大般若波羅蜜多經

66

Moreover, Kausika! Setting aside the various sentient beings in Jambudvipa, Purvavideha, and Aparagodaniya, suppose good men, good women, and others were to teach and guide all the various sentient beings throughout the four continents—Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru—causing them all to aspire to unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling those beings to understand them readily.

Suppose, on the other hand, that good men, good women, and others were to teach and guide a single sentient being, causing that being to attain non-retrogression from unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling that being to understand them readily.

Kausika, the good men, good women, and others mentioned latterly would acquire merit vastly exceeding that of those mentioned previously.

Moreover, Kausika! Setting aside the various sentient beings in the four great continents, suppose good men, good women, and others were to teach and guide all the various sentient beings throughout a small chiliocosm, causing them all to aspire to unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling those beings to understand them readily.

Suppose, on the other hand, that good men, good women, and others were to teach and guide a single sentient being, causing that being to attain non-retrogression from unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling that being to understand them readily.

Kausika, the good men, good women, and others mentioned latterly would acquire merit vastly exceeding that of those mentioned previously.

Moreover, Kausika! Setting aside the various sentient beings in a small chiliocosm, suppose good men, good women, and others were to teach and guide all the various sentient beings throughout a medium chiliocosm, causing them all to aspire to unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling those beings to understand them readily.

Suppose, on the other hand, that good men, good women, and others were to teach and guide a single sentient being, causing that being to attain non-retrogression from unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling that being to understand them readily.

Kausika, the good men, good women, and others mentioned latterly would acquire merit vastly exceeding that of those mentioned previously.

Moreover, Kausika! Setting aside the various sentient beings in a medium chiliocosm, suppose good men, good women, and others were to teach and guide all the various sentient beings throughout this great trichiliocosm, causing them all to aspire to unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling those beings to understand them readily.

Suppose, on the other hand, that good men, good women, and others were to teach and guide a single sentient being, causing that being to attain non-retrogression from unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling that being to understand them readily.

Kausika, the good men, good women, and others mentioned latterly would acquire merit vastly exceeding that of those mentioned previously.

Moreover, Kausika! Setting aside the various sentient beings in this great trichiliocosm, suppose good men, good women, and others were to teach and guide the various sentient beings in countless worlds throughout the ten directions, causing them all to aspire to unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling those beings to understand them readily.

Suppose, on the other hand, that good men, good women, and others were to teach and guide a single sentient being, causing that being to attain non-retrogression from unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling that being to understand them readily.

Kausika, the good men, good women, and others mentioned latterly would acquire merit vastly exceeding that of those mentioned previously.

Moreover, Kausika! Setting aside the various sentient beings in countless worlds throughout the ten directions, suppose good men, good women, and others were to teach and guide the various sentient beings in all worlds throughout the ten directions, causing them all to aspire to unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling those beings to understand them readily.

Suppose, on the other hand, that good men, good women, and others were to teach and guide a single sentient being, causing that being to attain non-retrogression from unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling that being to understand them readily.

Kausika, the good men, good women, and others mentioned latterly would acquire merit vastly exceeding that of those mentioned previously.

Moreover, Kausika! Suppose good men, good women, and others were to teach and guide the various sentient beings in Jambudvipa, causing them all to attain non-retrogression from unsurpassed perfect enlightenment; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling those beings to understand them readily.

Suppose, on the other hand, that good men, good women, and others were to exhort one among them to advance swiftly toward unsurpassed perfect enlightenment, proclaim the Dharma of the Three Vehicles, and liberate all beings; and were also, through innumerable Dharma gateways of prajnaparamita, with their subtle and skillful words and meanings, to expound them extensively, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport, enabling that being to understand them readily.

Kausika, the good men, good women, and others mentioned latterly would acquire merit vastly exceeding that of those mentioned previously. Why is this? Kausika, great bodhisattvas abiding on the stage of non-retrogression do not need to rely upon the Dharma that is taught.

