大般若波羅蜜多經

V. CHAPTER ON RELICS

Furthermore, Kausika! Suppose that relics of the Buddha sufficient to fill this entire continent of Jambudvipa constituted one portion, while a person’s written copy of the profound prajnaparamita Dharma-gate constituted another portion. Of these two portions, which would you choose?

Sakra, Lord of the Devas, replied:

“Blessed One! I would rather choose the profound prajnaparamita. Why? It is not that I do not faithfully accept, revere, and make offerings to the relics of the Buddhas. Rather, the bodies and relics of the Buddhas are all born from the profound prajnaparamita Dharma-gate. It is because they have been perfumed by the merit and awesome power of cultivating the profound prajnaparamita Dharma-gate that they receive the reverence and offerings of all the worlds, devas, humans, asuras, and others.

“Blessed One! It is like when I sit upon the throne of the Lord of the Devas in the Sudharma Hall in the Heaven of the Thirty-Three and proclaim the true Dharma to the devas. Immeasurable numbers of devaputras and others come to hear me teach the Dharma, revere me, make offerings, circumambulate me to the right, and then depart. When I am absent from that Dharma throne, the devaputras and others still come there. Although they do not see me, they nevertheless show reverence and make offerings just as when I am present. They say, ‘This is the throne upon which Sakra, Lord of the Devas, sits and teaches the Dharma to the devas and others. We should make offerings and show reverence as though the Lord of the Devas were present here.’ They then circumambulate it to the right and withdraw.

“The relics of the Buddha are likewise. Because the profound prajnaparamita serves as the basis from which the knowledge of all-knowledge arises, it receives the reverence and offerings of all the worlds, devas, humans, asuras, and others. Therefore, I say that of the two portions, I would rather choose the profound prajnaparamita.

“Blessed One! Suppose that relics of the Buddha sufficient to fill the entire great trichiliocosm constituted one portion, while a person’s written copy of the profound prajnaparamita Dharma-gate constituted another portion. Of these two portions, I would rather choose the profound prajnaparamita. Why? It is not that I do not faithfully accept, revere, and make offerings to the relics of the Buddha. Rather, the bodies and relics of the Buddhas are all born from the profound prajnaparamita Dharma-gate. It is because they have been perfumed by the merit and awesome power of cultivating the profound prajnaparamita Dharma-gate that they receive the reverence and offerings of all the worlds, devas, humans, asuras, and others.

“Blessed One! It is like a debtor who, fearing his creditor, draws near to and serves a king. Relying upon the king’s power, he becomes free from fear. Indeed, the creditor, in turn, fears him and makes offerings to him. Why? Because that person relies upon the king’s power and is protected by the king, he possesses great authority.

“The king is analogous to prajnaparamita, and the relics of the Buddha are analogous to the person who relies upon the king. Because the relics rely upon prajnaparamita, they receive the reverence and offerings of the world. The Buddhas also attained the knowledge of all-knowledge by relying upon prajnaparamita and thereby brought it to fulfillment. Therefore, I would rather choose the profound prajnaparamita.

“Blessed One! It is like a priceless, great, miraculous jewel endowed with immeasurable, supreme, and wondrous powers and virtues. Wherever this miraculous jewel is present, humans, nonhumans, and others cannot cause harm:

“Suppose a man or woman were harmed by a spirit and suffered anguish in body and mind. If someone brought this miraculous jewel and showed it to that person, then, through the jewel’s awesome power, the spirit would immediately depart.

“If someone suffering from an illness of heat, wind, phlegm, or an illness caused by a combination of two or all three were to fasten this miraculous jewel to the body, all such illnesses would be completely eliminated.

“If this miraculous jewel were placed in darkness, it could illuminate that place. In hot weather, it could bring coolness; in cold weather, it could bring warmth.

“Wherever this miraculous jewel was present, the weather there would be temperate, neither cold nor hot.

“Wherever this miraculous jewel was present, venomous creatures such as snakes, centipedes, scorpions, and others would not dare dwell there.

“Suppose a man or woman were poisoned and suffered unbearable pain. If someone showed this miraculous jewel to that person, then, through the jewel’s miraculous power, all the poison would immediately be neutralized.

“If sentient beings suffering from leprosy, malignant scabies, ulcers, swelling and edema, blindness, and other such afflictions, or from diseases of the eyes, ears, nose, tongue, throat, body, or joints, were to wear this miraculous jewel, they would be completely cured of all those illnesses.

“If the water in ponds, springs, wells, and other such places were turbid and filthy or about to dry up, placing this miraculous jewel in the water would cause it to become full and overflowing, clear, clean, fragrant, and endowed with the eight qualities.

“If this miraculous jewel were wrapped in embroidered cloth of various colors—blue, yellow, red, white, pink, purple, emerald green, and so forth—and placed in water, the water would assume various colors according to the color of the cloth.

“The awesome virtues of this priceless, great, miraculous jewel are boundless and cannot be fully described. If it were stored in a chest or casket, that container would also become endowed with boundless awesome virtues. Even if the chest or casket later became empty, because it had once contained the miraculous jewel, people would still cherish it.

“Ananda asked Sakra, Lord of the Devas:

“‘Does such a miraculous jewel exist only in the heavens, or is it also found in the human realm?’

“Sakra, Lord of the Devas, replied:

“‘This miraculous jewel exists both in the human realm and in the heavens. In the human realm, however, it is small in form but heavy, whereas in the heavens it is large in form but light. Furthermore, the characteristics of the miraculous jewels in the human realm are incomplete, whereas those of the miraculous jewels in the heavens are perfect and complete. The awesome virtues of a miraculous jewel in the heavens surpass those of the miraculous jewels in the human realm by an immeasurable and incalculable degree.’

