佛說佛母出生三法藏般若波羅蜜多經

Chapter 6: Rejoicing and Dedication (Part 1)

At that time, the Bodhisattva Mahāsattva Maitreya said to the Venerable Subhūti: If a Bodhisattva Mahāsattva, in regard to this profound Prajñāpāramitā gateway of Dharma, rejoices and dedicates, the merit thereby obtained, compared with the merit of the giving, observance of precepts, and cultivation of concentration of other sentient beings, is supreme, utmost, most excellent, most sublime, vast, beyond all reckoning, unequalled, and incomparable. For this reason, in regard to this profound True Dharma, one should rejoice and dedicate in accordance with reason.

At that time, the Venerable Subhūti said to the Bodhisattva Maitreya: If a Bodhisattva Mahāsattva, in the ten directions, in all places, throughout immeasurable, innumerable, boundless thousand-million-fold great-thousand world-systems that are inconceivable and beyond counting; and within each single world-system there are immeasurable, innumerable, boundless Tathāgatas, Arhats, Perfectly Enlightened Ones who have entered Nirvāṇa in the past.

These Tathāgatas, from the first arousing of the mind up to the accomplishment of the fruit of Unsurpassed Perfect Enlightenment, having entered the realm of the Great Nirvāṇa without remainder, down to the extinction of the Dharma to this day. During that interval there are the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas, the World-Honored Ones, and the wholesome roots corresponding to the six Pāramitās of the Buddhas, the wholesome roots corresponding to the merit of the Buddhas, the wholesome roots corresponding to the Pāramitās of Skillful Means, Vow, Power, and Knowledge, the vast supernatural powers,

the wholesome roots arising in correspondence with the Right Practice of the Knowledge of the Knowledge of All Modes, down to the aggregate of merit of the Buddha's great loving-kindness, great compassion, and immeasurable, boundless benefit and ease for all sentient beings.

All such Pāramitā gateways of Dharma give rise to all the most excellent supernatural powers, the various practices of Dharma free from obstruction, unattached, the Tathāgata's powers of true knowledge in accordance with reality, the knowledge and vision of the Tathāgata, which nothing can surpass, nothing can equal, which are without measure, with nothing that can be observed; down to the ten Powers, the four Fearlessnesses, all the Dharma gateways of the supreme meaning, complete and perfect in the Tathāgata.

There are Tathāgatas who turn the Wheel of the Great Dharma, hold aloft the Lamp of the Great Dharma, beat the Drum of the Great Dharma, blow the Conch of the Great Dharma, create the joy of the Great Dharma, rain down the rain of the Great Dharma, understand the wisdom of the Great Dharma, take the wealth of the Great Dharma and give it to sentient beings, expound the Dharmas of the Buddhas, the Dharmas of the Pratyekabuddhas, and the Dharma of the Śrāvakas, broadly causing sentient beings to cultivate and learn, wherein are all the most excellent wholesome roots.

And those Buddhas, for the assemblies of Bodhisattva Mahāsattvas, bestow the prophecy that they will attain the fruit of Unsurpassed Perfect Enlightenment; these Bodhisattvas possess the wholesome roots corresponding to the six Pāramitās.

Again, for those who follow the Pratyekabuddha Vehicle, bestowing the prophecy of the fruit of the Pratyekabuddha, so that they obtain all the wholesome roots.

Again, there are those who follow the Śrāvaka Vehicle, practicing giving, observing precepts, and cultivating concentration, obtaining merit, and such wholesome roots of those who are Learners free from outflows and those beyond learning free from outflows.

Again, there are the foolish ordinary beings who plant wholesome roots, and the fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who practice the merit of giving, observing precepts, and cultivating concentration; down to devas, nāgas, yakṣas, gandharvas, asuras, kiṃnaras, mahoragas, humans, and non-humans, the various kinds of animals, who, hearing the Buddha expound the Dharma, plant wholesome roots. And down to after the Tathāgata has entered Nirvāṇa, all sentient beings who plant wholesome roots in the Buddha, the Dharma, and the Saṅgha.

Such various wholesome roots, such various merits, whether of an exhaustible nature or inexhaustible, blended together, gathered together, reckoned, and measured. The practitioner of the Bodhisattva path, with a mind supreme, utmost, most excellent, most sublime, vast, beyond measure, unequalled, incomparable, rejoices in them all. With such merit of rejoicing, he dedicates it to Unsurpassed Perfect Enlightenment, speaking thus: "I vow to use this wholesome root in order to attain the fruit of Unsurpassed Perfect Enlightenment." This practitioner of the Bodhisattva path has various conditions, various things, various marks arising from the mind.

