THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 432
Chapter 36: THE SCRIPTURAL TEXT (2)
O Kāśika, if good men and good women teach all sentient beings in the continent of Jambudvīpa to all bring forth the aspiration to seek the unsurpassed Enlightenment. What do you think? Do these good men and good women, through this cause and condition, obtain much merit?
Śakra, Lord of Devas, replied:
“World-Honored One, they obtain very much! Well-Gone One, they obtain very much!”
The Buddha said:
“Kāśika, if good men and good women, regarding the Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to this profound Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and should develop correct faith and understanding in accordance with the Dharma-gate of Prajñāpāramitā that has been taught. If you develop correct faith and understanding, then you can cultivate and study this Prajñāpāramitā. If you can cultivate and study this Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will attain the unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case. Why? Kāśika, all Great Bodhisattvas, from those who have newly aroused the aspiration for unsurpassed Enlightenment up to Great Bodhisattvas abiding in the Ten Grounds, all originate from Prajñāpāramitā.
Kāśika, set aside the matter of sentient beings in Jambudvīpa. If good men and good women teach all sentient beings in the four great continents, or all sentient beings in a small thousand-world system, or all sentient beings in a medium thousand-world system, or all sentient beings in a three-thousand great thousand world system, or all sentient beings throughout the ten directions as numerous as the sands of the Ganges River, so that they all bring forth the aspiration to seek unsurpassed Enlightenment. What do you think? Do these good men and good women, through this cause and condition, obtain much merit?
Śakra, Lord of Devas, replied:
“World-Honored One, they obtain very much! Well-Gone One, they obtain very much!”
The Buddha said:
“Kāśika, if good men and good women, regarding the Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to this profound Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and develop correct faith and understanding according to the Dharma-gate of Prajñāpāramitā that has been taught. If you can develop correct faith and understanding, then you can cultivate and study this Prajñāpāramitā. If you can cultivate and study this Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will immediately attain unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case. Why? Kāśika, all Great Bodhisattvas, from those who have newly aroused the aspiration for unsurpassed Enlightenment up to Great Bodhisattvas abiding in the Ten Grounds, all originate from Prajñāpāramitā.
O Kāśika, if good men and good women teach all sentient beings in Jambudvīpa to abide in the stage of non-retrogression of Bodhisattvas. What do you think? Do these good men and good women, through this cause and condition, obtain much merit?
Śakra, Lord of Devas, replied:
“World-Honored One, they obtain very much! Well-Gone One, they obtain very much!”
The Buddha said:
“Kāśika, if good men and good women, regarding the Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to this profound Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and develop correct faith and understanding according to the Dharma-gate of Prajñāpāramitā. If you develop correct faith and understanding, then you can cultivate Prajñāpāramitā. If you can cultivate Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will immediately attain unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case. Why? Kāśika, all Great Bodhisattvas at the stage of non-retrogression up to unsurpassed Enlightenment all originate from Prajñāpāramitā.
Kāśika, set aside the matter of sentient beings in Jambudvīpa. If good men and good women teach all sentient beings in the four great continents, or all sentient beings in the small thousand-world system, or all sentient beings in the medium thousand-world system, or all sentient beings in the three-thousand great thousand world system, or all sentient beings throughout the ten directions as numerous as the sands of the Ganges River, so that they all abide in the stage of non-retrogression of Bodhisattvas. What do you think? Do these good men and good women, through this cause and condition, obtain much merit?
Śakra, Lord of Devas, replied:
“World-Honored One, they obtain very much! Well-Gone One, they obtain very much!”
The Buddha said:
“Kāśika, if good men and good women, regarding the Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to this profound Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and according to the Dharma-gate of Prajñāpāramitā that has been taught, develop correct faith and understanding. If you develop correct faith and understanding, then you can cultivate Prajñāpāramitā. If you can cultivate Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will immediately attain unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case. Why? Kāśika, all Great Bodhisattvas who do not regress up to unsurpassed Enlightenment all originate from Prajñāpāramitā.