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

“‘Blessed One! The profound prajnaparamita is likewise. It is the root of all virtues and can eliminate immeasurable evil and unwholesome dharmas. Wherever it is present, it dispels the physical and mental suffering of sentient beings, and humans, nonhumans, and others cannot cause harm. The Tathagata attained the knowledge of all-knowledge and immeasurable, boundless other merits through prajnaparamita. The relics of the Buddha, having been perfumed by these merits, serve as the support for these merits. After the Buddha’s nirvana, they receive the reverence and offerings of all the worlds, devas, humans, asuras, and others. Therefore, I say that of the two portions, I would rather choose the profound prajnaparamita.

“Blessed One! Suppose that Buddha relics sufficient to fill worlds throughout the ten directions as numerous as the sands of the Ganges constituted one portion, while a person’s written copy of the profound prajnaparamita Dharma-gate constituted another portion. Of these two portions, I would rather choose the profound prajnaparamita. Why? It is not that I do not faithfully accept, revere, and make offerings to the relics of the Buddha. Rather, the bodies and relics of the Buddhas are all born from the profound prajnaparamita Dharma-gate. It is because they have been perfumed by the merit and awesome power of cultivating the profound prajnaparamita Dharma-gate that they receive the reverence and offerings of all the worlds, devas, humans, asuras, and others.’

Furthermore, Venerable World-Honored One! The profound prajnaparamita can give rise to the Tathagata’s knowledge of all-knowing wisdom. Having attained the knowledge of all-knowing wisdom, the Tathagata can give rise to the Buddha’s body and relics. Therefore, to make offerings to prajnaparamita in this way is precisely to make offerings to the all-knowing wisdom and relics of the Buddhas of the three times.

Furthermore, Venerable World-Honored One! If good men, good women, and others wish always to behold the Buddhas of the ten directions, they should cultivate profound prajnaparamita.

At that time, the Buddha said to Shakra, Lord of the Gods:

– So it is! So it is! It is just as you have said. Kaushika! All Buddhas of the past, future, and present rely upon prajnaparamita to realize unsurpassed, perfect enlightenment. Therefore, the Tathagata reveres it and makes offerings to it.

Shakra, Lord of the Gods, said:

– Such prajnaparamita is the great unsurpassed paramita. All Tathagatas rely upon prajnaparamita to know the differing mental activities of sentient beings.

The Buddha said to Shakra, Lord of the Gods:

– So it is! So it is! It is just as you have said. Kaushika! Therefore, the assemblies of great bodhisattvas constantly cultivate profound prajnaparamita in order to know, in accordance with reality, the differing mental activities of all kinds of sentient beings.

Shakra, Lord of the Gods, addressed the Buddha:

– Should the assemblies of bodhisattvas practice only prajnaparamita, or should they also practice the other five paramitas?

The Buddha said to Shakra, Lord of the Gods:

– The assemblies of bodhisattvas should fully practice all six paramitas. When they then practice generosity, pure morality, patient endurance, diligence, and meditation, and when they contemplate all dharmas, they should regard prajnaparamita as foremost.

Kaushika! Just as in Jambudvipa there are various trees with boughs, branches, stalks, trunks, flowers, leaves, fruits, seeds, and so forth, which, although differing in form, cast shade that is entirely without distinction, so too, although each of the six paramitas differs, because they are protected and sustained by the skillful means of prajnaparamita and dedicated to all-knowing wisdom, their various distinguishing characteristics are entirely unobtainable.

Shakra, Lord of the Gods, addressed the Buddha:

– World-Honored One! Profound prajnaparamita perfectly accomplishes immeasurable and boundless merit and virtue of vast extent. Suppose one person copies and upholds such prajnaparamita, adorns it beautifully with various precious substances, respectfully makes offerings to it with various supremely exquisite flower garlands, even to the light of lamps, honors and praises it, and safeguards it without ever relinquishing it. Suppose another person copies and upholds such prajnaparamita, adorns it beautifully with various precious substances, and then gives it to others to uphold, read, and recite. Of these two kinds of merit, which is greater?

The Buddha said to Shakra, Lord of the Gods:

– I shall ask you, and you may answer as you see fit. Suppose some sentient beings obtain relics of the Buddha from another person, place them in a precious vessel, enshrine them in a pure place, respectfully make offerings to them with various supremely exquisite flower garlands, even to the light of lamps, honor and praise them, and safeguard them without ever relinquishing them. Or suppose another person obtains relics of the Buddha from someone else, distributes them to others, and instructs those people to make offerings to them. What do you think? Of these two kinds of merit, which is greater?

Shakra, Lord of the Gods, replied:

– World-Honored One! As I understand the meaning of the World-Honored One’s teaching, of these two kinds of merit, the latter is greater.

The Buddha praised Shakra, Lord of the Gods:

– Excellent! Excellent! It is just as you have said. Kaushika! Of those who copy and uphold prajnaparamita, whether they themselves make offerings to it or pass it on to others to uphold, read, and recite, the merit of the latter is greater.

Furthermore, Kaushika! If good men, good women, and others can correctly analyze and explain to others the profound meaning of prajnaparamita, the merit they attain is even a hundred thousand times greater than the merit of giving it to others. Such a Dharma teacher should be revered as one reveres the Buddha.

VI. CHAPTER ON THE SCRIPTURE

Furthermore, Kaushika! Suppose good men, good women, and others teach and transform the sentient beings of Jambudvipa, causing them to abide in the ten wholesome courses of karma, and then, in successive stages, teach and transform all the sentient beings throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions, causing them to abide in the ten wholesome courses of karma. What do you think? Would the merit attained by these good men, good women, and others through such causes and conditions be great?