They are resolutely bound for unsurpassed perfect enlightenment and do not retrogress from great bodhi. Yet great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma that is taught. Seeking swiftly to attain unsurpassed perfect enlightenment, they should contemplate the sufferings of birth and death undergone by all sentient beings and arouse an exceedingly profound and earnest mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings in Jambudvipa, suppose good men, good women, and others were to teach and transform the various sentient beings throughout both continents, Jambudvipa and Purvavideha, so that they all attained non-retrogression from unsurpassed perfect awakening; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for their sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that they might easily understand.

And suppose other good men, good women, and others were to exhort just one among them to proceed swiftly toward unsurpassed perfect awakening, teaching the Dharma of the Three Vehicles to deliver all beings; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for that person's sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that the person might easily understand.

Kausika, the good men, good women, and others mentioned latterly would acquire merits far surpassing those of the former. Why is this? Kausika, it is because great bodhisattvas dwelling on the stage of non-retrogression do not need to rely upon the Dharma taught to them.

They are resolutely proceeding toward unsurpassed perfect awakening and are non-retrogressive from great bodhi. Yet great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain unsurpassed perfect awakening, they should contemplate the sufferings of birth and death undergone by all sentient beings and arouse an exceedingly profound and urgent mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings in the continents of Jambudvipa and Purvavideha, suppose good men, good women, and others were to teach and transform the various sentient beings throughout all three continents, Jambudvipa, Purvavideha, and Aparagodaniya, so that they all attained non-retrogression from unsurpassed perfect awakening; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for their sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that they might easily understand.

And suppose other good men, good women, and others were to exhort just one among them to proceed swiftly toward unsurpassed perfect awakening, teaching the Dharma of the Three Vehicles to deliver all beings; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for that person's sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that the person might easily understand.

Kausika, the good men, good women, and others mentioned latterly would acquire merits far surpassing those of the former. Why is this? Kausika, it is because great bodhisattvas dwelling on the stage of non-retrogression do not need to rely upon the Dharma taught to them.

They are resolutely proceeding toward unsurpassed perfect awakening and are non-retrogressive from great bodhi. Yet great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain unsurpassed perfect awakening, they should contemplate the sufferings of birth and death undergone by all sentient beings and arouse an exceedingly profound and urgent mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings in the continents of Jambudvipa, Purvavideha, and Aparagodaniya, suppose good men, good women, and others were to teach and transform the various sentient beings throughout all four continents, Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru, so that they all attained non-retrogression from unsurpassed perfect awakening; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for their sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that they might easily understand.

And suppose other good men, good women, and others were to exhort just one among them to proceed swiftly toward unsurpassed perfect awakening, teaching the Dharma of the Three Vehicles to deliver all beings; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for that person's sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that the person might easily understand.

Kausika, the good men, good women, and others mentioned latterly would acquire merits far surpassing those of the former. Why is this? Kausika, it is because great bodhisattvas dwelling on the stage of non-retrogression do not need to rely upon the Dharma taught to them.

They are resolutely proceeding toward unsurpassed perfect awakening and are non-retrogressive from great bodhi. Yet great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain unsurpassed perfect awakening, they should contemplate the sufferings of birth and death undergone by all sentient beings and arouse an exceedingly profound and urgent mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings in the four great continents, suppose good men, good women, and others were to teach and transform the various sentient beings throughout a small chiliocosm, so that they all attained non-retrogression from unsurpassed perfect awakening; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for their sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that they might easily understand.

And suppose other good men, good women, and others were to exhort just one among them to proceed swiftly toward unsurpassed perfect awakening, teaching the Dharma of the Three Vehicles to deliver all beings; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for that person's sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that the person might easily understand.

Kausika, the good men, good women, and others mentioned latterly would acquire merits far surpassing those of the former. Why is this? Kausika, it is because great bodhisattvas dwelling on the stage of non-retrogression do not need to rely upon the Dharma taught to them.

They are resolutely proceeding toward unsurpassed perfect awakening and are non-retrogressive from great bodhi. Yet great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain unsurpassed perfect awakening, they should contemplate the sufferings of birth and death undergone by all sentient beings and arouse an exceedingly profound and urgent mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings in a small chiliocosm, suppose good men, good women, and others were to teach and transform the various sentient beings throughout a medium chiliocosm, so that they all attained non-retrogression from unsurpassed perfect awakening; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for their sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that they might easily understand.

