大般若波羅蜜多經

04

If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the earth dhatu does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the water, fire, wind, space, and consciousness dhatus do not fall within the Desire Realm, the Form Realm, or the Formless Realm. If none of them falls within the three realms, then they are neither past, future, nor present.

If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why? Because the intrinsic nature of the earth dhatu and the other dhatus is unarisen.

If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that ignorance does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of ignorance and the other dharmas is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the perfection of generosity does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of the perfection of generosity and the other perfections is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the emptiness of the internal does not fall within the Desire Realm, the Form Realm, or the Formless Realm;

and knows in accordance with reality that 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 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 do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of the emptiness of the internal and the other forms of emptiness is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that suchness 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 nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the certainty of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of suchness and the other dharmas is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the Noble Truth of suffering does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the Noble Truths of the origin of suffering, its cessation, and the path do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of the Noble Truth of suffering and the other Noble Truths is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the four meditative concentrations do not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the four immeasurables and the four formless absorptions do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of the four meditative concentrations and the other dharmas is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the eight liberations do not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within those realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of the eight liberations and the other dharmas is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the four establishments of mindfulness do not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that 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 do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of the four establishments of mindfulness and the other dharmas is unarisen. If a dharma is unarisen, it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate toward what is nonexistent. If a great bodhisattva practices the prajnaparamita, the bodhisattva knows in accordance with reality that the gateway to liberation through emptiness does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the gateways to liberation through signlessness and wishlessness do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If none of them falls within the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot employ their characteristics as a means, nor employ attainment as a means, to give rise to rejoicing and dedicate it toward the fruit of unsurpassed enlightenment. Why?

Because the intrinsic nature of the gateway to liberation through emptiness and the other gateways is unarisen.

If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the five kinds of eyes do not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the six superknowledges do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharmas of the five kinds of eyes and so forth are by their intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the ten powers of a Buddha do not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that 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 do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharmas of the ten powers of a Buddha and so forth are by their intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the Dharma of never losing mindfulness does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the nature of constant equanimity does not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the Dharma of never losing mindfulness and so forth is by its intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the knowledge of all things does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the knowledge of the aspects of the paths and the knowledge of all aspects do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharmas of the knowledge of all things and so forth are by their intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that all dharani gateways do not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that all samadhi gateways do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because all dharani gateways and so forth are by their intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the aggregate of moral discipline does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the aggregates of samadhi, wisdom, liberation, and the knowledge and vision of liberation do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharmas of the aggregate of moral discipline and so forth are by their intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the fruit of stream-entry does not fall within the Desire Realm, the Form Realm, or the Formless Realm; and knows in accordance with reality that the fruits of once-returning, non-returning, and arhatship do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharmas of the fruit of stream-entry and so forth are by their intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the fruit of solitary enlightenment does not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If it does not fall within any of the three realms, then it is neither past, future, nor present. If it does not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharma of the fruit of solitary enlightenment is by its intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that all the practices of great bodhisattvas do not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If they do not fall within any of the three realms, then they are neither past, future, nor present. If they do not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharmas of all the practices of great bodhisattvas and so forth are by their intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. If a great bodhisattva practices prajnaparamita, the bodhisattva knows in accordance with reality that the unsurpassed perfect enlightenment of all Buddhas does not fall within the Desire Realm, the Form Realm, or the Formless Realm.

If it does not fall within any of the three realms, then it is neither past, future, nor present. If it does not belong to the three times, then one cannot, by taking marks as a means or attainment as a means, give rise to rejoicing and dedicate the merit toward unsurpassed perfect enlightenment. Why?

Because the dharma of the unsurpassed perfect enlightenment of all Buddhas is by its intrinsic nature unborn. If a dharma is unborn, then it has no existence; one cannot use that nonexistent dharma to rejoice in and dedicate merit toward what is nonexistent. When that great bodhisattva thus rejoices and dedicates the merit, the dedication is unmixed with the poisons and ultimately leads to the sweet fruit of unsurpassed perfect enlightenment.

Furthermore, O Great Being! If good men, good women, and others abiding in the bodhisattva vehicle employ marks as a means, or employ attainment as a means, and rejoice in and dedicate toward unsurpassed perfect enlightenment the roots of goodness and merit of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, then such rejoicing and dedication is wrong rejoicing and dedication. This mind of wrong rejoicing and dedication is not praised by the Buddhas, the Blessed Ones, because such a mind of rejoicing and dedication is not that which the Buddhas, the Blessed Ones, praise.