Shakra, Lord of the Gods, replied:

– It would be exceedingly great, Venerable World-Honored One! It would be exceedingly great, Venerable Sugata!

The Buddha said:

– Kaushika! The merit attained by good men, good women, and others who copy and uphold prajnaparamita, adorn it beautifully with various precious substances, and give it to others to read and recite would be even greater.

Furthermore, Kaushika! Suppose good men, good women, and others teach and transform the sentient beings of Jambudvipa, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges, and then, in successive stages, teach and transform all sentient beings throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions, causing them all to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges. What do you think? Would the merit attained by these good men, good women, and others through such causes and conditions be great?

Shakra, Lord of the Gods, replied:

– It would be exceedingly great, Venerable World-Honored One! It would be exceedingly great, Venerable Sugata!

The Buddha said:

– Kaushika! The merit attained by good men, good women, and others who copy and uphold prajnaparamita, adorn it beautifully with various precious substances, and give it to others to read and recite would be even greater than the former merit.

Furthermore, Kaushika! If good men, good women, and others copy and uphold prajnaparamita, adorn it beautifully with various precious substances, and regularly read and recite it themselves, this does not equal the merit of one who copies and upholds prajnaparamita, adorns it beautifully with various precious substances, and gives it to others to read and recite.

Furthermore, Kaushika! If good men, good women, and others copy and uphold prajnaparamita, adorn it beautifully with various precious substances, and give it to others to read and recite, this does not equal the merit of one who correctly understands the profound meaning and principles of prajnaparamita and explains them to others.

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

– World-Honored One! To which sentient beings should the profound meaning of prajnaparamita be explained?

The Buddha taught:

– Kaushika! It should be explained to good men, good women, and others who do not understand the profound meaning and principles of prajnaparamita. Why is this? Kaushika! Because in a future age there will be good men, good women, and others who seek unsurpassed, perfect enlightenment. Upon hearing someone expound a counterfeit prajnaparamita, they will become confused and consequently retreat and fall away midway.

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

– World-Honored One! What is called a counterfeit prajnaparamita?

The Buddha said:

– Kaushika! In a future age there will be foolish and deluded bhiksus who, although wishing to proclaim the true prajnaparamita, will invert its meaning by teaching a doctrine resembling prajnaparamita.

What does it mean for a bhiksu to expound contrary teachings by means of a doctrine resembling prajnaparamita? It means that such a bhiksu says to those who have aroused the aspiration for unsurpassed bodhi: “Because form is subject to destruction, it is called impermanent; it is not called impermanent because it is always empty. Because feeling, perception, formations, and consciousness are subject to destruction, they are called impermanent; they are not called impermanent because they are always empty.” He further says: “If one seeks in this way, one is practicing prajnaparamita.”

Kausika! This is called expounding contrary teachings by means of a doctrine resembling prajnaparamita.

Kausika! One should not contemplate form as impermanent on the basis of the destruction of form. One should not contemplate feeling, perception, formations, and consciousness as impermanent on the basis of the destruction of feeling, perception, formations, and consciousness. Rather, one should contemplate form through consciousness as impermanent on the basis of their being always empty. Therefore, Kausika, if good men, good women, and others clearly understand the profound meaning and import of prajnaparamita and expound it to others, their merit is exceedingly great.

Furthermore, Kausika! Suppose good men, good women, and others teach and transform all sentient beings in Jambudvipa, causing them all to abide in the fruit of stream-entry, once-returning, non-returning, arhatship, or the bodhi of a pratyekabuddha; and, successively, they teach and transform all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions, causing them all to abide in the fruit of stream-entry through the bodhi of a pratyekabuddha. What do you think? Would these good men, good women, and others acquire much merit from such causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much indeed, World-Honored One! Very much indeed, Sugata!

The Buddha said:

– Kausika! Suppose good men, good women, and others transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to others to read and recite, and exhort and instruct those sentient beings, saying: “You should diligently study and practice prajnaparamita in accordance with the Buddha-Dharma; you will certainly realize the knowledge of all modes.” These good men, good women, and others acquire even more merit than those previously mentioned. Why? Kausika! Because the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as the bodhi of a pratyekabuddha, all flow forth from this prajnaparamita. That is, those who realize the knowledge of all modes teach and transform immeasurable, boundless sentient beings, enabling an unlimited number of them to attain stream-entry through pratyekabuddhahood.

Furthermore, Kausika! Suppose all kinds of sentient beings in Jambudvipa arouse the aspiration for unsurpassed, complete enlightenment, and, successively, all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions arouse the aspiration for unsurpassed, complete enlightenment. Suppose good men, good women, and others transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to others, and tell them to read and recite it. What do you think? Would these good men, good women, and others acquire much merit from such causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much indeed, World-Honored One! Very much indeed, Sugata!

The Buddha said:

– Kausika! Suppose good men, good women, and others transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to a single person who has attained irreversibility from unsurpassed, complete enlightenment, and encourage that person to study and practice it diligently. These good men, good women, and others acquire even more merit than those previously mentioned. Why? Kausika! Because a bodhisattva who practices prajnaparamita in this way swiftly brings it to perfection and causes the profound prajnaparamita to circulate widely everywhere.

Furthermore, Kausika! Suppose all kinds of sentient beings in Jambudvipa arouse the aspiration for unsurpassed, complete enlightenment, and, successively, all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions arouse the aspiration for unsurpassed, complete enlightenment. Suppose good men, good women, and others transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to others, and tell them to read and recite it. They also explain it with excellent words and meanings. What do you think? Would these good men, good women, and others acquire much merit from such causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much indeed, World-Honored One! Very much indeed, Sugata!