Can the mark grasped by the mind in this way be obtained?

At that time, the Bodhisattva Maitreya said to the Venerable Subhūti: It cannot, Subhūti. The various conditions, various things, various marks arising from the mind; the mark grasped by the mind in this way cannot be obtained at all.

Subhūti said to the Bodhisattva Maitreya: If the various conditions, various things, various marks grasped by the mind in this way cannot be obtained, will this person then be without inverted perception, inverted mind, and inverted view? Why is this? Because there is that which arises.

Taking the impermanent to be permanent, taking suffering to be bliss, taking the impure to be pure, taking the non-self to be self, taking the doubting mind to be right reflection. For this reason, in regard to perception, mind, and view, all become inverted. If, in regard to the various conditions, various things, various marks, all abide in the Dharma in accordance with reality, then there is nothing that arises, nor is there anything that is grasped.

Therefore the mental dharmas are likewise so, all dharmas are likewise so, and Bodhi is likewise so. If the various conditions, various things, various marks, Bodhi, and the mind are all without difference, then with respect to what object would one grasp what mark, and with what mind would one rejoice in the merit? And again, with what wholesome root would one dedicate to Unsurpassed Perfect Enlightenment?

At that time, the Bodhisattva Mahāsattva Maitreya said to the Venerable Subhūti: As you have said, this Dharma of dedication should not be expounded in this way for the sake of those Bodhisattvas who have newly aroused the intention. Why is this? If they were to hear it spoken thus, the mind of faith and understanding, of delight, of reverence, and of purity that they had obtained would all be thrown into confusion and lost.

For this reason, it should not be spoken to them. If there is one who abides as a non-retrogressing Bodhisattva Mahāsattva, following good spiritual friends, then it should be expounded to him in this way. That Bodhisattva, having heard this Dharma, is not alarmed, not afraid, and does not retreat either.

Such a Bodhisattva Mahāsattva is able, with the merit of rejoicing in accordance with reality, to dedicate it to that Knowledge of All Modes.

At that time, the Venerable Subhūti said to the Bodhisattva Maitreya: If a Bodhisattva arouses the mind of rejoicing and the mind of dedication; this mind is itself extinction, is itself cessation, is itself separation. With what mind, then, is one able to rejoice? And again, with what mind does one dedicate to Unsurpassed Perfect Enlightenment? These two minds do not arise together, nor do they exist. If the self-natures of the minds, moreover, cannot be dedicated, then with what mind is one able to dedicate?

At that time, Śakra, Lord of the Devas, said to the Venerable Subhūti: If a Bodhisattva who has newly aroused the intention hears it spoken thus, will he not be afraid and give rise to retreat? Venerable One, what now is rejoicing in accordance with reality and dedication in accordance with reality? What then is the Dharma of rejoicing? And furthermore, what is the mind of dedication?

At that time, the Venerable Subhūti, relying on the awesome spirit and the empowering force of the Bodhisattva Mahāsattva Maitreya, again said to the Bodhisattva Maitreya: The Bodhisattva Mahāsattvas have all cultivated the various paths of the Buddhas of the past, have extinguished frivolous discourse, removed the thorns, cast off the burdens, attained great wholesome benefit; they have ended all bonds, their right knowledge is unobstructed, their minds have attained sovereignty, and their minds are well at peace.

These Bodhisattvas, in the ten directions, in all places, throughout immeasurable, innumerable thousand-million-fold great-thousand world-systems, within each single world-system, there are immeasurable, innumerable Buddhas, Tathāgatas who have entered Nirvāṇa in the past. These Tathāgatas, from the first arousing of the mind up to the accomplishment of the fruit of Unsurpassed Perfect Enlightenment, having entered the realm of the Great Nirvāṇa without remainder, down to the extinction of the Dharma to this day.

During that interval, there are the wholesome roots corresponding to the Pāramitās of the Buddhas, the World-Honored Ones, and the various wholesome roots of the merit and conduct of the Buddhas; the wholesome roots of the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas; down to the aggregate of merit of the Buddha's great loving-kindness, great compassion, and immeasurable, boundless benefit and ease for all sentient beings; and the various Dharma gateways expounded by the Buddhas.