It cannot perfect the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; nor can it perfect the four dhyanas, the four immeasurables, and the four formless absorptions; nor can it perfect the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; nor can it perfect 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 enlightenment, and the Noble Eightfold Path; nor can it perfect the gateways to liberation of emptiness, signlessness, and wishlessness.

Because it cannot perfect the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; cannot perfect the four dhyanas, the four immeasurables, and the four formless absorptions; cannot perfect the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; cannot perfect 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 enlightenment, and the Noble Eightfold Path;

and cannot perfect the gateways to liberation of emptiness, signlessness, and wishlessness, it therefore cannot fully realize the emptiness of internal phenomena, 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 the unchanging, the emptiness of fundamental nature, the emptiness of intrinsic characteristics, the emptiness of shared 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; nor can it fully realize suchness, the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, and the inconceivable realm; nor can it fully realize 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.

Because it cannot fully realize the emptiness of internal phenomena, 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 the unchanging, the emptiness of fundamental nature, the emptiness of intrinsic characteristics, the emptiness of shared 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;

cannot fully realize suchness, the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, and the inconceivable realm; and cannot fully realize 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, it therefore cannot perfect the five kinds of eyes and the six superknowledges; nor can it perfect 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 distinctive qualities of a Buddha;

nor can it perfect the Dharma of never forgetting and the nature of constant equanimity; nor can it perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; nor can it perfect all dharani gateways and all samadhi gateways.

Because it cannot perfect the five kinds of eyes and the six superknowledges; cannot perfect 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 distinctive qualities of a Buddha; cannot perfect the Dharma of never forgetting and the nature of constant equanimity; cannot perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and cannot perfect all dharani gateways and all samadhi gateways, it therefore cannot perfect the adornment and purification of Buddha-fields; nor can it perfect the maturation of sentient beings.

Because it cannot perfect the adornment and purification of Buddha-fields and cannot perfect the maturation of sentient beings, it therefore cannot attain unsurpassed perfect enlightenment. Why is this? Because the rejoicing and dedication they have produced is mingled with poisons.

Furthermore, O Great Being! Great bodhisattvas practicing prajnaparamita should think thus: “All the Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout the worlds of the ten directions understand in accordance with reality that roots of goodness and merit possess such a Dharma, and that by relying upon this Dharma, undefiled rejoicing and dedication may arise. I too must now rely upon such a Dharma and produce rejoicing and dedication toward unsurpassed perfect enlightenment.” This is the production of right rejoicing and dedication.

At that time, the Blessed One praised the Venerable Subhuti: “Excellent! Excellent, Subhuti! You have now performed the work of a Buddha, for you have skillfully explained undefiled rejoicing and dedication for great bodhisattvas and others. The rejoicing and dedication thus explained employs signlessness as a means, nonattainment as a means, nonarising as a means, noncessation as a means, nondefilement as a means, nonpurification as a means, the absence of the self-nature of nonexistence as a means, the emptiness of intrinsic characteristics as a means, the emptiness of self-nature as a means, suchness as a means, the dharma-dhatu as a means, the nature of phenomena as a means, the nature free from falsity as a means, and the true limit as a means.

“Subhuti! Suppose that all sentient beings in the great trichiliocosm were accomplished in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would the merit of those sentient beings be great?”

Subhuti replied: “Blessed One, it would be very great! Sugata, it would be very great!”

The Buddha said: “Subhuti! If good men, good women, and others produce unattached rejoicing in and dedication of the roots of goodness and merit of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, the merit they acquire would far exceed the former. Subhuti! The rejoicing and dedication thus produced by those good men, good women, and others is supreme, noble, exalted, subtle and wondrous, sublime, unsurpassed, unequaled, and unexcelled.

“Furthermore, Subhuti! Suppose that all sentient beings in the great trichiliocosm attained the fruits of stream-enterer, once-returner, non-returner, and arhatship, and that good men, good women, and others reverently made offerings to, honored, and praised those stream-enterers, once-returners, non-returners, and arhats throughout their lives, providing them with immeasurable varieties of clothing, food and drink, bedding, medicines, and other necessities. What do you think? Would those good men, good women, and others acquire great merit through these causes and conditions?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed!”

