“Furthermore, Śāriputra, what is the Prajñā-Pāramitā of a Bodhisattva-Mahāsattva? A Bodhisattva-Mahāsattva, for the sake of Anuttarā-Samyak-Saṃbodhi, relies upon this and diligently cultivates the Bodhisattva practices. Śāriputra, because a Bodhisattva practices Prajñā-Pāramitā, he therefore applies himself with earnest diligence to hearing, receiving, reciting, reading, and contemplating the meaning of the subtle Dharma gate of The Treasury of Bodhisattva; he both comprehends it and widely proclaims it to others, expounding and revealing its essential points. Śāriputra, if there is a Bodhisattva-Mahāsattva who, after hearing my words, practices in accordance with them, and who applies himself with earnest diligence to hearing, receiving, reciting, researching, and comprehending the meaning of the subtle Dharma gate of The Treasury of Bodhisattva, and who, after expounding and widely revealing it to others, fully illuminates it—then you should know that such a person attains this manifestation of inexhaustible wisdom.
“Śāriputra, what is the character of such wisdom, and how is it realized? Śāriputra, this wisdom is spoken of as having ‘hearing’ as its mark; when a Bodhisattva enters it in accordance with what is right, it is therefore called the mark of inexhaustible wisdom. Again, Śāriputra, such characteristics I should expound extensively. What are these characteristics? A Bodhisattva-Mahāsattva, in seeking the True Dharma, takes inclination as its mark, takes motivation as its mark, takes skillful means as its mark, takes good spiritual friends as its mark, takes absence of arrogance as its mark, takes reverence toward learned persons as its mark, takes respect as its mark, takes circling around as its mark, takes humility and deference as its mark, takes approaching and paying homage as its mark, takes hearing with clarity as its mark, takes attending upon as its mark, takes contemplation as its mark, takes non-confusion as its mark, takes regarding it as a precious treasure as its mark, takes regarding it as a fine medicine as its mark, takes regarding it as something that cures all ailments as its mark, takes the vessel of mindfulness as its mark, takes directing toward awakening as its mark, takes delight in great wisdom as its mark, takes realization of awakening as its mark, takes being unsatiated in hearing as its mark, takes increasing relinquishment as its mark, takes delight in generosity as its mark, takes associating with those of extensive learning as its mark, takes loving engagement in all undertakings as its mark, takes bodily adaptability as its mark, and takes keenness and vigor of mind as its mark.
“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva takes, with respect to the assembly listening to the Dharma, tireless listening as its mark; takes hearing the true meaning as its mark; takes hearing the True Dharma as its mark; takes hearing true conduct as its mark; takes hearing the wisdom of realization as its mark; takes hearing the Pāramitās as its mark; takes hearing the Dharma of The Treasury of Bodhisattva as its mark; takes hearing the means of embracing beings as its mark; takes hearing skillful means as its mark; takes hearing the Brahmā-abidings as its mark; takes hearing supernormal powers as its mark; takes hearing right mindfulness and right wisdom as its mark; takes hearing establishments of mindfulness as its mark; takes hearing right efforts as its mark; takes hearing supernormal power feet as its mark; takes hearing dependent arising as its mark; takes hearing impermanence as its mark; takes hearing the Dharma of suffering as its mark; takes hearing non-self as its mark; takes hearing quiescence as its mark; takes hearing emptiness as its mark; takes hearing signlessness as its mark; takes hearing wishlessness as its mark; takes hearing non-application as its mark; takes hearing the application of wholesome roots as its mark.
“Again, Śāriputra, such freedom is its mark; hearing the Dharma is its mark; counteracting defilements is its mark; taking the perception of subduing all afflictions as a characteristic; praising the wise is its mark; approaching and paying homage to the noble ones is its mark; distancing from the non-noble is its mark; hearing the noble ones is its mark; hearing about the faculties is its mark; hearing about the cultivation of recollection is its mark; hearing about the factors of awakening is its mark; hearing about the noble eightfold path is its mark; hearing about the Tathāgata’s powers, fearlessnesses, great loving-kindness, great compassion, great sympathetic joy, great equanimity, unhindered eloquence, and the eighteen unique qualities of a Buddha is its mark.
