大般若波羅蜜多經

VI. CHAPTER ON REJOICING AND DEDICATION

01

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

“Venerable sir! The rejoicing and dedication of bodhisattvas mahasattvas, corresponding to meritorious deeds, is, in relation to the meritorious deeds of giving, observance of moral discipline, cultivation, and so forth performed for other sentient beings, the most honored, the most excellent, the most venerable, the most sublime, the most wondrous, the most subtle, the unsurpassed, and the supreme; nothing is higher and nothing is equal to it.”

At that time, the Venerable Subhuti asked Maitreya Bodhisattva Mahasattva:

“Bodhisattvas mahasattvas who arouse a mind of rejoicing and dedication take as their objects the immeasurable, boundless, innumerable, inconceivable worlds throughout the ten directions. In each inconceivable world there are immeasurable, boundless, innumerable Tathagatas, Arhats, Perfectly Enlightened Ones who have severed the paths of transmigration among the realms, brought conceptual proliferation to an end, and entered the realm of nirvana without remainder.

From the time they first aroused the mind of enlightenment until they attained unsurpassed, complete, perfect enlightenment, and successively thereafter until they entered the realm of nirvana without remainder, and until the True Dharma disappeared, throughout that interval all their skandhas of moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation, as well as their roots of virtue, corresponded to the six paramitas.

Some roots of virtue corresponded to the perfect qualities of a Buddha. Some roots of virtue corresponded to the powers and fearlessnesses. Some roots of virtue corresponded to the paramita of supernormal powers.

Some roots of virtue corresponded to the profound prajnaparamita. Some roots of virtue corresponded to the paramita of great vows. Some roots of virtue corresponded to the wisdom of omniscience.

Some consisted of great loving-kindness, great compassion, great sympathetic joy, and great equanimity for the welfare and happiness of all sentient beings. Some consisted of the immeasurable, innumerable qualities of the Buddhas. Some consisted of the sublime bliss of realizing unsurpassed, complete, perfect enlightenment.

Some consisted of having attained the paramita of great mastery over all dharmas. Some consisted of having attained immeasurable sublime practices of supreme supernormal power, capable of subduing all that cannot be subdued. Some consisted of the Tathagata’s courageous, true, unhindered, unrivaled, incomparable, inexpressibly great, and limitless majestic power.

Some consisted of the knowledge and vision of a Buddha. Some consisted of the paramita of the ten powers of a Buddha. Some consisted of having perfectly realized the supreme four fearlessnesses, qualities of a Buddha.

Some consisted of having realized those qualities of a Buddha capable of revealing the dharmas of ultimate meaning. Some consisted of turning the wheel of Dharma, holding aloft the torch of Dharma, beating the drum of Dharma, blowing the conch of Dharma, showering down the rain of Dharma, establishing Dharma assemblies, or bestowing the flavor of Dharma upon sentient beings so that they might enjoy it according to their wishes and be fully satisfied.

Some consisted of having, regarding the unsurpassed teaching—the Dharma of the Buddhas, the Dharma of the pratyekabuddhas, and the Dharma of the sravakas—discipline and resolute conviction, and of definitely proceeding toward the three kinds of enlightenment. Some consisted of the Buddha, the Blessed One, bestowing predictions of unsurpassed, complete, perfect enlightenment upon bodhisattvas. All those excellent roots of virtue are called roots of virtue corresponding to giving through prajnaparamita.

Some consisted of bestowing predictions of enlightenment upon pratyekabuddha individuals belonging to the Pratyekabuddha Vehicle. All those excellent roots of virtue were roots of virtue corresponding to contemplation of the twelve links of dependent origination. Some consisted of bestowing predictions of enlightenment upon sravaka individuals belonging to the Sravaka Vehicle.

All those excellent roots of virtue are called roots of virtue corresponding to the three kinds of meritorious deeds: those consisting of giving, moral discipline, and cultivation. Some were the uncontaminated roots of virtue of those in training and those beyond training. Some were the roots of virtue planted by ordinary beings in relation to various dharmas.

Some were the three kinds of meritorious deeds—those consisting of giving, moral discipline, and cultivation—performed by the four assemblies of disciples of the Tathagatas, Arhats, Perfectly Enlightened Ones: bhiksus, bhiksunis, male lay devotees, and female lay devotees. Some were roots of virtue planted in relation to the teachings proclaimed by the Buddhas for devas, nagas, yaksas, and, in full, humans, nonhumans, and so forth.

Some were roots of virtue planted after a Buddha had entered nirvana. Some were excellent roots of virtue and other merits aroused by sentient beings whose bodies and minds were filled with faith and aspiration toward the Buddha, Dharma, Sangha, and virtuous beings. Gathering all these together, examining and weighing them, they directly arouse a mind of rejoicing that is the most honored, the most excellent, the unsurpassed, and the most wondrous.

“They then impartially bestow upon sentient beings the rejoicing corresponding to those meritorious deeds and dedicate them all together to unsurpassed, complete, perfect enlightenment, making this aspiration: ‘Through these roots of virtue, may I and all sentient beings proceed together toward unsurpassed, complete, perfect enlightenment.’ Thus, the arousal of rejoicing and dedication and the other meritorious deeds thereby produced are the most honored, the most excellent, the most venerable, the most sublime, the most wondrous, the most subtle, the unsurpassed, and the supreme; nothing is higher and nothing is equal to them.

What do you think? When that bodhisattva mahasattva takes such matters as objects and performs an act corresponding to the mind of rejoicing and dedication, is there an apprehensible objective support resembling the characteristic apprehended by that bodhisattva?”

At that time, Maitreya Bodhisattva Mahasattva replied to the Venerable Subhuti:

“When that bodhisattva mahasattva takes such matters as objects and performs an act corresponding to this mind of rejoicing and dedication, there is in truth no apprehensible objective support resembling the characteristic apprehended by the bodhisattva.”

