin and frail in merit, and again have met with this peril of having no water;

I shall constantly, on behalf of these sentient beings, expound the Dharma that removes thirst, firmly and diligently practicing with such vigor, vowing that I shall fulfill the Vīrya-pāramitā and draw near to Supreme Perfect Enlightenment.

Practicing diligently and with such vigor, when I attain Supreme Perfect Enlightenment, in the pure Buddha-land the sentient beings within that realm will not suffer hunger or thirst; those sentient beings, complete in merit, will naturally have the water of the eight virtues, joyful and complete."

Furthermore, Śāriputra. The Bodhisattva-Mahāsattva, even if he meets with the peril of hunger and thirst, is not alarmed or afraid. Why is this?

The Bodhisattva wears the armor of vigor, his body and mind pure. This Bodhisattva then thinks: "Now, these sentient beings endure the suffering of hunger and thirst—truly pitiable. I vow that I may fulfill the Dhyāna-pāramitā and draw near to Supreme Perfect Enlightenment; practicing diligently and with such vigor, when I attain Supreme Perfect Enlightenment, in the pure Buddha-land the sentient beings within that realm will not endure the suffering of hunger and thirst, but all will be joyful and delighted according to their wishes; just as in the heaven of the Thirty-Three, sovereign and joyful, where all desires manifest in accord with the mind;

I vow that the sentient beings in my land, when they come there, will likewise accomplish such joyful matters, and that at all times their bodies and minds will be pure, their right livelihood firm, not living by wrong livelihood, their minds abiding in tranquil stillness, departing from all distraction."

Furthermore, Śāriputra. The Bodhisattva-Mahāsattva, even if he meets with the peril of sickness, gives rise to no alarm or fear. Why is this? The Bodhisattva is able to reflect and contemplate; therein there is no dharma that can be sick. This Bodhisattva then thinks: "Now, these sentient beings endure the various sufferings of sickness—truly most pitiable. I vow that I may fulfill the Prajñā-pāramitā and draw near to Supreme Perfect Enlightenment. Practicing diligently and with such vigor, when I attain Supreme Perfect Enlightenment, in the pure Buddha-land the sentient beings within that realm will depart from the various sufferings of sickness."

Śāriputra, if the Bodhisattva-Mahāsattva is able diligently to cultivate such practices, he then attains Supreme Perfect Enlightenment.

Furthermore, Śāriputra. The Bodhisattva-Mahāsattva, with respect to Supreme Perfect Enlightenment, should not think that he must cultivate for a very long time before he can accomplish it; nor, again, should he be alarmed or afraid. Why is this? The prior limit of the world is the prior limit of the long duration. The Bodhisattva, if his mind is in conformity for a single kṣaṇa, though it is long, is yet not long. Therefore the Bodhisattva-Mahāsattva should not give rise to the notion that it is hard to practice, should not think it is long; and therein, too, he should not retreat or be lost.

Furthermore, Śāriputra. The Bodhisattva-Mahāsattva, with respect to such dharmas and the other dharmas, whether he sees them or hears them, should not be alarmed or afraid. This Bodhisattva-Mahāsattva should, firm and steadfast, arouse and practice with vigor, studying as it is taught and practicing as it is taught, and thereby attain full conformity with the Prajñā-pāramitā.

At that time, in the assembly there was a woman named Aṅganī-vā, who rose from her seat, came before the Buddha, bared her right shoulder, placed her right knee upon the ground, joined her palms in reverence, bowed her head to the Buddha's feet, and addressed the Buddha: "World-Honored One, as for the Dharma I have heard, I give rise to no alarm or fear therein; and in a future age, I too shall expound such Dharma on behalf of all sentient beings." Having spoken thus, she then took golden flowers and scattered them upon the Buddha. By the Buddha's spiritual power, those flowers naturally stood in the midst of empty space.

At that time, the World-Honored One then emitted a pure and subtle golden light, illuminating everywhere the immeasurable, boundless lands, even up to the realm of Brahmā, shining forth vast and great. That light returned and circled the Buddha three times, then entered the crown of the World-Honored One's head.