The Buddha said:

– Kausika! Suppose good men, good women, and others transcribe and uphold prajnaparamita, then give it to a single person who has attained irreversibility from unsurpassed, complete enlightenment and tell that person to read and recite it. They also explain it with excellent words and meanings. These good men, good women, and others acquire even more merit than those previously mentioned.

Furthermore, Kausika! Suppose all kinds of sentient beings in Jambudvipa attain irreversibility from unsurpassed, complete enlightenment, and, successively, all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions attain irreversibility from unsurpassed, complete enlightenment. Suppose good men, good women, and others transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to others, and tell them to read and recite it. What do you think? Would these good men, good women, and others acquire much merit from such causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much indeed, World-Honored One! Very much indeed, Sugata!

The Buddha said:

– Kausika! Among the bodhisattvas who have attained irreversibility from unsurpassed, complete enlightenment, suppose there is one bodhisattva who says: “I wish to realize unsurpassed, complete enlightenment swiftly so that I may rescue sentient beings from the sufferings of birth and death.” Suppose good men, good women, and others, wishing to help that bodhisattva accomplish this, transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to others, and tell them to read and recite it. These good men, good women, and others acquire immeasurably and incalculably more merit than those previously mentioned.

Furthermore, Kausika! Suppose all sentient beings in Jambudvipa attain irreversibility from unsurpassed, complete enlightenment, and, successively, all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions attain irreversibility from unsurpassed, complete enlightenment. Suppose good men, good women, and others transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to others, tell them to read and recite it, and also explain it with excellent words and meanings. What do you think? Would these good men, good women, and others acquire much merit from such causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much indeed, World-Honored One! Very much indeed, Sugata!

The Buddha said:

– Kausika! Among the bodhisattvas who have attained irreversibility from unsurpassed, complete enlightenment, suppose there is one bodhisattva who says: “I wish to realize unsurpassed, complete enlightenment swiftly so that I may rescue sentient beings from the sufferings of birth and death.” Suppose good men, good women, and others, wishing to help that bodhisattva accomplish this, transcribe and uphold prajnaparamita, adorn it beautifully with various precious substances, give it to others, tell them to read and recite it, and also explain it with excellent words and meanings. These good men, good women, and others acquire immeasurably and incalculably more merit than those previously mentioned.

Sakra, Lord of the Gods, addressed the Buddha:

“Just so, World-Honored One! Just so, Well-Gone One! Such a great bodhisattva draws ever nearer to unsurpassed, complete enlightenment.

Just so! Just so! One should earnestly admonish and instruct them by means of the prajnaparamita.

One should respectfully make offerings of the finest food and drink, clothing, bedding, medicines, and other requisites, ensuring that they lack nothing. Any good man, good woman, and so forth who is able to assist and make offerings to that great bodhisattva through such gifts of Dharma and material gifts will, through these causes and conditions, obtain immeasurable merit. Why?

Because, protected and sustained by such offerings of Dharma and material gifts, that great bodhisattva will swiftly realize unsurpassed, complete enlightenment and bring great benefit to sentient beings.”

At that time, Subhuti praised Sakra, Lord of the Gods:

“Excellent! Excellent! You are well able to protect, encourage, and support the great bodhisattvas, enabling them swiftly to attain the unsurpassed, complete enlightenment they seek.

“Kausika! You have done what a noble disciple of the Buddha ought to do. Why? Kausika, all noble disciples of the Tathagata who wish to benefit sentient beings should, in accordance with the Dharma, assist, encourage, and support the great bodhisattvas, enabling them swiftly to attain the unsurpassed, complete enlightenment they seek.

“Why? Because all the supreme qualities of the Tathagatas, sravakas, and pratyekabuddhas in the world are manifested through the assemblies of great bodhisattvas.

“Why? Kausika, if no great bodhisattva were to arouse the aspiration for enlightenment, there would be no great bodhisattva able to train in the six paramitas. If no great bodhisattva trained in the six paramitas, 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 supreme qualities of the Tathagatas, sravakas, and pratyekabuddhas in the world.

“Therefore, the noble disciples of the Tathagata, wishing to bring benefit and happiness to sentient beings, should, in accordance with the Dharma, assist, encourage, and support the assemblies of bodhisattvas, enabling them to train in the six paramitas so that they may swiftly attain the knowledge of all-knowing wisdom and bring benefit and happiness to all sentient beings until the end of future time.

VII. CHAPTER ON DEDICATION

At that time, the Bodhisattva Maitreya said to Subhuti:

“The meritorious activity associated with a bodhisattva’s rejoicing and dedication is foremost, most excellent, highest, sublime, wondrous, supreme, and unsurpassed among the meritorious activities of giving, moral discipline, cultivation, and so forth performed by other sentient beings.”

Subhuti asked the Bodhisattva Maitreya:

“If bodhisattvas arouse a mind of rejoicing and dedication that universally takes as its objects the immeasurable and innumerable worlds, in each of which immeasurable and innumerable Buddhas, World-Honored Ones, have entered nirvana; all the roots of virtue associated with the six paramitas that those Buddhas cultivated from the time they first aroused the aspiration until they attained Buddhahood, thereafter continuing until their parinirvana, and likewise until the true Dharma was about to disappear; the meritorious activities of giving, moral discipline, cultivation, and so forth during that period; the undefiled roots of virtue of their disciples, whether learners or those beyond learning;

the Buddhas’ moral discipline, meditative concentration, wisdom, liberation, and knowledge and vision of liberation; their great loving-kindness, great compassion, and other immeasurable and boundless qualities of a Buddha that brought benefit and happiness to sentient beings; the roots of virtue arising from expounding the essentials of the Dharma and cultivating them in accordance with the Dharma; and the roots of virtue planted by sentient beings after the Buddhas’ nirvana—if they gather all these together completely and, directly present before them, arouse a mind of rejoicing that is most honored, most excellent, supreme, and sublime;

and if they further bestow equally upon all sentient beings the meritorious activities associated with such rejoicing and dedicate them together to unsurpassed, complete enlightenment, thinking, ‘May these roots of virtue cause both ourselves and sentient beings to attain unsurpassed, complete enlightenment’—what do you think?

