Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

“Furthermore, Śāriputra, what are the skillful means of a Bodhisattva-Mahāsattva with regard to the four kinds of right effort? Śāriputra, because a Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, there are four kinds of effort. What are these four?

“First, in order that unarisen evil and unwholesome dharmas do not arise, one causes the mind to give rise to aspiration and delight; thereby one vigorously exhorts oneself, arouses diligent vigour, and allows the mind abiding in equanimity.

“Second, in order that already arisen evil and unwholesome dharmas are forever cut off, one causes the mind to give rise to aspiration and delight; thereby one vigorously exhorts oneself, arouses diligent vigour, and allows the mind abiding in equanimity.

“Third, in order that unarisen wholesome dharmas may arise, one causes the mind to give rise to aspiration and delight; thereby one vigorously exhorts oneself, arouses diligent vigour, and allows the mind abiding in equanimity.

“Fourth, in order that already arisen wholesome dharmas may abide, not be forgotten, be cultivated, and reach fulfillment, one causes the mind to give rise to aspiration and delight; thereby one vigorously exhorts oneself, arouses diligent vigour, and allows the mind abiding in equanimity.

“Śāriputra, these four are called the four kinds of right effort.

“Furthermore, Śāriputra, what does it mean to cultivate so that unarisen evil and unwholesome dharmas do not arise, up to allowing the mind abiding in equanimity? Śāriputra, what is called ‘in order that unarisen evil and unwholesome dharmas do not arise, one gives rise to aspiration and delight and vigorously exhorts oneself’ refers to proper attention. What is called ‘arousing diligent vigour’ refers to not abandoning proper attention. ‘Allowing the mind to remain equal and stable’ can be called proper observation. Why is this so? Because through cultivation by means of proper and appropriate methods, evil and unwholesome dharmas no longer manifest and arise.

“Śāriputra, what is called evil and unwholesome dharmas? And why is it said that evil and unwholesome dharmas no longer arise? Śāriputra, evil and unwholesome dharmas are those dharmas that are counteracted by śīla precepts, counteracted by concentration, and counteracted by wisdom.

“What is called counteracted by precepts? Śāriputra, what is meant by counteraction refers to what the various excellent collections of precepts are meant to counteract, such as violations of precepts, as well as all other actions that lead to the destruction and breach of śīla. This is called counteracted by śīla.

“Śāriputra, what is called counteracted by concentration? It refers to what the various excellent collections of concentration are meant to counteract, such as violating rules of conduct and discipline, as well as all phenomena that cause the mind to become scattered. This is called counteracted by concentration.

“Śāriputra, what is called counteracted by wisdom? It refers to what the various excellent collections of wisdom are meant to counteract, such as corruption with regard to views, as well as all phenomena that can give rise to various wrong views, afflictive entanglements, and obstructive coverings. This is called counteracted by wisdom.

“Śāriputra, all these are called evil and unwholesome dharmas. If, through proper attention, one does not allow these evil and unwholesome dharmas to arise, this is called evil and unwholesome dharmas no longer manifesting and arising.

“Śāriputra, this is called the Bodhisattva-Mahāsattva’s first kind of right effort.

“Furthermore, Śāriputra, what does it mean to cultivate so that already arisen evil and unwholesome dharmas are forever cut off, up to allowing the mind abiding in equanimity? Śāriputra, when those evil and unwholesome dharmas accumulate in the mind, they have no fixed direction or location. Together with the mind that is able to be aware when those evil and unwholesome dharmas are manifest, all of them arise in dependence upon causes and upon objective conditions. What is meant by ‘arising in dependence upon objective conditions’? It means that greed arises because of pure and attractive characteristics, anger arises because of destructive and repellent characteristics, and delusion arises because of characteristics of ignorance. At that time, the Bodhisattva abides in such proper reflection: ‘Through contemplating impure characteristics, craving is calmed; through contemplating characteristics of loving compassion, anger is calmed; through contemplating characteristics of dependent arising, delusion is calmed.’ These afflictive intentions are forever brought to cessation. One merely provisionally establishes a name and calls this ‘quiescence,’ yet in reality there is no quiescence that can be obtained. It is only for the sake of cutting off afflictions and realizing equality that one directly contemplates all dharmas. This very dharma is called right victorious. Śāriputra, this is called the Bodhisattva-Mahāsattva’s second kind of right effort.

“Furthermore, Śāriputra, what does it mean to cultivate so that unarisen wholesome dharmas may arise, up to allowing the mind abiding in equanimity? Śāriputra, in this matter, the expressions and the meanings are immeasurable. Why is this so? Because a Bodhisattva-Mahāsattva should accumulate immeasurable wholesome dharmas, and therefore the related expressions are also immeasurable. Śāriputra, one should know that all the Bodhisattva’s wholesome roots have aspiration-to-practise as their basis. Because of vigour as the condition, one is able to accumulate all wholesome roots. Why is this so? Because, being embraced and stabilized by such dharmas, all wholesome roots are able to reach complete fulfillment. Śāriputra, this is called the Bodhisattva-Mahāsattva’s third kind of right effort.

“Furthermore, Śāriputra, what does it mean to cultivate so that already arisen wholesome dharmas may abide, not be forgotten, be cultivated, and reach fulfillment, giving rise to aspiration and delight in cultivation, up to allowing the mind abiding in equanimity? Śāriputra, one should know that this principle refers to dedication toward Bodhi. Why is this so? Because when one dedicates toward Bodhi, all wholesome roots no longer deteriorate or perish. Why is this said? Because that Bodhisattva does not rely upon the three realms to arouse the mind of cultivation. Śāriputra, if Bodhisattvas do not rely upon the three realms when cultivating wholesome roots, and furthermore dedicate those wholesome roots to omniscience, then one should know that all of their wholesome dharmas will be ultimate, complete, and without exhaustion. Śāriputra, this is called the Bodhisattva-Mahāsattva’s fourth kind of right effort.

“Śāriputra, a Bodhisattva-Mahāsattva, for the sake of cultivating the Prajñā-Pāramitā, should diligently train in the skillful means regarding the four kinds of Paths.

“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s skillful means regarding the Path of five parts? Śāriputra, what are these five? They are the faculty of faith, the faculty of vigour, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are called the five faculties.

“Śāriputra, what is the faculty of faith of a Bodhisattva-Mahāsattva who cultivates Prajñā-Pāramitā? Śāriputra, this kind of faith is faith in four kinds of dharmas. What are these four?

“First, faith in and acceptance of right view in the world within saṃsāra. Because of this faith, even when a Bodhisattva-Mahāsattva encounters circumstances involving karmic retribution or even the loss of life, one will never give rise to thoughts of creating evil karma.

