大般若波羅蜜多經

02

Furthermore, Kausika, if any good man or good woman and so forth were to teach and guide one sentient being to abide in the fruit of stream-entry, that person would gain abundant merit; how much more so one who teaches and guides all sentient beings in Jambudvipa, causing them to abide in the ten wholesome courses of action. Why is this? Although sentient beings who abide in the ten wholesome courses of action are not yet completely freed from the realms of hell beings, animals, and hungry ghosts, sentient beings who abide in the fruit of stream-entry are forever freed from the perilous evil destinies.

How much more abundant, then, would be the merit of teaching and guiding them to abide in the fruits of once-returning, non-returning, and arhatship; such merit would be far more excellent than the former.

Kausika, if any good man or good woman and so forth were to teach and guide all sentient beings in Jambudvipa, causing them to abide in the fruits of stream-entry, once-returning, non-returning, and arhatship, that person would gain abundant merit. Yet it would not equal the merit of one who teaches and guides a single sentient being to abide in the awakening of a pratyekabuddha. Why is this? The merit of the awakening of a pratyekabuddha surpasses that of stream-entry and so forth by hundreds of thousands of times.

Kausika, if any good man or good woman and so forth were to teach and guide all sentient beings in Jambudvipa, causing them to abide in the awakening of a pratyekabuddha, that person would gain abundant merit. Yet it would not equal the merit of one who teaches and guides a single sentient being to attain unsurpassed, complete awakening. Why is this?

By teaching and guiding a sentient being to attain unsurpassed, complete awakening, one ensures that the Buddha-eye remains uninterrupted in the world. Why is this? Kausika, because when there are great bodhisattvas, there are the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as the awakening of pratyekabuddhas; and there are also Tathagatas, Arhats, Perfectly Awakened Ones, who turn the wondrous Dharma wheel and liberate sentient beings.

All great bodhisattvas attain accomplishment through reliance upon prajnaparamita. Why is this? Kausika, if these good men or good women and so forth copy the scriptures of the profound prajnaparamita for others to read and recite, and if they copy and disseminate them widely, they will gain immeasurably and boundlessly more merit than before.

Why is this? Because within the secret treasury of the profound prajnaparamita, wholesome dharmas both worldly and supramundane are extensively taught. Through reliance upon these wholesome dharmas, there arise in the world the great clans of kshatriyas, down to the great clans of householders; the gods of the Four Great Kings, up to the gods of the sphere of neither perception nor non-perception.

There are also the perfection of giving, up to the knowledge of all aspects. There are also the fruits of stream-entry, once-returning, non-returning, and arhatship; the awakening of pratyekabuddhas; all great bodhisattvas who practice toward the unsurpassed, complete awakening of the Buddhas; and stream-enterers, up to the Buddhas, whose attainments may be established.

Furthermore, Kausika, what has just been stated concerns the kinds of sentient beings in Jambudvipa. If any good man or good woman and so forth were to teach and guide all sentient beings throughout the four great continents, causing them to abide in the ten wholesome courses of action, what do you think? Would this account differ from the preceding one?

Furthermore, Kausika, what has just been stated concerns the kinds of sentient beings throughout the four great continents. If any good man or good woman and so forth were to teach and guide all sentient beings in a small thousandfold world-system, causing them to abide in the ten wholesome courses of action, what do you think? Would this account differ from the preceding one?

Furthermore, Kausika, what has just been stated concerns the kinds of sentient beings in a small thousandfold world-system. If any good man or good woman and so forth were to teach and guide all kinds of sentient beings in a medium thousandfold world-system, causing them to abide in the ten wholesome courses of action, what do you think? Would this account differ from the preceding one?

Furthermore, Kausika, what has just been stated concerns the kinds of sentient beings in a medium thousandfold world-system. If any good man or good woman and so forth were to teach and guide all kinds of sentient beings in a great thousandfold world-system, causing them to abide in the ten wholesome courses of action, what do you think? Would this account differ from the preceding one?

Furthermore, Kausika, what has just been stated concerns the kinds of sentient beings in a great thousandfold world-system. If any good man or good woman and so forth were to teach and guide all kinds of sentient beings in worlds throughout the ten directions, as numerous as the sands of the Ganges and so forth, causing them to abide in the ten wholesome courses of action, what do you think? Would this account differ from the preceding one?

Furthermore, Kausika, what has just been stated concerns the kinds of sentient beings in worlds throughout the ten directions, as numerous as the sands of the Ganges and so forth. If any good man or good woman and so forth were to teach and guide all kinds of sentient beings in all worlds throughout the ten directions, causing them to abide in the ten wholesome courses of action, what do you think? Would this account differ from the preceding one?

Furthermore, Kausika, if any good man or good woman and so forth were to teach and guide all kinds of sentient beings in Jambudvipa, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges, what do you think? Would these good men or good women and so forth gain abundant merit through these causes and conditions?

Sakra, Lord of the Gods, said to the Buddha:

– Blessed One, it would be very abundant. Sugata, it would be very abundant.

The Buddha said:

– Kausika, if any good man or good woman and so forth copies the scriptures of the profound prajnaparamita for others to read and recite, and if, after copying them, they disseminate them widely, these good men or good women and so forth will gain far more merit than the former. Why is this? Kausika, because within the secret meaning of the profound prajnaparamita, up to and including all uncontaminated dharmas, good men and good women and so forth have trained, are training, or will train therein. Some have entered, are entering, or will enter the right determination that transcends birth belonging to the lineage of the sravakas, and gradually, up to and including the fruit of arhatship, have realized it, are realizing it, or will realize it. Some have entered, are entering, or will enter the right determination that transcends birth belonging to the lineage of the pratyekabuddhas, and gradually, up to and including the awakening of a pratyekabuddha, have realized it, are realizing it, or will realize it. Some have entered, are entering, or will enter the right determination that transcends birth belonging to the lineage of bodhisattvas; gradually cultivating the bodhisattva practices, they have realized, are realizing, or will realize unsurpassed, complete awakening.