At that time, the Venerable Ānanda rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms in reverence, and addressed the Buddha: World-Honored One, for what cause, for what condition, do you emit this light? The Buddhas, the Tathāgatas, the Worthy of Offerings, the Perfectly Enlightened Ones, if there be no cause and condition, do not emit light.

The Buddha said: Ānanda, now this woman Aṅganī-vā, after she dies and is reborn, will obtain a male body and be born into the world of Abhirati in the Buddha-land of Akṣobhya; in the presence of that Tathāgata, Worthy of Offerings, Perfectly Enlightened One, she will reverently make offerings and cultivate the holy practice. Passing away from there, she will again be born into other Buddha-lands. In this way, from this Buddha-land to other Buddha-lands, life after life she will be born without departing from the Buddhas, ever beholding, paying homage, drawing near, and making offerings.

Just as a Wheel-Turning Sage King, honored and sovereign, goes from this palace to that palace, from birth to death, without his feet treading upon the ground, so now this woman is likewise. From this Buddha-land to that Buddha-land, she does not part from the Buddhas. Even into a future age, in the Constellation Kalpa, she will attain Buddhahood, named Golden Flower Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, appearing in the world.

At that time, the Venerable Ānanda thought: Now this woman, when she attains Buddhahood, will there be in that land an assembly of Bodhisattva-Mahāsattvas like the assemblies of the Buddhas?

At that time, the World-Honored One, knowing that Ānanda's mind thought thus, said to Ānanda: You should now know that this woman Aṅganī-vā, when she has attained Buddhahood, will have within that Buddha-land an assembly of Bodhisattvas and Śrāvakas, very many in number, immeasurable, boundless, beyond reckoning, just like the assemblies of the Buddhas, without difference.

Furthermore, Ānanda. Within that Buddha-land, the sentient beings will be at peace and joyful, without the perils of fierce beasts, robbers, hunger and thirst, the suffering of sickness, drought, and so forth; at all times they will depart from all fears. Ānanda, this Golden Flower Tathāgata, Worthy of Offerings, Perfectly Enlightened One, when she has attained Supreme Perfect Enlightenment, will be able to accomplish such merit.

At that time, the Venerable Ānanda addressed the Buddha: World-Honored One, this woman Aṅganī-vā, when she first aroused the mind of bodhi and planted wholesome roots, in the presence of which Buddha, World-Honored One, was it?

The Buddha said: Ānanda, this woman Aṅganī-vā first, in the presence of that Dīpaṃkara Tathāgata, Worthy of Offerings, Perfectly Enlightened One, aroused the mind of Supreme Perfect Enlightenment. At that time, I, in the presence of the Dīpaṃkara Tathāgata, Worthy of Offerings, Perfectly Enlightened One, used five sprays of utpala flowers as an offering. At that time I realized the Forbearance of the Non-Arising of Dharmas, and that Dīpaṃkara Tathāgata, knowing that my wholesome roots had ripened, then bestowed upon me the prophecy of Supreme Perfect Enlightenment, saying thus: "Good son, in a future age you shall become a Buddha, named Śākyamuni Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One,

Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One." Ānanda, at that time this woman, in that Buddha-assembly, having heard the Buddha bestow upon me the prophecy of Supreme Perfect Enlightenment, then took golden flowers and offered them to the Buddha; and having made the offering of flowers, she thought: "How joyful!

This good son has now received the prophecy. I vow that in the future I too may receive the prophecy, just like this person, no different from this day." Ānanda, therefore you should know that this woman Aṅganī-vā aroused the mind of bodhi a very long time ago.

Ānanda addressed the Buddha: World-Honored One, excellent! Excellent! Now this woman has, for a long time, cultivated the practice of Supreme Perfect Enlightenment.

The Buddha said: Ānanda, so it is, so it is. Now this woman has, for a long time, cultivated the practice of Supreme Perfect Enlightenment; therefore now she has received from me the prophecy of Supreme Perfect Enlightenment.

