大般若波羅蜜多經

02

– Furthermore, Great Being! With regard to the meritorious deeds being performed, if a great bodhisattva knows in accordance with reality that they are free from the skandhas, ayatanas, and dhatus, then they are also free from prajnaparamita through the perfection of giving; they are also free from inner emptiness through the emptiness of the absence of intrinsic nature; and they are also free from the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha. Having known in accordance with reality the meritorious deeds being performed in this way, this great bodhisattva rejoices in them with a profound mind and dedicates them to unsurpassed, complete, perfect enlightenment.

Furthermore, Great Being! If a great bodhisattva knows in accordance with reality the rejoicing and the performance of meritorious deeds, and knows that such rejoicing and performance of meritorious deeds are free from intrinsic nature; knows in accordance with reality the Buddhas, the Blessed Ones, and knows that such Buddhas, the Blessed Ones, are free from intrinsic nature; knows in accordance with reality the meritorious roots of virtue, and knows that such meritorious roots of virtue are free from intrinsic nature; knows in accordance with reality the shravakas, pratyekabuddhas, and ordinary beings, and knows that such shravakas, pratyekabuddhas, and ordinary beings are free from intrinsic nature;

knows in accordance with reality the mind that rejoices and dedicates merit to great enlightenment, and knows that such a mind rejoicing and dedicating merit to great enlightenment is free from intrinsic nature; knows in accordance with reality the great bodhisattvas, and knows that such great bodhisattvas are free from intrinsic nature; knows in accordance with reality prajnaparamita, and knows that prajnaparamita is free from intrinsic nature, through knowing in accordance with reality the perfection of giving and knowing that the perfection of giving is free from intrinsic nature;

knows in accordance with reality inner emptiness, and knows that inner emptiness is free from intrinsic nature, through knowing in accordance with reality the emptiness of the absence of intrinsic nature and knowing that the emptiness of the absence of intrinsic nature is free from intrinsic nature; knows in accordance with reality the four foundations of mindfulness, and knows that the four foundations of mindfulness are free from intrinsic nature, through knowing in accordance with reality the eighteen distinctive qualities of a Buddha and knowing that the eighteen distinctive qualities of a Buddha are free from intrinsic nature; knows in accordance with reality the practices of great bodhisattvas, and knows that the practices of great bodhisattvas are free from intrinsic nature;

and knows in accordance with reality the unsurpassed, complete, perfect enlightenment of the Buddhas, and knows that the unsurpassed, complete, perfect enlightenment of the Buddhas is free from intrinsic nature—then this great bodhisattva, by cultivating such freedom of all dharmas from intrinsic nature, is cultivating profound prajnaparamita and rightly rejoicing and dedicating merit to unsurpassed, complete, perfect enlightenment.

Furthermore, Great Being! If great bodhisattvas wish to arouse a mind of rejoicing in and dedicating to unsurpassed, complete, perfect enlightenment the meritorious roots of virtue of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones who have passed into nirvana and of their disciples, they should arouse such a mind of rejoicing and dedication, thinking: “Just as those Tathagatas, Worthy Ones, Perfectly Enlightened Ones and their disciples have all passed into nirvana and are devoid of intrinsic nature, so too are their meritorious roots of virtue.

The mind of rejoicing and dedication to unsurpassed, complete, perfect enlightenment that I arouse, as well as the unsurpassed enlightenment to which the merit is dedicated, are likewise of such a nature.” Knowing this, they should rejoice in those roots of virtue and dedicate them to unsurpassed, complete, perfect enlightenment, without falling into distorted perception, distorted thought, or distorted view.

If a great bodhisattva cultivates prajnaparamita by employing characteristics as a skillful means, and, grasping at characteristics, rejoices in and dedicates to unsurpassed, complete, perfect enlightenment the meritorious roots of virtue of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones who have passed into nirvana and of their disciples, this is not skillful rejoicing and dedication. This is because the meritorious roots of virtue of those disciples and past Buddhas are without characteristics, signless, and not objects that can be apprehended.

Because this great bodhisattva arouses a mind of rejoicing and dedication to unsurpassed, complete, perfect enlightenment with thoughts that apprehend characteristics, the bodhisattva does not rejoice and dedicate skillfully. For this reason, the bodhisattva falls into distorted perception, distorted thought, and distorted view.

If a great bodhisattva cultivates prajnaparamita without employing characteristics as a skillful means and, free from characteristics, rejoices in and dedicates to unsurpassed, complete, perfect enlightenment the meritorious roots of virtue of all the disciples and Buddhas, this is called skillful rejoicing and dedication. For this reason, this great bodhisattva’s rejoicing and dedication do not fall into distorted perception, distorted thought, or distorted view.

At that time, the great bodhisattva Maitreya asked the Venerable Subhuti:

– Venerable Sir! In rejoicing in and performing meritorious deeds associated with the meritorious roots of virtue of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones and their disciples, a great bodhisattva apprehends no characteristics whatsoever. How, then, can the bodhisattva rejoice and dedicate them to unsurpassed, complete, perfect enlightenment?