Then the Venerable Subhuti said to Maitreya Bodhisattva:

“If there are no objective matters resembling the characteristics apprehended by that bodhisattva, would not the rejoicing and dedication of those bodhisattvas become inverted perception, mind, and view? Why? It is like a person who clings to what does not exist: regarding the impermanent as permanent, what is truly suffering as pleasurable, what is non-self as self, and what is impure as pure, thereby giving rise to inverted perception, mind, and view.

The objective matter is truly nonexistent. Enlightenment and mind are likewise so, and all dharmas and all objects are likewise so. If everything of every kind is nonexistent and without distinction, then what is the objective matter, what is the mind of rejoicing, what is enlightenment, and what is dedication?

How does this bodhisattva mahasattva take such a matter as an object and arouse a mind of rejoicing and dedication toward unsurpassed, complete, perfect enlightenment?”

Maitreya Bodhisattva replied to Subhuti:

“Such rejoicing and dedication as has been aroused should not be explained in the presence of those bodhisattvas who are beginners in the Mahayana. Why? Because if they hear of all such rejoicing and dedication, their faithful aspiration and reverence will immediately be lost. This Dharma of rejoicing and dedication should be revealed and distinguished for bodhisattvas mahasattvas who are non-retrogressing, or for those who have previously made offerings to immeasurable Buddhas, made great vows, long planted many roots of virtue, and been sustained by many spiritual friends. Why? Because when such persons hear of this rejoicing and dedication, they are neither startled nor afraid, neither retreat nor lose faith.

“Bodhisattvas mahasattvas should dedicate to unsurpassed, complete, perfect enlightenment the rejoicing corresponding to meritorious deeds. At that very time, they should reflect: ‘The mind employed in rejoicing and dedication has already ceased, departed, and changed. This objective matter and these roots of virtue have likewise ceased, departed, and changed, just as that mind has.

Within this, what is the mind being employed? What is taken as the objective matter and the roots of virtue when one speaks of rejoicing and dedicating them to unsurpassed, complete, perfect enlightenment? In accord with reality, this mind does not rejoice in or dedicate another mind, because two minds do not arise simultaneously.

Nor can a mind rejoice in and dedicate the intrinsic nature of that very mind. Therefore, the mind of rejoicing and dedication and the objective matter are both inapprehensible.’”

At that time, Śakra, Lord of the Devas, said to Subhūti:

“Newly trained bodhisattvas of the Great Vehicle may become frightened and retreat upon hearing this matter. How should great bodhisattvas give rise to a mind of rejoicing in relation to its objects? How should they preserve the meritorious deeds associated with that rejoicing and dedicate them to unsurpassed, complete, perfect enlightenment without contradicting the truth?”

Thereupon, relying on the majestic power of Bodhisattva Maitreya, Subhūti said to Śakra:

“Great bodhisattvas take as their objects all Tathāgatas, Arhats, Perfectly Enlightened Ones throughout the immeasurable, boundless, countless, inconceivable worlds of the ten directions, who have cut off the paths of passage among the realms, brought conceptual proliferation to an end, swept away the clouds and mists, cleared away the thorns, laid down their burdens, attained their own welfare, exhausted the bonds of the realms, attained liberation through right knowledge, gained mastery of mind, reached the ultimate and supreme state, and entered the realm of nirvana without remainder.

They contemplate all the roots of merit planted by those Tathāgatas from the time they first generated the aspiration until they attained the unsurpassed, complete, perfect enlightenment they sought, turned the wondrous Dharma wheel, and delivered sentient beings; all the roots of merit planted during the period after their entry into nirvana until the True Dharma disappeared; all the roots of merit planted by their disciples in relation to the Buddha’s teaching; and all the other meritorious qualities that arose.

Gathering all these together, examining and weighing them, they directly generate a mind of rejoicing that is most honored, most excellent, supreme, and most sublime. They then impartially share with all sentient beings the meritorious deeds associated with this mind of rejoicing and dedicate them all together to unsurpassed, complete, perfect enlightenment. At that time, through skillful means, they do not fall into inverted perceptions, thoughts, or views.”

At that time, the great bodhisattva Maitreya said to the Venerable Subhūti:

“A great bodhisattva personally gives rise to a mind associated with rejoicing and dedication, yet does not form a false conception of that mind of rejoicing and dedication. Regarding the merit arising from recollecting the Buddhas and their disciples, the bodhisattva does not form a conception of the merit of recollecting the Buddhas and their disciples. Regarding the roots of merit planted by bodhisattvas among devas, humans, asuras, and others, the bodhisattva does not form a false conception of roots of merit associated with devas, humans, asuras, and others.

Yet the bodhisattva can rejoice in them and dedicate them to unsurpassed, complete, perfect enlightenment. Such a great bodhisattva’s generation of the mind of rejoicing and dedication does not fall into inverted perceptions, thoughts, or views.

“A great bodhisattva who, regarding the mind associated with rejoicing and dedication that has arisen, produces a mental conception of rejoicing and dedication; who, regarding the merit of recollecting the Buddhas and their disciples, produces a conception of the merit of recollecting the Buddhas and their disciples; and who, regarding the roots of merit planted by devas, humans, asuras, and others, produces a conception of the roots of merit planted by devas, humans, asuras, and others, and then rejoices in them and dedicates them to unsurpassed, complete, perfect enlightenment—such a great bodhisattva’s generation of the mind of rejoicing and dedication immediately falls into inverted perceptions, thoughts, and views.

“Great bodhisattvas should recollect with such a mind all the roots of merit and meritorious qualities of the Buddhas and their disciples, while correctly knowing that this mind has ceased, passed away, and undergone change, and therefore cannot rejoice; they should correctly know that the nature of those dharmas is likewise and therefore cannot be an object of rejoicing. They should correctly understand that the mind of dedication and the nature of those dharmas are likewise and therefore do not perform dedication.

They should correctly understand that the nature of the dharmas to which the dedication is directed is likewise and therefore cannot receive dedication. If they can rejoice and dedicate in accordance with such an exposition, their rejoicing and dedication are correct, not erroneous. All great bodhisattvas should generate rejoicing and dedication in this way and dedicate them to unsurpassed, complete, perfect enlightenment.

