大般若波羅蜜多經

03

Furthermore, O Great Being! If a great bodhisattva, when cultivating and performing meritorious deeds, correctly knows them to be separate from form and separate from feeling, perception, formations, and consciousness; correctly knows them to be separate from the eye ayatana and separate from the ear, nose, tongue, body, and mind ayatanas; correctly knows them to be separate from the form ayatana and separate from the sound, odor, taste, tangible-object, and dharma ayatanas; correctly knows them to be separate from the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition;

correctly knows them to be separate from the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; correctly knows them to be separate from the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition; correctly knows them to be separate from the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition; correctly knows them to be separate from the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition;

correctly knows them to be separate from the mind dhatu, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition; correctly knows them to be separate from the earth dhatu and separate from the water, fire, wind, space, and consciousness dhatus; correctly knows them to be separate from ignorance and separate from formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; correctly knows them to be separate from the perfection of generosity and separate from the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita;

correctly knows them to be separate from the emptiness of the internal and separate from 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, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, 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;

correctly knows them to be separate from suchness and separate from 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 certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; correctly knows them to be separate from the Noble Truth of suffering and separate from the Noble Truths of the origin of suffering, cessation, and the path; correctly knows them to be separate from the four meditative absorptions and separate from the four immeasurables and the four formless concentrations;

correctly knows them to be separate from the eight liberations and separate from the eight spheres of mastery, the nine successive concentrations, and the ten totalities; correctly knows them to be separate from the four foundations of mindfulness and separate from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; correctly knows them to be separate from the liberation gateway of emptiness and separate from the liberation gateways of signlessness and wishlessness; correctly knows them to be separate from the five kinds of eyes and separate from the six superknowledges;

correctly knows them to be separate from the ten powers of a Buddha and separate from the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; correctly knows them to be separate from the quality of never forgetting and separate from the nature of constant equanimity; correctly knows them to be separate from the knowledge of all things and separate from the knowledge of the aspects of the paths and the knowledge of all aspects; correctly knows them to be separate from all dharani gateways and separate from all samadhi gateways; correctly knows them to be separate from the practices of a great bodhisattva;

and correctly knows them to be separate from the Buddha’s unsurpassed perfect awakening—then that great bodhisattva, when cultivating and performing meritorious deeds, by correctly knowing in this way, is able to rejoice in them correctly and dedicate them to unsurpassed perfect awakening.

Furthermore, Venerable Sir! If a great bodhisattva correctly knows the practice of rejoicing and the performance of meritorious deeds, then that bodhisattva remains far removed from the intrinsic nature of the practice of rejoicing and the performance of meritorious deeds; correctly knows the Tathagata, Worthy One, Perfectly Awakened One, and remains far removed from the intrinsic nature of the Tathagata, Worthy One, Perfectly Awakened One; correctly knows the merits of the Tathagata, Worthy One, Perfectly Awakened One, and remains far removed from the intrinsic nature of the merits of the Tathagata, Worthy One, Perfectly Awakened One;

correctly knows the sravakas, pratyekabuddhas, and bodhisattvas, and remains far removed from the intrinsic nature of sravakas, pratyekabuddhas, and bodhisattvas; correctly knows the roots of virtue cultivated by sravakas, pratyekabuddhas, and bodhisattvas, and remains far removed from the intrinsic nature of the roots of virtue of sravakas, pratyekabuddhas, and bodhisattvas; correctly knows the mind of bodhi, and remains far removed from the intrinsic nature of the mind of bodhi; correctly knows the mind of dedication, and remains far removed from the intrinsic nature of the mind of dedication; correctly knows dedication toward unsurpassed perfect awakening, and remains far removed from the intrinsic nature of dedication toward unsurpassed perfect awakening;

correctly knows prajnaparamita, and remains far removed from the intrinsic nature of prajnaparamita; correctly knows the paramitas of meditative concentration, diligence, patience, pure morality, and generosity, and remains far removed from the intrinsic nature of the paramitas of meditative concentration, diligence, patience, pure morality, and generosity; correctly knows the emptiness of the internal, and remains far removed from the intrinsic nature of the emptiness of the internal;