Kausika, within the secret treasury of the profound prajnaparamita are taught all uncontaminated dharmas, namely, the perfection of giving, up to the knowledge of all aspects. Innumerable and boundless other Buddha-dharmas, too, are all taught herein as uncontaminated dharmas.

Furthermore, Kausika, if any good man or good woman and so forth who teaches and guides a single sentient being to abide in the fruit of stream-entry gains merit, how much more so one who teaches and guides all sentient beings in Jambudvipa, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges. Why is this? Sentient beings who abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges no longer pass into the realms of hell beings, animals, and hungry ghosts.

Sentient beings who abide in the fruit of stream-entry bring the perilous evil destinies to an end and are freed from them. How much more merit, then, would be gained by teaching and guiding them to abide in the fruits of once-returning, non-returning, and arhatship; such merit would surpass the former merit.

Kausika, if any good man or good woman and so forth were to teach and guide all sentient beings in Jambudvipa, causing them to abide in the fruits of stream-entry, once-returning, non-returning, and arhatship, that person would gain abundant merit. Yet it would not equal the merit of one who teaches and guides a single sentient being, causing that being to abide in the awakening of a pratyekabuddha. Why is this? The merit of the awakening of a pratyekabuddha is far more excellent than that of stream-entry and so forth, surpassing it by hundreds of thousands of times.

Kausika! If any good men or good women and others were to teach all sentient beings in Jambudvipa and establish them all in the bodhi of a pratyekabuddha, they would gain abundant merit; yet it would not equal that of someone who taught a single sentient being and enabled that being to attain unsurpassed, perfect enlightenment. Why?

Because if one teaches a sentient being and enables that being to attain unsurpassed, perfect enlightenment, one ensures that the Buddha-eye will not be cut off from the world. Why is this? Kausika!

Because, owing to the existence of great bodhisattvas, there are the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as the bodhi of a pratyekabuddha; there are also Tathagatas, Worthy Ones, Perfectly Awakened Ones, who turn the wondrous Dharma wheel and liberate sentient beings. All great bodhisattvas attain accomplishment by relying upon prajnaparamita.

Therefore, Kausika! If good men or good women and others copy out the scriptures of profound prajnaparamita for others to read and recite, or pass them from one to another to be copied, circulated, and universally distributed, the merit they gain will be immeasurably and boundlessly greater than that previously described. Why? Because within the secret treasury of profound prajnaparamita are found all wholesome dharmas, both worldly and supramundane. By relying upon these wholesome dharmas, there arise in the world the great kshatriya clans and so forth, and even the establishment of all Buddhas can be attained.

Furthermore, Kausika! Consider all the sentient beings in Jambudvipa. If good men or good women and others were to teach all the sentient beings throughout the four great continents and establish them all in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would this statement differ from the preceding one?

Furthermore, Kausika! Consider all the sentient beings throughout the four great continents. If good men or good women and others were to teach all the sentient beings in a small chiliocosm and establish them all in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would this statement differ from the preceding one?

Furthermore, Kausika! Consider all the sentient beings in a small chiliocosm. If good men or good women and others were to teach all the sentient beings in a medium chiliocosm and establish them all in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would this statement differ from the preceding one?

Furthermore, Kausika! Consider all the sentient beings in a medium chiliocosm. If good men or good women and others were to teach all the sentient beings in a great chiliocosm and establish them all in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would this statement differ from the preceding one?

Furthermore, Kausika! Consider all the sentient beings in a great chiliocosm. If good men or good women and others were to teach all the sentient beings in worlds throughout the ten directions, as numerous as the sands of the Ganges and so forth, and establish them all in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would this statement differ from the preceding one?

Furthermore, Kausika! Consider all the sentient beings in worlds throughout the ten directions, as numerous as the sands of the Ganges and so forth. If good men or good women and others were to teach all the sentient beings in all worlds throughout the ten directions and establish them all in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, what do you think? Would this statement differ from the preceding one?

Furthermore, Kausika! If good men or good women and others listen wholeheartedly to these scriptures of profound prajnaparamita, uphold, read, and recite them, diligently cultivate and study them, and contemplate them in accordance with reason, they will gain more merit than by teaching all the sentient beings in one Jambudvipa and establishing them in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges.

It will also surpass the merit of teaching all the sentient beings throughout the four great continents. It will also surpass the merit of teaching all the sentient beings in a small chiliocosm. It will also surpass the merit of teaching all the sentient beings in a medium chiliocosm.

It will also surpass the merit of teaching all the sentient beings in a great chiliocosm. It will also surpass the merit of teaching all the sentient beings in worlds throughout the ten directions, as numerous as the sands of the Ganges and so forth. It will also surpass the merit of teaching all the sentient beings in worlds throughout the ten directions and establishing them in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges.

Kausika! Here, contemplation in accordance with reason means contemplating prajnaparamita, up to and including the perfection of generosity, through a mode of practice that is neither dual nor nondual, solely for the sake of seeking unsurpassed, perfect enlightenment. In the same way, through a mode of practice that is neither dual nor nondual, solely for the sake of seeking unsurpassed, perfect enlightenment, one contemplates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Furthermore, Kausika! If good men or good women and others expound these scriptures of profound prajnaparamita to others through immeasurable Dharma approaches—proclaiming, revealing, illuminating, interpreting, clearly explaining, and discerning their meaning so that others may readily understand—they will gain abundant merit. Yet if they themselves listen to, uphold, read, and recite profound prajnaparamita, diligently cultivate and study it, and contemplate it in accordance with reason, they will gain immeasurably many times those merits.