“Furthermore, Subhūti, consider all the roots of merit associated with the pāramitās of the Buddhas that existed during the period extending from when the Buddhas, the World-Honored Ones, and the great bodhisattvas of the past cut off the paths of passage among the realms and brought conceptual proliferation to an end, from the time they first generated the aspiration until they attained unsurpassed, complete, perfect enlightenment and gradually proceeded to enter the realm of parinirvana without remainder, and continuing until the True Dharma disappeared.

Consider also the roots of merit associated with the pāramitās concerning which the Buddhas, the World-Honored Ones, gave predictions to bodhisattvas; the associated roots of merit arising from contemplation of dependent origination concerning which the Buddhas, the World-Honored Ones, gave predictions to pratyekabuddhas; the associated roots of merit generated through the qualities of giving, morality, and cultivation concerning which the Buddhas, the World-Honored Ones, gave predictions to śrāvakas; all the contaminated and uncontaminated roots of merit of those in training; the uncontaminated roots of merit of those beyond training;

the skandha of morality, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation of the Buddhas, the World-Honored Ones; their great loving-kindness, great compassion, great sympathetic joy, and great equanimity for the welfare and happiness of all sentient beings; their immeasurable and countless other qualities of a Buddha; the True Dharma proclaimed by the Buddhas, the World-Honored Ones; the roots of merit abiding in resolute faith that were developed through diligent study and cultivation of the True Dharma; the roots of merit planted by ordinary beings in relation to the True Dharma;

the roots of merit planted by devas, nāgas, asuras, and others while listening to the True Dharma and after hearing it, extending even to the roots of merit planted by animals while listening to the True Dharma and after hearing it; and the roots of merit planted by devas, humans, and others after the Buddhas, the World-Honored Ones, entered nirvana.

Gathering all these together, examining and weighing them, great bodhisattvas directly generate a mind of rejoicing that is most honored, most excellent, supreme, and most sublime.

“They then impartially share with all sentient beings the meritorious deeds associated with this rejoicing and dedicate them all together to unsurpassed, complete, perfect enlightenment. At that time, they correctly understand that the dharmas in which they rejoice and which they dedicate have ceased, passed away, and undergone change, and that the intrinsic nature of all dharmas in which they rejoice and which they dedicate is emptiness. Although they know this, they nevertheless constantly rejoice and dedicate the merit to unsurpassed, complete, perfect enlightenment.

“Moreover, at that time they fully and correctly understand that no dharma can rejoice in or dedicate another dharma. Why? Because the intrinsic nature of all dharmas is emptiness. Within that emptiness, there is absolutely no dharma that can rejoice or dedicate. Although they know this, they nevertheless constantly rejoice and dedicate the merit to unsurpassed, complete, perfect enlightenment. Such great bodhisattvas will not fall into inverted perceptions, thoughts, or views.

“Why? Because such great bodhisattvas do not cling to the mind of rejoicing or to the roots of merit and meritorious qualities in which they rejoice; nor do they cling to the mind of dedication or to the fruit of unsurpassed enlightenment to which the dedication is directed. Because they do not cling, they do not fall into inverted states. Only when bodhisattvas generate the mind of rejoicing and dedication in this way is it called true and unsurpassed rejoicing and dedication, entirely free from all false discrimination.

“A great bodhisattva who, regarding the dharma capable of rejoicing and dedication, gives rise to a false conception of a dharma capable of rejoicing and dedication, and who, regarding the dharma in which one rejoices and which one dedicates, gives rise to a false conception of a dharma in which one rejoices and which one dedicates, and then gives rise to rejoicing and dedication toward unsurpassed, complete, perfect enlightenment—such a great bodhisattva, having generated rejoicing and dedication in this way, immediately falls into inverted perceptions, thoughts, and views. The generation of such rejoicing and dedication is entirely mistaken. Bodhisattvas should recognize this and skillfully avoid it.”

Furthermore, Subhuti! Just as with all Buddhas, the World-Honored Ones, suppose a great bodhisattva of the future cuts off the paths of transmigration among the realms and brings conceptual proliferation to an end. From the first arising of the aspiration until the attainment of unsurpassed, perfect enlightenment, and then gradually until entry into the realm of nirvana without remainder, continuing thus until the True Dharma disappears, however many roots of goodness there may be during that interval that correspond to the Buddhas’ paramitas; or roots of goodness corresponding to the paramitas concerning which a Buddha, the World-Honored One, has given a bodhisattva a prediction;

or roots of goodness corresponding to contemplation of dependent origination concerning which a Buddha, the World-Honored One, has given a pratyekabuddha a prediction; or corresponding roots of goodness arising from the qualities of generosity, morality, and cultivation concerning which a Buddha, the World-Honored One, has given disciples a prediction; or all contaminated and uncontaminated roots of goodness of those in training; or the uncontaminated roots of goodness of those beyond training; or a Buddha, the World-Honored One’s skandha of morality, skandha of concentration, skandha of wisdom, skandha of liberation, and skandha of the knowledge and vision of liberation;

or the great loving-kindness, great compassion, great sympathetic joy, and great equanimity cultivated for the benefit and happiness of all sentient beings; or immeasurable and innumerable other qualities of a Buddha; or the True Dharma proclaimed by a Buddha, the World-Honored One; or those roots of goodness abiding in resolute conviction through diligent study and cultivation of the True Dharma; or the roots of goodness planted by ordinary beings in relation to the True Dharma; or the roots of goodness planted by devas, nagas, asuras, and others while listening to the True Dharma and after hearing it, even including the roots of goodness planted by animals while listening to the True Dharma and after hearing it;

or the roots of goodness planted by devas, humans, and others after a Buddha, the World-Honored One, has entered nirvana—a great bodhisattva gathers and weighs them all, and thereupon gives rise to a mind of appreciative rejoicing that is most honored, most excellent, supreme, and most sublime.