correctly knows 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, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing, and remains far removed from the intrinsic nature of the emptiness of the external through the emptiness of the intrinsic nature of nonbeing;

correctly knows suchness, and remains far removed from the intrinsic nature of suchness; correctly knows the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, and remains far removed from the intrinsic nature of the dharma-dhatu through the inconceivable realm; correctly knows the Noble Truth of suffering, and remains far removed from the intrinsic nature of the Noble Truth of suffering; correctly knows the Noble Truths of origination, cessation, and the path, and remains far removed from the intrinsic nature of the Noble Truths of origination, cessation, and the path;

correctly knows the four meditative absorptions, and remains far removed from the intrinsic nature of the four meditative absorptions; correctly knows the four immeasurables and the four formless concentrations, and remains far removed from the intrinsic nature of the four immeasurables and the four formless concentrations; correctly knows the eight liberations, and remains far removed from the intrinsic nature of the eight liberations; correctly knows the eight spheres of mastery, the nine successive concentrations, and the ten total spheres, and remains far removed from the intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten total spheres;

correctly knows the four foundations of mindfulness, and remains far removed from the intrinsic nature of the four foundations of mindfulness; correctly knows the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, and remains far removed from the intrinsic nature of the four right efforts through the Noble Eightfold Path; correctly knows the liberation gateway of emptiness, and remains far removed from the intrinsic nature of the liberation gateway of emptiness; correctly knows the liberation gateways of signlessness and wishlessness, and remains far removed from the intrinsic nature of the liberation gateways of signlessness and wishlessness;

correctly knows the five kinds of eyes, and remains far removed from the intrinsic nature of the five kinds of eyes; correctly knows the six superknowledges, and remains far removed from the intrinsic nature of the six superknowledges; correctly knows the ten powers of a Buddha, and remains far removed from the intrinsic nature of the ten powers of a Buddha; correctly knows 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, and remains far removed from the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha;

correctly knows the dharma of never forgetting, and remains far removed from the intrinsic nature of the dharma of never forgetting; correctly knows the nature of perpetual equanimity, and remains far removed from the intrinsic nature of perpetual equanimity; correctly knows the knowledge of all things, and remains far removed from the intrinsic nature of the knowledge of all things; correctly knows the knowledge of the aspects of the paths and the knowledge of all aspects, and remains far removed from the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects; correctly knows all dharani gateways, and remains far removed from the intrinsic nature of all dharani gateways;

correctly knows all samadhi gateways, and remains far removed from the intrinsic nature of all samadhi gateways; correctly knows the practices of great bodhisattvas, and remains far removed from the intrinsic nature of the practices of great bodhisattvas; correctly knows the unsurpassed perfect awakening of the Buddhas, and remains far removed from the intrinsic nature of the unsurpassed perfect awakening of the Buddhas.

When that great bodhisattva thus practices prajnaparamita free from intrinsic nature, that bodhisattva is able to rejoice and dedicate the merit toward unsurpassed perfect awakening.

Furthermore, O Great Being! If great bodhisattvas wish to arouse a mind that rejoices in and dedicates toward unsurpassed perfect awakening the meritorious roots of virtue of all Tathagatas, Worthy Ones, Perfectly Awakened Ones who have entered nirvana and of their disciples, they should undertake rejoicing and dedication in this way, thinking: Just as the Tathagatas, Worthy Ones, Perfectly Awakened Ones and their disciples have all passed into cessation, so too have their meritorious roots of virtue.

The nature of the mind I have aroused to rejoice and dedicate toward unsurpassed perfect awakening, and of the dedication toward unsurpassed perfect awakening, is likewise so. Such rejoicing and dedication toward unsurpassed perfect awakening is free from distorted perception, distorted mind, and distorted view. If a great bodhisattva practices prajnaparamita by employing the apprehension of characteristics as a skillful means and, regarding all those meritorious roots of virtue of the Buddhas and their disciples, apprehends characteristics while rejoicing and dedicating toward unsurpassed perfect awakening, this is not wholesome rejoicing and dedication.