All sentient beings who learn therein, who have faith and understanding, who abide securely, obtain wholesome roots. And the Buddhas, the World-Honored Ones, for the Bodhisattvas, bestow the prophecy of Unsurpassed Perfect Enlightenment; these Bodhisattvas possess the wholesome roots corresponding to the six Pāramitās.

Again, for those who follow the Pratyekabuddha Vehicle, bestowing the prophecy of the Pratyekabuddha, so that they obtain all the wholesome roots.

Furthermore, there are those who follow the Śrāvaka Vehicle, practicing giving, observing precepts, and cultivating concentration, obtaining merit, and such wholesome roots of those who are Learners free from outflows and those beyond learning free from outflows.

Again, there are the foolish ordinary beings who plant wholesome roots; down to devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans, the various kinds of animals, who, hearing the Buddha expound the Dharma, plant wholesome roots, down to after the Tathāgata has entered Nirvāṇa, all sentient beings who plant wholesome roots. Such various wholesome roots, such various merits, blended together, gathered together, reckoned, and measured; these Bodhisattvas all rejoice, and with this merit of rejoicing they dedicate it to Unsurpassed Perfect Enlightenment.

Maitreya, if a Bodhisattva Mahāsattva dedicates in this way, how does he avoid falling into inverted perception, inverted mind, and inverted view?

At that time, the Bodhisattva Maitreya said to the Venerable Subhūti: If a Bodhisattva Mahāsattva, when using the mind of rejoicing and dedication, does not give rise to a mental perception within this mind, knowing in accordance with reality that the mind has no graspable mark. If a Bodhisattva Mahāsattva is able, with such merit of rejoicing, to dedicate it to Unsurpassed Perfect Enlightenment, then this Bodhisattva Mahāsattva does not fall into inverted perception, mind, and view. If, in regard to the mind, he again does not know in accordance with reality, and dedicates with a perception that there is something attained, then this Bodhisattva Mahāsattva is unable to part far from inverted perception, mind, and view.

Furthermore, if Bodhisattva Mahāsattvas dedicate with a mind that there is something attained, then this mind is itself extinction, is itself cessation, is itself separation. That mind of extinction and cessation cannot be dedicated. If one dedicates with a mind that there is nothing attained, this is dedication of the Dharma-nature in accordance with reality. If the Dharma of dedication is thus, then the Dharma-nature is likewise so; if the Dharma-nature is dedicated thus, then all dharmas are likewise so. If a Bodhisattva Mahāsattva is able to dedicate in this way, then this is right dedication, not called wrong dedication. This Dharma of dedication, the Bodhisattva Mahāsattva should learn in this way.

Furthermore, Venerable Subhūti. If a Bodhisattva Mahāsattva, in the same way as with the wholesome roots of the Buddhas of the past, rejoices and dedicates thus; if all have likewise cultivated the various paths of the Buddhas of the future, have extinguished frivolous discourse, and attained great wholesome benefit. These Tathāgatas, from the first arousing of the mind up to the accomplishment of the fruit of Unsurpassed Perfect Enlightenment, having entered the realm of the Great Nirvāṇa without remainder, down to the extinction of the Dharma to this day.

During that interval there are the wholesome roots corresponding to the Pāramitās of the Buddhas, the World-Honored Ones, and the wholesome roots of the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of those Buddhas; down to the aggregate of merit of the Buddha's great loving-kindness, great compassion, and immeasurable, boundless benefit and ease for all sentient beings; and the various Dharma gateways expounded by the Buddhas.

All sentient beings who learn therein, who have faith and understanding, who abide securely, obtain wholesome roots. And the Buddhas, the World-Honored Ones, for the Bodhisattvas, bestow the prophecy of Unsurpassed Perfect Enlightenment; these Bodhisattvas possess the wholesome roots corresponding to the six Pāramitās.

Again, for those who follow the Pratyekabuddha Vehicle, bestowing the prophecy of the Pratyekabuddha, so that they obtain all the wholesome roots.

Furthermore, there are those who follow the Śrāvaka Vehicle, practicing giving, observing precepts, and cultivating concentration, obtaining merit; and such wholesome roots of those who are Learners free from outflows and those beyond learning free from outflows.

Again, there are the foolish ordinary beings who plant wholesome roots, down to devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans, the various kinds of animals, who, hearing the Buddha expound the Dharma, plant wholesome roots; down to after the Tathāgata has entered Nirvāṇa, all sentient beings who plant wholesome roots. Such various wholesome roots, such various merits, blended together, gathered together, reckoned, and measured; these Bodhisattvas all rejoice, and with this merit of rejoicing they dedicate it to Unsurpassed Perfect Enlightenment.