The Buddha said: “Subhuti! If good men and good women, and others, rejoice in and dedicate, without attachment, the meritorious roots of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, the merit they obtain far exceeds the former. Subhuti! The rejoicing and dedication thus made by those good men and good women, and others, is supreme, honored, exalted, sublime, magnificent, unsurpassed, unequaled, and unexcelled.

“Furthermore, Subhuti! Suppose that all sentient beings in the three-thousandfold great-thousand world became pratyekabuddhas, and that good men and good women, and others, throughout their lives reverently made offerings to them, honored and praised them, and provided them with immeasurable varieties of clothing, food and drink, bedding, medicines, and other necessities. What do you think? Would those good men and good women, and others, gain much merit through these causes and conditions?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed!”

The Buddha said: “Subhuti! If good men and good women, and others, rejoice in and dedicate, without attachment, the meritorious roots of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, the merit they obtain far exceeds the former. Subhuti! The rejoicing and dedication thus made by those good men and good women, and others, is supreme, honored, exalted, sublime, magnificent, unsurpassed, unequaled, and unexcelled.

“Furthermore, Subhuti! Suppose that all sentient beings in the three-thousandfold great-thousand world were progressing toward supreme enlightenment, and that all sentient beings in innumerable worlds throughout the ten directions, for innumerable great kalpas, reverently made offerings to, honored, and praised all those progressing toward supreme enlightenment and all the great bodhisattvas, providing them with immeasurable varieties of clothing, food and drink, bedding, medicines, other necessities of life, and the finest musical instruments. What do you think? Would those sentient beings gain much merit through these causes and conditions?”

Subhuti replied: “World-Honored One! Very great indeed! Sugata! Very great indeed! The measure of that merit would be countless, immeasurable, boundless, and limitless; it could scarcely be fully known through calculation, enumeration, or analogy. World-Honored One! If that measure of merit possessed physical form, innumerable worlds throughout the ten directions could not contain it.”

The Buddha said: “Excellent! Excellent, Subhuti! The measure of that merit is just as you have said. Yet if good men and good women, and others, rejoice in and dedicate, without attachment, the meritorious roots of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, the merit they obtain far exceeds the former. Subhuti! The rejoicing and dedication thus made by those good men and good women, and others, is supreme, honored, exalted, sublime, magnificent, unsurpassed, unequaled, and unexcelled.

“Subhuti! If the former merit were compared with this merit, it would not equal one hundredth part of it, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, one ten-trillionth part, or one part among countless hundreds of thousands of millions. No calculated fraction, enumerated fraction, analogous fraction, or even the most minute fraction could equal one part of it.

Why? Subhuti! Because those sentient beings perfected the ten wholesome courses of karma, the four dhyanas, the four immeasurable states, the four formless absorptions, and the five supernatural powers, all by taking characteristics and attainment as their means.

The merit gained by those good men and good women, and others, who reverently made offerings to, honored, and praised stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, providing them with immeasurable varieties of clothing, food and drink, bedding, medicines, and other necessities, was likewise gained by taking characteristics and attainment as their means. The merit gained by those sentient beings who reverently made offerings to, honored, and praised the assemblies of bodhisattvas progressing toward supreme enlightenment, providing them with immeasurable varieties of clothing, food and drink, bedding, medicines, other necessities of life, and the finest musical instruments, was likewise gained by taking characteristics and attainment as their means.”

At that time, the Four Great Heavenly Kings, together with a full retinue of twenty thousand devas, rejoiced and leapt with delight. Joining their palms, they bowed their heads at the Buddha’s feet and said: “World-Honored One! Only such a great bodhisattva is capable of giving rise to such vast rejoicing and dedication.

Through skillful means, that great bodhisattva takes signlessness as a means, non-attainment as a means, non-attachment as a means, and freedom from volitional fabrication as a means; regarding the meritorious roots of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, that bodhisattva generates rejoicing and dedicates it to supreme enlightenment. By giving rise to such rejoicing and dedication, one falls neither into dualistic dharmas nor nondual dharmas.”