The meritorious roots of virtue of the Buddhas and their disciples of the past belong to a realm devoid of characteristics and without characteristics, yet that great bodhisattva arouses rejoicing and dedication toward unsurpassed perfect awakening with a thought that apprehends characteristics. Therefore, this is not wholesome rejoicing and dedication. For this reason, that bodhisattva falls into distorted perception, distorted mind, and distorted view.

If a great bodhisattva does not practice prajnaparamita by employing the apprehension of characteristics as a skillful means, but, regarding all those meritorious roots of virtue of the Buddhas and their disciples, rejoices and dedicates toward unsurpassed perfect awakening while remaining free from characteristics, this is therefore called wholesome rejoicing and dedication. For this reason, that great bodhisattva's rejoicing and dedication are free from distorted perception, distorted mind, and distorted view.

At that time, the great bodhisattva Maitreya asked the venerable Subhuti: Venerable Sir! How can great bodhisattvas rejoice in all the meritorious roots of virtue of the Tathagatas, Worthy Ones, Perfectly Awakened Ones and their communities of disciples, and in all the meritorious deeds they performed, without apprehending any characteristics, yet still be able to rejoice and dedicate the merit toward unsurpassed perfect awakening?

The venerable Subhuti replied: O Great Being! You should know that within a great bodhisattva's training in prajnaparamita there are such skillful means by which accomplishment is attained without apprehending characteristics. Apart from prajnaparamita, one cannot arouse rejoicing in the meritorious deeds performed and dedicate the merit toward unsurpassed perfect awakening.

The great bodhisattva Maitreya said: “Venerable Subhuti, do not speak thus. Why? Because in the profound prajnaparamita, all the meritorious roots of virtue of the Tathagatas, Arhats, Perfectly Awakened Ones and their assemblies of disciples are nonexistent and cannot be apprehended. The meritorious deeds in which one rejoices are likewise nonexistent and cannot be apprehended; the resolve to dedicate them toward unsurpassed perfect awakening is also nonexistent and cannot be apprehended.

“In this regard, when practicing prajnaparamita, a great bodhisattva should contemplate thus: The nature of the meritorious roots of virtue of the Buddhas and their assemblies of disciples in the past has already ceased; the nature of the meritorious deeds in which one rejoices and the resolve to dedicate them toward unsurpassed perfect awakening is entirely quiescent. If, with regard to the meritorious roots of virtue of all those Tathagatas, Arhats, Perfectly Awakened Ones and their assemblies of disciples, I grasp at characteristics and make distinctions, and if, with regard to the meritorious deeds in which I rejoice together with them and the resolve to dedicate them toward unsurpassed perfect awakening, I grasp at characteristics and make distinctions;

and if, using such grasping at characteristics and making distinctions as a means, I initiate a dedication toward unsurpassed perfect awakening, then none of the Buddhas, the World-Honored Ones, would approve.

Why? Because to grasp at characteristics, make distinctions, rejoice, and dedicate toward unsurpassed perfect awakening in relation to the Buddhas, the World-Honored Ones, and their assemblies of disciples who have passed into nirvana entails great acquisition.

“Therefore, a great bodhisattva who wishes properly to initiate rejoicing in and dedicating the meritorious roots of virtue of the Buddhas and their assemblies of disciples toward unsurpassed perfect awakening should not therein give rise to acquisition, grasp at characteristics, make distinctions, rejoice, or dedicate. If one therein gives rise to acquisition, grasps at characteristics, makes distinctions, rejoices, and dedicates, the Buddha does not say that such persons gain great benefit. Why? Because such a mind of rejoicing and dedication is deluded conceptual discrimination mixed with poison.

“It is like food that, although endowed with delicious fragrance, flavor, and color, is mixed with poison. An ignorant person, unaware of this, greedily takes and eats it. Although at first it is pleasing, delightful, and pleasurable, later, as the food is digested, that person undergoes various sufferings, either nearly dying or losing their life.