Venerable Subhūti, when that Bodhisattva uses the mind of rejoicing and dedication, if within this mind he does not give rise to a mental perception, knowing in accordance with reality that the mind has no graspable mark, and is able, with such merit of rejoicing, to dedicate it to Unsurpassed Perfect Enlightenment, then this Bodhisattva does not fall into inverted perception, mind, and view. If, in regard to the mind, he again does not know in accordance with reality, and dedicates with a perception that there is something attained, then this Bodhisattva is unable to part far from inverted perception, mind, and view.

Furthermore, if Bodhisattvas dedicate with a mind that there is something attained, then this mind is itself extinction, is itself cessation, is itself separation. That mind of extinction and cessation cannot be dedicated. If one dedicates with a mind that there is nothing attained, this is dedication of the Dharma-nature in accordance with reality. If the Dharma of dedication is thus, then the Dharma-nature is likewise so; if the Dharma-nature is dedicated thus, then all dharmas are likewise so. If one dedicates in this way, then this is right dedication, not called wrong dedication.

Furthermore, Venerable Subhūti. The Bodhisattva Mahāsattva, in the same way as with the wholesome roots of the Buddhas of the future, rejoices and dedicates thus; if, in regard to the present Buddhas and Tathāgatas, from the first arousing of the mind up to the accomplishment of the fruit of Unsurpassed Perfect Enlightenment, having entered the realm of the Great Nirvāṇa without remainder, down to the extinction of the Dharma to this day.

During that interval there are all the wholesome roots of the Buddhas, the World-Honored Ones, down to the wholesome roots that all sentient beings plant after the Tathāgata has entered Nirvāṇa. Such various wholesome roots, such various merits, blended together, gathered together, reckoned, and measured; these Bodhisattvas all rejoice, and with this merit of rejoicing they dedicate it to Unsurpassed Perfect Enlightenment.

Venerable Subhūti, when that Bodhisattva uses the mind of rejoicing and dedication, within this mind he does not give rise to a mental perception, knowing in accordance with reality that the mind has no graspable mark. If he is able to rejoice in such merit and dedicate it to Unsurpassed Perfect Enlightenment, then this Bodhisattva does not fall into inverted perception, mind, and view. If he again dedicates with a mind that there is something attained, then this Bodhisattva is unable to part far from inverted perception, mind, and view.

That Bodhisattva Mahāsattva should know in accordance with reality that when he uses the mind to dedicate, this mind is itself extinction, is itself cessation, is itself separation. That mind of extinction and cessation cannot be dedicated. If one dedicates with a mind that there is nothing attained, this is dedication of the Dharma-nature in accordance with reality.

If the Dharma of dedication is thus, then the Dharma-nature is likewise so; if the Dharma-nature is dedicated thus, then all dharmas are likewise so. If a Bodhisattva Mahāsattva, within the dharmas of past, present, and future in this way, is able to know in accordance with reality and dedicate in accordance with reality, then this is right dedication, not called wrong dedication.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva wishes to dedicate to Unsurpassed Perfect Enlightenment in accordance with reality, he should contemplate all dharmas as being like empty space, apart from all marks. Why is this?

If, in regard to the dharmas, he understands clearly in accordance with reality; then there is no mind, nor is there non-mind, this being that which knows; there is no dharma, nor is there non-dharma, this being the mark that is known. If a Bodhisattva, within dharmas of this kind, is able to dedicate, then this is called supreme dedication; for this reason he is called a Bodhisattva Mahāsattva who rightly cultivates the practice of merit.

Why is this? If the various dharmas and the various practices are all serenely still, then the merit of rejoicing obtained for dedicating to Unsurpassed Perfect Enlightenment is likewise so. If one knows in accordance with reality that the practices are all serenely still and unmoving, then this Bodhisattva Mahāsattva is able to fulfill the skillful means of Prajñāpāramitā.

After the Buddhas, the World-Honored Ones, have entered Nirvāṇa, the wholesome roots obtained, whether as substance, whether as mark, whether as self-nature, whether as Dharma-nature, are all known in accordance with reality, and thus he is able to dedicate to Unsurpassed Perfect Enlightenment. Why is this? Because all the dharmas of practice corresponding to the Buddhas, the World-Honored Ones, are not of the three times.