The bodhisattva then bestows equally upon all sentient beings the meritorious deeds corresponding to this appreciative rejoicing, and together with them dedicates these toward unsurpassed, perfect enlightenment. At that time, the bodhisattva correctly understands that the dharmas in which one rejoices and which one dedicates are utterly extinguished, free from alteration, and that the intrinsic nature of the dharmas in which one rejoices and which one dedicates is entirely empty. Although knowing this, the bodhisattva nevertheless constantly rejoices and dedicates the merit toward unsurpassed, perfect enlightenment.

Moreover, at that time the bodhisattva fully and correctly understands that there is absolutely no dharma by which any dharma can be rejoiced in and dedicated. Why? Because the intrinsic nature of all dharmas is empty. Within that emptiness, there is absolutely no dharma that can rejoice and dedicate. Although knowing this, the bodhisattva nevertheless constantly rejoices and dedicates the merit toward unsurpassed, perfect enlightenment. This great bodhisattva will not fall into the inversions of perception, mind, and view.

Why? Because this great bodhisattva does not become attached to the mind of appreciative rejoicing or to the meritorious roots of goodness in which the bodhisattva has rejoiced; nor does the bodhisattva become attached to the mind of dedication or to the dedication toward unsurpassed, perfect enlightenment. Because there is no attachment, the bodhisattva does not fall into inversions. Only when a great bodhisattva gives rise to a mind of appreciative rejoicing and dedication in this manner is it called unsurpassed, true appreciative rejoicing and dedication, utterly free from all false discrimination.

If a great bodhisattva gives rise to the deluded conception that a dharma capable of rejoicing and dedication exists with regard to the dharma capable of rejoicing and dedication, and gives rise to the deluded conception that dharmas rejoiced in and dedicated exist with regard to the dharmas rejoiced in and dedicated, and then gives rise to appreciative rejoicing and dedication toward unsurpassed, perfect enlightenment, that great bodhisattva, having thus given rise to appreciative rejoicing and dedication, will immediately fall into the inversions of perception, mind, and view. Such appreciative rejoicing and dedication are entirely mistaken. Bodhisattvas should recognize this and skillfully avoid it.

Furthermore, Subhuti! Just as with all Buddhas, the World-Honored Ones, suppose a great bodhisattva of the present cuts off the paths of transmigration among the realms and brings conceptual proliferation to an end. From the first arising of the aspiration until the attainment of unsurpassed, perfect enlightenment, and then gradually until entry into the realm of nirvana without remainder, continuing thus until the True Dharma disappears, however many roots of goodness there may be during that interval that correspond to the Buddhas’ paramitas; or roots of goodness corresponding to the paramitas concerning which a Buddha, the World-Honored One, has given a bodhisattva a prediction;

or roots of goodness corresponding to contemplation of dependent origination concerning which a Buddha, the World-Honored One, has given a pratyekabuddha a prediction; or corresponding roots of goodness arising from the qualities of generosity, morality, and cultivation concerning which a Buddha, the World-Honored One, has given disciples a prediction; or all contaminated and uncontaminated roots of goodness of those in training; or the uncontaminated roots of goodness of those beyond training; or a Buddha, the World-Honored One’s skandha of morality, skandha of concentration, skandha of wisdom, skandha of liberation, and skandha of the knowledge and vision of liberation;

or the great loving-kindness, great compassion, great sympathetic joy, and great equanimity cultivated for the benefit and happiness of all sentient beings; or immeasurable and innumerable other qualities of a Buddha; or the True Dharma proclaimed by a Buddha, the World-Honored One; or those roots of goodness abiding in resolute conviction through diligent study and cultivation of the True Dharma; or the roots of goodness planted by ordinary beings in relation to the True Dharma; or the roots of goodness planted by devas, nagas, asuras, and others while listening to the True Dharma and after hearing it, even including the roots of goodness planted by animals while listening to the True Dharma and after hearing it;

or the roots of goodness planted by devas, humans, and others after a Buddha, the World-Honored One, has entered nirvana—a great bodhisattva gathers and weighs them all, and thereupon gives rise to a mind of appreciative rejoicing that is most honored, most excellent, supreme, and most sublime.

The bodhisattva then bestows equally upon all sentient beings the meritorious deeds corresponding to this appreciative rejoicing, and together with them dedicates these toward unsurpassed, perfect enlightenment. At that time, the bodhisattva correctly understands that the dharmas in which one rejoices and which one dedicates are utterly extinguished and free from alteration, and that the intrinsic nature of the dharmas in which one rejoices and which one dedicates is entirely empty. Although knowing this, the bodhisattva nevertheless constantly rejoices and dedicates the merit toward unsurpassed, perfect enlightenment.

Moreover, at that time, if the bodhisattva fully and correctly understands that there is absolutely no dharma by which any dharma can be rejoiced in and dedicated, why is this so? Because the intrinsic nature of all dharmas is empty. Within that emptiness, there is absolutely no dharma that can rejoice and dedicate. Although knowing this, the bodhisattva nevertheless constantly rejoices and dedicates the merit toward unsurpassed, perfect enlightenment. This great bodhisattva will not fall into the inversions of perception, mind, and view.

Why? Because this great bodhisattva does not become attached to the mind of appreciative rejoicing or to the meritorious roots of goodness in which the bodhisattva has rejoiced; nor does the bodhisattva become attached to the mind of dedication or to the dedication toward unsurpassed, perfect enlightenment. Because there is no attachment, the bodhisattva does not fall into inversions. Only when a great bodhisattva gives rise to a mind of appreciative rejoicing and dedication in this manner is it called unsurpassed, true appreciative rejoicing and dedication, utterly free from all false discrimination.