“Such a pudgala, who does not skillfully retain, skillfully examine, or skillfully recite the teachings and does not clearly understand their meaning, might say to one of the Mahayana lineage: ‘Come, good man! With regard to all the Tathagatas, Arhats, Perfectly Awakened Ones of the past, future, and present—from their first arousal of the aspiration until their attainment of unsurpassed perfect awakening, their turning of the wondrous Dharma wheel and deliverance of immeasurable sentient beings, their entry into nirvana without remainder, and until the disappearance of their Dharma—throughout that interval: whether the roots of virtue they accumulated, will accumulate, or are accumulating while practicing prajnaparamita;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while practicing the paramitas of meditative concentration, vigor, patient acceptance, ethical discipline, and generosity; whether the roots of virtue they accumulated, will accumulate, or are accumulating while abiding in the emptiness of internal phenomena;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while abiding in the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, 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 phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while abiding in suchness; whether the roots of virtue they accumulated, will accumulate, or are accumulating while abiding in the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm; whether the roots of virtue they accumulated, will accumulate, or are accumulating while abiding in the Noble Truth of suffering; whether the roots of virtue they accumulated, will accumulate, or are accumulating while abiding in the Noble Truths of origin, cessation, and the path;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the four meditative absorptions; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the four immeasurables and the four formless concentrations; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the eight liberations; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the eight spheres of mastery, the nine successive concentrations, and the ten totalities; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the four foundations of mindfulness;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating 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; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the gateway of liberation through emptiness; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the gateways of liberation through signlessness and wishlessness; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the five kinds of eyes;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the six superknowledges; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the ten powers of a Buddha; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the Dharma of never forgetting;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the nature of constant equanimity; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the knowledge of all things; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating the knowledge of the aspects of the path and the knowledge of all aspects; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating all dharani gateways; whether the roots of virtue they accumulated, will accumulate, or are accumulating while cultivating all samadhi gateways; whether the roots of virtue they accumulated, will accumulate, or are accumulating while purifying Buddha-fields;

whether the roots of virtue they accumulated, will accumulate, or are accumulating while bringing sentient beings to maturity; or the skandha of ethical discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, the skandha of the knowledge and vision of liberation, and all the countless, immeasurable, and boundless other merits of the Tathagatas, Arhats, Perfectly Awakened Ones; or all the contaminated and uncontaminated roots of virtue of the Buddha’s disciples; or the merits of the Tathagatas, Arhats, Perfectly Awakened Ones in having bestowed, being about to bestow, or presently bestowing predictions concerning the attainment of the fruit of a pratyekabuddha, a deva, a human being, and so forth;

or the roots of virtue accumulated, to be accumulated, or presently being accumulated by devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and so forth; or the roots of virtue of good men, good women, and others who, in relation to these merits, arouse rejoicing and dedication—all these you should gather together, weigh and consider, rejoice in as though present before you, and, together with all sentient beings, dedicate toward unsurpassed perfect awakening.’

“Such rejoicing and dedication as just described employs acquisition, grasping at characteristics, and conceptual discrimination as its means. Like food mixed with poison, it brings benefit at first but harm afterward; therefore, this is not skillful rejoicing and dedication. Why?”

Because they employ apprehension of something attainable, grasp at characteristics, and engage in discrimination when generating a mind of sympathetic joy and dedication, this has causes, conditions, mental activity, and conceptual proliferation; it is not in accord with prajnaparamita. Since it is tainted with poison, it constitutes slander of the Buddha, does not conform to the Buddha’s teaching, and does not accord with the Dharma he proclaimed.