Chapter 20: Skillful Means (Part 1)

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, if a Bodhisattva-Mahāsattva wishes to practice the Prajñā-pāramitā, how should he study Emptiness, how should he enter the samādhi of Emptiness?

The Buddha said to Subhūti: If a Bodhisattva-Mahāsattva wishes to practice the Prajñā-pāramitā, he should contemplate form as empty; he should contemplate feeling, perception, formations, and consciousness as empty; he should, with a mind undistracted, rightly contemplate all dharmas as ultimately empty; whether all dharmas, or the nature of all dharmas, none can be seen. Although he contemplates the nature of dharmas as empty in this way, he should not, amid those dharmas, realize the true limit of Emptiness.

Subhūti addressed the Buddha: World-Honored One, as the Buddha has said, the Bodhisattva-Mahāsattva should not realize Emptiness. World-Honored One, when the Bodhisattva-Mahāsattva abides in the samādhi of Emptiness, how is it that he does not realize Emptiness?

The Buddha said to Subhūti: The Bodhisattva-Mahāsattva, although he contemplates Emptiness with respect to all marks, only studies Emptiness and does not grasp and realize Emptiness therein. When that Bodhisattva contemplates in this way, he should think: "This is only the time for me to study, not the time to realize." Therefore he does not abide in the supreme concentration, nor does he gather his mind deeply, bound to its object.

Because that Bodhisattva-Mahāsattva is protected and upheld by the power of the Prajñā-pāramitā, although he does not realize Emptiness, he also does not lose the dharmas of the limbs of bodhi, nor does he exhaust the outflows, his mind abiding in cessation. Therefore the Bodhisattva-Mahāsattva, although he practices the gateway of liberation of the samādhi of Emptiness, does not realize Emptiness; although he enters the gateway of liberation of the samādhi of the Markless, he does not realize the Markless, nor does he abide in the Marked.

Why is this? Because this Bodhisattva-Mahāsattva, with profound wisdom and complete wholesome roots, is able to think thus: "Now is the time to study, not the time to realize." Therefore, although he again contemplates Emptiness, he is not obstructed; although he abides in the samādhi of Emptiness, therein he does not realize the true limit of Emptiness, because he is protected and upheld by the power of the Prajñā-pāramitā.

Subhūti, it is like a person of upright form and features, valiant and supreme, vigorous and firm, wealthy and sovereign, who speaks words of meaning, of benefit to others, with unimpeded eloquence, with bright and clear wisdom, knowing the time, knowing the place, knowing where he comes from and goes to, penetrating good and evil, understanding numbers and calculation, skillfully accomplishing all crafts, valiant, possessed of strength, able to repel enemy armies, and so on, understanding clearly all worldly matters, beloved by others, beheld, drawn near, honored, and revered.

This person, because of these conditions, wherever he goes obtains great benefit, his mind and intention gentle and harmonious, delighted and joyful. One day, this person, having some small cause, together with his father and mother, wife and children, and kindred, passes through an open wilderness, exceedingly fearful, on a perilous and evil road, where there are bandits, robbers, the various non-human kinds, and so forth.

At that time, all his kindred are anxious and afraid, their hair standing on end. That person then says to his father and mother and relatives: "You kinsfolk, do not give rise to anxiety and fear. I have a means to pass safely through all these perils." He then conjures forth many people, who hold all manner of sharp weapons, protecting his kindred as they pass through these perils.

Those bandits, robbers, and non-human kinds all withdraw and are unable to do harm. After all that person's kindred have passed through these perils, they arrive safely and fortunately at the city, town, or village to which that person was heading. Why is this?

Because this person has wisdom, has understanding, is valiant and supremely victorious, possessed of great strength, firm and not retreating, so those bandits, robbers, and the rest are unable to oppose him. The Bodhisattva-Mahāsattva is likewise so. Pitying and benefiting all sentient beings, ever practicing the four immeasurable practices of Loving-kindness, Compassion, Sympathetic Joy, and Equanimity, protected and upheld by the power of the Prajñā-pāramitā, he is complete in skillful means, and with all his wholesome roots he dedicates them to Omniscience; although he cultivates the gateways of liberation of the samādhi of Emptiness, the Markless, and the Wishless, he does not realize the True Limit.