When those bodhisattvas, in relation to such things, generate such an aspect of mind and such a mind of rejoicing and dedication, do they apprehend those things as something attained? If so, do those bodhisattvas grasp at their characteristics?”

The Bodhisattva Maitreya replied to Subhuti:

“When those bodhisattvas, in relation to such things, generate such an aspect of the mind of rejoicing and dedication, there is in truth no apprehended object that can be attained, nor any characteristic grasped by those bodhisattvas.”

The Venerable Subhuti said to the Bodhisattva Maitreya:

“If there are no such things serving as objects, nor any characteristics grasped by those bodhisattvas, would not all their rejoicing and dedication become mentally inverted perceptions and conceptions? It would be like someone who clings to what does not exist, regarding the impermanent as permanent, what is truly suffering as happiness, what is without self as possessing a self, and what is impure as pure; thereby inverted perceptions and conceptions arise, although such things do not truly exist.

Enlightenment and the mind are likewise so. If that is the case, then all should be without distinction. Thus, what here is the object taken as a basis?

What is the mind of rejoicing? What is enlightenment? What is dedication?

What is a bodhisattva? How does one, in relation to such things, arouse a mind of rejoicing and dedicate it to unsurpassed, complete enlightenment?”

The Bodhisattva Maitreya replied to Subhuti:

“Such an arousing of rejoicing and dedication should not be taught before bodhisattvas who are beginning their training in the Great Vehicle. Why? Because the faith, aspiration, and reverence with which they hear of such rejoicing and dedication would be destroyed. Such a Dharma of rejoicing and dedication should be explained and taught distinctly to irreversible great bodhisattvas, or to those who have made offerings to immeasurable Buddhas, who long ago made great vows, planted abundant roots of virtue, and received the assistance of many good spiritual friends. Why? Because when such persons hear of this rejoicing and dedication, they are neither alarmed nor afraid, neither do they retreat nor become overwhelmed.

“The assemblies of bodhisattvas should dedicate the meritorious activities associated with such rejoicing to the attainment of all-knowing wisdom. At that very moment, they should reflect: ‘That upon which the mind of rejoicing and dedication is to be employed, and this employed mind itself, have ceased, become separated, and undergone change. These things, objects, and roots of virtue have likewise, like the mind, ceased, become separated, and undergone change.

What, then, is the mind being employed here? What are the objects taken as its basis? And what are the roots of virtue that are said to be rejoiced in and dedicated to unsurpassed, complete enlightenment?

One mind should not, in accordance with reason, rejoice in and dedicate another mind, because two minds do not arise simultaneously. Nor can the mind rejoice in and dedicate its own essential nature. Therefore, both the mind of rejoicing and dedication and the objects taken as its basis are unobtainable.’”

At that time, Sakra, Lord of the Gods, said to Subhuti:

“When bodhisattvas who are beginning their training in the Great Vehicle hear such teachings, will their minds not become frightened and retreat? How does a bodhisattva arouse a mind of rejoicing in relation to the objects taken as its basis? How does one dedicate to unsurpassed, complete enlightenment the rejoicing associated with meritorious activities?”

The Venerable Subhuti, relying upon the Bodhisattva Maitreya, replied:

– The assemblies of bodhisattvas universally contemplate all the Tathagatas, Arhats, Perfectly and Completely Awakened Ones throughout the ten directions, who have cut off the paths of all realms of existence, severed the courses of conceptual proliferation, dispersed the clouds of darkness, cleared away all thorns, cast off all burdens, attained benefit, ended the fetters of the realms of existence, gained liberation through right wisdom, reached the foremost state of complete mastery of mind, and entered the realm of nirvana without remainder. From their initial arousal of the aspiration until their attainment of Buddhahood, and successively until their entrance into parinirvana, and even until the true Dharma is about to disappear, the bodhisattvas gather together and bring before the mind all the merit and roots of virtue planted by their disciples during that time, and give rise to a mind of rejoicing that is most honored, most excellent, supreme, and most sublime. They then dedicate the meritorious deeds associated with such rejoicing toward unsurpassed, perfect, complete awakening. How can these bodhisattvas avoid falling into inverted thoughts, perceptions, and views?

Bodhisattva Maitreya said to Subhuti:

– If the mind of rejoicing and dedication that bodhisattvas themselves have generated is regarded as equal to mindless dharmas and free from perception, they do not fall into inverted thoughts, perceptions, and views. If the mind of rejoicing and dedication that bodhisattvas themselves have generated is regarded as equal to dharmas possessing mind and accompanied by perception, they immediately fall into inverted thoughts, perceptions, and views.

Furthermore, when bodhisattvas use such a mind to recollect the merit and roots of virtue of the Buddha's disciples and thereby give rise to rejoicing, they correctly know that this mind has ceased, departed, and changed, and therefore cannot rejoice. They also correctly know that the nature of those dharmas is likewise so, and therefore they are not objects of rejoicing.

They also clearly understand that the nature of the mind of dedication is likewise so and therefore cannot dedicate, and they correctly know that the nature of the dharma toward which the dedication is made is also likewise so and therefore is not an object of dedication.