If a great bodhisattva gives rise to the deluded conception that a dharma capable of rejoicing and dedication exists with regard to the dharma capable of rejoicing and dedication, and gives rise to the deluded conception that dharmas rejoiced in and dedicated exist with regard to the dharmas rejoiced in and dedicated, and then gives rise to appreciative rejoicing and dedication toward unsurpassed, perfect enlightenment, that great bodhisattva, having thus given rise to appreciative rejoicing and dedication, falls into the inversions of perception, mind, and view. Such appreciative rejoicing and dedication are entirely mistaken. Bodhisattvas should recognize this and skillfully avoid it.

Furthermore, Subhuti! Consider all the roots of merit associated with the paramitas of the Buddhas, from the time when the Buddhas, the Blessed Ones, and the great bodhisattvas of the past, future, and present sever the paths of transmigration through the realms and bring all conceptual proliferation to an end, beginning with their initial generation of the aspiration for unsurpassed, complete enlightenment, continuing through their gradual progress until they enter the realm of nirvana without remainder, and extending even until the True Dharma disappears.

Consider also the roots of merit associated with the paramitas concerning which the Buddhas, the Blessed Ones, have bestowed predictions upon bodhisattvas; the roots of merit associated with the contemplation of dependent origination concerning which the Buddhas, the Blessed Ones, have bestowed predictions upon solitary realizers; the associated roots of merit arising from the nature of generosity, the nature of moral discipline, and the nature of cultivation concerning which the Buddhas, the Blessed Ones, have bestowed predictions upon shravakas; all the contaminated and uncontaminated roots of merit of those in training; the uncontaminated roots of merit of those beyond training;

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 of the Buddhas, the Blessed Ones; their great loving-kindness, great compassion, great sympathetic joy, and great equanimity for the benefit and happiness of all sentient beings; immeasurable and innumerable other qualities of the Buddhas; the True Dharma proclaimed by the Buddhas, the Blessed Ones; the roots of merit grounded in resolute faith that arise from diligently studying and practicing the True Dharma; the roots of merit that ordinary beings have planted in relation to the True Dharma;

the roots of merit that devas, nagas, asuras, and others have planted while listening to the True Dharma and after hearing it, extending even to the roots of merit that animals have planted while listening to the True Dharma and after hearing it; and the roots of merit that devas, human beings, and others have planted after the Buddhas, the Blessed Ones, entered nirvana.

Gathering and weighing all these together, they directly generate a mind of rejoicing that is most honored, most excellent, supreme, and most wondrous.

They then bestow equally upon all sentient beings the meritorious deeds associated with this rejoicing and dedicate them together to unsurpassed, complete enlightenment. At that time, they correctly and clearly understand that the dharmas in which they rejoice and which they dedicate have ceased, departed, and changed, and that the intrinsic nature of all the dharmas in which they rejoice and which they dedicate is emptiness. Although they know this, they still constantly rejoice and dedicate the merit to unsurpassed, complete enlightenment.

Moreover, at that time, if they completely and correctly understand that there is no dharma whatsoever by which they can rejoice in and dedicate any dharma—for what reason? Because the intrinsic nature of all dharmas is emptiness, and within that emptiness there is absolutely no dharma of rejoicing and dedication—then, although they know this, they still constantly rejoice and dedicate the merit to unsurpassed, complete enlightenment. Such great bodhisattvas will not fall into the errors of inverted perception, thought, and view.

Why is this? Because these great bodhisattvas do not cling to the mind of rejoicing or to the meritorious roots of virtue in which they rejoice; nor do they cling to the mind of dedication or to the dedication toward unsurpassed, complete enlightenment. Because they do not cling, they do not fall into error. Only when great bodhisattvas generate a mind of rejoicing and dedication in this way is it called unsurpassed, correct rejoicing and dedication, utterly free from all false discrimination.

If great bodhisattvas give rise to the deluded conception that the dharmas capable of rejoicing and dedication truly are dharmas capable of rejoicing and dedication, and give rise to the deluded conception that the dharmas in which they rejoice and which they dedicate truly are dharmas in which they rejoice and which they dedicate, and then generate rejoicing and dedication toward unsurpassed, complete enlightenment, those great bodhisattvas, by generating rejoicing and dedication in this way, fall into the errors of inverted perception, thought, and view. Such rejoicing and dedication are wholly mistaken. Bodhisattvas should recognize this and skillfully avoid it.

Furthermore, Subhuti! Great bodhisattvas who, with regard to their practice and performance of meritorious deeds, know in accordance with reality that these are detached and quiescent, and who likewise know in accordance with reality that the mind which constantly rejoices and dedicates is detached and quiescent, practice the profound prajnaparamita after knowing this. Without apprehending anything whatsoever among all dharmas, they generate a mind of rejoicing and dedication toward unsurpassed, complete enlightenment. Because these great bodhisattvas generate such a mind of rejoicing and dedication, they do not fall into the errors of inverted perception, thought, and view.

Great bodhisattvas who, with regard to their practice and performance of meritorious deeds, do not know in accordance with reality that these are detached and quiescent, and who likewise cannot know that the mind which constantly rejoices and dedicates is detached and quiescent, cling to the characteristics of all dharmas and generate rejoicing and dedication toward unsurpassed, complete enlightenment. When these great bodhisattvas generate such a mind of rejoicing and dedication, they immediately fall into the errors of inverted perception, thought, and view.

Furthermore, Subhuti! If great bodhisattvas wish to generate a mind of rejoicing in the meritorious roots of virtue of the Buddhas, the Blessed Ones, and their disciples who have passed into nirvana, and to dedicate them toward unsurpassed, complete enlightenment, they should think as follows: “Just as the Buddhas, the Blessed Ones, and their disciples have all passed into nirvana and their intrinsic nature cannot be said to exist, so too is it with their meritorious roots of virtue.

The mind I have generated to rejoice and dedicate toward unsurpassed, complete enlightenment, as well as the dedication toward unsurpassed, complete enlightenment itself, are likewise unobtainable in both their nature and characteristics.” Having known this, when they generate rejoicing in those roots of merit and dedicate them toward unsurpassed, complete enlightenment, they cannot give rise to the errors of inverted perception, thought, and view.