“Second, faith in and acceptance of the practices of Bodhisattvas. Because of this faith, while cultivating the True Dharma, one will never give rise to a mind that delights in seeking realization of the fruits of other vehicles.

“Third, faith in and acceptance of this supreme meaning, the definitive and extremely profound dependent arising. One understands that all dharmas have no self and no being, and that they are merely names provisionally established through verbal designation, being only emptiness, signlessness, and wishlessness. Because of this faith, the wrong views of sentient beings and the various latent afflictions no longer increase.

“Fourth, faith in and acceptance of all Buddha-dharmas such as the ten powers and the four fearlessnesses. After believing and accepting them, one is able to stay far from doubt and cultivate and accumulate all Buddha-dharmas.

“Śāriputra, one who possesses such characteristics is called one who has the faculty of faith of a Bodhisattva-Mahāsattva.

“Śāriputra, what is the faculty of vigour of a Bodhisattva-Mahāsattva who cultivates Prajñā-Pāramitā? It refers to the fact that, with regard to the various dharmas in which one has faith, they are able to arise through the power of the faculty of Vigour. This dharma is called the faculty of vigour.

“Śāriputra, what is the faculty of mindfulness of a Bodhisattva-Mahāsattva who cultivates Prajñā-Pāramitā? It refers to the fact that, after the various Dharma gates have been accumulated through vigour, they do not become forgotten or deteriorate through reliance on the power of the faculty of mindfulness. This dharma is called the faculty of mindfulness.

“Śāriputra, what is the faculty of concentration of a Bodhisattva-Mahāsattva who cultivates Prajñā-Pāramitā? It refers to the fact that, because the various Dharma gates are maintained without loss through the power of the faculty of mindfulness, and because of the condition of the faculty of concentration, these Dharma gates are able to cause the mind to focus upon a single object. Therefore, it is called the faculty of concentration.

“Śāriputra, what is the faculty of wisdom of a Bodhisattva-Mahāsattva who cultivates Prajñā-Pāramitā? It refers to the fact that, because of the faculty of concentration, the various Dharma gates are able to focus upon a single object, and then, by relying on the power of the faculty of wisdom, these Dharma gates can be observed, penetrated, and clearly understood. Therefore, it is called the faculty of wisdom.

“Śāriputra, if a Bodhisattva-Mahāsattva possesses these five superior faculties and cultivates the True Dharma without interruption and in continuous succession, one will be able to swiftly bring all Buddha-dharmas to completion and also swiftly enter the state of receiving a prediction. Śāriputra, it is like those among the practitioners of heterodox paths who possess five kinds of supernormal power: if, when facing male and female forms still concealed within the womb and not yet manifest, they would not recklessly make predictions. The Tathāgata is also like this: if Bodhisattvas have not yet accomplished the uninterrupted continuity of these five faculties, He will never bestow a prediction upon them.

“Śāriputra, such characteristics are called the five Paths of Bodhisattvas. For the sake of cultivating Prajñā-Pāramitā, a Bodhisattva-Mahāsattva should diligently train in the five kinds skillful means regarding the Path of five parts.

“Furthermore, Śāriputra, because a Bodhisattva-Mahāsattva relies upon Prajñā-Pāramitā, there are other skillful means regarding the Path of five parts . What are these five? They are the power of faith, the power of Vigour, the power of mindfulness, the power of concentration, and the power of wisdom. These are called the five powers.

“Śāriputra, what is the power of faith of a Bodhisattva-Mahāsattva? Śāriputra, these Bodhisattvas possess pure and excellent understanding; their acceptance through faith is decisive, firm, difficult to destroy, and impossible to subdue. Even if Māra were to transform himself into the form of a Buddha and come before the Bodhisattva to create obstacles, wishing to cause this Bodhisattva to turn away from the wisdom of the True Dharma and from supreme liberation, so that the mind would no longer delight in and aspire toward them, and were to say to him, ‘Such are not the Buddha’s correct path of teaching,’ Śāriputra, even if the natures of the four great elements were to mutually transform, it would still be impossible to cause a Bodhisattva who has accomplished the power of faith and excellent understanding to have his power of faith shaken or overturned due to Māra’s delusion. Śāriputra, this is called the power of faith of a Bodhisattva-Mahāsattva.

“Furthermore, Śāriputra, what is the power of vigour of a Bodhisattva-Mahāsattva? Śāriputra, it refers to the Bodhisattva arousing diligent vigour and, by skillful means, cultivating all wholesome dharmas, thereby obtaining firm sustaining power in those places of cultivation. Because of this power, throughout the entire process, until the undertakings that he cultivates are finally brought to completion, there is no deva, human, or worldly sentient being who can cause this Bodhisattva’s sustaining power to shift, or make him unable to abide in his original places. Śāriputra, this is called the power of vigour of a Bodhisattva-Mahāsattva.

“Furthermore, Śāriputra, what is the power of mindfulness of a Bodhisattva-Mahāsattva? Śāriputra, with regard to each of those dharmas, the Bodhisattvas, through abiding mindfulness power, keep the mind stable, and there is no force that can cause it to be shaken or scattered. This Bodhisattva-Mahāsattva, relying upon the sustaining power of mindfulness, is skilled at destroying all afflictions, and there is no force that can subdue this mindfulness power. Śāriputra, this is called the power of mindfulness of a Bodhisattva-Mahāsattva.

“Furthermore, Śāriputra, what is the power of Samādhi of a Bodhisattva-Mahāsattva? Śāriputra, these Bodhisattvas abide in the Meditation Factors associated with seclusion. Although they observe all sounds, the various courses of verbal action, and the stimuli of sound, these do not give rise to obstacles to the first Meditation.

“These Bodhisattvas, although they employ all these wholesome dharmas and, by means of applied and sustained thought, investigate and examine immeasurable meanings of the Dharma, these do not give rise to obstacles to the second Meditation.

“These Bodhisattvas, although they abide in the joy that has arisen, these do not give rise to obstacles to the third Meditation.

“These Bodhisattvas, although for the sake of maturing all sentient beings and embracing the True Dharma they do not abide in relinquishment, these do not give rise to obstacles to the fourth Meditation.

“Śāriputra, when a Bodhisattva-Mahāsattva abides in these four Meditations, all dharmas that the Meditations are meant to counteract are unable to subdue them. Moreover, although this Bodhisattva abides in Samādhi without abandoning it, he does not follow that concentration power so as to take rebirth accordingly. Śāriputra, this is called the power of Samādhi of a Bodhisattva-Mahāsattva.