Persons belonging to the bodhisattva lineage should not train according to what has been stated in that manner. Therefore, Venerable One, it should be explained how those in the Bodhisattva Vehicle should abide. Regarding the meritorious roots of virtue in which the Tathagatas, Arhats, Perfectly Enlightened Ones and their assemblies of disciples throughout the worlds of the ten directions in the past, future, and present rejoiced and which they dedicated—those Buddhas, from their initial generation of the aspiration until they attained unsurpassed perfect enlightenment, turned the wondrous Dharma wheel, liberated immeasurable sentient beings,

entered nirvana without remainder … and continued until the disappearance of the Dharma—in the interval between these events: whether roots of virtue accumulated while cultivating prajnaparamita; roots of virtue accumulated while cultivating the paramitas of meditative concentration, vigor, patience, pure morality, and generosity; roots of virtue accumulated while abiding in the emptiness of the internal;

roots of virtue accumulated while abiding in the emptiness of the external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature; roots of virtue accumulated while abiding in suchness;

roots of virtue accumulated while abiding in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; roots of virtue accumulated while abiding in the Noble Truth of suffering; roots of virtue accumulated while abiding in the Noble Truths of the origin, cessation, and path; roots of virtue accumulated while cultivating the four meditative absorptions; roots of virtue accumulated while cultivating the four immeasurables and the four formless concentrations; roots of virtue accumulated while cultivating the eight liberations;

roots of virtue accumulated while cultivating the eight spheres of mastery, the nine successive concentrations, and the ten totalities; roots of virtue accumulated while cultivating the four foundations of mindfulness; roots of virtue accumulated while cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; roots of virtue accumulated while cultivating the liberation gateway of emptiness; roots of virtue accumulated while cultivating the liberation gateways of signlessness and wishlessness; roots of virtue accumulated while cultivating the five kinds of eyes; roots of virtue accumulated while cultivating the six superknowledges;

roots of virtue accumulated while cultivating the ten powers of a Buddha; roots of virtue accumulated while cultivating the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; roots of virtue accumulated while cultivating the Dharma of never forgetting; roots of virtue accumulated while cultivating the nature of constant equanimity; roots of virtue accumulated while cultivating the knowledge of all things; roots of virtue accumulated while cultivating the knowledge of the aspects of the paths and the knowledge of all aspects; roots of virtue accumulated while cultivating all dharani gateways;

roots of virtue accumulated while cultivating all samadhi gateways; roots of virtue accumulated while purifying Buddha-fields; roots of virtue accumulated while bringing sentient beings to maturity; the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, together with all the other innumerable, immeasurable, and boundless merits of the Tathagatas, Arhats, Perfectly Enlightened Ones; all the contaminated and uncontaminated roots of virtue of the Buddha’s disciples; the merits of the Tathagatas, Arhats, Perfectly Enlightened Ones in having bestowed, now bestowing, and yet to bestow predictions of the attainment of the state of a pratyekabuddha or rebirth among gods, humans, and so forth;

the roots of virtue accumulated by gods, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth; or the roots of virtue arising when good men, good women, and others rejoice in and dedicate these merits—how should good men, good women, and others abiding in the Bodhisattva Vehicle generate sympathetic joy in those meritorious roots of virtue and dedicate them to unsurpassed perfect enlightenment?

The Venerable Subhuti replied: “Great Being! When good men, good women, and others abiding in the Bodhisattva Vehicle cultivate prajnaparamita, if they wish not to slander the Buddhas, the Blessed Ones, while generating a mind of sympathetic joy and dedication, they should reflect thus: ‘Just as the Tathagatas, Arhats, Perfectly Enlightened Ones, through unsurpassed Buddha-knowledge, clearly comprehend and universally know that meritorious roots of virtue are of such a kind, have such an essence, bear such characteristics, and possess such a nature, and thus rejoice in them, so too should I now rejoice in them.

Furthermore, just as the Tathagatas, Arhats, Perfectly Enlightened Ones, through unsurpassed Buddha-knowledge, clearly comprehend and universally know how such deeds of merit should be dedicated to unsurpassed perfect enlightenment, so too should I now dedicate them in that manner.’ Good men, good women, and others abiding in the Bodhisattva Vehicle should thus generate sympathetic joy in and dedicate the meritorious roots of virtue of the Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples.