“In this way, Śāriputra, you should know that if a Bodhisattva-Mahāsattva, upon hearing these, understands them, then upon understanding them he practices them correctly. Why is this so? Śāriputra, if a Bodhisattva-Mahāsattva, relying upon the mark of hearing, enters into the subtle Dharma gate of The Treasury of Bodhisattva, his skillful means become immeasurable. Now I will briefly state forty one kinds.
“Śāriputra, what are these characteristics?
“First, if there is a Bodhisattva who generates inclination toward this Dharma gate, you should know that this Bodhisattva-Mahāsattva is one who hears, understands, and practices in right conduct.
“Second, if there is a Bodhisattva who generates motivation toward this Dharma gate, you should know that this person is one who hears, understands, and practices in right conduct.
“Third, if there is a Bodhisattva who enters this Dharma gate by way of skillful means, you should know that this person is one who hears, understands, and practices in right conduct.
“Fourth, if there is a Bodhisattva who associates closely with good spiritual friends, this person is one who hears, understands, and practices in right conduct.
Fifth, if there is a Bodhisattva whose mind bears no arrogance toward those of extensive learning, this person is one who hears, understands, and practices in right conduct.
“Sixth, if there is a Bodhisattva who reveres those of extensive learning, this person is one who hears, understands, and practices in right conduct.
“Seventh, if there is a Bodhisattva who gives rise to respect toward those of extensive learning, this person is one who hears, understands, and practices in right conduct.
“Eighth, if there is a Bodhisattva who circumambulates and honors the places where those of extensive learning dwell, this person is one who hears, understands, and practices in right conduct.
“Ninth, if there is a Bodhisattva who behaves with humility in the places where those of extensive learning dwell, this person is one who hears, understands, and practices in right conduct.
“Tenth, if there is a Bodhisattva who draws near to those of extensive learning, this person is one who hears, understands, and practices in right conduct.
“Eleventh, if there is a Bodhisattva who, in the presence of those of extensive learning, gathers his ears and listens attentively, this person is one who hears, understands, and practices in right conduct.
“Twelfth, if there is a Bodhisattva who, in the presence of those of extensive learning, attends upon them and serves them, this person is one who hears, understands, and practices in right conduct.
“Thirteenth, if there is a Bodhisattva who, in the presence of those of extensive learning, contemplates the meaning and keeps his mind steady without confusion, this person is one who hears, understands, and practices in right conduct.
“Fourteenth, if there is a Bodhisattva who, in the presence of those of extensive learning, regards them with the perception of precious treasure, this person is one who hears, understands, and practices in right conduct.
“Fifteenth, if there is a Bodhisattva who, in the presence of those of extensive learning, regards them with the perception of fine medicine, this person is one who hears, understands, and practices in right conduct.
“Sixteenth, if there is a Bodhisattva who, in the presence of those of extensive learning, can give rise to the perception of quenching and extinguishing greed, anger, and delusion, this person is one who hears, understands, and practices in right conduct.
“Seventeenth, if there is a Bodhisattva who, in the presence of those of extensive learning, is able to retain what he has heard, this person is one who hears, understands, and practices in right conduct.
“Eighteenth, if there is a Bodhisattva who directs himself toward awakening in the Dharma, this person is one who hears, understands, and practices in right conduct.
“Nineteenth, if there is a Bodhisattva who, in the presence of those of extensive learning, delights in their wisdom, this person is one who hears, understands, and practices in right conduct.
“Twentieth, if there is a Bodhisattva who, in the presence of those of extensive learning, after hearing, becomes awakened, this person is one who hears, understands, and practices in right conduct.
“Twenty-first, if there is a Bodhisattva who is unsatiated in hearing, this person is one who hears, understands, and practices in right conduct.