“Furthermore, Śāriputra, what is the power of wisdom of a Bodhisattva-Mahāsattva? Śāriputra, this power of wisdom is firm and difficult to subdue, meaning that all worldly dharmas and all supramundane dharmas are unable to subdue it. Such power of knowledge enables the Bodhisattva, in each life and in every existence, wherever he may be, to immediately understand and know—without relying on instruction from a teacher—all worldly established right practices, as well as the various crafts and skills that are difficult, complex, and hard to comprehend.

“Śāriputra, moreover, with regard to all supramundane dharmas, that is, those Dharma gates that are able to deliver and liberate worldly sentient beings, the Bodhisattva-Mahāsattva, by relying on the power of wisdom, is able to fully embrace and master all of them, and is not subdued by any devas or humans of the world. Śāriputra, this is called the power of wisdom of a Bodhisattva-Mahāsattva.

“Those who possess such characteristics are called Bodhisattva-Mahāsattvas who have mastery of the five kinds skillful means regarding the Paths. Śāriputra, these Bodhisattva-Mahāsattvas, for the sake of cultivating Prajñā-Pāramitā, should diligently train in the skillful means regarding the Path of five parts.”

“Furthermore, Śāriputra, what is meant by the Bodhisattva-Mahāsattva cultivating Prajñā-Pāramitā through skillful means with regard to the factors of awakening? Śāriputra, the Bodhisattva-Mahāsattva possesses the factors of awakening. What are these? They are the factor of mindfulness, the factor of investigation of dharmas, the factor of diligence, the factor of joy, the factor of tranquility, the factor of concentration, and the factor of equanimity. These are called the factors of awakening of the Bodhisattva-Mahāsattva.

“Śāriputra, what is called the factor of mindfulness of the Bodhisattva-Mahāsattva? It refers to the fact that all Bodhisattvas, by relying upon the power of correct mindfulness, are able to accord with and awaken to all dharmas, observe all dharmas, contemplate all dharmas, understand all dharmas, discriminate all dharmas, and illuminate all dharmas. This Bodhisattva-Mahāsattva, by virtue of the power of mindfulness, accords with and awakens to the intrinsic nature and characteristics of all dharmas. Śāriputra, what is called the wisdom that understands the intrinsic nature of all dharmas? It refers to awakening, through the power of mindfulness, to the fact that the intrinsic nature of all dharmas is emptiness. If Bodhisattvas are able to penetrate and understand this, this is called the factor of mindfulness.

“Furthermore, Śāriputra, what is called the factor of investigation of dharmas of the Bodhisattva-Mahāsattva? It refers to the Bodhisattvas possessing the complete capacity of wisdom to investigate the eighty-four thousand Dharma treasuries, and to discriminate those dharmas that ought to be investigated in the following manner: what is called definitive meaning is spoken on the basis of non-definitive meaning; non-definitive meaning is based on conventional meaning; conventional meaning is based on ultimate meaning; ultimate meaning is based on provisional designation; provisional designation is based on supreme discernment. This supreme discernment is called investigation. Śāriputra, if Bodhisattvas accomplish this, this is called the factor of investigation of dharmas.

“Furthermore, Śāriputra, what is called the factor of diligence of the Bodhisattva-Mahāsattva? It refers to the Bodhisattva, with regard to the wisdom of mindfulness, investigation of dharmas, joy, tranquility, concentration, and equanimity, being able to joyfully accept and embrace them, to give rise to courageous and vigorous strength, so that the mind that seeks them does not retreat or diminish, correctly exerting diligent effort and encouraging oneself, never abandoning it, just as one who skillfully drives a chariot does not let go, and arousing vigour for the sake of directly realizing the truth of the Path. Śāriputra, if Bodhisattvas accomplish this, this is called the factor of diligence.

“Furthermore, Śāriputra, what is called the factor of joy of the Bodhisattva-Mahāsattva? It refers to the fact that, because the Bodhisattva gives rise to joy with regard to the Dharma, the mind does not become low, nor does it sink or collapse due to delighting in the Dharma. Because the mind does not sink or collapse, pure joy is produced within. Owing to the purity of this joy, body and mind attain ease and stability, and one becomes far removed from all kinds of afflictions. Śāriputra, if Bodhisattvas accomplish this, this is called the factor of joy.

“Furthermore, Śāriputra, what is called the factor of tranquility of the Bodhisattva-Mahāsattva? It refers to the fact that, because the Bodhisattva’s body attains ease and stability, the mind thereupon attains stability; because the mind is stable, all kinds of afflictions are brought to rest, one becomes far removed from all obstructive coverings, and with regard to the object of attention the mind abides steadily. In this way one enters samādhi. Śāriputra, if Bodhisattvas accomplish this, this is called the factor of tranquility.

“Furthermore, Śāriputra, what is called the factor of Samādhi of the Bodhisattva-Mahāsattva? It refers to the Bodhisattva using this settled and stable mind to awaken to dharmas, rather than using an unsettled mind. Why is this so? If the mind awakens to all dharmas by means of stability, it will never give rise to deviant cognitions that are bound up with various afflictive entanglements such as craving and views. Rather, with respect to the equal and true intrinsic nature of dharmas, the mind enters steadily and directly, awakening to the equal nature of all dharmas. Śāriputra, if Bodhisattvas accomplish this, this is called the factor of samādhi.

“Furthermore, Śāriputra, what is called the factor of equanimity of the Bodhisattva-Mahāsattva? It refers to the Bodhisattva having no attachment in the mind toward things that may give rise to sorrow or delight; with regard to the various dharmas of the world, the mind does not grasp or appropriate them; neither elevating nor suppressing, abiding steadily without wavering; without delight and without aversion, without craving and without anger, solely according with and cultivating the noble Path. If Bodhisattvas accomplish this, this is called the factor of equanimity.

“Śāriputra, just so, in order to penetrate and skillfully master these seven factors of awakening, the Bodhisattva-Mahāsattva delights in cultivating Prajñā-Pāramitā and diligently trains in the skillful means regarding the factors of awakening.

“Furthermore, Śāriputra, what is meant by the Bodhisattva-Mahāsattva cultivating Prajñā-Pāramitā through skillful means with regard to the Noble Path? Śāriputra, the Bodhisattva-Mahāsattva fully possesses the Eightfold Noble Path. What are the eight? They are right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. These are called the Eightfold Noble Path of the Bodhisattvas.

“Śāriputra, what is called the right view of the Bodhisattva-Mahāsattva? Śāriputra, it refers to the view of the noble ones that transcends the world. Such a view does not arise from the view of self, does not arise from the view of beings, does not arise from the view of a life force, does not arise from the view of a person, does not arise from the view of annihilation, does not arise from the view of permanence, does not arise from the view of existence, does not arise from the view of nonexistence, does not arise from the view of wholesomeness, does not arise from the view of unwholesomeness, and even does not arise from the view of Nirvāṇa. Śāriputra, if Bodhisattvas are able to be free from these deviant views, this is called the right view of the Bodhisattva.