Subhuti replied:

– Great Being! You should know that the prajnaparamita in which great bodhisattvas train possesses such skillful means: although they apprehend no characteristics, they nevertheless accomplish what is to be done. Without departing from prajnaparamita, they can rightly arouse rejoicing in and perform meritorious deeds, dedicating them to unsurpassed, complete, perfect enlightenment. Therefore, great bodhisattvas who wish to accomplish what is to be done must train in prajnaparamita.

The great bodhisattva Maitreya said:

– Venerable Subhuti! Do not speak in this way. Why is that? Because within prajnaparamita, the meritorious roots of virtue jointly accomplished by the Buddhas, the Blessed Ones, and their disciples have no existence and cannot be apprehended. The rejoicing in and performance of meritorious deeds also have no existence and cannot be apprehended. The arousing of the mind that dedicates them to unsurpassed enlightenment also has no existence and cannot be apprehended. In this matter, when a great bodhisattva cultivates prajnaparamita, the bodhisattva should contemplate thus: “The intrinsic nature of the meritorious roots of virtue of the disciples and past Buddhas has entirely ceased. The rejoicing in and performance of meritorious deeds and the arousing of the mind that dedicates them to unsurpassed enlightenment are, in their nature, all quiescent and ceased. If I conceptually discriminate by apprehending characteristics with regard to the meritorious roots of virtue of those disciples and all those Tathagatas, Worthy Ones, Perfectly Enlightened Ones; and if I conceptually discriminate by apprehending characteristics with regard to rejoicing in and performing meritorious deeds and arousing the mind that dedicates them to unsurpassed enlightenment; and if, using such conceptual discrimination that apprehends characteristics as a skillful means, I arouse rejoicing and dedication to unsurpassed, complete, perfect enlightenment, then all the Buddhas, the Blessed Ones, will rebuke and disapprove of this and will not rejoice in it. Why? Because conceptually discriminating by apprehending characteristics and rejoicing in and dedicating merit to unsurpassed enlightenment with regard to the Buddhas, the Blessed Ones, and their disciples who have passed into nirvana is called ‘great apprehension of something as existent.’ Therefore, if a great bodhisattva wishes rightly to arouse rejoicing in and dedication to unsurpassed, complete, perfect enlightenment with regard to the meritorious roots of virtue of the disciples and Buddhas, the bodhisattva should not therein give rise to apprehension or rejoice and dedicate through conceptual discrimination that grasps at characteristics. If the bodhisattva therein gives rise to apprehension and rejoices and dedicates through conceptual discrimination that grasps at characteristics, the Buddha declares that this person gains no great benefit. Why is that? Because such a mind of rejoicing and dedication is false conceptual discrimination and is tainted with poison. It is like food that, although endowed with the finest color, fragrance, and exquisite flavor, has been mixed with poison. A foolish person of shallow wisdom greedily takes and consumes it. Although at first the person experiences pleasure, joy, and delight, after the food has been digested the person must undergo every kind of suffering, perhaps becoming exhausted and dispirited, or even losing their life. Such persons do not skillfully retain, contemplate, read, or recite the words, phrases, meanings, and principles of profound prajnaparamita, nor do they skillfully penetrate its profound meaning, yet they tell those belonging to the Mahayana lineage:”

“Come again, good son! With regard to all the past, future, and present Tathagatas, Arhats, Perfectly Enlightened Ones—from their initial generation of the aspiration until their attainment of unsurpassed, perfect enlightenment, their turning of the wondrous Dharma wheel and deliverance of immeasurable beings, their entry into the realm of parinirvana without remainder, and onward until the disappearance of their Dharma—throughout that time, whether they cultivated prajnaparamita through the perfection of giving, and accumulated, will accumulate, or are presently accumulating roots of virtue; whether they abided in inner emptiness through the emptiness of the absence of intrinsic nature, and accumulated, will accumulate, or are presently accumulating roots of virtue;

whether they cultivated the four dhyanas, the four immeasurables, and the four formless absorptions, and accumulated, will accumulate, or are presently accumulating roots of virtue; whether they cultivated the four foundations of mindfulness through the Noble Eightfold Path, and accumulated, will accumulate, or are presently accumulating roots of virtue; and so forth, up to whether they cultivated the Buddha’s ten powers through the eighteen distinctive qualities of a Buddha, and accumulated, will accumulate, or are presently accumulating roots of virtue; whether they purified Buddha-fields and brought sentient beings to maturity, and accumulated, will accumulate, or are presently accumulating roots of virtue;

whether they cultivated the Tathagatas’, Arhats’, Perfectly Enlightened Ones’ skandha of moral discipline, skandha of concentration, skandha of wisdom, skandha of liberation, and skandha of the knowledge and vision of liberation; whether they cultivated the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; whether they cultivated the Dharma of never forgetting, the nature of constant equanimity, and innumerable, immeasurable, and boundless other excellent qualities; whether they cultivated all the conditioned and unconditioned roots of virtue of the Buddha’s disciples;

whether they cultivated the merits of devas, humans, and those seeking pratyekabodhi who have received, are receiving, or will receive predictions from the Tathagatas, Arhats, Perfectly Enlightened Ones; whether they cultivated the roots of virtue accumulated, to be accumulated, or presently being accumulated by devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others; or whether they cultivated the roots of virtue of good sons and good daughters who, with regard to these merits, generated sympathetic joy and dedicated them—gather together the entire measure of roots of virtue such as these, presently rejoice in them, share them equally with all sentient beings, and dedicate them to unsurpassed, perfect enlightenment.”