“Twenty-second, if there is a Bodhisattva who, upon hearing the teaching of Dāna, increases in giving, this person is one who hears, understands, and practices in right conduct.
“Twenty-third, if there is a Bodhisattva who, upon hearing the teaching of Śīla, then safeguards the precepts, this person is one who hears, understands, and practices in right conduct.
“Twenty-fourth, if there is a Bodhisattva who, upon hearing the teaching of Kṣānti, is able to cultivate forbearance, this person is one who hears, understands, and practices in right conduct.
“Twenty-fifth, if there is a Bodhisattva who, upon hearing the teaching of Vīrya, arouses right effort and becomes tireless in vigor, this person is one who hears, understands, and practices in right conduct.
“Twenty-sixth, if there is a Bodhisattva who, upon hearing the teaching of Meditation, enters absorption and keeps his mind from scattering, this person is one who hears, understands, and practices in right conduct.
“Twenty-seventh, if there is a Bodhisattva who, upon hearing the teaching of Prajñā, firmly resolves and cultivates wisdom to exhaust all outflows, this person is one who hears, understands, and practices in right conduct.
“Twenty-eighth, if there is a Bodhisattva who, in the presence of those of extensive learning, gives rise to great joy, this person is one who hears, understands, and practices in right conduct.
“Twenty-ninth, if there is a Bodhisattva who, after hearing the Dharma, finds his body well adapted, this person is one who hears, understands, and practices in right conduct.
“Thirtieth, if there is a Bodhisattva who, after hearing the Dharma, becomes keen and courageous in mind, this person is one who hears, understands, and practices in right conduct.
“Thirty-first, if there is a Bodhisattva who, upon hearing the Mahāyāna scriptures, gives rise to faith and longing, this person is one who hears, understands, and practices in right conduct.
“Thirty-second, if there is a Bodhisattva who, upon hearing the teachings of the embracing beings, directs his mind toward entering them, this person is one who hears, understands, and practices in right conduct.
“Thirty-third, if there is a Bodhisattva who, upon hearing the teaching of the establishments of mindfulness, immediately directs his mind to body, feeling, mind, and mental phenomena, this person is one who hears, understands, and practices in right conduct.
“Thirty-fourth, if there is a Bodhisattva who, upon hearing the teaching of the right efforts, abandons or avoids unwholesome Dharma, whether arisen or not arisen, and toward wholesome Dharma, whether arisen or not arisen, does not relinquish mindful transformation, this person is one who hears, understands, and practices in right conduct.
“Thirty-fifth, if there is a Bodhisattva who, upon hearing the teaching of the supernormal power feet, immediately attains bodily ease, mental ease, and ease in aspiration, this person is one who hears, understands, and practices in right conduct.
“Thirty-sixth, if there is a Bodhisattva who, upon hearing the teaching of meditation, contemplates in quietude and directs his mind into it, this person is one who hears, understands, and practices in right conduct.
“Thirty-seventh, if there is a Bodhisattva who, upon hearing that among all Dharma one should not act with disdain, gives rise to great loving-kindness toward beings, to great compassion toward those who enter suffering, to great sympathetic joy toward what accords with True Dharma, and to great equanimity toward what is unwholesome, this person is one who hears, understands, and practices in right conduct.
“Thirty-eighth, if there is a Bodhisattva who, upon hearing the teaching of the faculties, directs his mind toward those faculties—namely, the faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of wisdom, and the faculty of concentration—this person is one who hears, understands, and practices in right conduct.
“Thirty-ninth, if there is a Bodhisattva who, upon hearing the seven factors of awakening, directs his mind toward realizing the nature of awakening, this person is one who hears, understands, and practices in right conduct.
“Fortieth, if there is a Bodhisattva who, upon hearing the eightfold noble Path, directs his mind toward the true path to Nirvāṇa, this person is one who hears, understands, and practices in right conduct.