This is called correct rejoicing and dedication toward enlightenment.

Great bodhisattvas who practice the profound prajnaparamita by taking attachment to characteristics as their skillful means, and who, with regard to the meritorious roots of virtue of the Buddhas and their disciples who have passed into nirvana, apprehend the characteristics of rejoicing and dedication toward enlightenment, do not practice correct rejoicing and dedication. Consequently, they immediately fall into the errors of inverted perception, thought, and view.

Great bodhisattvas who practice the profound prajnaparamita by taking non-apprehension of characteristics as their skillful means, and who, with regard to the meritorious roots of virtue of the Buddhas and their disciples who have passed into nirvana, rejoice and dedicate them toward unsurpassed, complete enlightenment while remaining free from characteristics, are said to practice correct rejoicing and dedication. Consequently, they do not fall into the errors of inverted perception, thought, and view.

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

“Venerable sir! How can great bodhisattvas, with regard to the meritorious roots of virtue of the Tathagatas, Arhats, Perfectly Enlightened Ones, and their communities of disciples, rejoice in the associated meritorious deeds without apprehending any characteristics whatsoever, and yet be able to rejoice in them and dedicate them toward unsurpassed, complete enlightenment?”

Subhuti replied:

“You should know that great bodhisattvas who have studied prajnaparamita and possess such skillful means can accomplish their task even while apprehending no characteristics. Correct rejoicing and dedication cannot be attained apart from prajnaparamita. Therefore, communities of great bodhisattvas who wish to accomplish this must study prajnaparamita.”

The great bodhisattva Maitreya said:

– Venerable Subhuti, do not speak such words. Why? Because within profound prajnaparamita, the Buddhas, the Blessed Ones, together with their assemblies of disciples and the roots of virtue and merit they accomplished, are all without anything possessed and are unobtainable. The rejoicing in the meritorious deeds thus accomplished and the resolve to dedicate them toward unsurpassed, complete enlightenment are likewise without anything possessed and are unobtainable. Here, when a great bodhisattva practices profound prajnaparamita, he should contemplate thus: The intrinsic nature of the roots of virtue and merit of the Buddhas and their assemblies of disciples in the past has already ceased. The nature of rejoicing in the meritorious deeds accomplished and of the resolve to dedicate them toward unsurpassed enlightenment is entirely quiescent. If, regarding the roots of virtue and merit of the Buddhas, the Blessed Ones, and their assemblies of disciples, I grasp at characteristics and make discriminations; and if, regarding the rejoicing associated with those meritorious deeds and the resolve to dedicate them toward unsurpassed enlightenment, I grasp at characteristics and make discriminations; and if, by means of such grasping at characteristics and discrimination, I expediently give rise to rejoicing and dedication toward unsurpassed, complete enlightenment, then none of the Buddhas, the Blessed Ones, would approve.

Why? Because to grasp at characteristics, make discriminations, rejoice, and dedicate toward unsurpassed enlightenment in relation to the Buddhas, the Blessed Ones, and their disciples who have passed into cessation is called possessing something greatly; yet because the past has already ceased, there is nothing possessed. The Buddhas and their disciples of the future and present have not yet arrived, do not abide, and are unobtainable.

If they are unobtainable, they cannot be objects whose characteristics are grasped. If one grasps those characteristics and then gives rise to rejoicing and dedication, one immediately falls into a distorted object of cognition. If, through a lapse of mindfulness, one grasps at characteristics, one should know that this is not correct rejoicing and dedication.

Only when one does not grasp at characteristics and makes no discriminations is it called correct rejoicing and dedication.

Therefore, great bodhisattvas should train in the skillful means of prajnaparamita. Only through the power of these skillful means can they correctly give rise to rejoicing and dedication.

If great bodhisattvas wish to learn such skillful means, they should constantly listen to, uphold, read, and recite prajnaparamita until they fully comprehend it; they should reflect upon it in accordance with reason and diligently question their teachers about its profound meaning. Why? Because unless they rely upon profound prajnaparamita, they can certainly never attain skillful means. That one could give rise to correct rejoicing and dedication without these skillful means is impossible.

Why? Because if one grasps at characteristics and makes discriminations concerning the merits and so forth of the Buddhas and their assemblies of disciples in the past, and then rejoices and dedicates them, none of the Buddhas, the Blessed Ones, would rejoice in this. Therefore, if great bodhisattvas wish correctly to give rise to rejoicing in and dedication of the roots of virtue and merit of the Buddhas and their disciples toward unsurpassed, complete enlightenment, they should not perceive anything obtainable therein, nor grasp at characteristics and make discriminations while rejoicing and dedicating.

If they perceive something obtainable therein, grasp at characteristics, make discriminations, and then rejoice and dedicate, the Buddha declares that this is meaningless and entirely without benefit. Why? Because such a mind of rejoicing and dedication consists of deluded conceptual discrimination and is said to be mixed with poison.

It is like food and drink endowed with excellent colors, flavors, fragrances, and supreme delicacies, yet mixed with poison. A foolish person of shallow wisdom, craving food and drink, swallows it. At first he may experience pleasure, joy, and satisfaction, but after the food has been digested, he must undergo many sufferings, perhaps dying or coming close to death.

So too, there may be a person who is wholly unskilled in upholding and unskilled in examining the phrases, meanings, and principles of profound prajnaparamita; who is unskilled in reading and reciting it and unskilled in comprehending its profound meaning; yet who tells a person of the Mahayana lineage: Good son, come here! With regard to the aggregates of moral discipline, concentration, wisdom, liberation, and knowledge and vision of liberation of the Buddhas, the Blessed Ones, of the past, future, and present, and their immeasurable and boundless merits; or the roots of virtue planted by the Buddha’s disciples in the presence of the Buddhas; or the roots of virtue planted by bodhisattvas to whom the Buddhas, the Blessed Ones, have given predictions of unsurpassed, complete enlightenment;

or the roots of virtue planted by shravakas, pratyekabuddhas, and those sentient beings to whom the Buddhas, the Blessed Ones, have given predictions; or the roots of virtue planted in the presence of the Buddhas by devas, humans, asuras, and others, up until the complete disappearance of the true Dharma; or the roots of virtue planted by good men, good women, and others, and the merit accomplished through giving rise to roots of virtue, rejoicing, and dedication—gather all these together, weigh them, directly rejoice in them, bestow them equally upon all sentient beings, and then dedicate them all together toward unsurpassed, complete enlightenment.