If one rejoices and dedicates merit in accordance with what has thus been taught, using apprehension of something as existent and discriminating characteristics as one’s means, one is like a person who eats food mixed with poison: there is benefit at first but harm afterward. This is not skillful rejoicing and dedication. Why?

Because such generation of the mind of rejoicing and dedication involves apprehending something as existent and discriminating characteristics; it has causes and conditions, involves mental activity and conceptual proliferation, and contains obstructions and faults. It is not in accord with prajnaparamita. Such a person mixes in poison, slanders the Buddha, speaks contrary to the Buddha’s words, speaks contrary to the Dharma, and speaks contrary to reason. A pudgala belonging to the bodhisattva lineage should not train in what is taught in that manner.

Therefore, Venerable One, I have asked how good sons and good daughters abiding in the bodhisattva vehicle should rejoice in and dedicate the merits and roots of virtue of all the past, future, and present Tathagatas, Arhats, Perfectly Enlightened Ones, and of their disciples. That is, from those Buddhas’ initial generation of the aspiration until their attainment of unsurpassed, perfect enlightenment, their turning of the wondrous Dharma wheel and deliverance of immeasurable beings, their entry into the realm of parinirvana without remainder, and onward until the disappearance of their Dharma—throughout that time, the great bodhisattvas cultivated prajnaparamita through the perfection of giving and accumulated roots of virtue;

and, to explain fully, good sons and good daughters cultivated roots of virtue and, with regard to those merits, generated sympathetic joy and dedicated them.

How should good sons and good daughters abiding in the bodhisattva vehicle generate sympathetic joy in those merits and roots of virtue and dedicate them to unsurpassed, perfect enlightenment?

The Venerable Subhuti said:

“Mahāsattva! When good sons and good daughters abiding in the bodhisattva vehicle cultivate prajnaparamita, if they wish to generate the mind of rejoicing and dedication without incurring the fault of slandering the Buddhas, the Blessed Ones, they should reflect thus: ‘Just as the unsurpassed Buddha-wisdom of the Tathagatas, Arhats, Perfectly Enlightened Ones thoroughly comprehends and universally knows that roots of virtue and merit have such a nature, such characteristics, and such dharmas, and that one may rejoice in them, so too should I now rejoice in them.

Just as the unsurpassed Buddha-wisdom of the Tathagatas, Arhats, Perfectly Enlightened Ones thoroughly comprehends and universally knows that such deeds of merit should be dedicated to unsurpassed, perfect enlightenment, so too should I now dedicate them.’

“Good sons and good daughters abiding in the bodhisattva vehicle should thus rejoice in and dedicate the merits and roots of virtue of the Tathagatas, Arhats, Perfectly Enlightened Ones, and of their disciples. If they generate rejoicing and dedication in this way, they do not slander the Buddha; their teaching accords with the Buddha’s words, their speech accords with the Dharma, and their speech accords with reason. Such a great bodhisattva’s mind of rejoicing and dedication is not mixed with poison and will assuredly reach the ambrosia of great parinirvana.

“Furthermore, Mahāsattva, when good sons and good daughters abiding in the bodhisattva vehicle cultivate prajnaparamita, they should generate rejoicing and dedication regarding the merits and roots of virtue of the Tathagatas, Arhats, Perfectly Enlightened Ones, and of their disciples, as follows:

“Form through consciousness 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.

“The eye ayatana through the mind ayatana 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.

“The form ayatana through the dharma ayatana 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.

“The eye dhatu through the mind dhatu 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.

“The form dhatu through the dharma dhatu 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.

“The eye-consciousness dhatu through the mind-consciousness dhatu 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.

“Eye-contact through mind-contact 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.

“The feelings arising with eye-contact as condition through the feelings arising with mind-contact as 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.

“Prajnaparamita through the perfection of giving 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.

“Inner emptiness through the emptiness of the absence of intrinsic nature 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.

“The four foundations of mindfulness through the Noble Eightfold Path 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.

“Thus, up to the Tathagata’s ten powers and the eighteen distinctive qualities of a Buddha, they 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.

“Suchness, the dharma dhatu, the nature of dharmas, the ultimate reality, the certainty of Dharma, the abiding of Dharma, and the inconceivable dhatu 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.

“The skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation 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.

“The knowledge of all things, 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. Since they do not fall within the three realms, they are not past, future, or present.”

The quality of never forgetting and the nature of constant equanimity do not fall within the Desire Realm, the Form Realm, or the Formless Realm. Since they do not fall within the three realms, they belong neither to the past, the future, nor the present.

Rejoicing and dedicating merit should also be understood in this way. Why? Because the intrinsic nature of those dharmas is empty, they do not fall within the three realms and are not encompassed by the three times.