“Furthermore, Śāriputra, what is the right resolve of the Bodhisattva-Mahāsattva? Śāriputra, if a certain kind of thinking would give rise to greed, anger, delusion, and all afflictions, the Bodhisattva will never generate such thinking. If a certain kind of thinking is able to increase the aggregate of precepts, the aggregate of concentration, the aggregate of wisdom, liberation, and the aggregate of the knowledge and vision of liberation, together with various kinds of merit and virtue, then such resolve is what Bodhisattvas will constantly generate. Śāriputra, if a Bodhisattva accomplishes this in such a manner, this is called right resolve.

“Furthermore, Śāriputra, what is called the right speech of the Bodhisattva-Mahāsattva? Śāriputra, it refers to the Bodhisattva’s speech not harming oneself, not harming others, and not engaging in contention or dispute with sentient beings. Because the Bodhisattva, by accomplishing such speech, is able to enter the noble Path, it is therefore called the right speech of the Bodhisattva.

“Furthermore, Śāriputra, what is called the right action of the Bodhisattva-Mahāsattva? Śāriputra, it refers to the fact that the Bodhisattva will never commit those actions that bring about dark results; with regard to those actions that can bring forth pure and bright results, as well as those actions that are able to bring all karma to cessation, the Bodhisattva generates them by means of skillful means. Śāriputra, Bodhisattvas take such actions as pure actions, take these actions as their reliance and direction, and with diligent skillful means cultivate actions of equality. This is called the right action of the Bodhisattva.

“Furthermore, Śāriputra, what is called the right livelihood of the Bodhisattva-Mahāsattva? Śāriputra, it refers to the Bodhisattva possessing all the meritorious qualities of the noble lineages and the ascetic practices, without flattery, without deceit, and without a mind of falseness or fraud; with regard to almsfood, not coercing or pressing others, being easily satisfied and easy to sustain; with regard to the disciplines of practice, upholding and carrying them out without giving rise to laziness or contempt; not generating jealousy toward the gains and offerings of others; being able to give rise to contentment with one’s own gains and offerings; with regard to those things permitted by the noble ones, not becoming excessively attached to them, and constantly and purely guarding one’s livelihood and conduct of life. Śāriputra, if Bodhisattvas accomplish these, this is called the right livelihood of the Bodhisattva.

“Furthermore, Śāriputra, what is the right effort of the Bodhisattva-Mahāsattva? Śāriputra, if the diligent effort regards to afflictive latent tendencies such as greed, anger, and delusion, which are not permitted by the noble ones, as well as various kinds of deviant conduct, then such effort is not something in which Bodhisattvas delight to cultivate. If, however, those exertions of vigour are encompassed by the noble truths, are able to enter the noble Path, are able to reach Nirvāṇa, and are able to give rise to correct conduct, then such effort is precisely what Bodhisattvas delight in learning and cultivating. This is called right effort.

“Furthermore, Śāriputra, what is called the right mindfulness of the Bodhisattva-Mahāsattva? Śāriputra, it refers to mindfulness that is able to abide extremely well, whose intrinsic nature is not inferior, whose mind is wholesome and upright, without distortion or deviant bias, able to contemplate all the faults of saṃsāra; such mindfulness is a path leading toward great Nirvāṇa. If Bodhisattvas are able constantly and correctly to recollect and maintain such mindfulness, for the sake of ensuring that the noble Path is not forgotten or lost, this is called right mindfulness.

“Furthermore, Śāriputra, what is called the right Samādhi of the Bodhisattva-Mahāsattva? Śāriputra, Samādhi means that, if one is able to be equal with regard to true suchness, then one is able to be equal with regard to all dharmas. After Bodhisattvas abide in such samādhi, they enter true suchness for the sake of liberating all sentient beings. Such right concentration is the inexhaustible path, which all Buddhas of the past, future, and present have proclaimed and expounded in order to enable Bodhisattvas to realize direct insight. This is called the right concentration of the Bodhisattva.

“Śāriputra, these are called the Eightfold Noble Path of the Bodhisattva-Mahāsattva. If Bodhisattvas-Mahāsattvas wish to cultivate Prajñā-Pāramitā, they should diligently train in the skillful means regarding the Eightfold Noble Path.

“Furthermore, Śāriputra, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, he trains in the skillful means regarding the Paths. The skillful means regarding the Paths are of two kinds. What are the two? They are Śamatha and Vipassanā; these are the two.

“Śāriputra, what is called the path of Śamatha? Śāriputra, it refers to the Bodhisattvas whose minds are tranquil, profoundly tranquil, supremely excellent in tranquility, and free from distraction; whose sense faculties are gentle, calm, and at ease, neither frivolous nor agitated; who are far removed from all restlessness, disturbance, and torpor; who are peacefully serene and carefully guard their mental intentions, far removed from flattery and deviant crookedness; who are well-tamed and pliant, able to abide contentedly in frequent solitude; who keep far from noise and bustle, delighting in practicing cultivation apart from the clamor of the world; whose bodies are free from worldly defilement and whose minds are free from confusion and distraction; who contemplate and direct attention within the Dharma gates of tranquility; who are far removed from various unwholesome desires, without any excessive seeking; who are far removed from coarse desires, joyful and content; who sustain life by proper means, pure and undefiled, with conduct complete and fulfilled; who carefully guard their deportment, knowing appropriate times and proper measure; who are easy to support, easy to satisfy, and skilled in knowing moderation; who constantly delight in contemplation and discernment, neither arrogant nor self-deprecating; who are able to endure coarse, harsh, and inferior speech. Within Dharma gates that accord with the Dharma, they arouse the mind to abiding stability; they delight in dwelling in quiet and secluded places; their mental attention abides in Meditation, giving rise to great loving-kindness, arousing great compassion, abiding in great joy, and cultivating great equanimity; from the first Meditation onward through the eight states of concentration, they enter and realize them sequentially. If Bodhisattvas accomplish these, this is called the path of Śamatha. Śāriputra, the Bodhisattva-Mahāsattva also possesses immeasurable provisions and correct practices of Śamatha. Bodhisattvas, by skillful means, enter into these provisions; this too is called the path of Śamatha.