“Forty-first, if there is a Bodhisattva who, upon hearing the Tathāgata’s powers, fearlessnesses, great loving-kindness, great compassion, great sympathetic joy, great equanimity, unhindered eloquence, the eighteen unique qualities of a Buddha, and innumerable other True Dharma of the Buddhas, after hearing them, directs his mind toward Anuttarā-Samyak-Saṃbodhi, then this person, hearing in accordance with what is right, after hearing is able to understand, after understanding practices in right conduct.
“Śāriputra, II have now briefly taught these forty-one ways for entering the characteristic of hearing. All Bodhisattva-Mahāsattvas should study them. Śāriputra, this is called the fundamental mark of the wisdom of hearing in the Bodhisattva-Mahāsattva’s cultivation of Prajñā-Pāramitā.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā and practices the Bodhisattva path, he should devoutly listen to this profound and subtle Dharma gate of the Great Treasury of Bodhisattva, and he should receive it, read and recite it, contemplate its meaning, and comprehend these subtle teachings, and then widely and distinctly explain them for others. This constitutes the provisions for cultivation. Śāriputra, how does a Bodhisattva-Mahāsattva give rise to right conduct within such Dharma?
“Śāriputra, a Bodhisattva giving rise to right conduct in the dharma means cultivating and abiding in accordance with what has been taught; this is called giving rise to right conduct in the dharma. If he can furthermore not grasp at any dharma whatsoever, this also is called giving rise to right conduct in the dharma. Why is this so? Śāriputra, if there is grasping toward dharma, this is called wrong conduct. If one thinks that by grasping at dharma or persons—under any condition or in any situation—one can, by means of such grasping, obtain liberation, that is utterly impossible. Why? Because even for one who does not grasp at Dharma, who does not practice Dharma, there still should arise doubt, for Dharma has no operative function. How much more so if there is grasping toward Dharma—how could such behavior not be wrong conduct? Therefore one should practice right conduct by not grasping at any dharma.
“Furthermore, Śāriputra, if toward all dharma there is no obstruction, this is called right conduct. If toward all dharma there is no contempt or disparagement, this is called right conduct. If toward all dharma there is no grasping, no rejecting, no producing, and no extinguishing, this is called right conduct. Indeed, even if toward all Dharma there is no gathering and no dispersing, this is also called right conduct.
“Again, Śāriputra, if what I say is correct, then even the smallest dharma cannot be seen, cannot be heard, and cannot be spoken; in this way all dharma cannot be seen and cannot be grasped. Why is this so? Because all dharma share one mark, namely the mark of no-mark.
“Again, Śāriputra, the intrinsic nature of all dharma is originally no-mark. If there is a Bodhisattva who expounds no-mark, then no-mark itself ought to be speakable. Why is this so? Because whether with mark or without mark, the nature is no-mark; thus one cannot say ‘this has mark,’ nor can one say ‘this has no mark.’
“Śāriputra, if there is a Bodhisattva-Mahāsattva who can apprehend these characteristics of all dharma—namely that they are no-mark, cannot be seen, cannot be grasped—and can rightly know them in accordance with Dharma, this is called right conduct. When a Bodhisattva-Mahāsattva diligently cultivates this True Dharma conduct, he will then be able to realize unobstructed luminous wisdom within all Dharma. Śāriputra, in this way it is called the mark of right conduct in the Bodhisattva-Mahāsattva’s Prajñā-Pāramitā.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“A wise and discerning one who abides in right conduct is adept in discerning The Treasury of Bodhisattva;
such a person gives rise to no attachment toward the Dharma, and this is the mark of non-grasping conduct.
He realizes all dharmas but does not create an emptiness. There is no single uniform ‘emptiness’ belonging to all dharma,
He realizes all dharmas but does not create an emptiness; nor does one impose equality on dharmas through a concept of emptiness.
Not taking up nor abandoning dharma, and not taking any dharma as a dharma
—this ‘non-taking’ is the mark of all dharma, and this is the mark of non-taking in right conduct.
If regarding all dharma his wisdom is unobstructed, and this wisdom burns through everything without remainder,
and yet he is not attached to the wisdom that burns all, this is the characteristic of right conduct concerning all dharma.