The rejoicing and dedication described in this way take the perception of something obtainable and the grasping at characteristics and discrimination as their means. They are like worldly food and drink mixed with poison, which taste pleasant at first but cause harm afterward. This is not perfect rejoicing and dedication. Why? Because a mind of rejoicing and dedication aroused through the perception of something obtainable and through grasping at characteristics and discrimination is always mixed with poison. Those belonging to the bodhisattva lineage should not train by following the teachings described above.

Therefore, Venerable, how should good men and others abiding in the bodhisattva vehicle be instructed to rejoice in and dedicate the roots of virtue and merit of the Buddhas and their disciples throughout the ten directions and the three times, so that it may rightly be called correct, excellent, and poison-free rejoicing and dedication?

Venerable Subhuti replied to Maitreya:

– Good men and others abiding in the bodhisattva vehicle who practice profound prajnaparamita and wish to avoid slandering the Buddha while arousing a mind of rejoicing and dedication should think thus: Just as the Tathagatas, Arhats, Perfectly Awakened Ones, with their all-penetrating and unobstructed Buddha-eye, know that all roots of virtue and merit possess such a nature, such characteristics, and such a Dharma, and therefore rejoice in them, so too should I now rejoice in them. Just as the Tathagatas, Arhats, Perfectly Awakened Ones, with their all-penetrating knowledge and unobstructed Buddha-eye, dedicate such meritorious deeds toward unsurpassed, complete enlightenment, so too should I now dedicate them.

Good men, good women, and others abiding in the bodhisattva vehicle should give rise in this way to rejoicing in and dedication of the roots of virtue and merit of the Tathagatas, Arhats, Perfectly Awakened Ones, and their disciples. If they give rise to rejoicing and dedication in this way, they do not slander the Buddha, and all the Buddhas, the Blessed Ones, rejoice together with them. Such a great bodhisattva’s mind of rejoicing and dedication is not mixed with any poison and is free from all faults. It is therefore called correct and excellent rejoicing and dedication, in accord with the true Dharma-dhatu, wherein joyful aspiration and resolute faith are brought to complete perfection.

Furthermore, O Great Being! Good men, good women, and others who abide in the bodhisattva vehicle and practice profound prajnaparamita should rejoice in and dedicate the roots of goodness and merit of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and their disciples in this way: Just as the aggregate of moral discipline, the aggregate of meditative concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of the knowledge and vision of liberation, and the other qualities of the Buddhas do not fall within the three realms and do not belong to the three times, so too does the rejoicing and dedication.

Why? Because the intrinsic nature of those dharmas is empty, they do not fall within the three realms and do not belong to the three times; the rejoicing and dedication are likewise. That is to say, because the intrinsic nature of the Tathagatas is empty, they do not fall within the three realms and do not belong to the three times.

Because the intrinsic nature of the merit of the Buddhas is empty, it does not fall within the three realms and does not belong to the three times. Because the intrinsic nature of shravakas, pratyekabuddhas, devas, humans, and others is also empty, they do not fall within the three realms and do not belong to the three times. Because the intrinsic nature of those roots of goodness is empty, they do not fall within the three realms and do not belong to the three times.

Because the intrinsic nature of that rejoicing is empty, it does not fall within the three realms and does not belong to the three times. Because the intrinsic nature of the dharmas being dedicated is empty, they do not fall within the three realms and do not belong to the three times. Because the intrinsic nature of the one who dedicates is empty, that person does not fall within the three realms and does not belong to the three times.

When practicing profound prajnaparamita, any great bodhisattva who knows the nature and characteristics of all dharmas in accordance with reality does not fall within the three realms and does not belong to the three times. Since they do not fall within the three realms and do not belong to the three times, they cannot employ characteristics as a skillful means or attainment as a skillful means to engender rejoicing and dedication toward unsurpassed, perfect, complete awakening.

Why? Because the intrinsic nature of all dharmas is unarisen. If a dharma is unarisen, it has no existence.

One cannot take that nonexistent dharma and rejoice in and dedicate it, because it has no existence. Such rejoicing and dedication by a great bodhisattva toward unsurpassed, perfect, complete awakening is untainted by poison and is neither lost nor destroyed. It is called the great dedication: it neither falls nor belongs anywhere, accords with the true dharmadhatu, and is ultimately complete and perfect.

If good men, good women, and others who abide in the bodhisattva vehicle employ characteristics as a skillful means or attainment as a skillful means to engender a mind of rejoicing and dedication regarding the roots of goodness and merit of the Tathagatas and their disciples, one should know that this is an improper rejoicing and dedication. Such an improper mind of rejoicing and dedication is not praised by the Buddhas, the Blessed Ones.

When practicing profound prajnaparamita, a great bodhisattva may think: “All Tathagatas, Arhats, Perfectly and Completely Awakened Ones throughout the worlds of the ten directions penetrate in accordance with reality that the roots of goodness and merit possess such a dharma, on the basis of which concordant rejoicing and dedication may be engendered. I too should now rely upon such a dharma to engender rejoicing and dedication toward unsurpassed, perfect, complete awakening.” This is correct rejoicing and dedication. Through it, that bodhisattva will certainly realize unsurpassed awakening and turn the wondrous Dharma wheel for the benefit of all sentient beings.