If they generate sympathetic joy and dedication in this manner, they do not slander the Buddha, but follow the Buddha’s teaching and accord with the Dharma proclaimed by the Buddha. The mind of sympathetic joy and dedication of that great bodhisattva, being free from any admixture of poison, will ultimately attain the sweet fruit of unsurpassed perfect enlightenment.”

Furthermore, O Great Being! Good men, good women, and others who abide in the bodhisattva vehicle and cultivate prajnaparamita should rejoice in and dedicate the roots of goodness and merits of the Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones, and their disciples in this manner: Just as form does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as feeling, perception, formations, and consciousness do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the eye ayatana does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the ear, nose, tongue, body, and mind ayatanas do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the form ayatana does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the sound, odor, taste, tangible-object, and dharma ayatanas do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the eye dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the ear dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the nose dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the tongue dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the body dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the mind dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the earth dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the water, fire, wind, space, and consciousness dhatus do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as ignorance does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the perfection of generosity does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the emptiness of internal phenomena does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms,

they are neither past, future, nor present, so too should their rejoicing and dedication be.

Just as suchness does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be. Just as the dharma dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of empty space, and the inconceivable realm do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the Noble Truth of suffering does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is neither past, future, nor present, so too should their rejoicing and dedication be. Just as the Noble Truths of the origin of suffering, cessation, and the path do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the four meditative concentrations do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be. Just as the four immeasurables and the four formless absorptions do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are neither past, future, nor present, so too should their rejoicing and dedication be.

Just as the eight liberations do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood. Just as the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the four foundations of mindfulness do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood. Just as the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the Dharma gateway of the liberation of emptiness does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood. Just as the Dharma gateways of the liberations of signlessness and wishlessness do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the five kinds of eyes do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood. Just as the six superknowledges do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the ten powers of a Buddha do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood. Just as the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the quality of never losing mindfulness does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood. Just as the nature of constant equanimity does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood.

Just as the knowledge of all things does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood. Just as the knowledge of the aspects of the path and the knowledge of all aspects do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as all dharani Dharma gateways do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood. Just as all samadhi Dharma gateways do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the skandha of moral discipline does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood. Just as the skandhas of meditative concentration, wisdom, liberation, and knowledge and vision of liberation do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the fruit of stream-entry does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood. Just as the fruits of once-returning, non-returning, and arhatship do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the attainment of a pratyekabuddha does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood. Just as the practices of great bodhisattvas do not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since they do not fall within the three realms, they are not past, future, or present, so too should rejoicing and dedication be understood.

Just as the unsurpassed enlightenment of the Buddhas does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and since it does not fall within the three realms, it is not past, future, or present, so too should rejoicing and dedication be understood. Why? Because the intrinsic nature of those dharmas is empty, they do not fall within the three realms and do not belong to the three times.

Rejoicing and dedication are likewise so. This is because the intrinsic nature of the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones is empty, and therefore they do not fall within the three realms and do not belong to the three times; because the intrinsic nature of the merits of the Buddhas is empty, they do not fall within the three realms and do not belong to the three times; because the intrinsic nature of shravakas, pratyekabuddhas, devas, humans, and so forth is empty, they do not fall within the three realms and do not belong to the three times; because the intrinsic nature of those roots of virtue is empty, they do not fall within the three realms and do not belong to the three times;

because the intrinsic nature of that rejoicing is empty, it does not fall within the three realms and does not belong to the three times; because the intrinsic nature of the dharmas to which the merit is dedicated is empty, they do not fall within the three realms and do not belong to the three times; and because the intrinsic nature of the person who makes the dedication is empty, that person does not fall within the three realms and does not belong to the three times.

When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that form does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and knows in accordance with reality that feeling, perception, formations, and consciousness do not fall within the Desire Realm, the Form Realm, or the Formless Realm. Since none of them fall within the three realms, they are not past, future, or present.

Since they do not belong to the three times, one cannot, by taking signs as a skillful means or attainment as a skillful means, give rise to rejoicing and dedication toward unsurpassed enlightenment. Why? Because form and the other dharmas are intrinsically unborn.