A wise person who abides in the virtue of distancing should arouse diligent effort toward the Dharma;
if he can rely upon the rules and practice accordingly, then he enters the gate of purity.
This gate of purity penetrates all Dharma and understands the various motivations of beings.
Though the wise one knows that there is nothing to be contemplated, he is able to proclaim and reveal such Dharma.
Fully understanding the ultimate meaning of the profound Dharma, constantly making superior determinations regarding its deep significance,
bringing forth boundless virtuous conduct, and being wise and learned like the great ocean.
Concerning the words and meanings that are spoken, there is ultimately nothing that can be attained,
for these words and meanings are boundless. The true right conduct remains eternally unmoving.”
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he respectfully and attentively listens to those profound and subtle Dharma gates within The Treasury of Bodhisattva, and even expounds them in accordance with Dharma for others. You should understand that such a Bodhisattva-Mahāsattva gains luminosity within all Dharma and can dispel every darkness produced by ignorance and all obscurations. Śāriputra, this luminosity is wisdom. Why? Because it clearly and truly discerns wholesome and unwholesome dharma. When this Bodhisattva-Mahāsattva cultivates such Dharma gates and gains bright wisdom, then even when encountering peril to his life or various conditions of suffering, he will never create any unwholesome dharma. Śāriputra, this Bodhisattva-Mahāsattva, in order to thoroughly extinguish unwholesome dharma, can fully and profoundly comprehend the Dharma he has heard. Once it is comprehended, this is called the muni’s quiescence. Śāriputra, in this manner, this is the characteristic of right conduct when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“It is like a person who enters a dark room, completely shrouded, without the slightest light;
even if there were many vividly colored forms, they could not be seen by the physical eye.
In the same way, even if someone possesses various clever insights within the mind,
without hearing the True Dharma, how could he discern what is wholesome and unwholesome?
Hearing much allows one to understand the Dharma; hearing much prevents one from producing unwholesome deeds;
hearing much allows one to abandon what is meaningless; hearing much leads one to realize Nirvāṇa.
Attentively listening increases one’s range of understanding; understanding increases wisdom;
wisdom cultivates the pure meaning; comprehension of meaning brings happiness.
When a wise person understands the meaning, he can directly realize Nirvāṇa,
correspond with the Dharma of pure and awaken , and thereby attain the most supreme happiness.
After hearing The Treasury of Bodhisattva and abiding in the True Dharma,
he becomes a great illumination in the world, fulfilling the sublime vows and practices of Bodhi.”
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he gives rise to profound reverence toward those correct practitioners who are able to uphold the scriptures of The Treasury of Bodhisattva, regarding them as good spiritual friends. Once such a perception arises, he doubles his efforts to seek out the profound and subtle Dharma gates within the Great Treasury of Bodhisattva, making these Dharma gates even more luminous and pure. Śāriputra, in order to seek the Dharma gates of The Treasury of Bodhisattva, this Bodhisattva-Mahāsattva arouses firm faith and aspiration, vigorously applies effort, and gathers his mind so that it abides in stability. This Bodhisattva-Mahāsattva, through skillful means, accomplishes the four right efforts and attains unobstruction within all Dharma. In this way, Śāriputra, this is the characteristic of right conduct in the Bodhisattva-Mahāsattva’s Prajñā-Pāramitā.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“The one who expounds the Dharma is called a good spiritual friend,
and one should respectfully listen to the Dharma in their presence and abide in correct cultivation.
The motivation should never regress; the mind of vigor should always maintain elevated courage;
pure wisdom should be continually cultivated and developed, and one should constantly abide within wisdom.
One naturally comprehends all Dharma, not through faith alone,
but by observing the Dharma with wisdom—this is what the Buddhas have taught.
A wise person should discern the wording, be skilled in learning, incline toward the meaning,
A wise person should discern the wording, be skilled in learning, incline toward the meaning.
The mind should never grow weary, never lose the Buddha Dharma,
the body and desire become pliant and at ease, and the mind’s vigor is swiftly obtained.