Rejoicing and dedicating merit are likewise so. That is, because the intrinsic nature of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones is empty, they do not fall within the three realms and are not encompassed by the three times. Because the intrinsic nature of the Buddhas’ merit is empty, it does not fall within the three realms and is not encompassed by the three times.

Because the intrinsic nature of the shravakas, pratyekabuddhas, devas, humans, and others is empty, they do not fall within the three realms and are not encompassed by the three times. Because the intrinsic nature of those roots of virtue is empty, they do not fall within the three realms and are not encompassed by the three times. Because the intrinsic nature of that rejoicing is empty, it does not fall within the three realms and is not encompassed by the three times.

Because the intrinsic nature of the Dharma of dedication is empty, it does not fall within the three realms and is not encompassed by the three times. Because the intrinsic nature of the one who dedicates is empty, that one does not fall within the three realms and is not encompassed by the three times.

When a great bodhisattva practices prajnaparamita and knows in accordance with reality that form through consciousness do not fall within the three realms and are not encompassed by the three times, then, since they do not fall within the three realms and are not encompassed by the three times, the bodhisattva cannot employ their marks as a means or attainment as a means to give rise to rejoicing and dedication toward unsurpassed, complete, perfect awakening. Why is this?

Because the intrinsic nature of the dharmas of form and so forth does not arise. If a dharma does not arise, it has no existence; what has no existence cannot be used to rejoice in and dedicate toward that which has no existence. Thus, one knows in accordance with reality that the eye ayatana through the mind ayatana are also so.

One knows in accordance with reality that the form ayatana through the dharma ayatana are also so. One knows in accordance with reality that the eye dhatu through the mind dhatu are also so. One knows in accordance with reality that the form dhatu through the dharma dhatu are also so.

One knows in accordance with reality that the eye-consciousness dhatu through the mind-consciousness dhatu are also so. One knows in accordance with reality that eye-contact through mind-contact are also so. One knows in accordance with reality that the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are also so.

One knows in accordance with reality that prajnaparamita through the perfection of generosity are also so. One knows in accordance with reality that inner emptiness through the emptiness of the intrinsic nature of nonexistence are also so. One knows in accordance with reality that the four foundations of mindfulness through the eightfold Noble Path are also so. One knows in accordance with reality that the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha are also so.

One knows in accordance with reality that suchness, the dharma dhatu, the nature of dharmas, the ultimate reality, the certainty of dharmas, the abiding of dharmas, and the inconceivable realm are also so. One knows in accordance with reality that the skandha of morality, the skandha of meditative concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation are also so. One knows in accordance with reality that the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also so.

One knows in accordance with reality that the quality of never forgetting and the nature of constant equanimity do not fall within the three realms and are not encompassed by the three times. Since they do not fall within the three realms and are not encompassed by the three times, one cannot employ their marks as a means or attainment as a means to give rise to rejoicing and dedication toward unsurpassed, complete, perfect awakening. Why?

Because the intrinsic nature of the quality of never forgetting and the nature of constant equanimity does not arise. If a dharma does not arise, it has no existence; what has no existence cannot be used to rejoice in and dedicate toward that which has no existence.

When this great bodhisattva thus rejoices and dedicates merit toward unsurpassed, complete, perfect awakening, the dedication is not mixed with poison and will certainly lead to the ambrosia of great parinirvana.

If good men and good women abiding in the bodhisattva vehicle employ marks as a means or attainment as a means and, regarding the merit and roots of virtue of the disciples, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and others, give rise to a mind of rejoicing and dedication, it should be known that this is erroneous rejoicing and dedication. Rejoicing and dedicating with such an erroneous mind are not praised by the Buddhas, the World-Honored Ones.

Because such a mind of rejoicing and dedication is not praised by the Buddhas, the World-Honored Ones, it cannot bring to fulfillment the perfections of generosity, pure morality, patience, diligence, meditative concentration, and prajnaparamita; nor can it bring to fulfillment inner emptiness through the emptiness of the intrinsic nature of nonexistence; nor can it bring to fulfillment the four foundations of mindfulness through the eightfold Noble Path.

Likewise, it cannot bring to fulfillment the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; nor can it bring to fulfillment the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; nor can it bring to fulfillment the quality of never forgetting and the nature of constant equanimity. Because it cannot bring these qualities to fulfillment, it cannot adorn and purify a Buddha land or bring sentient beings to maturity.

Because it cannot adorn and purify a Buddha land or bring sentient beings to maturity, it cannot realize unsurpassed, complete, perfect awakening. Why is this? Because that bodhisattva gives rise to a mind of rejoicing and dedication involving marks and attainment, and thus it is mixed with poison.

Furthermore, O Great Being, when great bodhisattvas practice prajnaparamita, they should think as follows:

“All the Tathagatas, Arhats, Perfectly and Completely Awakened Ones throughout the worlds of the ten directions penetrate in accordance with reality that merit and roots of virtue possess such a Dharma, in reliance upon which one can give rise to non-contrary rejoicing and dedication. I too should now rely upon such a Dharma and give rise to rejoicing and dedication toward unsurpassed, complete, perfect awakening.” This is the correct way to give rise to rejoicing and dedication. Through this, one will certainly realize unsurpassed, complete, perfect awakening.