If of the past, then those dharmas have already separated, already ceased, already become extinct; if of the future, then they have not yet come; if of the present, then now they do not abide; moreover, there is nothing attained, nor is it the mark of a realm. If one grasps a mark, then in regard to Unsurpassed Perfect Enlightenment, one abides without equanimity, corresponds with wrong thoughts, gives rise to perceptions of doubt, is unable to abide securely in right mindfulness and right intention, reflects wrongly, and knows wrongly; such a thing is not called dedicating to Unsurpassed Perfect Enlightenment.

If a Bodhisattva Mahāsattva, in regard to the wholesome roots, has no graspable mark, no mind that there is something attained; and with this mind dedicates, then this is dedicating to Unsurpassed Perfect Enlightenment. Such a Dharma of dedication, the Bodhisattva should learn. If he learns in this way, then he is able to fulfill skillful means.

If he uses the wholesome roots possessed of this skillful means to dedicate, then he draws near to the Knowledge of All Modes. If Bodhisattva Mahāsattvas delight in cultivating and learning this skillful means, they should, in regard to this Prajñāpāramitā gateway of Dharma, hear and receive it, recite it, bear it in mind, reflect upon it, and inquire into its meaning; having understood it, they should then broadly expound it to others.

This is the skillful means of Prajñāpāramitā. If one does not obtain the skillful means of Prajñāpāramitā, then one cannot use the wholesome roots to dedicate to Unsurpassed Perfect Enlightenment. Why is this?

The mark of self has been extinguished, the practices have settled, and one is parted far from all marks that there is something attained.

If, again, there is one who, in regard to all the dharmas, arouses a graspable mark, falling into the view of doubt, unable to abide securely in the Dharma in accordance with reality, and in regard to the Dharma in accordance with reality gives rise to a perception that there is something attained. If one uses such wholesome roots to dedicate to Unsurpassed Perfect Enlightenment, the Buddhas and Tathāgatas do not acknowledge that this has any capacity, nor do they rejoice in it.

Why is this? Dedication in this way is called Great Greed, giving rise to a mind of doubt in regard to all the dharmas. Moreover, in regard to the marks that cannot be serenely still, giving rise to a perception that there is something attained, the Tathāgatas, Arhats, Perfectly Enlightened Ones also do not say that it has great benefit; rather, this dedication is called the bitter affliction mixed with poison.

It is like the most delicious food and drink in the world, complete in all its colors, fragrances, and flavors, but within that food there is poison mixed in. Those who have wisdom know there is poison and so do not take it to eat; the foolish without wisdom are unable to know it and so take it to eat. When they first eat it, although its color, fragrance, and delicious flavor are delightful, yet when the food has been digested, the bitter retribution appears; and for this reason they lose their lives.

Venerable Subhūti, now you should know that those who have wholesome roots of rejoicing, who arouse the mind of dedication, yet are unable to uphold and to recite the Prajñāpāramitā, are likewise so. Why is this? Being unable to fulfill the skillful means of Prajñāpāramitā, they are unable to understand clearly the profound right meaning, are unable to abide securely in the Path in accordance with reality, and do not themselves clearly know that Dharma in accordance with reality.

And again, teaching and transmitting it to others in succession, they speak thus: "You, good sons, in regard to the Buddhas, the World-Honored Ones, of the past, future, and present, there are the wholesome roots of the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and there are the Buddhas, the World-Honored Ones, of the past, present, and future, who, from the first arousing of the mind up to the accomplishment of the fruit of Unsurpassed Perfect Enlightenment, having entered the realm of the Great Nirvāṇa without remainder, obtained merit during that time.

And, for the Bodhisattva Mahāsattvas, bestowed the prophecy that they will attain the fruit of Unsurpassed Perfect Enlightenment; these Bodhisattvas obtained wholesome roots. Again, for those who follow the Pratyekabuddha Vehicle, bestowing the prophecy of the Pratyekabuddha; these Pratyekabuddhas obtained wholesome roots. And the Śrāvakas who cultivate giving, observing precepts, and so forth, after the Buddha's extinction, after the Dharma's extinction, to this day; during that time they obtained wholesome roots.

Down to the wholesome roots obtained by the foolish ordinary beings. Such various wholesome roots, such various merits, blended together, gathered together, reckoned, and measured, whether of an exhaustible nature or inexhaustible, you should all rejoice in them all. Use this wholesome root of rejoicing to dedicate to Unsurpassed Perfect Enlightenment.