By hearing the Dharma, wisdom increases; as wisdom increases, right mindfulness does not decline;
wisdom constantly relies upon right mindfulness and discerns the pure and the defiled dharma.
One studies the unsurpassed Dharma, inclines toward the supreme strength of right mindfulness and wisdom,
understands the motivations of beings, and cultivates by oneself through the long night.
Having already advanced in the study of Dharma, with wisdom reaching its utmost purity,
one understands the motivations of beings and directly reveals the teaching to them just as it has been understood.”
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he should in this way seek out and comprehend the profound and subtle Dharma gates within The Treasury of Bodhisattva, thereby producing the wisdom of awakening. Following this pure gate of wholesome Dharma, a Bodhisattva should constantly cultivate in this manner. Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Dharma, he should reflect in this way: ‘There are two conditions that give rise to right view. What are these two? They are hearing from others, and proper mental attention within oneself.’ He further reflects: ‘Hearing from others, and proper mental attention—what are their characteristics?’
“Then he reflects even more deeply: ‘There are some Bodhisattvas who delight in meditation and cultivate corresponding practices, yet have never heard the profound and subtle Dharma Gates of the Great Treasury of Bodhisattva, nor have they heard the disciplinary teachings of the noble ones, but within Samādhi they give rise to the perception of contentment. You should know that such a person, due to pride, gives rise to anticipatory arrogance. I say that such persons cannot be freed from the afflictions of birth, old age, sickness, death, sorrow, lamentation, and distress. If they cannot be liberated from these painful afflictions, how could they possibly escape the revolving births and deaths of the five destinies? Therefore they sink and drift within them without end. These beings are in truth not liberated, yet think themselves liberated; they have in truth not escaped suffering, yet think themselves free of all suffering. Thus the Tathāgata, according to the condition of such persons, expounds the Dharma as it really is. If they can follow the instruction of others and obediently listen, then they can be liberated from old age, death, and so forth.’ He further says: ‘Just as I previously heard the Bhagavān say:
“Hearing much allows one to understand the Dharma; hearing much prevents one from producing unwholesome deeds;
hearing much allows one to abandon what is meaningless; hearing much leads one to realize Nirvāṇa.
Attentively listening increases one’s range of understanding; understanding increases wisdom;
wisdom cultivates the pure meaning; comprehension of meaning brings happiness.
When a wise person understands the meaning, he can directly realize Nirvāṇa,
hearing the Dharma purifies keen wisdom, and one attains the supreme happiness.”’
“Therefore, Śāriputra, after the Bodhisattva-Mahāsattvas reflect in this way, they should diligently and earnestly listen to, receive, read, and recite the profound and subtle Dharma gates of the Great Treasury of Bodhisattva, as well as the teachings of the noble Vinaya, and widely proclaim and explain them for others.
“Furthermore, Śāriputra, if all beings hear the profound and subtle Dharma gates of The Treasury of Bodhisattva yet do not apply proper and skillful attention, you should know that such a person cannot practice the sacred path correctly. Therefore, the Tathāgata, based on the condition of such people, teaches the essential meaning of the True Dharma in this way: ‘If one wishes to be liberated from birth, old age, sickness, and death, one must possess proper inner reflection.’ Bodhisattvas should learn in this way. Śāriputra, what is proper skillful means? What is the Bodhisattva’s proper attention that leads to cultivation?
“Śāriputra, the proper skillful means of a Bodhisattva-Mahāsattva is that there is no dharma that converges, nor is there any dharma that diverges. Why? Because proper skillful means is not a skillful means. Again, Śāriputra, if a Bodhisattva-Mahāsattva abides in proper skillful means and proper attention, you should know that this characteristic is merely sound, and the nature of sound neither arises from itself, nor arises from another and produces sound. Why? Because all those things are unobtainable.