“Furthermore, Śāriputra, what is called the path of Vipassanā? It refers to the Bodhisattvas cultivating the noble Path in the aspect of supreme wisdom, giving rise, with respect to all dharmas, to this non-fabricating wisdom of contemplative observation, and again giving rise to the wisdom of contemplative observation of no self, no being, no life force, and no person; within the aggregates, giving rise to the knowledge that contemplates dharmas; within the elements, giving rise to the knowledge that contemplates the dharma realm; within the sense bases, giving rise to the knowledge that observes them as being like empty villages; within the various sense faculties, giving rise to the knowledge that illuminates and thoroughly understands; within dependent arising, giving rise to the knowledge that observes their mutual non-contradiction; within the various tendencies toward deviant views, giving rise to the knowledge that observes them and departs from them; within causes and results, giving rise to the knowledge that observes karmic action and its fruition; within the fruits that ought to be attained, giving rise to the knowledge that realizes and accomplishes them; within true suchness that ought to be entered, giving rise to the knowledge that proceeds toward and enters it.

“Śāriputra, Vipassanā is the arising, within all dharmas, of views that accord with reality; the arising, within all dharmas, of true views; the arising, within all dharmas, of views that do not alter; the arising, within all dharmas, of views of emptiness; the arising, within all dharmas, of views of signlessness; and the arising, within all dharmas, of views of wishlessness. Furthermore, Śāriputra, Vipassanā is not observing because there is a ’cause,’ nor is it observing because of ‘no cause’; it is not observing because of causes of arising, ceasing, or abiding, nor is it observing because of a cause of attainment. Why is this so? The Bodhisattva observes with no object to be observed; it is seeing by not seeing, not seeing by seeing.

“Śāriputra, if Bodhisattvas observe in this way, this is called observing in accordance with reality, called true view, and also called having realized the skillful means regarding Vipassanā. Śāriputra, within such observation, although the Bodhisattva-Mahāsattva also gives rise to such contemplation and understanding, he does not fall into a state of inactivity or non-engagement, nor does he depart from the applied practice of wholesome roots. If Bodhisattvas accomplish this, this is called the Vipassanā of the Bodhisattva-Mahāsattva.

“Śāriputra, the Bodhisattva-Mahāsattva, for the sake of cultivating Prajñā-Pāramitā, should diligently train in the skillful means regarding the Paths of Śamatha and Vipassanā.

“Furthermore, Śāriputra, the characteristics of the Path of the Bodhisattva-Mahāsattva are just like this. If I were to explain the Bodhisattva path in a concise manner, there would be only one skillful means regarding the Path. Śāriputra, what is that one? It is what is called the Bodhisattva alone acting as a model for sentient beings, with no one able to equal him, and without relying on companions or assistance, for the sake of realizing Anuttarā-Samyak-Saṃbodhi, by means of the power of diligence that he himself has gathered, together with pure aspiration and understanding, donning firm and solid armor. Why is this so? Because such a Bodhisattva is not awakened by others, does not rely on others, but establishes himself, arouses himself by his own power, and in this way rigorously equips himself with firm and solid armor.

“Śāriputra, these Bodhisattvas give rise to such thoughts: ‘Such armor cannot be donned by any sentient being; now only I am able to don such armor. Those worthy and noble Bodhisattvas who have newly generated the mind and have not yet abided in the correct position have never donned it; now only I am able to don it.’ At that time the Bodhisattva further thinks: ‘Now that I have rigorously equipped myself with these, should generosity control me? I should control that generosity. Likewise, should discipline, patience, diligence, meditation, and Prajñā control me? I should control them.’ He further thinks: ‘Should the Pāramitās now be what give rise to me? I should give rise to the Pāramitās. In this broad sense, all wholesome roots should arise through me; wholesome roots must not be what give rise to me.’

“Śāriputra, if Bodhisattvas-Mahāsattvas, with regard to such a Dharma, are able to establish themselves without relying on companions or assistance, and think, ‘I am unique, with none equal to me,’ then they sit securely upon the firm and supremely excellent vajra seat, subdue the armies of Māra by their own power, and, in a single moment corresponding with subtle wisdom, realize unsurpassed right and equal awakening. Śāriputra, if Bodhisattvas give rise to such aspiration, understanding, methods, and discerning observation, this is called the skillful means of the Bodhisattva-Mahāsattva regarding traversing the Path alone. Śāriputra, for the sake of cultivating Prajñā-Pāramitā, the Bodhisattva-Mahāsattva cultivates such skillful means regarding traversing the Path alone.

“Śāriputra, the Bodhisattva-Mahāsattva, for the sake of cultivating Prajñā-Pāramitā, should diligently train in skillful means regarding the Path.

“Furthermore, Śāriputra, what is the skillful means of the Bodhisattva-Mahāsattva regarding dependent origination? Śāriputra, it means that when Bodhisattvas rely on Prajñā-Pāramitā to cultivate dependent origination, they dwell in secluded and quiet inner chambers and contemplate in this way: ‘This world is nothing but a vast accumulation of great suffering. From where does this accumulation arise?’ Having contemplated thus, they personally come to know that this accumulation of suffering arises from the aggregation of improper attention, which gives rise to ignorance; because ignorance aggregates, formations arise; because formations aggregate, consciousness arises; because consciousness aggregates, name-and-form arises; because name-and-form aggregates, the six sense bases arise; because the six sense bases aggregate, contact arises; because contact aggregates, sensation arises; because sensation aggregates, craving arises; because craving aggregates, grasping arises; because grasping aggregates, becoming arises; because becoming aggregates, rebirth arises; and because rebirth aggregates, there arise old age and death, sorrow, lamentation, suffering, distress, and oppression, all of which are gathered together.

“Śāriputra, the Bodhisattva-Mahāsattva further reflects in this way: ‘Although these dharmas arise, there is no agent, no independent operation, and no sovereign controller. These dharmas take the wholesome as cause, take the immovable as cause, take Nirvāṇa as cause; all these dharmas arise from causes and conditions and likewise have no controller. Whether sentient beings take inferior faculties as cause, intermediate faculties as cause, superior faculties as cause, or various actions as cause, the flow of cause and result is just so.’ Śāriputra, all such causal dharmas arise through the convergence of causes and conditions, and the Bodhisattva fully understands them all. This is called the skillful means regarding dependent origination.

“Śāriputra, the Bodhisattva-Mahāsattva further reflects in this way: ‘Through the cessation of what do these dharmas cease?’ Having contemplated thus, he personally comes to know that through the cessation of improper attention, ignorance ceases; when ignorance ceases, formations cease; when formations cease, and so on in succession, until the entire accumulation of sheer mass of great suffering ceases. Śāriputra, if one is able to understand such Dharma-wisdom, this is called the skillful means regarding dependent origination.