Whoever can rely upon such an exposition to rejoice and dedicate does so rightly, not wrongly. All assemblies of bodhisattvas should thus arouse rejoicing and dedicate it toward unsurpassed, perfect, complete awakening.

Furthermore, bodhisattvas universally contemplate the merit attained by all Buddhas, the Blessed Ones, of the past, future, and present; the roots of virtue possessed by their disciples; the roots of virtue possessed by ordinary beings; the roots of virtue possessed by those beings who hear the true Dharma; and the roots of virtue possessed by devas, nagas, and others—extending in full to human and nonhuman beings and so forth—who hear the true Dharma and arouse the aspiration for awakening.

Gathering all these together and bringing them before the mind, they give rise to a mind of rejoicing that is most honored, most excellent, supreme, and most sublime. Having rejoiced, they dedicate it toward unsurpassed, perfect, complete awakening. At that very moment, they correctly understand that the dharmas in which they may rejoice and which they may dedicate have ceased, departed, and changed, and that the nature of the dharmas constituting the rejoicing and dedication is likewise so.

Although they know this, they nevertheless continually rejoice and dedicate toward unsurpassed, perfect, complete awakening.

Furthermore, at that very moment, if they correctly understand that there is absolutely no dharma in which they may rejoice or which they may dedicate, and although they know dharmas to be thus, they nevertheless continually rejoice and dedicate toward unsurpassed, perfect, complete awakening, then they do not fall into inverted thoughts, perceptions, and views. Why? Because bodhisattvas do not become attached either to the mind of rejoicing and dedication or to the dharmas in which they rejoice and which they dedicate. This is called unsurpassed rejoicing and dedication.

Those bodhisattvas who conceive the dharmas of rejoicing and dedication to be dharmas of rejoicing and dedication, and who conceive the dharmas in which they rejoice and which they dedicate to be dharmas in which they rejoice and which they dedicate, and thereby give rise to rejoicing and dedication toward unsurpassed, perfect, complete awakening, fall into inverted thoughts, perceptions, and views. Rejoicing and dedication generated in this way are utterly mistaken. Bodhisattvas should know the skillful means by which to abandon them.

Those bodhisattvas who know, just as they truly are, that the meritorious deeds they cultivate are quiescent and detached, and who likewise know, just as it truly is, that the mind of rejoicing and dedication is quiescent and detached, practice prajnaparamita after thus knowing things as they truly are. Although they are utterly unattached to all dharmas, they nevertheless give rise to rejoicing and dedicate it toward unsurpassed, perfect, complete awakening; thus they do not fall into inverted thoughts, perceptions, and views.

Those bodhisattvas who do not know, just as they truly are, that the meritorious deeds they cultivate are quiescent and detached, and who likewise do not know that the mind of rejoicing and dedication is quiescent and detached, but instead become attached to the characteristics of all dharmas and thereby give rise to rejoicing and dedicate it toward unsurpassed, perfect, complete awakening, fall into inverted thoughts, perceptions, and views.

Those bodhisattvas who wish to arouse correct rejoicing and dedication with regard to the merit and roots of virtue of the Buddhas, the Blessed Ones, and their disciples who have passed into cessation should reflect: Just as the Buddhas, the Blessed Ones, and their disciples have all passed into cessation and their intrinsic nature does not exist, so too is it with their merit and roots of virtue. The rejoicing and dedication I generate, as well as the unsurpassed, perfect, complete awakening toward which they are dedicated, are likewise utterly unobtainable in both nature and characteristics.

Having known this just as it truly is, they give rise to rejoicing in those roots of virtue and dedicate it toward unsurpassed, perfect, complete awakening. They can then avoid generating inverted thoughts, perceptions, and views. Because they do not apprehend characteristics, this is approved by the Buddhas and is called correct rejoicing and dedication toward awakening.

Those bodhisattvas who practice the profound prajnaparamita by skillful means involving the apprehension of characteristics, and who apprehend characteristics while rejoicing in the merit and roots of virtue of Buddhas and disciples who have passed into cessation and dedicating them toward awakening, do not practice correct rejoicing and dedication.

If bodhisattvas practice the profound prajnaparamita by skillful means free from the apprehension of characteristics, and, free from characteristics, rejoice in the merit and roots of virtue of Buddhas and disciples who have passed into cessation and dedicate them toward awakening, this is called correct rejoicing and dedication.

Bodhisattva Maitreya asked Subhuti:

– How can bodhisattvas continually rejoice in the merit and roots of virtue of the Buddhas, their disciples, and so forth, and dedicate them toward awakening without apprehending any characteristics?

Subhuti replied:

– You should know that although the bodhisattva's training in the skillful means of prajnaparamita does not apprehend characteristics, it nevertheless accomplishes its purpose. Without departing from prajnaparamita, bodhisattvas can give rise to correct rejoicing and dedication. Therefore, bodhisattvas who wish to accomplish their undertaking should train in prajnaparamita.

Bodhisattva Maitreya said to Subhuti:

– Do not speak in this way. Why? Because within the profound prajnaparamita, the merit and roots of virtue of the Buddhas and their disciples are utterly unobtainable, and the generation of rejoicing and dedication toward awakening is likewise unobtainable. In this regard, bodhisattvas should contemplate as follows: The merit and roots of virtue of past Tathagatas and their disciples have ceased in their very nature; the arousal of the mind of rejoicing and dedication and the nature of great awakening are all quiescent. If I conceptually apprehend characteristics in those matters and thereby give rise to a mind of rejoicing and dedication, the Buddhas, the Blessed Ones, will never approve it. Why? Because the Buddhas, their disciples, and so forth have passed into cessation, and to conceptually apprehend characteristics while rejoicing and dedicating is said to involve great attainment, for what is past has ceased and no longer exists. Future and present Buddhas, their disciples, and so forth have not yet arrived or do not abide and are likewise unobtainable. What is unobtainable is not an object whose characteristics can be apprehended. If one apprehends its characteristics and thereby gives rise to rejoicing and dedication toward awakening, one falls into inversion.