Thereupon, the Blessed One praised the Venerable Subhuti:

“Well done! Well done, Subhuti! You have now performed the work of a Buddha for the sake of all great bodhisattvas. That is, for the sake of the great bodhisattvas, you have skillfully explained non-contrary rejoicing and dedication. Such teachings on rejoicing and dedication employ signlessness as a means, non-attainment as a means, non-arising and non-ceasing as a means, neither defilement nor purification as a means, the absence of intrinsic nature as a means, the emptiness of individual characteristics as a means, the emptiness of intrinsic nature as a means, the dharma dhatu as a means, suchness as a means, the nature of dharmas as a means, the nature free from falsity as a means, ultimate reality as a means, and the inconceivable realm as a means.

“Subhuti, suppose all sentient beings in the trichiliocosm were to perfect the ten wholesome courses of karma, the four meditative absorptions, the four immeasurables, the four formless attainments, and the five superknowledges. What do you think? Would the merit of these sentient beings be great?”

Subhuti replied:

“World-Honored One, it would be exceedingly great. Well-Gone One, it would be exceedingly great.”

The Buddha said:

“Subhuti, if any good man or good woman, regarding the merit and roots of virtue of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, their disciples, and others, gives rise to a mind of rejoicing and dedication without attachment, the merit thereby obtained is immeasurably greater than the former merit.

“Subhuti, the rejoicing and dedication thus aroused by these good men and good women are, in comparison with other roots of virtue, foremost, supreme, most honored, most exalted, sublime, wondrously sublime, highest, unsurpassed, unequaled, and equal to the unequaled.

“Furthermore, Subhuti, suppose all sentient beings in the trichiliocosm attained the fruits of stream-enterer, once-returner, non-returner, arhatship, or pratyekabuddha awakening; and suppose a good man or good woman, throughout the entirety of their life, offered to those stream-enterers through those who had attained pratyekabuddha awakening immeasurable clothing, food and drink, bedding, medicines, and other necessities, making offerings to them, honoring, revering, and praising them. What do you think? Would these good men and good women, through these causes and conditions, obtain great merit?”

Subhuti said:

“World-Honored One, very great indeed. Sugata, very great indeed.”

The Buddha said:

“Subhuti, if good men or good women, regarding the meritorious roots of goodness of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and of their disciples…, arouse a mind of sympathetic joy and dedicate the merit without attachment, the merit they obtain is far greater than that described before.

“Subhuti, such sympathetic joy and dedication of these good men and good women is, in comparison with other roots of goodness, supreme, excellent, honored, exalted, wondrous, subtle, unsurpassed, unequaled, and equal to the unequaled.

“Furthermore, Subhuti, suppose that all sentient beings throughout the trichiliocosm were progressing toward unsurpassed, complete enlightenment, and that all the sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges…, each in the presence of those great bodhisattvas who had aroused the aspiration for unsurpassed, complete enlightenment, were to offer immeasurable quantities of clothing, food and drink, bedding, medicines, and other supremely exquisite necessities, thus making offerings to them, revering, honoring, and praising them for great eons as numerous as the sands of the Ganges. What do you think? Would these sentient beings obtain much merit through these causes and conditions?”

Subhuti said:

“World-Honored One, very much indeed. Sugata, very much indeed. Such an accumulation of merit would be incalculable, immeasurable, boundless, and limitless, difficult to fathom by calculation or analogy.

“World-Honored One, if that merit possessed visible form, even worlds throughout the ten directions as numerous as the sands of the Ganges could not contain it all.”

The Buddha said:

“Excellent, excellent, Subhuti! The measure of that merit is just as you have said.

“Subhuti, if good men or good women, regarding the meritorious roots of goodness of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and of their disciples…, arouse a mind of sympathetic joy and dedicate the merit without attachment, the accumulation of merit they obtain is greater than that described before.

“Subhuti, such sympathetic joy and dedication aroused by these good men and good women is, in comparison with other roots of goodness, supreme, excellent, honored, exalted, wondrous, subtle, unsurpassed, unequaled, and equal to the unequaled.

“Subhuti, if the former merit were compared with this merit, it would not equal even one hundredth of it, nor one thousandth of it, nor even one part calculated to the utmost possible number. Why is this?

“Subhuti, it is because those sentient beings practice the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges by taking the perception of marks and attainment as their means. Those good men and good women offer immeasurable quantities of clothing, food and drink, bedding, medicines, and other necessities to stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, revering, honoring, and praising them throughout their lives; yet the merit they obtain is entirely based upon the perception of marks and attainment as their means.

Those sentient beings offer immeasurable quantities of clothing, food and drink, bedding, medicines, and other supremely exquisite necessities to assemblies of bodhisattvas progressing toward unsurpassed enlightenment, revering, honoring, and praising them in this way for great eons as numerous as the sands of the Ganges; yet the merit they obtain is entirely based upon the perception of marks and attainment as their means.”