The Bodhisattva-Mahāsattva passes beyond the afflictions and the parts of the afflictions, passes beyond the evil Māras and Māra's helpers, surpasses the stage of the Śrāvaka and the stage of the Pratyekabuddha, and abides in samādhi while purifying away all the outflows. Why is this? Because the Bodhisattva-Mahāsattva is complete in the powers, vigorous and firm, protected and upheld by the power of the Prajñā-pāramitā.

The Bodhisattva does not forsake all sentient beings, causing them all to accomplish Supreme Perfect Enlightenment. The Bodhisattva-Mahāsattva again takes all sentient beings as his object, entering the samādhi of the mind of Loving-kindness, again entering the supreme samādhi of objectless Loving-kindness, cultivating the supreme Pāramitā.

Furthermore, Subhūti. The Bodhisattva-Mahāsattva, although he practices the gateway of liberation of the samādhi of Emptiness, therein does not realize the Markless, and does not fall into the Marked. Subhūti, it is like a bird flying in the empty sky that does not fall to the ground; though it flies in the midst of space, it does not rely upon space, nor does it abide in space; the Bodhisattva-Mahāsattva is likewise so.

Although he practices Emptiness and studies Emptiness, practices the Markless and studies the Markless, practices the Wishless and studies the Wishless, not yet complete in the Buddha-dharmas, yet he never falls into Emptiness, the Markless, or the Wishless. Subhūti, again it is like a person who studies archery with a master of archery; having become skilled and adept, he then shoots into empty space. Having shot the first arrow, he then shoots another arrow, and the arrows follow one upon another as he wishes, without falling to the ground.

The Bodhisattva-Mahāsattva is likewise so. Because he wishes to accomplish the wholesome roots of Supreme Perfect Enlightenment, and because he is protected and upheld by the power of the Prajñā-pāramitā, if he has not yet accomplished the wholesome roots of Supreme Perfect Enlightenment, he also never grasps and realizes the True Limit. When he has accomplished the wholesome roots and has fulfilled Supreme Perfect Enlightenment, then the Bodhisattva at last realizes the True Limit.

Therefore, Subhūti, when the Bodhisattva-Mahāsattva practices the Prajñā-pāramitā, when he cultivates the Prajñā-pāramitā, he should rightly contemplate the profound true mark of all dharmas in this way. Although he contemplates it, he does not grasp and realize it.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, what the Bodhisattva-Mahāsattva does is most difficult, exceedingly difficult; although he practices Emptiness, studies Emptiness, and enters the samādhi of Emptiness, therein he does not realize the true limit of Emptiness. World-Honored One, it is truly rare, truly rare!

The Buddha said to the Venerable Subhūti: So it is, so it is. The Bodhisattva-Mahāsattva, although he practices Emptiness, studies Emptiness, and enters the samādhi of Emptiness, therein does not realize the true limit of Emptiness. This is most difficult, exceedingly difficult.

This is rare, very rare. Why is this? Subhūti, that Bodhisattva arouses the supreme great vow thus: "I ought to liberate all sentient beings, not forsaking all sentient beings." When the Bodhisattva has aroused this vow, he then enters the gateway of liberation of the samādhi of Emptiness, the gateway of liberation of the samādhi of the Markless, and the gateway of liberation of the samādhi of the Wishless.

Although the Bodhisattva enters these gateways of liberation, therein he does not grasp and realize the True Limit. Why is this? Because this Bodhisattva has obtained the protective power of skillful means, he is able to think thus: "I do not forsake sentient beings.

So long as I am not complete in the Buddha-dharmas, I shall never realize the true limit of Emptiness therein."