Kausika! The meaning of prajnaparamita here is the meaning that pertains to prajnaparamita. It should not be contemplated through the characteristic of duality, nor should it be contemplated through the characteristic of nonduality.

It is neither characterized nor uncharacterized; neither entering nor emerging; neither increasing nor decreasing; neither defiled nor purified; neither arising nor ceasing; neither grasping nor relinquishing; neither attached nor unattached; neither abiding nor non-abiding; neither real nor unreal; neither united nor dispersed; neither corresponding nor not corresponding; neither a small part nor not a small part; neither the whole nor not the whole; neither cause and condition nor not cause and condition; neither dharma nor non-dharma; neither suchness nor non-suchness; neither the ultimate limit of reality nor not the ultimate limit of reality.

Such are its meanings through immeasurable Dharma approaches.

Furthermore, Kausika! If good men or good women and others themselves listen wholeheartedly to these scriptures of profound prajnaparamita, uphold, read, and recite them, diligently cultivate and study them, contemplate them in accordance with reason, and extensively expound them to others through immeasurable Dharma approaches—proclaiming, revealing, illuminating, clearly explaining, and discerning their meaning so that others may readily understand—they will gain abundant merit, immeasurably and boundlessly surpassing the merit previously described.

At that time, Sakra, Lord of the Devas, addressed the Buddha:

“Blessed One! Those good men or good women and others should employ various skillful forms of expression and meaning to expound profound prajnaparamita for others.”

The Buddha then said to Sakra, Lord of the Devas:

“So it is! So it is! It is exactly as you have said. Good men or good women and others should employ various skillful forms of expression and meaning to expound profound prajnaparamita for others.

“Kausika! If good men or good women and others are able to employ various skillful forms of expression and meaning to expound profound prajnaparamita for others, they will accomplish immeasurable, boundless, great, and inconceivable merit.

“Kausika! Throughout their lives, good men or good women and others may make offerings of immeasurable supremely wondrous garlands, lamps, and all manner of other requisites to all the Tathagatas, Worthy Ones, Perfectly Awakened Ones, in the immeasurable and boundless worlds throughout the ten directions, honoring, revering, venerating, and praising them.”

There are good men and good women, and others, who themselves listen single-mindedly to the profound prajnaparamita scriptures, uphold, read, and recite them, diligently cultivate and study them, and contemplate them in accordance with reason. Moreover, employing various skillful forms of wording and meaning, they use innumerable Dharma approaches to expound them extensively to others—proclaiming, presenting, elucidating, clearly explaining, and distinguishing their principles so that others may readily understand. The merit they gain will far surpass the merit previously described. Why? Because all Buddhas of the three times rely upon prajnaparamita, diligently cultivating and studying it, to attain unsurpassed, complete, perfect enlightenment.

Furthermore, Kausika! Suppose good men, good women, and others, throughout immeasurable and boundless great kalpas, diligently cultivate and study generosity through prajnaparamita, employing apprehension as a skillful means. Suppose, however, that other good men, good women, and others listen single-mindedly to profound prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, and contemplate it in accordance with reason, employing non-apprehension as a skillful means.

Moreover, employing various skillful forms of wording and meaning, even if only for a moment, they expound it to others—proclaiming, presenting, elucidating, clearly explaining, and distinguishing its principles so that others may readily understand. The merit they gain will far surpass the former merit.

Kausika! Those who still apprehend something are good men, good women, and others who, when practicing generosity, think: ‘I am the giver, that person is the recipient, this is the fruit of giving, this is the act of giving, and this is the gift.’ When they practice generosity in this manner, it is called abiding in generosity, but it is not called the perfection of generosity.

When practicing pure ethical discipline, they further think: ‘I observe the precepts in order to guard and preserve them; this is the fruit of ethical discipline, and this is that which observes the precepts.’ When they practice pure ethical discipline in this manner, it is called abiding in pure ethical discipline, but it is not the perfection of pure ethical discipline.

When practicing patient forbearance, they further think: ‘I practice patient forbearance in order to endure that particular circumstance; this is the fruit of patience, and this is the intrinsic nature of patience.’ When they practice patience in this manner, it is called abiding in patient forbearance, but it is not the perfection of patient forbearance.

When practicing diligence, they further think: ‘I practice diligence in order to eliminate indolence; this is the fruit of diligence, and this is the intrinsic nature of diligence.’ When they practice diligence in this manner, it is called abiding in diligence, but it is not the perfection of diligence.

When practicing meditative concentration, they further think: ‘I practice meditation; that is the object of concentration, this is the fruit of concentration, and this is the intrinsic nature of concentration.’ When they practice meditation in this manner, it is called abiding in meditative concentration, but it is not the perfection of meditative concentration.

When practicing prajna, they further think: ‘I cultivate wisdom; that is the object of wisdom, this is the fruit of wisdom, and this is the intrinsic nature of wisdom.’ When they cultivate wisdom in this manner, it is called abiding in prajna, but it is not prajnaparamita.

Kausika! Because these good men, good women, and others employ apprehension as a skillful means, they cannot perfect the six paramitas, beginning with generosity.

At that time, Sakra, Lord of the Gods, addressed the Buddha:

‘Blessed One! How should great bodhisattvas practice the six paramitas, beginning with generosity, so as to perfect them?’