“Also, the Bodhisattva observes the past and future of this sound—where does it arise from, and where does it cease? By observing in this way, he knows it to be unobtainable. He further inquires: ‘Is this sound something spoken in the past, being spoken now, or to be spoken in the future?’ He further investigates: ‘Is this sound spoken for the sake of cessation—spoken in the past, present, or future? Is this sound spoken for the sake of realization—spoken in the past, present, or future?’ After the Bodhisattva seeks this sound in every way and finds nothing obtainable, he further examines the past characteristic, the future characteristic, and the present characteristic; after observing in this way, he finds them all unobtainable. Śāriputra, when a Bodhisattva-Mahāsattva correctly observes in this way, this is called proper skillful attention. Therefore, Bodhisattva-Mahāsattvas should cultivate and train the proper skillful attention in such way.
“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s proper contemplation? How should Bodhisattvas learn? Śāriputra, a Bodhisattva-Mahāsattva contemplates that the intrinsic nature of all dharma is ceased; if he contemplates in this way, this is called proper contemplation.
“If he contemplates that the intrinsic nature of all dharma is quiescent, this is called proper right contemplation. If he contemplates that all dharma are ultimately empty and quiescent, this is called proper right contemplation. If he contemplates that all dharma enter into sameness, this is called proper right contemplation. If he contemplates that all dharma are ultimately unarisen, this is called proper right contemplation. If he contemplates that all dharma are absolutely not born, this is called proper right contemplation. If he contemplates that all dharma ultimately do not arise, this is called proper right contemplation. If he contemplates that all dharma are ultimately extinguished, this is called proper right contemplation.
“Śāriputra, when this Bodhisattva-Mahāsattva performs such contemplation, he does not see any contemplator. He should contemplate in this way: not contemplation, not non-contemplation. If a Bodhisattva performs such contemplation, it is called proper contemplation; any other kind of contemplation is called improper contemplation.
“Furthermore, Śāriputra, how should a Bodhisattva-Mahāsattva learn proper skillful means? Śāriputra, what is called the Bodhisattva-Mahāsattva’s proper skillful means is that he is not deluded or bewildered by any small dharma whatsoever. Proper skillful means produces no obstruction toward any small dharma. Proper skillful means sees that no small dharma is not a gate to liberation. Proper skillful means is not the arousing of diligent effort for the sake of cutting off a small dharma. Proper skillful means is not the vigorous striving for the sake of realizing a small dharma.
“Śāriputra, a Bodhisattva-Mahāsattva should, with such right view of proper skillful means, contemplate all dharma correctly as they truly are. Śāriputra, what is meant by ‘contemplating all dharma correctly as they truly are’? Śāriputra! It means that ‘nothing that can be seen’ is what is called contemplating all dharma.
“What is ‘nothing that can be seen’? Śāriputra, what is called ‘nothing that can be seen’ is non-arising; what is called non-arising is non-origination; what is called non-origination is that to say ‘that which is not illuminated.’ Thus, the Tathāgata proclaims according to this True Dharma: ‘If a Bodhisattva, when contemplating all conditioned Dharma, sees their non-arising, this is entering the definitive assurance of rightness.’ True right view is the ability to enter this correct and intrinsic insight.
“Śāriputra, this Bodhisattva-Mahāsattva then reflects: ‘By what condition does one enter the definitive assurance of rightness?’ Śāriputra, a Bodhisattva-Mahāsattva should learn in this way: if one contemplates the view of self as equal, then all dharma are likewise equal. If contemplation is done in this way, one should know that this is entering the correct and intrinsic insight.
“Therefore, all Bodhisattva-Mahāsattvas, if they wish to enter the The definitive assurance of rightness, should earnestly listen to, receive, read, and recite the profound and subtle Dharma gates of this Great Treasury of Bodhisattva, deeply investigate their meaning, and properly expound them widely for others, then can one apply proper skillful means to attend to and cultivate this Dharma gate. Śāriputra, this is what is called the Bodhisattva-Mahāsattva cultivating Prajñā-Pāramitā and practicing the Bodhisattva conducts for the sake of Anuttarā-Samyak-Saṃbodhi.”