“Śāriputra, these Bodhisattvas further reflect in this way: ‘By relying on the True Dharma, relying on various conditions, and relying on conjunction can one cultivate all wholesome qualities. If these dharmas arise from the conjunction of various causes and rely on various conditions, then these dharmas do not rely on a self, do not rely on a being, do not rely on a life force, and do not rely on person; these dharmas cannot be reckoned or measured.’ Śāriputra, if Bodhisattvas are able to observe in this way in accordance with reality, this is called the skillful means regarding dependent origination. Furthermore, they observe that all Buddha-Dharmas possess the characteristic of Bodhi and are characteristics arisen from conditions; they observe that all dependent origination has the characteristic of exhaustion and quiescent cessation; yet, because they are able to take sentient beings as their condition, they do not enter into ultimate and final quiescent cessation. This, too, is called the skillful means regarding dependent origination.

“Śāriputra, the Bodhisattva-Mahāsattva, for the sake of cultivating Prajñā-Pāramitā, should diligently train in the skillful means regarding dependent origination.

“Furthermore, Śāriputra, what are the skillful means of the Bodhisattva-Mahāsattva regarding all dharmas? Śāriputra, because the Bodhisattva-Mahāsattva cultivates Prajñā-Pāramitā, with respect to all dharmas he universally gathers and embraces all conditioned and all unconditioned. With regard to all these conditioned and unconditioned dharmas, the Bodhisattva-Mahāsattva should cultivate skillfulness.

“Śāriputra, what is the Bodhisattva-Mahāsattva’s skillful means regarding the conditioned? It is supremely wholesome bodily conduct, supremely wholesome verbal conduct, and supremely wholesome mental conduct. This is called skillful means regarding the conditioned. What is called skillful means regarding the unconditioned? It is dedicating these supremely wholesome bodily, verbal, and mental conducts toward ultimate unconditioned Bodhi, dedicating them toward the wondrous contemplation of unconditioned Bodhi, and further dedicating them toward Sarvajña. This is called skillful means regarding the unconditioned.

“Furthermore, Śāriputra, the Bodhisattva-Mahāsattva’s skillful means regarding the conditioned consists in accumulating five crossings to the other shore. What are these five? They are generosity, discipline, patience, diligence, and meditation Pāramitā. These are called conditioned. If, through the unconditioned knowledge of Prajñā-Pāramitā, these five crossings to the other shore become impossible to abandon or destroy, and if this wondrous knowledge is also able to accumulate various wholesome Dharma provisions of the crossings to the other shore, to generate faith and understanding toward the undefiled and unsurpassed Bodhi, and to dedicate them toward the wisdom of omniscience, this is called skillful means regarding the unconditioned.

“Furthermore, Śāriputra, the Bodhisattva-Mahāsattva’s skillful means regarding the conditioned is what is called illuminating sentient beings with unobstructed light and gathering sentient beings by means of the four methods of attraction. This is called skillful means regarding the conditioned. If one observes that all dharmas are without self, without being, without grasping, and without attachment, and skillfully employs the four methods of attraction with expedient means, delighting in and faithfully accepting the unconditioned equal awakening, and dedicating it toward the wisdom of omniscience, this is called skillful means regarding the unconditioned.

“Furthermore,Śāriputra! The conditioned skillful means of a Bodhisattva-Mahāsattva is what is called not completely severing the bonds that cause the continuity of birth and death, yet eternally and thoroughly severing the afflictions that cause the continuity of birth and death. While he maintains the mind of Bodhi, the bonds continue;nonetheless, not even a single portion of those bonds ever manifests again. This is called skillful means regarding the conditioned. If, moreover, he cultivates the correct knowledge of emptiness, signlessness, and wishlessness, directly realizes them with skillful insight, attains unsurpassed Bodhi without reliance on other conditions, and is able to realize unconditioned dharmas, this is called skillful means regarding the unconditioned.

“Furthermore, Śāriputra, the Bodhisattva-Mahāsattva’s skillful means regarding the conditioned is that, although he practices within the three realms, he is not defiled by the afflictions of the three realms. This is called skillful means regarding the conditioned. Although he fully penetrates all dharmas that transcend the three realms, he does not fall into the sphere of release from the three realms. This is called skillful means regarding the unconditioned.

“Śāriputra, the Bodhisattva-Mahāsattva being skillful with regard to all dharmas is called the wisdom of omniscience. If a Bodhisattva perfectly realizes and enters the wisdom of omniscience, then at all times he is skillful in wisdom. This is what is called the skillful means regarding all dharmas. Śāriputra, the Bodhisattva-Mahāsattva, for the sake of cultivating Prajñā-Pāramitā, should diligently train in the skillful means regarding all dharmas.

“Thus, Śāriputra, if there are Bodhisattva-Mahāsattvas who rely upon the Treasury of Bodhisattva to cultivate Prajñā-Pāramitā, then for the sake of cultivating Prajñā-Pāramitā, relying upon discriminative wisdom and skillful penetration, they cultivate these ten kinds of skillful means.

“Furthermore, Śāriputra, what is called the wondrous wisdom of the Bodhisattva-Mahāsattva? What is meant by ‘reaching the other shore’? Śāriputra, what is called wisdom refers to that which is able to understand all wholesome dharmas.

This is wisdom of direct vision, because it is able to accord with and penetrate all dharmas.

This is wisdom of true measure, because it is able to penetrate all dharmas as they truly are.

This is penetrating wisdom, because all deviant views and afflictive fetters are unable to obstruct it.

This is wish-free wisdom, because it forever remains far removed from all desires and aspirations.

This is peaceful-and-joyful wisdom, because it forever brings to rest all afflictions.

This is joyous wisdom, because the joy that arises from reliance on the True Dharma never ceases.

This is wisdom of reliance, because the wisdom of all meanings is able to manifest directly before it.

This is establishing wisdom, because it is able to establish all Dharmas of awakening.

This is wisdom of realization of characteristics, because according to the vehicle one cultivates, it realizes the corresponding fruit.

This is wisdom of understanding characteristics, because it skillfully illuminates and perceives the intrinsic nature of wisdom.

This is liberating wisdom, because it is able to rescue sentient beings and ferry them across all torrents.

This is entering wisdom, because it is able to proceed toward True Suchness and realize the non-arising Dharma.

This is exhorting wisdom, because it is able to arouse and activate all wholesome dharmas.

This is pure wisdom, because it is far removed from the defilement of latent afflictions from the past.

This is supreme wisdom, because it is able to ascend to the summit of all dharmas.

This is subtle wisdom, because it accords with and awakens to all dharmas by means of natural wisdom.

This is non-abiding-in-action wisdom, because it will no longer be defiled by the dharmas of the three realms.

This is embracing wisdom, because it is embraced by all the worthy and noble ones.

This is wish-cutting wisdom, because it is able to cut off and dispel all discriminations of characteristics.

This is abandoning-delusion wisdom, because it is able to remain far removed from all ignorance and darkness.