If a dharma is unborn, it has no existence; one cannot use a dharma that has no existence to rejoice in and dedicate toward that which has no existence. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the eye ayatana does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and knows in accordance with reality that the ear, nose, tongue, body, and mind ayatanas do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since none of them fall within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking signs as a skillful means or attainment as a skillful means, give rise to dedication toward unsurpassed enlightenment. Why?

Because the eye ayatana and the other such dharmas are intrinsically unborn. If a dharma is unborn, it has no existence; one cannot use a dharma that has no existence to rejoice in and dedicate toward that which has no existence. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the form ayatana does not fall within the Desire Realm, the Form Realm, or the Formless Realm, and knows in accordance with reality that the sound, smell, taste, touch, and mental-object ayatanas do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since none of them fall within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking signs as a skillful means or attainment as a skillful means, give rise to rejoicing and dedication toward unsurpassed enlightenment. Why?

Because the form ayatana and the other such dharmas...

their intrinsic nature is unborn. If dharmas are unborn, then they have no existence; one cannot use those nonexistent dharmas to rejoice in and dedicate merit toward that which is nonexistent. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the eye dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the form dhatu, the eye-consciousness dhatu, eye-contact, and all feelings arising with eye-contact as their condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since none of them falls within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking characteristics as a skillful means or by taking attainment as a skillful means, give rise to rejoicing and dedication toward the fruit of supreme enlightenment. Why?

Because dharmas such as the eye dhatu are intrinsically unborn. If dharmas are unborn, then they have no existence; one cannot use those nonexistent dharmas to rejoice in and dedicate merit toward that which is nonexistent. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the ear dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the sound dhatu, the ear-consciousness dhatu, ear-contact, and all feelings arising with ear-contact as their condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since none of them falls within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking characteristics as a skillful means or by taking attainment as a skillful means, give rise to rejoicing and dedication toward the fruit of supreme enlightenment. Why?

Because dharmas such as the ear dhatu are intrinsically unborn. If dharmas are unborn, then they have no existence; one cannot use those nonexistent dharmas to rejoice in and dedicate merit toward that which is nonexistent. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the nose dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the odor dhatu, the nose-consciousness dhatu, nose-contact, and all feelings arising with nose-contact as their condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since none of them falls within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking characteristics as a skillful means or by taking attainment as a skillful means, give rise to rejoicing and dedication toward the fruit of supreme enlightenment. Why?

Because dharmas such as the nose dhatu are intrinsically unborn. If dharmas are unborn, then they have no existence; one cannot use those nonexistent dharmas to rejoice in and dedicate merit toward that which is nonexistent. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the tongue dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and all feelings arising with tongue-contact as their condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since they do not fall within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking characteristics as a skillful means or by taking attainment as a skillful means, give rise to dedication toward the fruit of supreme enlightenment. Why?

Because dharmas such as the tongue dhatu are intrinsically unborn. If dharmas are unborn, then they have no existence; one cannot use those nonexistent dharmas to rejoice in and dedicate merit toward that which is nonexistent. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the body dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and all feelings arising with body-contact as their condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since none of them falls within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking characteristics as a skillful means or by taking attainment as a skillful means, give rise to rejoicing and dedication toward the fruit of supreme enlightenment. Why?

Because dharmas such as the body dhatu are intrinsically unborn. If dharmas are unborn, then they have no existence; one cannot use those nonexistent dharmas to rejoice in and dedicate merit toward that which is nonexistent. When a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the mind dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and all feelings arising with mind-contact as their condition do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

Since none of them falls within the three realms, they are not past, future, or present. Since they do not belong to the three times, one cannot, by taking characteristics as a skillful means or by taking attainment as a skillful means, give rise to rejoicing and dedication toward the fruit of supreme enlightenment. Why?

Because dharmas such as the mind dhatu are intrinsically unborn. If dharmas are unborn, then they have no existence; one cannot use those nonexistent dharmas to rejoice in and dedicate merit toward that which is nonexistent.

Fascicle 170

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