At that time, Sakra, Lord of the Devas, together with a retinue of immeasurable hundreds of thousands of devas, each bearing various flower garlands, incense for burning, scented ointments, fragrant powders, garments, jeweled necklaces, banners, pennants, precious canopies, and many kinds of exquisite celestial jewels, played celestial music as an offering to the Buddha and said: “World-Honored One! Only such a great bodhisattva is capable of giving rise to such vast rejoicing and dedication.

Through skillful means, that great bodhisattva takes signlessness as a means, non-attainment as a means, non-attachment as a means, and freedom from volitional fabrication as a means; regarding the meritorious roots of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, that bodhisattva generates rejoicing and dedicates it to supreme enlightenment. Having given rise to such rejoicing and dedication, one falls neither into dualistic dharmas nor nondual dharmas.”

At that time, the heavenly king Suyama, together with a full retinue of immeasurable hundreds of thousands of devas, each bearing various flower garlands, incense for burning, scented ointments, fragrant powders, garments, jeweled necklaces, banners, pennants, precious canopies, and many kinds of exquisite celestial jewels, played celestial music as an offering to the Buddha and said: “World-Honored One! Only such a great bodhisattva is capable of giving rise to such vast rejoicing and dedication.

Through skillful means, that great bodhisattva takes signlessness as a means, non-attainment as a means, non-attachment as a means, and freedom from volitional fabrication as a means; regarding the meritorious roots of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, that bodhisattva generates rejoicing and dedicates it to supreme enlightenment. Having given rise to such rejoicing and dedication, one falls neither into dualistic dharmas nor nondual dharmas.”

At that time, the heavenly king Santusita, together with his retinue of countless hundreds of thousands of heavenly sons, each holding various flower garlands, incense for burning, fragrant paste, powdered incense, garments, necklaces, banners, streamers, precious canopies, and all kinds of exquisite celestial jewels, played celestial music as offerings to the Buddha and said: “Blessed One! Only such a great bodhisattva is capable of giving rise to such a vast dedication through sympathetic joy.

Through skillful means, that great bodhisattva takes signlessness as a skillful means, non-attainment as a skillful means, non-attachment as a skillful means, and non-mental fabrication as a skillful means. Regarding the meritorious roots of all Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples, the bodhisattva gives rise to sympathetic joy and dedicates them toward unsurpassed enlightenment. Having made such a dedication through sympathetic joy, the bodhisattva falls neither into dualistic dharmas nor into nondual dharmas.”

At that time, the heavenly king Sunirmita, together with his retinue of countless hundreds of thousands of heavenly sons, each holding various flower garlands, incense for burning, fragrant paste, powdered incense, garments, necklaces, banners, streamers, precious canopies, and all kinds of exquisite celestial jewels, played celestial music as offerings to the Buddha and said to the Buddha: “Blessed One! Only such a great bodhisattva is capable of giving rise to such a vast dedication through sympathetic joy.

Through skillful means, that great bodhisattva takes signlessness as a skillful means, non-attainment as a skillful means, non-attachment as a skillful means, and non-mental fabrication as a skillful means. Regarding the meritorious roots of all Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples, the bodhisattva gives rise to sympathetic joy and dedicates them toward unsurpassed enlightenment. Having made such a dedication through sympathetic joy, the bodhisattva falls neither into dualistic dharmas nor into nondual dharmas.”

At that time, the heavenly king Paranirmitavasavartin, together with his retinue of countless hundreds of thousands of heavenly sons, each holding various flower garlands, incense for burning, fragrant paste, powdered incense, garments, necklaces, banners, streamers, precious canopies, and all kinds of exquisite celestial jewels, played celestial music as offerings to the Buddha and said: “Blessed One! Only such a great bodhisattva is capable of giving rise to such a vast dedication through sympathetic joy.

Through skillful means, that great bodhisattva takes signlessness as a skillful means, non-attainment as a skillful means, non-attachment as a skillful means, and non-mental fabrication as a skillful means. Regarding the meritorious roots of all Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples, the bodhisattva gives rise to sympathetic joy and dedicates them toward unsurpassed enlightenment. Having made such a dedication through sympathetic joy, the bodhisattva falls neither into dualistic dharmas nor into nondual dharmas.”