This is expedient wisdom, because it abides in the realms accomplished by all yogic practitioners.

This is initiating wisdom, because it abides in all paths of noble wisdom.

This is illuminating wisdom, because it is able to eliminate the obscuring darkness produced by the torrent of ignorance.

This is bestowing-light wisdom, because it guides and leads all sentient beings, like eyes.

This is undefiled wisdom, because with the eye of wisdom it transcends deviant and crooked paths.

This is ultimate-meaning wisdom, because it is able to illuminate and behold such great noble truths.

This is non-dual wisdom, because it is skillful in harmonizing and taming.

This is luminous wisdom, because it is the gateway of all wisdoms.

This is inexhaustible wisdom, because it universally illuminates all things and functions according to conditions.

This is unceasing wisdom, because it constantly beholds with vast and far-reaching vision.

This is the wisdom of the Path of liberation, because it forever cuts off all grasping and bondage.

This is unassociated wisdom, because it does not dwell together with any afflictive obstructions.

“Śāriputra, such characteristics of wisdom I have now explained only in a brief manner. You should know that the Bodhisattva-Mahāsattva possesses immeasurable and boundless varieties of wisdom. Why is this so? Śāriputra, to the extent of all the thoughts and actions of all sentient beings, you should know that the Bodhisattva-Mahāsattva possesses that many karmic activities of knowledge and practices of insight. To the extent of all the desires, joys, and understandings of all sentient beings, you should know that the Bodhisattva-Mahāsattva possesses that many wisdoms of contemplative discernment. To the extent of all the various categories of afflictive gateways of all sentient beings, you should know that the Bodhisattva-Mahāsattva possesses wisdom gates that vast. To the extent of all the omniscience of all Śrāvakas, Pratyekabuddhas, and Perfectly Awakened Ones, you should know that the Bodhisattva-Mahāsattva likewise has that many domains in which wisdom operates. Śāriputra, with regard to all such domains of wisdom, the Bodhisattva-Mahāsattva diligently trains in them all. This is called the wondrous wisdom of the Bodhisattva.

“Furthermore, Śāriputra, what is meant by the Bodhisattva-Mahāsattva’s meaning of reaching the other shore? Śāriputra, to the extent that all known varieties of wondrous and wholesome dharmas are able to reach the other shore, you should know that all of these constitute the meaning of reaching the other shore.

“Moreover, Śāriputra, all the passages concerning wisdom that were extensively explained above should be known to be the meaning of reaching the other shore.

“Moreover, when Bodhisattvas cultivate various differentiated practices and bring them to fulfillment, you should know that this is the meaning of reaching the other shore.

“In this way, the complete fulfillment of the wisdom of omniscience should be known to be the meaning of reaching the other shore.

“Not clinging to any conditioned or unconditioned dharmas should be known to be the meaning of reaching the other shore.

“Being able to skillfully awaken to the grave faults of immeasurable cycles of birth and death should be known to be the meaning of reaching the other shore.

“Within all dharmas, being able to awaken those who are not awakened should be known to be the meaning of reaching the other shore.

“Being able to expound the meanings of inexhaustible and infinite Dharma treasure stores should be known to be the meaning of reaching the other shore.

“The complete fulfillment of unobstructed liberation should be known to be the meaning of reaching the other shore.

“Awakening to the equality of generosity, discipline, patience, diligence, meditation, and wisdom should be known to be the meaning of reaching the other shore.

“Skillfully discerning and determining the most supreme meaning should be known to be the meaning of reaching the other shore.

“Universally traversing and pervading all realms of sentient beings—this is called the meaning of reaching the other shore.

“The complete fulfillment of the patience with regard to the unborn dharmas—this is called the meaning of reaching the other shore.

“The ultimate fulfillment of the non-retrogressive stage—this is called the meaning of reaching the other shore.

“Purely cultivating and adorning all Buddha lands—this is called the meaning of reaching the other shore.

“Maturing all sentient beings—this is called the meaning of reaching the other shore.

“Proceeding to the place of awakening and ascending the seat of Bodhi—this is called the meaning of reaching the other shore.

“Ultimately subduing all armies of Māra—this is called the meaning of reaching the other shore.

“The complete fulfillment of all Buddha-dharmas—this is called the meaning of reaching the other shore.

“Correctly abiding in the differentiated Dharma gates of the Treasury of Bodhisattva—this is called the meaning of reaching the other shore.

“Śāriputra, if someone correctly studies and practices such subtle Dharma gates of the great Treasury of Bodhisattva, then I declare that such persons are able to attain ultimate and complete fulfillment of all the Pāramitās.

“Furthermore, Śāriputra, if there are virtuous men and virtuous women who abide in the Great Vehicle, they should all earnestly request, uphold, read, recite, and thoroughly comprehend the meanings of this subtle Dharma gate of the Great Treasury of Bodhisattva, and extensively proclaim it for others, explaining and elucidating it in detail. Why is this so? Śāriputra, if there is someone who respectfully listens to this Sūtra of Treasury of Bodhisattva, upholds it, reads and recites it, and even explains and expounds it distinctly for others, you should know that such a person will certainly obtain ten kinds of merit, praise, and benefit. What are these ten?

First, wherever one is reborn, one will be able to fully master and thoroughly understand all subtle crafts, skills, and professions.

Second, wherever one is reborn, one will always be born into a noble lineage, with honor and reputation praised in that age.

Third, wherever one is reborn, one will possess great authority and great power, able to act freely without obstruction.

Fourth, whatever commands one issues, all people will obey and trust them, with none who disobey.

Fifth, wherever one is reborn, one will be endowed with great wealth and nobility.

Sixth, wherever one is reborn, one will always receive multiplied protection and reverence from devas and humans.

Seventh, when reborn among humans, one will often become a wheel-turning noble king and attain great sovereignty.

Eighth, wherever one is reborn, one will often become Śakra, king of the devas.

Ninth, if reborn in the form realm, one will become a great Brahmā king.

Tenth, wherever one is reborn, one will never be separated from the great mind of Bodhi.

“Śāriputra, those who uphold this sūtra will thus obtain these ten kinds of merit, praise, and benefit.

“Furthermore, Śāriputra, these virtuous men and virtuous women who uphold this sūtra, respectfully listen to it, read and recite it, understand its meanings, and up to extensively explain and expound it for others, should be known to obtain another set of ten kinds of merit, praise, and benefit. What are these ten?

First, they do not become mixed with the deviant doctrines of the Nigaṇṭhas.

Second, they do not give rise to the view of self.

Third, they do not give rise to the view of being.

Fourth, they do not give rise to the view of a life force.

Fifth, they do not give rise to the view of a person.