The Buddha told Sakra, Lord of the Gods:

‘When great bodhisattvas practice generosity, they do not conceive of themselves as givers, of recipients, of the fruit of giving, or of gifts. Likewise, up to when they practice prajna, they do not conceive of themselves as possessors of wisdom, of the object of wisdom, of the fruit of wisdom, or of the intrinsic nature of wisdom. Because they employ non-apprehension as a skillful means, great bodhisattvas perfect the six paramitas, beginning with generosity.

‘Kausika! Great bodhisattvas should employ such wisdom of non-apprehension and skillful forms of wording and meaning to expound prajnaparamita through the perfection of generosity. Why?

Because in the future there will be good men, good women, and others who, employing apprehension as a skillful means, will expound to others teachings resembling prajnaparamita through the perfection of generosity. Those who have newly generated the aspiration for unsurpassed, complete, perfect enlightenment, upon hearing teachings resembling prajnaparamita through the perfection of generosity, will become confused in mind and fall away from the Middle Way.

Therefore, one must employ the wisdom of non-apprehension and various skillful forms of wording and meaning to expound prajnaparamita through the perfection of generosity for those who have generated the aspiration for unsurpassed, complete, perfect enlightenment.’

Then Sakra, Lord of the Gods, again addressed the Buddha:

‘Blessed One! What is meant by expounding teachings resembling the perfections of prajna, meditative concentration, diligence, patient forbearance, pure ethical discipline, and generosity?’

The Buddha then told Sakra, Lord of the Gods:

‘If good men, good women, and others expound the six paramitas, beginning with prajna, as involving apprehension, this is called expounding teachings resembling the perfections of prajna, meditative concentration, diligence, patient forbearance, pure ethical discipline, and generosity.’

Sakra, Lord of the Gods, again addressed the Buddha:

‘Blessed One! What is meant by good men, good women, and others expounding the six paramitas, beginning with prajna, as involving apprehension?’

The Buddha said:

‘Kausika! Suppose good men, good women, and others expound for those who have generated the aspiration for unsurpassed, complete, perfect enlightenment that form through consciousness is permanent or impermanent, pleasant or painful, self or non-self, pure or impure; and likewise, up to their expounding that the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are permanent or impermanent, pleasant or painful, self or non-self, pure or impure. They further say: “If anyone can rely upon such dharmas to practice prajnaparamita through the perfection of generosity, this is called practicing prajnaparamita through the perfection of generosity.”

‘They further say: “Those who practice prajnaparamita through the perfection of generosity should seek form through the knowledge of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure. If they can seek dharmas and so forth in this way while practicing prajnaparamita through the perfection of generosity, this is called practicing prajnaparamita through the perfection of generosity.”

‘Kausika! If anyone in this way seeks form through the knowledge of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure, and relies upon such dharmas while practicing prajnaparamita through the perfection of generosity, I call this the practice, with apprehension, of teachings resembling prajnaparamita through the perfection of generosity.

‘Kausika! You should know that all statements such as those above expound, with apprehension, teachings resembling prajnaparamita through the perfection of generosity.

‘Furthermore, Kausika! Suppose good men, good women, and others, when expounding prajnaparamita through the perfection of generosity for those who have generated the aspiration for unsurpassed, complete, perfect enlightenment, say: “Come, good son! I shall teach you to cultivate and study prajnaparamita through the perfection of generosity. You should cultivate and study in accordance with my teaching, and you will quickly abide securely in the first bodhisattva bhumi through the tenth bodhisattva bhumi.”

‘Kausika! Such persons employ characteristics and apprehension as skillful means and, relying upon conceptual distinctions concerning successive stages, teach others to cultivate prajnaparamita through the perfection of generosity. This is called expounding teachings resembling prajnaparamita through the perfection of generosity.’

Furthermore, Kausika! If any good men or good women, for the sake of those who have aroused the aspiration for unsurpassed, perfect enlightenment, expound prajnaparamita through dana paramita, saying: “Come, good son! I shall teach you to cultivate and study prajnaparamita through dana paramita.

You should cultivate and study in accordance with my instruction; then you will swiftly pass beyond the stages of the sravakas, pratyekabuddhas, and so forth, quickly enter the bodhisattva’s certainty of the right nature that is free from arising, attain the great bodhisattvas’ patient acceptance of the non-arising of dharmas and the bodhisattvas’ supreme supernormal powers, and be able, throughout all Buddha-fields in the ten directions, to make offerings to, revere, honor, and praise all Buddhas, the Blessed Ones.

Thereby, you will swiftly realize the wisdom of all-knowing wisdom.”

Kausika! When that person, employing marks and attainment as skillful means and relying upon conceptual distinctions concerning stages, teaches others to cultivate prajnaparamita through dana paramita, this is called expounding a semblance of prajnaparamita through dana paramita.

Furthermore, Kausika! If any good men or good women say to those belonging to the lineage of the bodhisattva vehicle: “If you listen wholeheartedly to this profound prajnaparamita scripture, uphold, read, and recite it, diligently cultivate and study it, and contemplate it in accordance with reason, you will certainly acquire immeasurable and boundless merit.”

Kausika! Because that person speaks in this manner while employing marks and attainment as skillful means, this is called expounding a semblance of prajnaparamita through dana paramita.

Furthermore, Kausika! If any good men or good women say to those belonging to the lineage of the bodhisattva vehicle: “Whatever roots of virtue the Buddhas, the Blessed Ones of the three times, have acquired from their initial arousal of the aspiration until ultimate completion, you should rejoice in them all, gather them together, and dedicate them, for the sake of all sentient beings, to unsurpassed, perfect enlightenment.”

Kausika! Because that person speaks in this manner while employing marks and attainment as skillful means, this is called expounding a semblance of prajnaparamita through dana paramita.

At that time, Sakra, Lord of the Gods, again addressed the Buddha:

“Blessed One! What is called the correct exposition of prajnaparamita through dana paramita?”