At that time, the heavenly king Mahabrahma, together with countless, innumerable hundreds of thousands of Brahma gods, came before the Buddha, bowed their heads at the Buddha’s feet, and said in unison: “Blessed One! How exceedingly rare! Because such a great bodhisattva is embraced by prajnaparamita and skillful means, the bodhisattva surpasses the meritorious roots previously cultivated by good men, good women, and others who lack skillful means and remain bound to signs and attainment.”

At that time, the Abhasvara gods, together with countless, innumerable hundreds of thousands of Radiant gods, came before the Buddha, bowed their heads at his feet, and said in unison: “Blessed One! How exceedingly rare! Because such a great bodhisattva is embraced by prajnaparamita and skillful means, the bodhisattva surpasses the meritorious roots previously cultivated by good men, good women, and others who lack skillful means and remain bound to signs and attainment.”

At that time, the Subhakrtsna gods, together with innumerable, countless hundreds of thousands of Pure gods, came before the Buddha, bowed their heads at his feet, and said in unison: “Blessed One! How exceedingly rare! Because such a great bodhisattva is embraced by prajnaparamita and skillful means, the bodhisattva surpasses the meritorious roots previously cultivated by good men, good women, and others who lack skillful means and remain bound to signs and attainment.”

At that time, the Brhatphala gods, together with innumerable, countless hundreds of thousands of Vast gods, came before the Buddha, bowed their heads at his feet, and said in unison: “Blessed One! How exceedingly rare! Because such a great bodhisattva is embraced by prajnaparamita and skillful means, the bodhisattva surpasses the meritorious roots previously cultivated by good men, good women, and others who lack skillful means and remain bound to signs and attainment.”

At that time, the Akanistha gods, together with innumerable, countless hundreds of thousands of Pure Abode gods, came before the Buddha, bowed their heads at his feet, and said in unison: “Blessed One! How exceedingly rare! Because such a great bodhisattva is embraced by prajnaparamita and skillful means, the bodhisattva surpasses the meritorious roots previously cultivated by good men, good women, and others who lack skillful means and remain bound to signs and attainment.”

At that time, the Buddha addressed the devas of the Four Great Kings, the Thirty-three, Yama, Tusita, Delight in Transformation, Mastery over Others’ Transformations, the Brahma Hosts, Brahma’s Ministers, Brahma’s Assembly, Great Brahma, the Radiant devas, the Lesser Radiance devas, the Immeasurable Radiance devas, the Utterly Pure Radiance devas, the Pure devas, the Lesser Purity devas, the Immeasurable Purity devas, the Pervasive Purity devas, the Vast devas, the Lesser Vastness devas, the Immeasurable Vastness devas, the Vast Fruition devas, the Free from Affliction devas, the Free from Heat devas, the Excellent Manifestation devas, the Excellent Vision devas, the Ultimate Form devas,

and so forth: Suppose that all sentient beings throughout the trichiliocosm were to arouse the aspiration to seek unsurpassed perfect awakening.

With regard to all Tathagatas, Arhats, Perfectly Awakened Ones throughout the worlds of the ten directions in the past, future, and present—from their initial arousal of the aspiration until their attainment of unsurpassed perfect awakening and turning of the wondrous Dharma wheel, and, after their entry into nirvana without remainder, until the disappearance of the Dharma—during that interval, there are roots of virtue associated with the cultivation of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita;

or roots of virtue associated with abiding in 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;

or roots of virtue associated with abiding in suchness, the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, 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; or roots of virtue associated with abiding in the Noble Truth of suffering, the Noble Truth of its origin, the Noble Truth of its cessation, and the Noble Truth of the path; or roots of virtue associated with cultivating the four meditative concentrations, the four immeasurables, and the four formless absorptions;

or roots of virtue associated with cultivating the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; or roots of virtue associated with cultivating 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 eightfold noble path; or roots of virtue associated with cultivating the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; or roots of virtue associated with cultivating the five kinds of eyes and the six superknowledges;

or roots of virtue associated with cultivating 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 distinctive qualities of a Buddha; or roots of virtue associated with cultivating the Dharma of never losing mindfulness and the nature of constant equanimity; or roots of virtue associated with cultivating the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; or roots of virtue associated with cultivating all dharani gateways and all samadhi gateways; or roots of virtue associated with cultivating the practices of great bodhisattvas;