Furthermore, Subhūti. The Bodhisattva-Mahāsattva, if he wishes to enter the profound nature of Emptiness—that is, the gateway of liberation of the samādhi of Emptiness, the gateway of liberation of the samādhi of the Markless, and the gateway of liberation of the samādhi of the Wishless—the Bodhisattva, if he wishes to enter those gateways of liberation of samādhi, should give rise to a mind thus: "All sentient beings, within the stream of birth and death, cling to the mark of sentient beings and give rise to the view of there being something attained.

When I have attained Supreme Perfect Enlightenment, I shall, on behalf of sentient beings, proclaim the essential Dharma to cut off this mark." He then enters the gateway of liberation of the samādhi of Emptiness, the gateway of liberation of the samādhi of the Markless, and the gateway of liberation of the samādhi of the Wishless. Because the Bodhisattva uses such a mind together with the power of his prior skillful means, therefore within these samādhis he does not grasp and realize the True Limit, nor does he diminish or lose the dharmas of the samādhi of Loving-kindness, Compassion, Sympathetic Joy, and Equanimity.

Why is this? Because this Bodhisattva has obtained the protection and upholding of the power of skillful means, his wholesome dharmas again increase, his faculties become sharp and keen, and the powers of the path of awakening likewise increase and benefit.

Furthermore, Subhūti. The Bodhisattva-Mahāsattva, if he wishes to enter the gateway of liberation of the samādhi of Emptiness, should give rise to a mind thus: "All sentient beings, within the stream of birth and death, again give rise to the mark of Self, holding that there is something attained. When I have attained Supreme Perfect Enlightenment, I shall, on behalf of sentient beings, proclaim the essential Dharma to cut off the mark of Self." He then enters the gateway of liberation of the samādhi of Emptiness.

Because the Bodhisattva uses such a mind together with the power of his prior skillful means, therefore he does not realize the True Limit, nor does he diminish or lose the dharmas of the samādhi of Loving-kindness, Compassion, Sympathetic Joy, and Equanimity. Why is this? This Bodhisattva has obtained the protective power of skillful means, his wholesome dharmas again increase, his faculties become sharp and keen, and the powers of the path of awakening likewise increase and benefit.

Furthermore, Subhūti. The Bodhisattva-Mahāsattva, if he wishes to enter the gateway of liberation of the samādhi of the Markless, should give rise to a mind thus: "All sentient beings, within the stream of birth and death, cling to the mark of Existence, giving rise to the perception of grasping. When I have attained Supreme Perfect Enlightenment, I should, on behalf of sentient beings, proclaim the essential Dharma to cut off the mark of Existence." He then enters the gateway of liberation of the samādhi of the Markless.

Because the Bodhisattva uses such a mind together with the power of his prior skillful means, therefore he does not realize the True Limit, nor does he diminish or lose the dharmas of the samādhi of Loving-kindness, Compassion, Sympathetic Joy, and Equanimity. Why is this? This Bodhisattva has obtained the protective power of skillful means, his wholesome dharmas again increase, his faculties become sharp and keen, and the powers of the path of awakening likewise increase and benefit.

Furthermore, Subhūti. The Bodhisattva-Mahāsattva, if he wishes to enter the gateway of liberation of the samādhi of the Wishless, should give rise to a mind thus: "All sentient beings, within the stream of birth and death, cling to the perceptions of permanence, bliss, self, and purity, giving rise to such inverted perceptions, which are marks that are fabricated. When I have attained Supreme Perfect Enlightenment, I shall, on behalf of sentient beings, proclaim the essential Dharma.

That is: this is impermanent, not permanent; this is suffering, not bliss; this is non-self, not self; this is impure, not pure. In this way I shall cause the cutting off of the perception of permanence, the perception of bliss, the perception of self, and the perception of purity, departing from the mark of fabrication." He then enters the gateway of liberation of the samādhi of the Wishless. Because the Bodhisattva uses such a mind together with the power of his prior skillful means, therefore he does not realize the True Limit, nor does he diminish or lose the dharmas of the samādhi of Loving-kindness, Compassion, Sympathetic Joy, and Equanimity, and the dharmas of Samādhi.