Therefore, bodhisattvas who wish to engender rejoicing and dedicate it to bodhi in accordance with the meritorious roots of the Tathagatas and their disciples should not engender therein any acquisitive rejoicing and dedication that grasps at characteristics and makes discriminations. If they engender therein acquisitive rejoicing and dedication that grasps at characteristics and makes discriminations, the Buddha does not say that they gain great benefit.

Why? Because such a mind of rejoicing and dedication is deluded conceptual discrimination and is said to be mixed with various poisons. It is like food and drink that, although fully endowed with excellent flavors, colors, and fragrances, are mixed with poison.

Foolish people, being shallow in understanding, become attached to them and consume them. At first they may find them pleasing, but afterward they suffer greatly.

In the same way, certain sentient beings neither correctly uphold nor correctly contemplate the profound prajnaparamita, nor do they correctly comprehend its profound meaning. Yet they say to those of the Mahayana lineage: “Good men, come here! Regarding the five aggregates beginning with the aggregate of morality, and the immeasurable and boundless other merits of all the Buddhas, the Blessed Ones, of the three times; the roots of virtue planted by the Buddha’s disciples; the roots of virtue planted by bodhisattvas, sravakas, and pratyekabuddhas for whom the Buddhas, the Blessed Ones, have predicted perfect enlightenment; the roots of virtue planted by those sentient beings;

and the roots of virtue planted by devas, humans, asuras, and others—all such things should be gathered together in their entirety, made present, rejoiced in, and dedicated to bodhi.”

Such teaching about rejoicing and dedication employs acquisition as an expedient means. Like worldly food and drink mixed with poison, these aforementioned practices should not be studied by sentient beings of the bodhisattva lineage. Therefore, Venerable One, how should good men and others abiding in the Bodhisattva Vehicle rejoice in and dedicate the meritorious roots of all the Buddhas and their disciples throughout the ten directions and the three times, so that it may be called free from poison?

Subhuti replied:

– Bodhisattvas who wish to engender a mind of rejoicing and dedication without maligning the Buddha should think thus: “Just as the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, correctly comprehend that meritorious roots possess such a nature, such characteristics, and such a dharma, and accordingly rejoice in them, so too should I rejoice in them. Just as the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, correctly comprehend that such meritorious deeds should be dedicated to bodhi, so too should I dedicate them.” If they rejoice and dedicate in this way, they do not malign the Buddha, are not mixed with various poisons, are free from all faults, and accord entirely with the Buddha’s teaching.

Furthermore, bodhisattvas should rejoice and dedicate in this way: just as the aggregate of morality and the other aggregates do not fall within the three realms and do not belong to the three times, so too should rejoicing and dedication be understood. Why? Because the intrinsic nature of those dharmas is empty, they do not fall within the three realms and do not belong to the three times; rejoicing and dedication are likewise.

Those who can rejoice and dedicate in this way are not mixed with various poisons, and their practice is not corrupted. Those who do not rejoice and dedicate in this way should be known to practice erroneous rejoicing and dedication. If bodhisattvas think thus: “Just as the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, correctly comprehend merits and so forth, there is such a dharma upon which they can rely to engender undistorted rejoicing and dedication.

I too should rely upon such a dharma to engender the mind of rejoicing and dedication,” this is the engendering of correct rejoicing and dedication.

At that time, the Blessed One praised Subhuti:

– Excellent! Excellent! You are able to perform a great Buddha-work for the bodhisattvas.

Subhuti, you should know that even if all sentient beings in the great trichiliocosm attained the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and other conditioned worldly and supramundane merits, the undistorted rejoicing and dedication engendered by certain bodhisattvas in this way would be foremost, supreme, most honored, loftiest, wondrous, exceedingly wondrous, highest, and unsurpassed among those merits.

Furthermore, Subhuti, suppose that all sentient beings in the great trichiliocosm engendered the aspiration for unsurpassed, perfect, and complete enlightenment. Suppose that each of them, for as many kalpas as there are grains of sand in the Ganges, employing acquisition as an expedient means, continuously and without interruption respectfully presented and offered the finest clothing, food and drink, beds, medicines, and other necessities to sentient beings in as many worlds as there are grains of sand in the Ganges. What do you think? Would the merit acquired by these bodhisattvas through such causes and conditions be great?

Subhuti replied:

– It would be exceedingly great, O Blessed One. If such merit possessed material form, even all the worlds in the ten directions, as numerous as the grains of sand in the Ganges, could not contain it.

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said. If a bodhisattva, protected by the profound prajnaparamita, engenders undistorted rejoicing and dedication, this surpasses the conditioned merit acquired by those former bodhisattvas by a hundredfold, a thousandfold, and even by an incalculable number of times.

At that time, each of the Four Great Heavenly Kings, accompanied by a retinue of twenty thousand divine sons, bowed their heads at the Buddha’s feet, joined their palms respectfully, and said:

– O Blessed One! The undistorted rejoicing and dedication engendered by these bodhisattvas is protected by the skillful means of the profound prajnaparamita. Therefore, its mighty power is hundreds of thousands of times greater than that of the acquisitive giving previously described.