The Buddha said:

“Kausika! If good men or good women expound prajnaparamita through dana paramita while employing non-attainment as skillful means, this is called the correct exposition of prajnaparamita through dana paramita.”

At that time, Sakra, Lord of the Gods, again addressed the Buddha:

“Blessed One! What does it mean for good men or good women to expound prajnaparamita through dana paramita while employing non-attainment as skillful means?”

The Buddha said:

“Kausika! If good men or good women, for those who have aroused the Mahayana aspiration for enlightenment, expound prajnaparamita through dana paramita, saying: ‘Come, good son! You should cultivate prajnaparamita through dana paramita.

While cultivating, you should not contemplate form through the wisdom of all aspects as either permanent or impermanent, pleasant or painful, self or non-self, pure or impure. Why is this? Good son!

Because form is empty of its own nature as form. Likewise, the wisdom of all aspects is empty of its own nature as the wisdom of all aspects. The own-nature of form is precisely no own-nature, and likewise the own-nature of the wisdom of all aspects is precisely no own-nature.

That which is no own-nature is prajnaparamita through dana paramita. Within this prajnaparamita through dana paramita, form through the wisdom of all aspects are all unattainable. Whether those dharmas are permanent or impermanent, pleasant or painful, self or non-self, pure or impure is likewise unattainable.

Why is this? Because herein there is no form and so forth that can be attained; how much less could those dharmas as permanent or impermanent, pleasant or painful, self or non-self, pure or impure be attained?

“‘Good son! If you can cultivate prajnaparamita through dana paramita in this way, this is called cultivating prajnaparamita through dana paramita.’

“Kausika! When these good men or good women speak such words, they are correctly expounding prajnaparamita through dana paramita.

“Furthermore, Kausika! If any good men or good women, for those who have aroused the Mahayana aspiration for enlightenment, expound prajnaparamita through dana paramita, saying: ‘Come, good son! I shall teach you to cultivate and study prajnaparamita through dana paramita.

While cultivating and studying, do not contemplate any dharma whatsoever as something in which one can abide, which one can transcend, enter, attain, realize, hear, and so forth, thereby acquiring supreme merit and being able to rejoice in it and dedicate it to enlightenment. Why is this? Good son!

Because in this prajnaparamita through dana paramita, there is absolutely no dharma whatsoever in which one can abide, which one can transcend, enter, attain, realize, hear, and so forth, thereby acquiring supreme merit and being able to rejoice in it and dedicate it to enlightenment. Why is this? Because the own-nature of all dharmas is empty.

If their own-nature is empty, they are nonexistent. This nonexistence is prajnaparamita through dana paramita. Within prajnaparamita through dana paramita, there is absolutely no dharma whatsoever that enters or leaves, arises or ceases, is annihilated or permanent, the same or different, comes or goes, that can be attained.’

“Kausika! When good men or good women speak words contrary to all that was stated in the preceding sections, this is called the correct exposition of prajnaparamita through dana paramita.

“Therefore, Kausika! Good men and good women should, with regard to this profound prajnaparamita scripture and while employing non-attainment as skillful means, listen wholeheartedly, uphold, read, and recite it, earnestly and diligently cultivate and study it, and contemplate it in accordance with reason. They should also use various skillful expressions and meanings to explain it to others—expounding, presenting, elucidating, clearly explaining, and distinguishing its principles—so that others may readily understand.

“Kausika! For this reason, I say: If good men or good women, with regard to prajnaparamita and while employing non-attainment as skillful means, listen wholeheartedly, uphold, read, and recite it, diligently cultivate and study it, and contemplate it in accordance with reason; and if they further use various skillful expressions and meanings, even for only a moment, to explain it to others—expounding, presenting, elucidating, interpreting, clearly explaining, and distinguishing its principles—so that others may readily understand, the merit they acquire will far surpass the former.

“Furthermore, Kausika! If any good men or good women teach all the sentient beings in Jambudvipa, all the sentient beings in the four great continents, all the sentient beings in a small chiliocosm, all the sentient beings in a medium chiliocosm, all the sentient beings in a great chiliocosm, all the sentient beings in worlds of the ten directions as numerous as the sands of the Ganges, and all the sentient beings in boundless worlds throughout the ten directions, causing them all to abide in the fruits of stream-enterer, once-returner, non-returner, arhatship, or pratyekabuddha enlightenment, what do you think? Would these good men or good women acquire much merit through this cause and condition?”

Sakra, Lord of the Gods, addressed the Buddha:

“Blessed One! Very much indeed. Sugata! Very much indeed.”

The Buddha said:

– Kausika! Those good men and good women, and others, who expound this profound prajnaparamita scripture to others through immeasurable Dharma gateways, employing skillful words and meanings—proclaiming it, presenting it, illuminating it, explaining it clearly, and discerning its principles so that they may readily understand—and who further say: “Good son, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold it, read and recite it, become thoroughly versed and proficient in it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma gateway.”

These good men and good women, and others, will acquire merit far surpassing that described before. Why is this? Kausika! Because all the fruits of stream-entry, once-returning, non-returning, arhatship, and a pratyekabuddha’s enlightenment arise from this prajnaparamita.

Furthermore, Kausika! Suppose good men and good women, and others, were to teach all sentient beings in Jambudvipa, all sentient beings throughout the four great continents, all sentient beings in a small chiliocosm, all sentient beings in a medium chiliocosm, all sentient beings in a great chiliocosm, and all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges, causing them all to arouse the aspiration for unsurpassed, complete enlightenment or to abide as non-retrogressing bodhisattvas. What do you think? Would these good men and good women, and others, acquire much merit through these causes and conditions?