Why is this? This Bodhisattva has obtained the protection and upholding of the power of skillful means, his wholesome dharmas again increase, his faculties become sharp and keen, and the powers of the path of awakening likewise all increase and benefit.

Furthermore, Subhūti. The Bodhisattva-Mahāsattva should give rise to a mind thus: "All sentient beings, within the stream of birth and death, cling to the marks of Existence; that is, formerly they practiced with something attained, now they practice with something attained; formerly they practiced the perception of permanence, now they practice the perception of permanence; formerly they practiced inverted practices, now they practice inverted practices; formerly they practiced the perception of conjunction, now they practice the perception of conjunction; formerly they practiced the perception of the unreal, now they practice the perception of the unreal; formerly they gave rise to wrong views, now they give rise to wrong views;

formerly they created erroneous practices, now they create erroneous practices.

In this way, all sentient beings, at all times and in all places, create such practices. Because I am protected and upheld by the power of the Prajñā-pāramitā and am complete in skillful means, practicing diligently and with such vigor, when I attain Supreme Perfect Enlightenment, I shall, on behalf of sentient beings, expound such Dharma, causing sentient beings to enter the profound true mark of all dharmas; that is, Emptiness, the Markless, the Wishless, the Non-doing, the Non-arising, the Non-born, and the Natureless."

Subhūti, if the Bodhisattva-Mahāsattva gives rise to such a mind and is complete in that wisdom, yet should fabricate dharmas that abide in the Three Realms, there is no such thing.

Furthermore, Subhūti. If the Bodhisattva-Mahāsattva who cultivates in conformity should ask other Bodhisattvas: "If a person wishes to accomplish Supreme Perfect Enlightenment, how should he study Emptiness, how should he give rise to his mind so as to enter Emptiness without realizing Emptiness, to enter the Markless, the Wishless, the Non-doing, the Non-arising, the Non-born, and the Natureless without realizing the Markless even up to the Natureless, so that he may cultivate the Prajñā-pāramitā?" If that Bodhisattva says thus: "One who wishes to accomplish Supreme Perfect Enlightenment should only contemplate Emptiness, contemplate the Markless, the Wishless, the Non-doing, the Non-arising, the Non-born, and the Natureless." That person, answering in this way,

has forsaken all sentient beings and is not yet able to be complete in skillful means.

You should know that this Bodhisattva, in the presence of the Buddhas, Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones of the past, has not yet received the prophecy of Supreme Perfect Enlightenment, and has not yet abided in the stage of non-retrogression. Why is this? That Bodhisattva is unable to proclaim the distinctive mark of the non-retrogressive Bodhisattva-Mahāsattva, and is unable to point out correctly and answer correctly with respect to the dharma he was asked.

Subhūti addressed the Buddha: World-Honored One, how does one know that this is a non-retrogressive Bodhisattva-Mahāsattva?

The Buddha said: Subhūti, you should know that the non-retrogressive Bodhisattva-Mahāsattva, with respect to this profound Dharma-gateway of the Prajñā-pāramitā, whether he has heard it or has not heard it, can, according to whatever he is asked, point out correctly and answer correctly therein. One complete in this mark is indeed a non-retrogressive Bodhisattva-Mahāsattva.

Subhūti addressed the Buddha: World-Honored One, of the Bodhisattvas who practice bodhi, are there many or few who can answer correctly?

The Buddha said: Subhūti, few abide in non-retrogression, and therefore are unable to answer correctly. Subhūti, if one has already abided in non-retrogression, you should know that this Bodhisattva's wholesome roots are bright and pure, that he is complete in skillful means, and that he cannot be shaken or destroyed by gods, humans, asuras, the world, and so forth. This Bodhisattva is able skillfully to contemplate all dharmas as like a dream, yet therein he does not realize the True Limit. Subhūti, you should know that this is the mark of the non-retrogressive Bodhisattva-Mahāsattva.