And suppose other good men, good women, and others were to exhort just one among them to proceed swiftly toward unsurpassed perfect awakening, teaching the Dharma of the Three Vehicles to deliver all beings; and, employing innumerable Dharma approaches of prajnaparamita, with skillful wording and meaning, were to expound them extensively for that person's sake, elucidate and reveal them, explain them clearly, and distinguish their meanings and purport so that the person might easily understand.

Kausika, the good men, good women, and others mentioned latterly would acquire merits far surpassing those of the former. Why is this? Kausika, it is because great bodhisattvas dwelling on the stage of non-retrogression do not need to rely upon the Dharma taught to them.

They are resolutely proceeding toward unsurpassed perfect awakening and are non-retrogressive from great bodhi. Yet great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain unsurpassed perfect awakening, they should contemplate the sufferings of birth and death undergone by all sentient beings and arouse an exceedingly profound and urgent mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings in the middle-thousand world-system, suppose good men, good women, and others were to teach and transform the various sentient beings throughout this trichiliocosm, causing them all to attain non-retrogression from supreme enlightenment; and were also, through innumerable approaches to prajnaparamita, with skillful wording and meaning, to expound it extensively for them, elucidate and reveal it, explain it clearly, distinguish its meanings and purport, and enable them readily to understand.

Suppose, however, that other good men, good women, and others were to exhort even one among them to advance swiftly toward supreme enlightenment, teaching the Dharma of the Three Vehicles for the liberation of all; and were also, through innumerable approaches to prajnaparamita, with skillful wording and meaning, to expound it extensively for that person, elucidate and reveal it, explain it clearly, distinguish its meanings and purport, and enable that person readily to understand.

Kausika, the good men, good women, and others mentioned latterly would acquire far more merit than the former. Why is this? Kausika, it is because great bodhisattvas who abide on the stage of non-retrogression need not rely upon the Dharma taught to them.

They are resolutely advancing toward supreme enlightenment and are non-retrogressive from great bodhi. But great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain supreme enlightenment, they should contemplate the sufferings of birth and death endured by all sentient beings and arouse a profoundly earnest mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings throughout this trichiliocosm, suppose good men, good women, and others were to teach and transform the various sentient beings throughout innumerable worlds in the ten directions, causing them all to attain non-retrogression from supreme enlightenment; and were also, through innumerable approaches to prajnaparamita, with skillful wording and meaning, to expound it extensively for them, elucidate and reveal it, explain it clearly, distinguish its meanings and purport, and enable them readily to understand.

Suppose, however, that other good men, good women, and others were to exhort even one among them to advance swiftly toward supreme enlightenment, teaching the Dharma of the Three Vehicles for the liberation of all; and were also, through innumerable approaches to prajnaparamita, with skillful wording and meaning, to expound it extensively for that person, elucidate and reveal it, explain it clearly, distinguish its meanings and purport, and enable that person readily to understand.

Kausika, the good men, good women, and others mentioned latterly would acquire far more merit than the former. Why is this? Kausika, it is because great bodhisattvas who abide on the stage of non-retrogression need not rely upon the Dharma taught to them.

They are resolutely advancing toward supreme enlightenment and are non-retrogressive from great bodhi. But great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain supreme enlightenment, they should contemplate the sufferings of birth and death endured by all sentient beings and arouse a profoundly earnest mind of great compassion.

Furthermore, Kausika! Setting aside the various sentient beings throughout innumerable worlds in the ten directions, suppose good men, good women, and others were to teach and transform the various sentient beings throughout all worlds in the ten directions, causing them all to attain non-retrogression from supreme enlightenment; and were also, through innumerable approaches to prajnaparamita, with skillful wording and meaning, to expound it extensively for them, elucidate and reveal it, explain it clearly, distinguish its meanings and purport, and enable them readily to understand.