Lord Sakra replied to the Buddha:

– World-Honored One! It would be immense. Sugata! It would be immense.

The Buddha said:

– Kausika! Suppose good men and good women, and others, expound this profound prajnaparamita scripture to others through immeasurable Dharma gateways, employing skillful words and meanings—proclaiming it, presenting it, illuminating it, explaining it clearly, and discerning its principles so that they may readily understand.

They further say: “Good son, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold it, read and recite it, become thoroughly versed and proficient in it, benefit from it, reflect upon it in accordance with reason, and gain correct understanding according to this Dharma gateway. Once you have gained correct faith and understanding, you will be able to cultivate and study profound prajnaparamita.

“If you can cultivate and study profound prajnaparamita, you will be able to realize the knowledge of all dharmas. If you can realize the knowledge of all dharmas, your cultivation and study of prajnaparamita will increase and reach perfection. When your cultivation of prajnaparamita has increased and reached perfection, you will immediately realize unsurpassed, complete enlightenment.”

Kausika! These good men and good women, and others, will acquire merit far surpassing that described before. Why is this? Kausika! Because all great bodhisattvas who first arouse the aspiration for unsurpassed, complete enlightenment, and all great bodhisattvas abiding on the stage of non-retrogression until they attain unsurpassed, complete enlightenment, are brought forth by this prajnaparamita.

Furthermore, Kausika! Suppose all sentient beings in Jambudvipa, all sentient beings throughout the four great continents, all sentient beings in a small chiliocosm, all sentient beings in a medium chiliocosm, all sentient beings in a great chiliocosm, and all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges were all to attain unsurpassed, complete enlightenment. Suppose, moreover, that some good men and good women, and others, expound this profound prajnaparamita scripture to others through immeasurable Dharma gateways, employing skillful words and meanings—proclaiming it, presenting it, illuminating it, explaining it clearly, and discerning its principles so that they may readily understand.

They further say: “Good son, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold it, read and recite it, become thoroughly versed and proficient in it, reflect upon it in accordance with reason, and gain correct faith and understanding according to this Dharma gateway. If you gain correct faith and understanding, you will be able to cultivate and study profound prajnaparamita.

If you cultivate and study profound prajnaparamita, you will be able to realize the knowledge of all dharmas. If you can realize the knowledge of all dharmas, your cultivation and study of prajnaparamita will increase and reach perfection. When your cultivation and study of prajnaparamita have increased and reached perfection, you will immediately realize unsurpassed, complete enlightenment.”

Suppose these good men and good women, and others, encounter a non-retrogressing great bodhisattva and expound this profound prajnaparamita scripture to that bodhisattva through immeasurable Dharma gateways, employing skillful words and meanings—proclaiming it, presenting it, illuminating it, explaining it clearly, and discerning its principles so that the bodhisattva may readily understand. They further say: “Good son, come here! You should expound this matter as stated before.”

Kausika! These good men and good women, and others, will acquire merit far surpassing that described before.

Furthermore, Kausika! Suppose all sentient beings in Jambudvipa, all sentient beings throughout the four great continents, all sentient beings in a small chiliocosm, all sentient beings in a medium chiliocosm, all sentient beings in a great chiliocosm, and all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges all attained non-retrogression from unsurpassed, complete enlightenment.

Suppose, moreover, that some good men and good women, and others, expound this profound prajnaparamita scripture to others through immeasurable Dharma gateways, employing skillful words and meanings—proclaiming it, presenting it, illuminating it, explaining it clearly, and discerning its principles so that they may readily understand. Among them, one person says: “I now wish swiftly to realize unsurpassed, complete enlightenment and deliver sentient beings from the sufferings of birth and death.” If any good men and good women, and others, wish to help that person accomplish this, they should expound prajnaparamita through immeasurable Dharma gateways, employing skillful words and meanings—proclaiming it, presenting it, illuminating it, explaining it clearly,

and discerning its principles so that the person may readily understand.

Kausika! These good men and good women, and others, will acquire merit far surpassing that described before.

At that time, Lord Sakra said to the Buddha:

– World-Honored One! Such a great bodhisattva has already drawn near to unsurpassed, complete enlightenment. So it is! So it is! That bodhisattva should be instructed and guided in the paramita of generosity through the prajnaparamita. The bodhisattva should also be instructed and guided in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. One should offer that bodhisattva the finest clothing, food and drink, bedding, medicines, and other personal necessities according to the bodhisattva’s needs.

World-Honored One! If any good men and good women, and others, can make offerings of material gifts and Dharma gifts in this way to that great bodhisattva, they will acquire merit far surpassing that described before. Why is this? Because, through such offerings of material gifts and Dharma gifts, that great bodhisattva will swiftly realize unsurpassed, complete enlightenment.

Then the Venerable Subhuti said to Lord Sakra:

– Excellent! Excellent! You have encouraged that great bodhisattva; you are able to preserve that great bodhisattva and also to protect that great bodhisattva. You have now performed the deeds of the Buddha’s noble disciples. Why is this?

Kausika! For the sake of bringing benefit and happiness to sentient beings, the noble disciples of all Tathagatas employ skillful means to encourage those great bodhisattvas, enabling them swiftly to attain the unsurpassed, complete enlightenment they seek. Through gifts of material wealth and gifts of Dharma, they make offerings to, sustain, diligently protect, and assist those great bodhisattvas, enabling them swiftly to attain the unsurpassed, complete enlightenment they seek. Why is this? Because all the excellent things in the world associated with Tathagatas, sravakas, and pratyekabuddhas appear because of those great bodhisattvas. Why is this so?

