ཤཱ་རིའི་བུ་དེ་ལ་བྱང་ཆུབ་སེམས་དཔའི་ཕ་རོལ་གྱི་སེམས་ཤེས་པ་མངོན་སུམ་དུ་བྱ་བ་སྐྱེས་པའི་མངོན་པར་ཤེས་པ་ནི་གང་། མངོན་པར་ཤེས་པའི་ཡེ་ཤེས་ཡོངས་སུ་རྫོགས་པ་ནི་གང་ཞེ་ན། ཤཱ་རིའི་བུ་འདི་ལ་བྱང་ཆུབ་སེམས་དཔའ་ནི་ཕྱོགས་བཅུའི་འཇིག་རྟེན་གྱི་ཁམས་རབ་འབྱམ་མ་ལུས་པ་ཐམས་ཅད་ན། སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྔོན་གྱི་མཐའི་སེམས་ཀྱང་རབ་ཏུ་ཤེས། ཕྱི་མའི་མཐའི་སེམས་ཀྱང་རབ་ཏུ་ཤེས། ད་ལྟར་བྱུང་བའི་སེམས་ཀྱང་རབ་ཏུ་ཤེས་སོ། ། དེ་འདས་པའི་སེམས་ཤེས་པས། སེམས་ཅན་འདིའི་སེམས་ཀྱི་རྒྱུ་ནི་རྒྱུ་ཆེ་བའོ། ། སེམས་ཅན་འདིའི་སེམས་ཀྱི་རྒྱུ་ནི་རྒྱུ་འབྲིང་ངོ་། ། སེམས་ཅན་འདིའི་སེམས་ཀྱི་རྒྱུ་ནི་རྒྱུ་ཆུང་ངོ་། ། སེམས་ཅན་འདིའི་དབང་པོ་རྣམས་ནི་སྦྱིན་པ་དང་ལྡན་པའོ། ། སེམས་ཅན་འདིའི་དབང་པོ་རྣམས་ནི་ཚུལ་ཁྲིམས་དང་ལྡན་པའོ། ། སེམས་ཅན་འདིའི་དབང་པོ་རྣམས་ནི་བཟོད་པ་དང་ལྡན་པའོ། །
“With this divine hearing, he hears the words of the noble ones and of those who are not noble ones. He does not become attached to the words of the noble ones and has no ill will toward the words of those who are not noble ones. The words of the noble ones bring forth great love in him, and the words of those who are not noble ones bring forth great compassion in him. He knows all words as they are, by means of the knowledge that distinguishes between the past and the present. With this divine hearing, he hears absolutely everything that is said by all the buddhas, all the lords in all the great multitude of world systems in the ten directions. So that he does not lose anything from the vessel of his memory, he retains everything he hears. He does not forget what he has retained but pours it into sentient beings as if they were vessels, and he knows that the particular flavor of all phenomena is transitoriness. He does not hear the Dharma teachings of one tathāgata and then use the Dharma teachings of another tathāgata to muddy them or contradict them. Moreover, Śāriputra, he retains what is said by all the buddhas, the lords, which is without beginning and without end. He repeats those words he hears that are wholesome roots, because they lead to attainment both in times that are conducive to attainment and in times that are not. He absorbs Dharma teachings both in formal gatherings and even in situations not conducive to teaching but does not necessarily teach what he has heard. He teaches the Dharma in times that are conducive to the Dharma, and when there are assemblies to hear him, even if there is only one person who wants to hear it. He does not make a genuine prediction of awakening if it will bring harm to anyone. He makes a false prediction of awakening if it serves the purpose of bringing benefit and advantage to anyone, and he does so with a completely pure mind, as an application of skillful means. He hears the kinds of sounds that bring joy. He does not hear the kinds of sounds that do not bring joy. Where the Dharma is taught in assemblies of sentient beings, he knows that these sounds are a blessing to his ear consciousness, and the sentient beings there who are of the noble lineage of the Dharma hear his Dharma. Those sentient beings who are not of noble lineage do not hear him. [MS.110.a] His faculty of hearing is the complete purity of the totality of phenomena. His faculty of hearing is the complete purity of the element of the self. His faculty of hearing is the complete purity of the element of sentient beings. His faculty of hearing is fully perfected, because he hears utterances, syllables, and explanations as they are. In order to teach the Dharma to sentient beings who have been born into the five states of existence, he uses examples taken from their various kinds of speech and utterances. He transforms the divine hearing of a sentient being into the divine hearing of a tathāgata, not into that of any other vehicle. This is what is known as the practice of the superior ability and knowledge of divine hearing that the bodhisatva fully perfects.
Bodhisattva, Buddha, Teachings