Sixth, they do not give rise to the view of annihilation.

Seventh, they do not give rise to the view of permanence.

Eighth, with regard to all worldly affairs, their minds have no concern or craving.

Ninth, they constantly give rise to supreme aspirations and delight in wishing to renounce the household life.

Tenth, upon hearing the sūtra, they are able swiftly to uphold it and to comprehend and understand its profound meanings.

“Śāriputra, this is called obtaining ten kinds of merit, praise, and benefit.

“Furthermore, Śāriputra, these virtuous men and virtuous women who uphold this sūtra, respectfully listen to it, read and recite it, understand its meanings, and up to extensively distinguish and explain it for others, should be known to obtain yet another set of ten kinds of merit, praise, and benefit. What are these ten?

First, they accomplish right mindfulness.

Second, they accomplish right awakening.

Third, they accomplish right direction.

Fourth, they accomplish resolve and courage.

Fifth, they accomplish right wisdom.

Sixth, they are able to possess supportive conditions in full, without obstructions or difficulties.

Seventh, they are able to recollect matters from their past lives.

Eighth, their mental disposition is light with regard to craving, without fierce desire, and they are not burned or afflicted by intense craving.

Ninth, their mental disposition is light with regard to anger, without fierce hatred, and they are not burned or afflicted by intense anger.

Tenth, their mental disposition is light with regard to delusion, without fierce ignorance, and they are not burned or afflicted by intense delusion.

Śāriputra, this is called obtaining ten kinds of merit, praise, and benefit.

“Furthermore, Śāriputra, these virtuous men and virtuous women who uphold this sūtra, respectfully listen to it, read and recite it, understand its meaning, and up to extensively distinguish and explain it for others, should be known to obtain yet another set of ten kinds of merit, praise, and benefit. What are these ten?

First, they accomplish wisdom that is keen, agile, and responsive.

Second, they accomplish wisdom that is skillful in eloquence, sharp and fluent.

Third, they accomplish wisdom that is forceful, incisive, and penetrating.

Fourth, they accomplish wisdom that is swift and rapid.

Fifth, they accomplish broad and extensive wisdom.

Sixth, they accomplish exceedingly profound wisdom.

Seventh, they accomplish wisdom that penetrates freely without obstruction.

Eighth, they accomplish wisdom that is free from all attachment.

Ninth, they are often able to behold all Tathāgatas directly, and having seen them, are able to praise them with pure, subtle, and beautiful verses.

Tenth, they are skillful in questioning the Tathāgatas in accordance with correct reasoning, and are also able to resolve doubts and difficulties in accordance with correct reasoning.

“Śāriputra, this is called obtaining ten kinds of merit, praise, and benefit.

“Furthermore, Śāriputra, these virtuous men and virtuous women who uphold this sūtra, read and recite it, understand its meaning, and up to extensively distinguish and explain it for others, should be known to obtain yet another set of ten kinds of merit, praise, and benefit. What are these ten?

First, they constantly delight in distancing themselves from various unwholesome companions.

Second, they constantly delight in drawing close to good spiritual friends.

Third, they are able to loosen all fetters of Māra.

Fourth, they are able to shatter and annihilate all armies of Māra.

Fifth, they are skillful in censuring and becoming weary of all afflictions.

Sixth, with regard to all conditioned activities, their minds are constantly able to relinquish them.

Seventh, they turn away from all paths that lead toward evil destinies.

Eighth, they turn toward all paths that lead toward Nirvāṇa.

Ninth, they are skillful in proclaiming all realms that transcend birth and death and are pure and undefiled.

Tenth, they are adept at following and learning all the modes of conduct practiced by Bodhisattvas, and are also able to carry out the teachings of all Buddhas.

“This is called ten kinds of merit, praise, and benefit. Śāriputra, if there are virtuous men and virtuous women who are able, with respect to such a subtle Dharma Gate of the Great Treasury of Bodhisattva, to respectfully listen, uphold, read, and recite it, to investigate and inquire into its meanings and essential purport, to understand and penetrate it clearly and thoroughly, and also to extensively explain and expound it for others, you should know that such a person will obtain the merits, praise, and benefits as described above.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“All those intelligent and keen persons whose wisdom has no boundaries are able to skillfully penetrate the Dharma and its meanings,

and are adept at perfectly employing noble and exquisite expressions. This is because they uphold this great king among sūtras.

They constantly obtain abundant treasuries of Dharma jewels, and with enduring joy and delight they practice the giving of the Dharma,

thereby giving rise to the supreme and most excellent joy. This too is because they uphold this great king among sūtras.

Many sentient beings, upon hearing those who expound the Dharma, attained vast and excellent merit.

They reflect, ‘How should I proclaim this Dharma so that it may be like the benefits obtained by those who uphold the sūtras?’

Having attained such supreme wisdom, they never suffer decline with respect to the true Dharma.

Through recollection, subtle wisdom arises, enabling them to proclaim the basis of unsurpassed wisdom.

They diligently seek the rightly spoken sentences of the True Dharma and are praised by the most excellent noble ones.

They constantly hear the Buddha-Dharma and give rise to superior cultivation. This is because they uphold this great king among sūtras.

Those with wisdom, after hearing it, are able to retain the profound meanings, and do not generate false attachment to the various expressions.

They constantly contemplate in accordance with the intent of the meanings, and thus immeasurable and boundless subtle wisdom increases.

They possess boundless subtle wisdom and boundless meanings, and their understanding of ultimate truth is indeed inconceivable.

They travel throughout the ten directions, widely praising, ‘the benefits of hearing the Sūtra are inexhaustible.’

They are able to skillfully diminish greed, anger, and delusion, making them slight, and they attain the foremost purity of mind.

Because of hearing this great king among sūtras, the merit and excellent benefits they obtain are boundless and limitless.

Although they obtain excellent wealth, they do not give rise to negligence. Weighing wealth against meaning and principle, which is more firm?

They deeply realize that worldly wealth does not truly exist, and therefore they have no attachment to material possessions and incline toward the life of renunciation.

They go to tranquil places and dwell in forests, constantly staying far from torpor.

They never tire of hearing the pure Dharma, and they have no stinginess regarding meditation and the true teaching.

They inquire of the guides of the world about matters of doubt, and after hearing, they further explain them widely for others.

In this way, subtle wisdom increases, and with regard to the pure Dharma, they will ultimately have no regression at all.”

“Thus, Śāriputra, Bodhisattva-Mahāsattvas, for the sake of cultivating Prajñā-Pāramitā, diligently study this sūtra and practice the conduct of the Bodhisattva. This is called the essential point of the Bodhisattva-Mahāsattva skillfully cultivating the correct Dharma within Prajñā-Pāramitā.”