At that time, the Four Great Heavenly Kings, together with their retinues of twenty thousand devas, bowed their heads at the Buddha’s feet, joined their palms, and said:

“World-Honored One, only those great bodhisattvas are capable of arousing such a vast mind of sympathetic joy and dedication. That is to say, through skillful means, those great bodhisattvas take signlessness as their means, non-attainment as their means, non-attachment as their means, and non-conceptualization as their means. Regarding the meritorious roots of goodness of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and of their disciples…, they rightly arouse a mind of sympathetic joy and dedicate the merit toward unsurpassed, complete enlightenment. In arousing such a mind of sympathetic joy and dedication, they neither fall into duality nor abide in duality, and are neither defiled nor attached.”

At that time, Sakra, Lord of the Devas, together with immeasurable hundreds of thousands of devas, brought many kinds of flower garlands, fragrant ointments, powdered incense, clothing, jeweled necklaces, banners, pennants, precious canopies, and supremely exquisite and rare celestial pearls, and played celestial music as offerings to the Buddha. They bowed their heads at his feet, joined their palms, and said:

“World-Honored One, only those great bodhisattvas are capable of arousing such a vast mind of sympathetic joy and dedication. That is to say, through skillful means, those great bodhisattvas take signlessness as their means, non-attainment as their means, non-attachment as their means, and non-conceptualization as their means. Regarding the meritorious roots of goodness of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and of their disciples…, they rightly arouse a mind of sympathetic joy and dedicate the merit toward unsurpassed, complete enlightenment. In arousing such a mind of sympathetic joy and dedication, they neither fall into duality nor abide in duality, and are neither defiled nor attached.”

At that time, the deva prince Suyama, the deva prince Santusita, the deva prince Sunirmita, and the deva prince Most Sovereign, together with their retinues of a thousand devas, all brought many kinds of flower garlands, fragrant ointments, powdered incense, clothing, jeweled necklaces, banners, pennants, precious canopies, and supremely exquisite and rare celestial pearls, and played celestial music as offerings to the Buddha. They bowed their heads at his feet, joined their palms, and said:

“World-Honored One, only those great bodhisattvas are capable of arousing such a vast mind of sympathetic joy and dedication. That is to say, through skillful means, those great bodhisattvas take signlessness as their means, non-attainment as their means, non-attachment as their means, and non-conceptualization as their means. Regarding the meritorious roots of goodness of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and of their disciples…, they rightly arouse a mind of sympathetic joy and dedicate the merit toward unsurpassed, complete enlightenment. In arousing such a mind of sympathetic joy and dedication, they neither fall into duality nor abide in duality, and are neither defiled nor attached.”

At that time, the Great Brahma Heavenly King, together with immeasurable hundreds of thousands of myriads of kotis of Brahma devas, came before the Buddha, bowed their heads at his feet, respectfully joined their palms, and proclaimed in unison:

“The World-Honored One is truly rare! Those great bodhisattvas are embraced and protected by the skillful means of prajnaparamita; therefore, they surpass the aforementioned good men and good women… who cultivate roots of goodness without skillful means, while apprehending marks and attainment.”

At that time, the devas of Utmost Radiant Purity up to the devas of Akanistha Heaven, together with their own immeasurable hundreds of thousands of kotis of celestial beings, came before the Buddha, bowed their heads at his feet, respectfully joined their palms, and proclaimed in unison:

“The World-Honored One is truly rare! Those great bodhisattvas are embraced and protected by the skillful means of prajnaparamita; therefore, they surpass the aforementioned good men and good women… who cultivate roots of goodness without skillful means, while apprehending marks and attainment.”

The Buddha then addressed the assemblies of devas, from those of the Four Great Heavenly Kings up to those of Akanistha Heaven…, saying:

– Suppose all sentient beings throughout the great trichiliocosm were to arouse the aspiration for unsurpassed, perfect enlightenment. With regard to all Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout the worlds of the ten directions—past, future, and present—from their initial arousal of the aspiration until they attain unsurpassed, perfect enlightenment, turn the wheel of the wondrous Dharma, liberate immeasurable multitudes, enter the realm of nirvana without remainder, and until their Dharma becomes extinct: during that entire period, they cultivate generosity through prajnaparamita and the roots of virtue associated with them; or abide in inner emptiness through the emptiness of the absence of intrinsic nature and the roots of virtue associated with them; or cultivate the four foundations of mindfulness and, in full detail, through the eighteen distinctive qualities of a Buddha and the roots of virtue associated with them; or cultivate immeasurable and boundless Buddha-Dharmas and the roots of virtue associated with them; or cultivate the roots of virtue of the disciples; or cultivate the aggregates of moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation, as well as the immeasurable and boundless Buddha-Dharmas of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones; or proclaim the true Dharma of the Tathagatas; or, relying upon that Dharma, cultivate the three kinds of meritorious action consisting of generosity, moral discipline, and cultivation; or, relying upon that Dharma and diligently applying themselves to its study and practice, attain the fruits of stream-enterer, once-returner, non-returner, and arhatship, the enlightenment of a pratyekabuddha, or enter the bodhisattva’s certainty of the arising of detachment; or cultivate the roots of virtue generated by sentient beings through the practice of generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajna. Having gathered the entire measure of such roots of virtue, they rejoice in their presence, taking characteristics as an expedient means, attainment as an expedient means, attachment as an expedient means, volitional activity as an expedient means, and duality and nonduality as an expedient means. Having rejoiced, they dedicate them to unsurpassed, perfect enlightenment.