Kausika! If no great bodhisattva were to arouse the aspiration for unsurpassed, complete enlightenment, there would be no great bodhisattva able to train in the six paramitas through the knowledge of all aspects. If no great bodhisattva trained in the six paramitas through the knowledge of all aspects, there would be no great bodhisattva able to attain unsurpassed, complete enlightenment. If no great bodhisattva attained unsurpassed, complete enlightenment, there would be none of the excellent things in the world associated with Tathagatas, sravakas, and pratyekabuddhas.

Kausika! Because great bodhisattvas arouse the aspiration for unsurpassed, complete enlightenment, there are great bodhisattvas who train in the six paramitas through the knowledge of all aspects.

Because there are great bodhisattvas who train in the six paramitas through the knowledge of all aspects, there are great bodhisattvas who attain unsurpassed, complete enlightenment. Because there are great bodhisattvas who attain unsurpassed, complete enlightenment and turn the sublime Dharma wheel, the realms of hell beings, animals, and hungry ghosts can be brought to an end; the hosts of asuras can also be diminished, while the assemblies of gods and humans increase.

The great families of kshatriyas through the great families of householders also appear in the world. The gods of the Four Great Kings through the gods of the Sphere of Neither Perception nor Non-perception also appear in the world. Furthermore, the six paramitas through the knowledge of all aspects appear in the world.

Sravaka, pratyekabuddha, and unsurpassed vehicles also appear in the world.

IX. CHAPTER ON REJOICING AND DEDICATION

01

At that time, Bodhisattva Maitreya said to the Venerable Subhuti:

“If a great bodhisattva, employing non-apprehension as skillful means, rejoices in and accompanies with rejoicing all the meritorious deeds of sentient beings; and if a great bodhisattva, employing non-apprehension as skillful means, impartially shares with all sentient beings the meritorious deeds accompanied by such rejoicing and then dedicates them together with those beings to unsurpassed, complete enlightenment; or if other sentient beings rejoice in and dedicate meritorious deeds; or if ordinary beings, sravakas, and pratyekabuddhas perform meritorious deeds consisting of generosity, ethical discipline, and meditation—the three kinds of meritorious action—or meritorious deeds such as the four establishments of mindfulness;

“The merit of a great bodhisattva’s rejoicing in and dedication of the meritorious deeds of ordinary beings, sravakas, and pratyekabuddhas is the most honored, the most excellent, the most venerable, the most exalted, the sublime, the supremely sublime, the highest, the unsurpassed, the unequaled, and equal to the unequaled. Why is this? Ordinary beings perform meritorious deeds solely because they desire happiness for themselves. Sravakas and pratyekabuddhas perform meritorious deeds solely because they seek their own discipline, their own peace, and their own nirvana. Yet however much merit great bodhisattvas gain through rejoicing and dedication, they do so because they desire all sentient beings to be disciplined, to attain peace, and to realize nirvana.”

Then the Venerable Subhuti asked Bodhisattva Maitreya:

“This great bodhisattva, with a mind of rejoicing and dedication, considers throughout the immeasurable, innumerable, and boundless worlds in the ten directions. In each world, immeasurable, innumerable, and boundless Buddhas have entered nirvana. From the time they first aroused the aspiration until they attained unsurpassed, complete enlightenment, and thereafter until they entered nirvana without remainder, and gradually until the true Dharma declined, however many roots of virtue there were during that interval associated with the six paramitas, together with those of the sravakas, pratyekabuddhas, bodhisattvas, and all sentient beings; roots of virtue associated with immeasurable, innumerable, and boundless Dharma teachings shared or unshared by the Buddhas;

the meritorious deeds of generosity, ethical discipline, and meditation performed by their ordinary disciples; the uncontaminated roots of virtue of their sravaka disciples, whether trainees or those beyond training; the Tathagatas’, Arhats’, Completely Enlightened Ones’ fulfillment of the aggregate of ethical discipline, the aggregate of meditative concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation; their great loving-kindness, great compassion, great sympathetic joy, and great equanimity for the benefit and happiness of all sentient beings; their immeasurable and boundless Buddha-Dharmas; and the true Dharma taught by those Buddhas.

“Those who, relying upon that Dharma, diligently trained and studied may have attained the fruit of stream-enterer, once-returner, non-returner, arhatship, or pratyekabuddha enlightenment; entered a bodhisattva’s certainty of the true nature; or cultivated the practices of a great bodhisattva. The great bodhisattva gathers together all such roots of virtue, as well as all the roots of virtue generated by other sentient beings in relation to the Tathagatas, Arhats, Completely Enlightened Ones, the assemblies of sravakas and bodhisattvas, and their disciples, whether during the present lives of those Buddhas or after their nirvana, brings them to mind, and rejoices in them.

“Furthermore, the great bodhisattva rejoices in and accompanies with rejoicing such meritorious deeds, impartially shares them with all sentient beings, and then dedicates them together with those beings to unsurpassed, complete enlightenment, making this aspiration: ‘Through these roots of virtue, may I and all sentient beings advance together toward unsurpassed, complete enlightenment.’ Such rejoicing in and dedication of meritorious deeds surpasses all other arousals of merit: it is the most honored, the most excellent, the most venerable, the most exalted, the sublime, the supremely sublime, the highest, the unsurpassed, the unequaled, and equal to the unequaled.

What do you think? Because this mind of rejoicing and dedication is aroused with such objects as its referents, should it be said that this great bodhisattva apprehends signs?”

Bodhisattva Maitreya replied to Subhuti:

“That great bodhisattva takes such matters as referents and arouses a mind of rejoicing and dedication, yet it truly cannot be said that the great bodhisattva apprehends signs because those matters are taken as referents.”