Suppose, however, that other good men, good women, and others were to exhort even one among them to advance swiftly toward supreme enlightenment, teaching the Dharma of the Three Vehicles for the liberation of all; and were also, through innumerable approaches to prajnaparamita, with skillful wording and meaning, to expound it extensively for that person, elucidate and reveal it, explain it clearly, distinguish its meanings and purport, and enable that person readily to understand.

Kausika, the good men, good women, and others mentioned latterly would acquire far more merit than the former. Why is this? Kausika, it is because great bodhisattvas who abide on the stage of non-retrogression need not rely upon the Dharma taught to them.

They are resolutely advancing toward supreme enlightenment and are non-retrogressive from great bodhi. But great bodhisattvas who seek swiftly to attain great bodhi must rely upon the Dharma taught to them. Seeking swiftly to attain supreme enlightenment, they should contemplate the sufferings of birth and death endured by all sentient beings and arouse a profoundly earnest mind of great compassion.

At that time, Sakra, Lord of the Devas, addressed the Buddha: “Blessed One! The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the perfection of generosity. The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

“Blessed One! The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the emptiness of the internal. The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which is without bounds, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics,

the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

“Blessed One! The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of suchness. The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm.

“Blessed One! The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the Noble Truth of suffering. The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the Noble Truths of origin, cessation, and the path.

“Blessed One! The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the four meditative absorptions. The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the four immeasurables and the four formless attainments.

“Blessed One! The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the eight liberations. The closer a great bodhisattva draws to supreme enlightenment, the more swiftly that great bodhisattva should be instructed and guided by means of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality.”

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the four foundations of mindfulness. The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the gateway to liberation through emptiness. The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the gateways to liberation through signlessness and wishlessness.

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the five kinds of eyes. The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the six superknowledges.

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the ten powers of a Buddha. The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the quality of never forgetting. The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the nature of constant equanimity.

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the knowledge of all things. The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of the knowledge of the aspects of the paths and the knowledge of all aspects.

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of all dharani gateways. The closer a great bodhisattva draws to unsurpassed perfect awakening, the more swiftly should that great bodhisattva be instructed and guided by means of all samadhi gateways.

Blessed One! The closer a great bodhisattva draws to unsurpassed perfect awakening, the more should that great bodhisattva be supported and embraced with offerings of the finest clothing, food and drink, bedding, medicines, and all requisite articles according to that bodhisattva’s needs.

Blessed One! If good men, good women, and others are able to support and embrace that great bodhisattva with such gifts of Dharma and material gifts, those good men, good women, and others will acquire far more merit than before. Why is this? Blessed One! It is because, having received and embraced instruction and guidance in this perfection of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, and the inconceivable realm, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the four meditative absorptions, the four immeasurables, and the four formless attainments, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the gateways to liberation through emptiness, signlessness, and wishlessness, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the five kinds of eyes and the six superknowledges, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the quality of never forgetting and the nature of constant equanimity, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is because, having received and embraced instruction and guidance in all dharani gateways and all samadhi gateways, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

Blessed One! It is also because, having received and embraced clothing, food and drink, bedding, medicines, and all requisite articles according to that bodhisattva’s needs, that great bodhisattva will swiftly attain unsurpassed perfect awakening.

At that time, the Venerable Subhuti said to Sakra, Lord of the Devas: “Excellent! Excellent, Kausika! You alone are able to exhort and encourage that great bodhisattva; you are also able to embrace and support that great bodhisattva, and are likewise able to assist that great bodhisattva.

You are now a noble disciple of the Buddha and have done what ought to be done. All the noble disciples of the Tathagata, wishing to benefit and bring happiness to sentient beings, should skillfully exhort and encourage that great bodhisattva, enabling him swiftly to advance toward unsurpassed perfect enlightenment; and through the gifts of Dharma and material goods, they should embrace, support, and assist that great bodhisattva, enabling him swiftly to attain unsurpassed perfect enlightenment.

Why is this? Kausika, it is because all Tathagatas, sravakas, pratyekabuddhas, and all excellent things in the world arise through that great bodhisattva. Why is this?