Again, there are good men and good women who arouse the aspiration directed toward unsurpassed, perfect enlightenment. With regard to all Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout the worlds of the ten directions—past, future, and present—from their initial arousal of the aspiration until they attain unsurpassed, perfect enlightenment, turn the wheel of the wondrous Dharma, liberate immeasurable multitudes, enter the realm of nirvana without remainder, and until their Dharma becomes extinct: during that entire period, they cultivate generosity through prajnaparamita and the roots of virtue associated with them, up to and including the roots of virtue generated by sentient beings through generosity, pure moral discipline, patient acceptance, diligence,

meditative concentration, and prajna.

Having gathered the entire measure of such roots of virtue, they rejoice in their presence, taking the absence of characteristics as an expedient means, nonattainment as an expedient means, nonattachment as an expedient means, nonactivity as an expedient means, and neither duality nor nonduality as an expedient means. Having rejoiced, they dedicate them to unsurpassed, perfect enlightenment. The rejoicing and dedication of these good men and good women are foremost, supreme, most honored, most exalted, wondrous, exceedingly wondrous, highest, unsurpassed, unequaled, and equal to the unequaled among all other roots of virtue;

compared with the rejoicing and dedication of the preceding sentient beings, they surpass them a hundredfold, a thousandfold, a hundred-thousandfold, and even by an incalculable number of times.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! As the Buddha has said, the rejoicing and dedication of these good men and good women are foremost, supreme, most honored, most exalted, wondrous, exceedingly wondrous, highest, unsurpassed, unequaled, and equal to the unequaled among all other roots of virtue.

Blessed One! How can it be said that although their rejoicing and dedication are alike, they are nevertheless foremost, supreme, most honored, most exalted, wondrous, exceedingly wondrous, highest, unsurpassed, unequaled, and equal to the unequaled among all other roots of virtue?

The Buddha said:

– Subhuti! It is because, with regard to the roots of virtue of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout the worlds of the ten directions—past, future, and present—as well as those of shravakas, pratyekabuddhas, bodhisattvas, and all other sentient beings, these good men and good women neither grasp nor relinquish them, neither accept nor reject them, neither attain nor fail to attain them. They fully comprehend that all dharmas neither arise nor cease, are neither defiled nor purified, neither increase nor diminish, neither come nor go, neither unite nor disperse, and neither enter nor depart.

They further think: Just as those past, future, and present dharmas—their suchness, dharma-realm, dharma-nature, nonfalse nature, certainty of Dharma, and abiding nature of Dharma—are, so too are all these wholesome dharmas. Taking nonattainment as an expedient means, I rightly give rise to rejoicing. Having rejoiced, I bestow those roots of virtue equally upon all sentient beings and dedicate them together to unsurpassed, perfect enlightenment.

Therefore, Subhuti, although these great bodhisattvas likewise give rise to rejoicing and dedication, I declare that these are foremost, supreme, most honored, most exalted, wondrous, exceedingly wondrous, highest, unsurpassed, unequaled, and equal to the unequaled among all other roots of virtue.

Subhuti! Such rejoicing and dedication surpass other rejoicing and dedication a hundredfold, a thousandfold, and even by an incalculable number of times. For this reason, I declare that such rejoicing and dedication are foremost, supreme, most honored, most exalted, wondrous, exceedingly wondrous, highest, unsurpassed, unequaled, and equal to the unequaled among all other roots of virtue.

Furthermore, Subhuti! Any good man or good woman abiding in the bodhisattva vehicle who, with regard to all Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout the worlds of the ten directions—past, future, and present—from their initial arousal of the aspiration until they attain unsurpassed, perfect enlightenment, turn the wheel of the wondrous Dharma, liberate immeasurable multitudes, enter the realm of nirvana without remainder, and until their Dharma becomes extinct: during that entire period, cultivates generosity through prajnaparamita and the roots of virtue associated with them, up to and including immeasurable and boundless other Buddha-Dharmas; or cultivates the meritorious roots of virtue of shravakas, pratyekabuddhas, and bodhisattvas;

or cultivates the three kinds of meritorious action of other sentient beings, consisting of generosity, moral discipline, and cultivation, as well as other roots of virtue—if such a person gathers the entire measure of all these roots of virtue and wishes to arouse, in their presence, an undistorted aspiration of rejoicing and dedication, that person should think as follows:

Form through consciousness are equally the same as liberation. The eye ayatana through the mind ayatana are equally the same as liberation. The form ayatana through the dharma ayatana are equally the same as liberation. The eye dhatu through the mind dhatu are equally the same as liberation. The form dhatu through the dharma dhatu are equally the same as liberation. The eye-consciousness dhatu through the mind-consciousness dhatu are equally the same as liberation. Eye-contact through mind-contact are equally the same as liberation. The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are equally the same as liberation.

The perfection of generosity through prajnaparamita are equally the same as liberation. Inner emptiness through the emptiness of the absence of intrinsic nature are equally the same as liberation. The four foundations of mindfulness through the eightfold Noble Path are equally the same as liberation.