Subhūti, if that person speaks thus, exhorting and causing others to rejoice and dedicate in this way, then it is like there being poison mixed in delicious food. This Dharma of dedication is called the bitter affliction mixed with poison. Those who cultivate the Bodhisattva practice, in regard to the Dharma that they themselves practice and uphold, should not even arouse this mind of dedication, how much less exhort others to cultivate this Dharma in this way. If, in regard to this mark, one grasps it as real, then it is not called rejoicing in the merit of the Buddhas, not called upholding, not called dedication.

If Bodhisattvas wish to rejoice in accordance with reality in all the most excellent wholesome roots of the Buddhas and Tathāgatas, and to dedicate to Unsurpassed Perfect Enlightenment in accordance with reality, then they should follow the Tathāgatas, Arhats, Perfectly Enlightened Ones, contemplating in accordance with reality just as with the eye of the Buddha, comprehending in accordance with reality just as with the knowledge of the Buddha.

In regard to the wholesome roots, whether as substance, whether as mark, whether as self-nature, whether as Dharma-nature, all are known clearly in accordance with reality as having no arising, no thing attained. If one is able to rejoice in such wholesome roots, this is acknowledged by the Buddha to have capacity, and the Buddha also rejoices in it. The Bodhisattva Mahāsattvas who rejoice in this way are indeed rejoicing rightly.

Using this wholesome root, they dedicate to Unsurpassed Perfect Enlightenment; the Tathāgatas, Arhats, Perfectly Enlightened Ones supremely praise it. Dedication in this way is called Great Dedication, dedication well brought to perfection in the Dharma-realm, the inner mind pure, liberation unobstructed.

Furthermore, good sons and the rest, who cultivate the Bodhisattva Vehicle, who cultivate the Dharma of dedication in this way, in regard to the precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas and Tathāgatas, are not bound, are not attached; are not bound to the Desire Realm, not bound to the Form Realm, not bound to the Formless Realm; and again are not bound to the three times of past, future, and present; not bound to the dharmas, not bound to the Dharma of dedication.

The practitioner of the Bodhisattva path who knows it in this way does not corrupt the Dharma of dedication. This is Great Dedication, dedication of the Dharma-realm well brought to perfection. Dedication in this way does not grasp the marks, is parted far from wrong dharmas, and is called right dedication.

The Tathāgatas, Arhats, Perfectly Enlightened Ones truly acknowledge that it has capacity, and again rejoice in it. The Bodhisattva Mahāsattvas should learn in this way.

At that time, the World-Honored One praised the Venerable Subhūti: Excellent! Excellent! Subhūti, you skillfully perform the Buddha's work, being able, for the sake of the Bodhisattva Mahāsattvas, to inquire into this meaning.

Subhūti, the Bodhisattva Mahāsattvas, if they are able to dedicate to the Dharma-realm and the Dharma-nature in this way, then they have knowledge and vision just like that of the Buddhas, the World-Honored Ones. In regard to the wholesome roots they understand clearly in accordance with reality, whether as substance, whether as mark, whether as self-nature, whether as Dharma-nature, knowing clearly that there is no arising, nor is there anything attained.

Dedication in this way is acknowledged by me to have capacity; I also rejoice in it. Such an aggregate of merit is immeasurable, boundless, and beyond all reckoning.

Subhūti, suppose that all the sentient beings in the thousand-million-fold great-thousand world-systems were each and every one to cultivate the ten wholesome Courses of Action, the aggregate of merit obtained would be very great in amount, yet this Bodhisattva Mahāsattva who arouses the most excellent mind and dedicates to the Dharma-realm, the aggregate of merit thereby obtained, compared with the aggregate of merit above, is supreme, utmost, most excellent, most sublime, vast, beyond measure, unequalled, and incomparable.

Furthermore, Subhūti. Apart from this number, suppose that all the sentient beings in the thousand-million-fold great-thousand world-systems were each and every one to cultivate immeasurable practices of giving, and each and every one were to obtain the four dharmas of Dhyāna concentration, the four Formless concentrations, and the five Supernatural Powers; such practices of merit would be very great in amount. Yet this Bodhisattva Mahāsattva who arouses the most excellent mind and dedicates to the Dharma-realm, the aggregate of merit thereby obtained, compared with the aggregate of merit above, is supreme, utmost, most excellent, most sublime, vast, beyond measure, unequalled, and incomparable.