At that time, the Blessed One praised Subhuti:

– Excellent! Excellent! Only now are you able to perform the great work of a Buddha for the great bodhisattvas. Why? Because you have proclaimed to the great bodhisattvas the rejoicing and dedication that is not contrary to reality. Just as the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know in accordance with reality that those roots of goodness and so forth have such a nature, such characteristics, and such a dharma, and thereby engender rejoicing and dedication that is not contrary to reality, so too does such a mind of rejoicing and dedication accord with the true dharmadhatu and become ultimately complete and perfect. Only now are you able to expound this precisely in accordance with reality.

Subhuti, you should know! Suppose good men, good women, and others skillfully taught the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges, causing them all to abide in the ten wholesome courses of karma, and thereby acquired merit. The rejoicing and dedication that these great bodhisattvas engendered regarding that merit, without contradicting reality, would be the most honored, the most excellent, the most venerable, the most exalted, the most marvelous, the most sublime, the unsurpassed, and the supreme, with nothing greater and nothing equal to it.

Furthermore, Subhuti! In addition to causing them to abide in the ten wholesome courses of karma, suppose good men, good women, and others skillfully taught the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges, and thereby acquired merit. The rejoicing and dedication that these great bodhisattvas engendered regarding that merit, without contradicting reality, would be the most honored, the most excellent, the most venerable, the most exalted, the most marvelous, the most sublime, the unsurpassed, and the supreme, with nothing greater and nothing equal to it.

Furthermore, Subhuti! In addition to causing them to abide in the four dhyanas and so forth, suppose good men, good women, and others skillfully taught the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges, causing them all to abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the awakening of a pratyekabuddha, and thereby acquired merit. The rejoicing and dedication that these great bodhisattvas engendered regarding that merit, without contradicting reality, would be the most honored, the most excellent, the most venerable, the most exalted, the most marvelous, the most sublime, the unsurpassed, and the supreme, with nothing greater and nothing equal to it.

Furthermore, Subhuti! In addition to causing them to abide in the fruit of stream-entry and so forth, suppose sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges possessed the merit arising from attainment of the fruits of stream-entry, once-returning, non-returning, arhatship, or the awakening of a pratyekabuddha. The rejoicing and dedication that these great bodhisattvas engendered regarding that merit, without contradicting reality, would be called the most honored, the most excellent, the most venerable, the most exalted, the most marvelous, the most sublime, the unsurpassed, and the supreme, with nothing greater and nothing equal to it.

Furthermore, Subhuti! In addition to the merit arising from attainment of the fruit of stream-entry and so forth, suppose that throughout the ten directions, sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges all generated the aspiration for unsurpassed, perfect, complete awakening. Suppose that throughout the ten directions, sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges each presented those bodhisattvas with clothing, food, drink, bedding, medicines, and innumerable kinds of the finest musical instruments, and, for as many great kalpas as there are grains of sand in the Ganges, employing attainment as a skillful means, made offerings to them, revered, honored, venerated, and praised them.

What do you think? Would those sentient beings gain much merit through these causes and conditions?

Subhuti said to the Buddha:

– Blessed One, very much indeed! Sugata, very much indeed! If this merit had material form, all the worlds throughout the ten directions, as numerous as the sands of the Ganges, could not contain it.

The Buddha said:

“Subhuti, so it is! So it is! It is just as you have said.

Regarding the meritorious roots of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones and their disciples, if good men, good women, and others abiding in the bodhisattva vehicle bring forth concordant sympathetic joy and dedicate it to enlightenment, they will obtain merit far surpassing the former—so abundant, immeasurable, and innumerable that it cannot be reckoned or illustrated by analogy. Why is this? Because the concordant sympathetic joy and dedication brought forth by these good men and others abiding in the bodhisattva vehicle takes non-attainment as the skillful means and is safeguarded by the skillful means of profound prajnaparamita.

It therefore accords with the Dharma realm, is supreme, and is beyond compare. Since those sentient beings gained their abundant merit by taking attainment as the skillful means, the merit of the sympathetic joy and dedication they brought forth does not equal even one hundredth of this merit, nor one thousandth, nor even one part in countless myriads of millions.”

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 respectfully, and said in unison:

“World-Honored One, the concordant sympathetic joy and dedication brought forth by this great bodhisattva takes non-attainment as the skillful means and is safeguarded by the skillful means of profound prajnaparamita. Its awesome power is therefore vast, it accords with the true Dharma realm, and it swiftly leads to the attainment of the knowledge of all-knowing wisdom. It immeasurably surpasses the previously described giving based on attainment, exceeding it many times over beyond all comparison.”

Then Sakra, lord of the devas, through to the king of the Paranirmita-vasavartin Heaven, together with their retinues of one hundred thousand devas, brought all manner of precious and exquisite celestial offerings—garlands, fragrant ointments, powdered incense, and the like; garments, jeweled necklaces, banners, canopies, and many rare jewels—and played celestial music to present before the Buddha. Having made offerings to him, honored, revered, and praised him, bowed their heads at the Buddha’s feet, and joined their palms, they said:

“World-Honored One, the concordant sympathetic joy and dedication brought forth by this great bodhisattva takes non-attainment as the skillful means and is safeguarded by the skillful means of profound prajnaparamita. Its awesome power is vast, it accords with the true Dharma realm, and it swiftly leads to the attainment of the knowledge of all-knowing wisdom. It immeasurably surpasses the previously described giving based on attainment, exceeding it many times over beyond all comparison.”

At that time, Great Brahma, and likewise all the way through to the devas of the Akanistha Heaven, together with immeasurable hundreds of thousands of assemblies of devas, came before the Buddha, bowed their heads at his feet, joined their palms respectfully, and said in unison:

“World-Honored One, how rare indeed! Well-Gone One, how marvelous indeed! The concordant sympathetic joy and dedication brought forth by this great bodhisattva takes non-attainment as the skillful means and is safeguarded by the skillful means of profound prajnaparamita. Its awesome power is therefore vast, it accords with the true Dharma realm, and it swiftly leads to the attainment of the knowledge of all-knowing wisdom. It immeasurably surpasses the previously described giving based on attainment, exceeding it many times over beyond all comparison.”

End of Fascicle 543

THE END