In this way, up to and including the ten powers of the Tathagata and the eighteen distinctive qualities of a Buddha are equally the same as liberation. The aggregate of moral discipline through the aggregate of knowledge and vision of liberation are equally the same as liberation.

With regard to all dharmas, the resolute understanding that arises is equally the same as liberation. The Buddhas of the past, future, and present are equally the same as liberation. The dharmas of the past, future, and present are equally the same as liberation. All rejoicing is equally the same as liberation. All dedication is equally the same as liberation.

The maturation of the faculties of the Buddhas, the World-Honored Ones, and of their disciples is equally the same as liberation. The nirvana attained by the Buddhas, the World-Honored Ones, and their disciples is equally the same as liberation.

The maturation of the faculties of all pratyekabuddhas is equally the same as liberation. The nirvana attained by all pratyekabuddhas is equally the same as liberation.

The Buddhas, the World-Honored Ones, shravakas, pratyekabuddhas, all dharmas, and the Dharma-nature are equally the same as liberation. All sentient beings, all dharmas, and that Dharma-nature are equally the same as liberation.

Just as the nature of all dharmas is neither bound nor released, neither defiled nor purified, neither arising nor exhausted, neither born nor extinguished, neither grasped nor relinquished, so do I directly rejoice in such meritorious roots of virtue and dedicate these roots of virtue equally to all sentient beings for unsurpassed, perfect enlightenment. In such rejoicing, there is neither one who rejoices nor anything in which one rejoices. In such dedication, there is neither one who dedicates nor anything that is dedicated. Such an arising of rejoicing and dedication is neither transformed nor ceased, because it is free from arising and cessation.

Subhuti, compared with every other arising of rejoicing and dedication, this bodhisattva-mahasattva’s rejoicing and dedication is foremost, supreme, honored, exalted, wondrous, subtle, highest, unsurpassed, unequaled, and equal to the unequaled.

Subhuti, if a bodhisattva-mahasattva accomplishes such rejoicing and dedication, that bodhisattva-mahasattva will swiftly realize unsurpassed, perfect enlightenment.

Furthermore, Subhuti, suppose good men and good women who aspire to the Great Vehicle were, throughout their lives, constantly to make offerings to all the Tathagatas, Arhats, Perfectly Enlightened Ones, and their assemblies of disciples presently dwelling throughout the worlds of the ten directions, as numerous as the sands of the Ganges, employing characteristics as a skillful means and attainment as a skillful means.

With all kinds of supremely exquisite clothing, food, drink, bedding, medicines, and other necessities, they would make offerings to them, revere and honor them, and praise them. After those Tathagatas, Arhats, Perfectly Enlightened Ones, and their assemblies of disciples had entered nirvana, they would collect their relics and build lofty, spacious, and magnificent jeweled stupas adorned with the seven supreme precious substances.

Day and night, with diligent vigor, they would reverently pay homage and circumambulate those stupas. They would further offer many kinds of supremely exquisite articles—garlands, fragrant ointments, powdered incense, clothing, jeweled necklaces, banners, streamers, precious canopies, exquisite pearls, music, and rare lamps—revering and honoring them and praising them. Moreover, employing characteristics and attainment as skillful means, they would diligently cultivate giving, pure ethical discipline, patient acceptance, vigor, meditative concentration, prajna, and other roots of virtue.

Suppose other good men and good women who have aroused the aspiration for the Great Vehicle employ signlessness and non-attainment as skillful means and cultivate giving through prajnaparamita, together with their corresponding roots of virtue. Through skillful means, they arouse genuine rejoicing in all other meritorious roots of virtue and dedicate those roots of virtue equally, so that all sentient beings may share in them, to unsurpassed, perfect enlightenment.

Because these good men and good women rely upon the skillful means of prajnaparamita in rejoicing and dedication, their merit surpasses the merit produced by the previously described good men and good women who have aroused the aspiration for the Great Vehicle by a hundredfold, a thousandfold, and even by an incalculable number of times. Therefore, such rejoicing and dedication is said to be foremost, supreme, honored, exalted, wondrous, subtle, highest, unsurpassed, unequaled, and equal to the unequaled when compared with other roots of virtue.

Therefore, Subhuti, bodhisattva-mahasattvas who have aroused the aspiration for the Great Vehicle should employ signlessness and non-attainment as skillful means and diligently cultivate and train in giving, pure ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita, together with their corresponding roots of virtue. Relying upon the skillful means of prajnaparamita, they should arouse genuine rejoicing in the meritorious roots of virtue of the Tathagatas, Arhats, Perfectly Enlightened Ones, and their disciples. Having rejoiced, they should dedicate these roots of virtue equally, so that all sentient beings may share in them, to unsurpassed, perfect enlightenment.

Subhuti, if a bodhisattva-mahasattva employs signlessness and non-attainment as skillful means and arouses such rejoicing and dedication, that bodhisattva-mahasattva will swiftly realize unsurpassed, perfect enlightenment and turn the wheel of the wondrous Dharma, bringing benefit and happiness to all sentient beings.

Fascicle 433

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