If no great bodhisattva were to arouse the aspiration to seek unsurpassed perfect enlightenment, none would be able to train in generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita;

nor would any be able to abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

nor would any be able to abide in suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; nor would any be able to abide in the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path; nor would any be able to train in the four meditative concentrations, the four immeasurables, and the four formless absorptions; nor would any be able to train in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities;

nor would any be able to train in the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; nor would any be able to train in the gateway of liberation through emptiness, the gateway of liberation through signlessness, and the gateway of liberation through wishlessness; nor would any be able to train in the five kinds of eyes and the six superknowledges; nor would any be able to train in the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha;

nor would any be able to train in the Dharma of never losing mindfulness and the nature of constant equanimity; nor would any be able to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; nor would any be able to train in all dharani gateways and all samadhi gateways.

If no great bodhisattva were to train in and abide in such dharmas, none would be able to attain unsurpassed perfect enlightenment. If no great bodhisattva were to attain unsurpassed perfect enlightenment, none would be able to establish bodhisattvas, sravakas, pratyekabuddhas, and all excellent things in the world.

“Kausika, because there are great bodhisattvas who arouse the aspiration to seek unsurpassed perfect enlightenment, they are able to train in generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita;

they are also able to abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

they are also able to abide in suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; they are also able to abide in the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path; they are also able to train in the four meditative concentrations, the four immeasurables, and the four formless absorptions; they are also able to train in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities;

they are also able to train in the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; they are also able to train in the gateway of liberation through emptiness, the gateway of liberation through signlessness, and the gateway of liberation through wishlessness; they are also able to train in the five kinds of eyes and the six superknowledges; they are also able to train in the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha;

they are also able to train in the Dharma of never losing mindfulness and the nature of constant equanimity; they are also able to train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; they are also able to train in all dharani gateways and all samadhi gateways.

Because there are great bodhisattvas who train in and abide in such dharmas, they are able to attain unsurpassed perfect enlightenment. Because there are great bodhisattvas who attain unsurpassed perfect enlightenment, they eradicate all the hell realms, animal realms, and ghost realms in the world; they are also able to diminish the hosts of asuras and increase the assemblies of devas.”

O Kausika! Because great bodhisattvas attain unsurpassed perfect awakening, the great Kshatriya clans, the great Brahmin clans, the great householder clans, and the great lay devotee clans appear in the world. Because of this, the hosts of devas of the Four Great Kings, the Thirty-three, Yama, Tushita, Delight in Creation, and Mastery over the Creations of Others also appear in the world.

Because of this, the devas of the Brahma Hosts, Brahma Ministers, Brahma Assemblies, Great Brahmas, Light, Limited Light, Measureless Light, Utmost Radiance and Purity, Purity, Limited Purity, Measureless Purity, Pervasive Purity, Vastness, Limited Vastness, Measureless Vastness, and Great Fruit also appear in the world. Because of this, the devas of the Pure Abodes—Free from Affliction, Free from Heat, Excellent Appearance, Excellent Vision, and the Ultimate Form Realm—also appear in the world.

Because of this, the devas of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception also appear in the world. Because of this, the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita also appear in the world. Because of this, the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundary, the emptiness of dispersion, the emptiness of that which is unchanging,

the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence also appear in the world.

Because of this, suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm also appear in the world. Because of this, the Noble Truth of suffering, the Noble Truth of its origin, the Noble Truth of its cessation, and the Noble Truth of the path also appear in the world.

Because of this, the four meditative absorptions, the four immeasurables, and the four formless attainments also appear in the world. Because of this, the eight liberations, eight spheres of mastery, nine successive attainments, and ten spheres of totality also appear in the world. Because of this, the four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold Noble Path also appear in the world.

Because of this, the liberation gateways of emptiness, signlessness, and wishlessness also appear in the world. Because of this, the five kinds of eyes and six superknowledges also appear in the world. Because of this, the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha also appear in the world.

Because of this, the quality of never losing mindfulness and the nature of constant equanimity also appear in the world. Because of this, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects also appear in the world. Because of this, all dharani gateways and all samadhi gateways also appear in the world.

Because of this, the entire Sravaka Vehicle, the entire Pratyekabuddha Vehicle, and the entire Great Vehicle also appear in the world.