or roots of virtue associated with cultivating the unsurpassed perfect awakening of the Buddhas; or the roots of virtue of the disciples; or the morality skandha, concentration skandha, wisdom skandha, liberation skandha, and skandha of the knowledge and vision of liberation of the Tathagatas, Arhats, Perfectly Awakened Ones, together with immeasurable and boundless other Buddha-dharmas; or the Dharma taught by the Tathagatas; or the three kinds of meritorious activity accomplished through cultivation based upon that Dharma, namely, those consisting of generosity, morality, and meditation;

or the fruits attained through diligent study and cultivation based upon that Dharma—the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the fruit of a pratyekabuddha, and entry into a bodhisattva’s certainty of freedom from arising; or all the roots of virtue acquired by sentient beings through the cultivation of generosity, pure morality, patient acceptance, diligence, meditative concentration, prajna, and so forth.

If they were to gather all such roots of virtue together, weigh and assess them, and, employing marks as a skillful means, attainment as a skillful means, attachment as a skillful means, volitional activity as a skillful means, and duality and nonduality as a skillful means, directly give rise to sympathetic rejoicing, and, having rejoiced, dedicate them to unsurpassed perfect awakening. And suppose there are good men, good women, and others who have aroused the aspiration directed toward unsurpassed perfect awakening.

With regard to all Tathagatas, Arhats, Perfectly Awakened Ones throughout the worlds of the ten directions in the past, future, and present—from their initial arousal of the aspiration until their attainment of unsurpassed perfect awakening and turning of the wondrous Dharma wheel, and, after their entry into nirvana without remainder, until the disappearance of the Dharma—during that interval, there are roots of virtue associated with the cultivation of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita;

or roots of virtue associated with abiding in 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;

or roots of virtue associated with abiding in suchness, the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, 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; or roots of virtue associated with abiding in the Noble Truth of suffering, the Noble Truth of its origin, the Noble Truth of its cessation, and the Noble Truth of the path; or roots of virtue associated with cultivating the four meditative concentrations, the four immeasurables, and the four formless absorptions;

or roots of virtue associated with cultivating the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; or roots of virtue associated with cultivating 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 eightfold noble path; or roots of virtue associated with cultivating the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; or roots of virtue associated with cultivating the five kinds of eyes and the six superknowledges;

or roots of virtue associated with cultivating 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 distinctive qualities of a Buddha; or roots of virtue associated with cultivating the Dharma of never losing mindfulness and the nature of constant equanimity; or roots of virtue associated with cultivating the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; or roots of virtue associated with cultivating all dharani gateways and all samadhi gateways; or roots of virtue associated with cultivating the practices of great bodhisattvas;

or roots of virtue associated with cultivating the unsurpassed perfect awakening of the Buddhas; or the roots of virtue of the disciples; or the morality skandha, concentration skandha, wisdom skandha, liberation skandha, and skandha of the knowledge and vision of liberation of the Tathagatas, Arhats, Perfectly Awakened Ones, together with immeasurable and boundless other Buddha-dharmas; or the Dharma taught by the Tathagatas; or the three kinds of meritorious activity accomplished through diligent cultivation based upon that Dharma, namely, those consisting of generosity, morality, and meditation;

or, relying upon this Dharma, diligently cultivate and study, attaining the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the fruit of the state of a pratyekabuddha, or entry into the bodhisattva's certainty of rightness, free from arising;

or the roots of virtue acquired by sentient beings through cultivating generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, prajnaparamita, and so forth—all such roots of virtue are gathered together, weighed, considered, and assessed, and, employing signlessness as a skillful means, non-attainment as a skillful means, non-attachment as a skillful means, non-conceptualization as a skillful means, and non-duality, the absence of duality, as a skillful means, rejoicing is immediately aroused.

Having rejoiced, they dedicate it to unsurpassed perfect enlightenment. Thus, the rejoicing and dedication of these good men, good women, and others is supreme, honored, exalted, subtle, sublime, unsurpassed, unequaled, and unexcelled. Compared with the rejoicing and dedication of the sentient beings previously mentioned, it is far greater by a hundredfold, a thousandfold, a hundred-thousandfold, a hundred millionfold, ten billionfold, a hundred billionfold, ten trillionfold, and incalculable hundreds of billions of times; it is far greater by multiplication, calculation, analogy, and even by the utmost numerical measure.

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