The Venerable Subhuti then said to Bodhisattva Maitreya:

“If apprehending signs does not arise because such matters are taken as referents, then that great bodhisattva’s arousal of a mind of rejoicing and dedication nevertheless employs the apprehension of signs as skillful means to take as referents the immeasurable, innumerable, and boundless worlds throughout the ten directions. In each world are immeasurable, innumerable, and boundless Buddhas who have entered nirvana. From the time they first aroused the aspiration until the true Dharma declined, however many roots of virtue they and their disciples generated are all gathered together, brought to mind, rejoiced in, and dedicated to unsurpassed, complete enlightenment.

Would not such an arousal of rejoicing and dedication be inverted? Would it not be an inverted conception and view—designating the impermanent as permanent, suffering as happiness, non-self as self, and the impure as pure? Is it likewise so when one apprehends signs in what is signless?

Such referents truly do not exist. The mind of rejoicing and dedication is likewise. The roots of virtue are likewise.

Unsurpassed, complete enlightenment is likewise. The six paramitas, beginning with generosity, through the knowledge of all aspects are likewise. If the matters taken as referents truly do not exist, then the mind of rejoicing and dedication through the knowledge of all aspects are likewise.

“What are the referents? What are the matters? What is the mind of rejoicing and dedication? And, ultimately, what is the knowledge of all aspects, such that this great bodhisattva takes such matters as referents and arouses a mind that rejoices in and dedicates them to unsurpassed, complete enlightenment?”

Then Bodhisattva Maitreya replied to the Venerable Subhuti:

– If a great bodhisattva has long trained in the six paramitas, has made offerings to innumerable Buddhas, planted roots of virtue, made many great vows over a long period, received the protection and support of many good spiritual friends, skillfully studied all dharmas, and understood that their own characteristics are all empty, then this great bodhisattva does not apprehend any characteristic in the objects taken as conditions, the mind of sympathetic joy and dedication, the roots of virtue, unsurpassed, complete enlightenment, the Buddhas, the World-Honored Ones, or any dharma, yet is able to arouse a mind of sympathetic joy and dedicate it to unsurpassed, complete enlightenment. To arouse such a mind of sympathetic joy and dedication is to take neither duality nor nonduality as a skillful means; neither characteristics nor the absence of characteristics as a skillful means; neither attainment nor non-attainment as a skillful means; neither defilement nor purity as a skillful means; and neither arising nor cessation as a skillful means. From the objects taken as conditions up to unsurpassed, complete enlightenment, the bodhisattva apprehends no characteristic. Because no characteristic is apprehended, the bodhisattva is not subject to error.

If a great bodhisattva has not long trained in the six paramitas, has not made offerings to innumerable Buddhas, has not made great vows over a long period, has not planted many roots of virtue, has not received the protection and support of many good spiritual friends, and has not trained in the emptiness of the own characteristics of all wholesome dharmas, then this great bodhisattva apprehends characteristics in the objects taken as conditions, the mind of sympathetic joy and dedication, the roots of virtue, and so forth, unsurpassed, complete enlightenment, the Buddhas, the World-Honored Ones, and all dharmas, and thereby arouses a mind of sympathetic joy and dedicates it to unsurpassed, complete enlightenment.

Because such an arousal of the mind of sympathetic joy and dedication still apprehends characteristics, it is subject to error and is not the true arousal of a mind of sympathetic joy and dedication.

Furthermore, Venerable One! Great bodhisattvas who are newly training in the Great Vehicle should not be taught, with regard to the foregoing, that prajnaparamita, up to the perfection of generosity and the other qualities of a Buddha, are all empty in their own characteristics. Why?

Because although bodhisattvas newly training in the Great Vehicle may possess some degree of faith, reverence, and appreciation for such Dharma, when they investigate and hear it, they may forget it all, become alarmed, frightened, and doubtful, or give rise to many kinds of slander. However, if great bodhisattvas are irreversible, have made offerings to innumerable Buddhas, made great vows over a long period, planted many roots of virtue, and received the protection and support of many good spiritual friends, then all the foregoing should be extensively explained, distinguished, and revealed to them: that all prajnaparamita, up to the perfection of generosity and the other qualities of a Buddha, are empty in their own characteristics.

Why? Because if irreversible great bodhisattvas hear this Dharma, they will accept and retain it, never forgetting it throughout their lives, nor will they become alarmed, terrified, doubtful, or slanderous.

Venerable One, you should know: Great bodhisattvas should dedicate to unsurpassed, complete enlightenment the meritorious actions accompanied by sympathetic joy. At that time, they should reflect thus: “The mind of sympathetic joy and dedication can cease, become separated, and change in its functioning. These objects taken as conditions and these roots of virtue likewise cease, become separated, and change, as does the mind.

Among these, what is the functioning of the mind? Moreover, what are taken as the objects and roots of virtue on the basis of which sympathetic joy is said to be dedicated to unsurpassed, complete enlightenment? This mind should not bear sympathetic joy and dedication toward another mind, for the two minds do not arise simultaneously.

Nor can the mind itself bear sympathetic joy and dedication, for the intrinsic nature of mind is empty.”

When a great bodhisattva practices profound prajnaparamita in this way, the bodhisattva can know that all dharmas, from prajnaparamita up to the perfection of generosity, are nonexistent; even the knowledge of all aspects is nonexistent. Although this great bodhisattva knows that all dharmas are nonexistent, the bodhisattva is nevertheless able to dedicate to unsurpassed, complete enlightenment the meritorious actions accompanied by sympathetic joy. Such a mind of sympathetic joy and dedication is free from error. Because non-attainment is employed as a skillful means, it is called the true dedication of sympathetic joy to unsurpassed, complete enlightenment.

Scroll 504

END