XXXI. CHAPTER ON REJOICING AND DEDICATION

01

At that time, the great bodhisattva Maitreya addressed the Elder Subhuti: “Venerable Sir! Suppose a great bodhisattva rejoices in all the meritorious deeds performed by all sentient beings, and then dedicates those meritorious deeds, together with all sentient beings, toward unsurpassed perfect awakening, employing non-attainment as skillful means. Suppose also that the meritorious deeds in which other sentient beings rejoice and which they dedicate are such meritorious deeds of ordinary beings, Sravakas, and Pratyekabuddhas as the three meritorious deeds consisting of generosity, morality, and cultivation;

or the meritorious deeds associated with the four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, eightfold Noble Path, four meditative absorptions, four immeasurables, four formless attainments, four Noble Truths, eight liberations, eight spheres of mastery, nine successive attainments, ten spheres of totality, the liberation gateways of emptiness, signlessness, and wishlessness, the four unobstructed knowledges, the six superknowledges, and so forth.

The merit acquired by that great bodhisattva through rejoicing and dedication is far more excellent, honorable, exalted, subtle, sublime, and supreme than the meritorious deeds of those ordinary beings, Sravakas, and Pratyekabuddhas; it is unequaled and unsurpassed. Why is this? Venerable Sir!

Ordinary beings cultivate meritorious deeds solely to gain freedom and happiness for themselves. Sravakas and Pratyekabuddhas cultivate meritorious deeds to discipline themselves, attain tranquility, and realize nirvana. The merit acquired by a great bodhisattva through rejoicing and dedication, however, is universally directed toward the discipline, tranquility, and parinirvana of all sentient beings.”

At that time, the Venerable Subhuti addressed the great bodhisattva Maitreya: “Great Being! A great bodhisattva’s mind of rejoicing and dedication takes as its objects the countless, measureless, and boundless worlds throughout the ten directions. In each world are countless, measureless, and boundless Buddhas who have entered nirvana.

From the initial generation of the aspiration until their attainment of unsurpassed perfect awakening, each followed this course in turn. From their entry into nirvana without remainder until the disappearance of their teachings, throughout the intervening period there were roots of goodness associated with the six paramitas and other roots of goodness associated with countless, measureless, and boundless Buddha-dharmas.

Their ordinary disciples possessed the three meritorious deeds consisting of generosity, morality, and cultivation. Their Sravaka disciples, both learners and those beyond learning, possessed uncontaminated roots of goodness. The Tathagatas, Arhats, Perfectly Awakened Ones possessed the aggregates of morality, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation, and benefited and brought happiness to all sentient beings through great loving-kindness, great compassion, great sympathetic joy, great equanimity, and countless, measureless, and boundless Buddha-dharmas.

By diligently cultivating and studying the Dharma taught by those Buddhas, some attained the fruit of stream-entry, some the fruit of once-returning, some the fruit of non-returning, some the fruit of arhatship, some the fruit of Pratyekabuddhahood, and some entered the bodhisattva’s certainty of rightness, wherein non-arising is realized.

“All such roots of goodness, together with the roots of goodness of other sentient beings and those planted by the realized Sravaka and bodhisattva disciples of the Tathagatas, Arhats, Perfectly Awakened Ones—whether those Tathagatas are still abiding in the world or have already entered nirvana—comprise all accumulated roots of goodness associated with present rejoicing and past rejoicing. The great bodhisattva again makes all such rejoicing into meritorious deeds and, together with all sentient beings, dedicates them toward unsurpassed perfect awakening, thinking: ‘May I, through these roots of goodness, lead all sentient beings together toward unsurpassed perfect awakening.’ The rejoicing and dedication thus generated are more excellent, honorable, exalted, subtle, sublime,

and supreme than all other meritorious deeds that have been generated; they are unequaled and unsurpassed.

“Great Being Maitreya! What do you think? When that great bodhisattva takes such matters as objects and gives rise to a mind of rejoicing and dedication, are there truly such objective supports corresponding to the apprehended characteristics grasped by that great bodhisattva?”

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COLLECTION 03

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