At that time, Sakra, Lord of the Devas, and the heavenly kings up to the King of the Heaven of Mastery over Others’ Transformations, each accompanied by a retinue of one hundred thousand divine sons, offered the Buddha many kinds of beautiful celestial flower garlands, powdered incense, fragrant ointments, clothing, jeweled necklaces, banners, pennants, precious parasols, various rare and precious jewels, and celestial music. They bowed their heads at the Buddha’s feet, joined their palms, and said:

– O Blessed One! The undistorted rejoicing and dedication engendered by these bodhisattvas is protected by the skillful means of the profound prajnaparamita. Therefore, its mighty power is hundreds of thousands of times greater than that of the acquisitive giving previously described.

At that time, the Great Brahma Kings, extending up to those of the Akanistha Heaven, each accompanied by immeasurable hundreds of thousands of celestial beings, came before the Buddha, bowed their heads at his feet, joined their palms respectfully, and said in unison:

– How rare, O Blessed One! The undistorted rejoicing and dedication engendered by these bodhisattvas is protected by the skillful means of the profound prajnaparamita. Therefore, its mighty power is hundreds of thousands of times greater than that of the acquisitive giving previously described.

At that time, the Buddha addressed the assemblies of devas of the Pure Abodes and others...

– Set aside all sentient beings in the trichiliocosm who have generated the aspiration for unsurpassed, perfect enlightenment. Suppose that all sentient beings, as numerous as the sands of the Ganges, throughout the Buddha-worlds of the ten directions were to generate the aspiration for unsurpassed, perfect enlightenment; that each were to abide for kalpas as numerous as the sands of the Ganges; and that, employing apprehension of attainment as a skillful means, they were continually and without interruption to reverently present fine clothing, food and drink, beds, medicines, and various other kinds of music as offerings to sentient beings in worlds as numerous as the sands of the Ganges. If a bodhisattva universally takes as objects all the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation possessed by the Buddhas, the World-Honored Ones, of the three times, together with their other immeasurable and boundless Buddha-Dharmas, the roots of virtue acquired by their disciples, and the other wholesome qualities cultivated by sentient beings, and, gathering all these together in their entirety, directly gives rise to rejoicing associated with the most honored, most excellent, supreme, and sublime meritorious deeds, and then dedicates this rejoicing associated with such meritorious deeds toward unsurpassed, perfect enlightenment, the merit attained through such rejoicing and dedication surpasses immeasurably and boundlessly, beyond all calculation, the previously described merit that bears characteristics.

Subhuti said to the Buddha:

– As the World-Honored One has taught, one directly gives rise to the most honored, most excellent, supreme, and sublime rejoicing associated with meritorious deeds. What is the most honored, most excellent, supreme, and sublime rejoicing associated with meritorious deeds?

The Buddha told Subhuti:

– Bodhisattvas who neither grasp nor reject, neither recollect nor attain the dharmas of the three times; who know that no dharma has arisen, is arising, or will arise; and who know that no dharma has ceased, is ceasing, or will cease, give rise to rejoicing in accordance with the true nature of dharmas and dedicate it toward unsurpassed, perfect enlightenment. This is called the most honored, most excellent, supreme, and sublime rejoicing associated with meritorious deeds.

Furthermore, Subhuti, bodhisattvas who wish to give rise, without error, to rejoicing and dedication corresponding to the roots of virtue associated with the giving, pure morality, patient endurance, diligence, meditative concentration, wisdom, right liberation, and knowledge and vision of liberation of the Buddhas, the World-Honored Ones, of the three times should reflect:

Just as giving, pure morality, patient endurance, diligence, meditative concentration, and wisdom are truly liberated, so too are the roots of virtue associated with them.

Just as the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation are truly liberated, so too are the roots of virtue associated with them.

Just as resolute understanding is truly liberated, so too is it.

Just as rejoicing and dedication are truly liberated, so too are they.

Just as all past dharmas that have ceased are truly liberated, so too are they.

Just as all future dharmas that have not yet arisen are truly liberated, so too are they.

Just as all present dharmas that are changing are truly liberated, so too are they.

Just as the innumerable, immeasurable Buddhas, the World-Honored Ones, and their disciples and others throughout past worlds are truly liberated, so too are they.

Just as the innumerable, immeasurable Buddhas, the World-Honored Ones, and their disciples and others throughout future worlds are truly liberated, so too are they.

Just as the innumerable, immeasurable Buddhas, the World-Honored Ones, and their disciples and others throughout present worlds are truly liberated, so too are they.

The true suchness of these dharmas neither approaches nor turns away, neither binds nor releases, and is neither defiled nor purified. Regarding such meritorious roots of virtue, I directly rejoice and, employing non-transference, indestructibility, signlessness, and non-attainment as skillful means, dedicate them toward unsurpassed, perfect enlightenment.

This is called the most honored, most excellent, supreme, and sublime rejoicing and dedication.

Subhuti, you should know that the merit attained through such unerring rejoicing and dedication is a hundred times, a thousand times, and even an incalculably vast number of times greater than the merit of all sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions who have generated the aspiration for unsurpassed, perfect enlightenment; who each abide for kalpas as numerous as the sands of the Ganges; and who, employing apprehension of attainment as a skillful means, reverently present fine clothing, food and drink, beds, medicines, and various other kinds of music as offerings.

It is likewise a hundred times, a thousand times, and even an incalculably vast number of times greater than the merit of giving gained by all sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions through making such offerings continually and without interruption, and greater than the merit of all sentient beings in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions who each abide for kalpas as numerous as the sands of the Ganges and, employing apprehension of attainment as a skillful means, cultivate roots of virtue associated with pure morality, patient endurance, diligence, meditative concentration, and wisdom.

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