O Kāśika, if all sentient beings in Jambudvīpa are directed toward unsurpassed Enlightenment, and there are good men and good women who, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and develop correct faith and understanding according to the Dharma-gate of Prajñāpāramitā that has been taught. If you develop correct faith and understanding, then you can cultivate Prajñāpāramitā. If you can cultivate Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will immediately attain unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
O Kāśika, set aside the matter of sentient beings in Jambudvīpa, or all sentient beings in the four great continents, or all sentient beings in the small thousand-world system, or all sentient beings in the medium thousand-world system, or all sentient beings in the three-thousand great thousand world system, or all sentient beings throughout the ten directions as numerous as the sands of the Ganges River, all directed toward unsurpassed Enlightenment. There are good men and good women who, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to this profound Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and develop correct faith and understanding according to the Dharma-gate of Prajñāpāramitā. If you develop correct faith and understanding, then you can cultivate Prajñāpāramitā. If you can cultivate Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will immediately attain unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
O Kāśika, if all sentient beings in Jambudvīpa have attained non-retrogression regarding unsurpassed Enlightenment. There are good men and good women who, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to this profound Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and develop correct faith and understanding according to the Dharma-gate of Prajñāpāramitā. If you develop correct faith and understanding, then you can cultivate Prajñāpāramitā. If you can cultivate Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will immediately attain unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
O Kāśika, set aside the matter of sentient beings in Jambudvīpa, or all sentient beings in the four great continents, or all sentient beings in the small thousand-world system, or all sentient beings in the medium thousand-world system, or all sentient beings in the three-thousand great thousand world system, or all sentient beings throughout the ten directions as numerous as the sands of the Ganges River, all of whom have attained non-retrogression regarding unsurpassed Enlightenment. There are good men and good women who, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. And say thus:
‘Good son, come here! You should, with sincere mind, listen to this profound Prajñāpāramitā, uphold it, recite it until thoroughly familiar, contemplate it correctly according to reason, and develop correct faith and understanding according to the Dharma-gate of Prajñāpāramitā. If you develop correct faith and understanding, then you can cultivate Prajñāpāramitā. If you can cultivate Prajñāpāramitā, then you can realize the Dharma-wisdom of All-Knowing. If you can realize the Dharma-wisdom of All-Knowing, then your cultivation of Prajñāpāramitā will increase, benefit, and become perfected. If your cultivation of Prajñāpāramitā increases, benefits, and becomes perfected, then you will immediately attain unsurpassed Enlightenment.’
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
O Kāśika, if good men and good women teach all sentient beings in Jambudvīpa to aspire toward unsurpassed Enlightenment and, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. If there are good men and good women who teach one sentient being and cause that person to become non-retrogressive regarding unsurpassed Enlightenment, and regarding Prajñāpāramitā employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand.
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
O Kāśika, set aside the matter of sentient beings in Jambudvīpa. If good men and good women teach all sentient beings in the four great continents, or all sentient beings in the small thousand-world system, or all sentient beings in the medium thousand-world system, or all sentient beings in the three-thousand great thousand world system, or all sentient beings throughout the ten directions as numerous as the sands of the Ganges River, all to aspire toward unsurpassed Enlightenment and, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. If there are good men and good women who teach one sentient being and cause that person to become non-retrogressive regarding unsurpassed Enlightenment and, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand.
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
O Kāśika, if good men and good women teach all sentient beings in Jambudvīpa to be non-retrogressive regarding unsurpassed Enlightenment and regarding Prajñāpāramitā employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. If one sentient being says:
‘Now I greatly wish to quickly attain unsurpassed Enlightenment and rescue the sentient beings suffering in the three evil paths.’
There are good men and good women who, in order to accomplish this matter, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand.
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
Why? Kāśika, Great Bodhisattvas abiding in the stage of non-retrogression do not need to rely upon the Dharma that has been taught, because they are certainly directed toward Great Bodhi; regarding unsurpassed Enlightenment, they certainly will not retreat. But those who rejoice in quickly attaining great awakening need to rely upon the Dharma that has been taught; in seeking to quickly attain unsurpassed Enlightenment, they contemplate the suffering of samsara experienced by all sentient beings and apply a mind of great compassion that is exceedingly profound and intense.
O Kāśika, set aside the matter of sentient beings in Jambudvīpa. If good men and good women teach all sentient beings in the four great continents, or all sentient beings in the small thousand-world system, or all sentient beings in the medium thousand-world system, or all sentient beings in the three-thousand great thousand world system, or all sentient beings throughout the ten directions as numerous as the sands of the Ganges River, all to attain the stage of non-retrogression and, regarding Prajñāpāramitā, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand. If one sentient being says:
‘Now I greatly wish to quickly attain unsurpassed Enlightenment and rescue sentient beings from the suffering of the three evil paths.’
There are good men and good women who, in order to accomplish this matter, employ limitless skillful and wondrous methods of exposition and meaning, and for the sake of others expound, present, clearly explain, and analyze its profound principles so that they may easily understand.
Kāśika, these good men and good women obtain immeasurably more merit than in the previous case.
Why? Kāśika, Great Bodhisattvas abiding in the stage of non-retrogression do not need to rely upon the Dharma that has been taught; regarding Great Bodhi, they are certainly directed toward it; regarding unsurpassed Enlightenment, they certainly do not retreat. But those who rejoice in quickly attaining great awakening need to rely upon the Dharma that has been taught; in seeking to quickly attain unsurpassed Enlightenment, they contemplate the suffering of samsara experienced by all sentient beings and apply a mind of great compassion that is exceedingly profound and intense.
At that time, Śakra, Lord of the Gods, said to the Buddha:
“World-Honored One, thus it is that the Great Bodhisattva is drawing ever nearer to the unsurpassed perfect enlightenment. Indeed, it is so, indeed, it is so! One should teach and transmit to him the Perfection of Giving through the Perfection of Wisdom; one should teach and transmit to him the inner emptiness through the emptiness of the non-existence of intrinsic nature; one should teach and transmit to him the four foundations of mindfulness through the eightfold noble path; and likewise, one should teach and transmit to him the ten powers of the Buddha through the eighteen unique qualities of a Buddha. One should provide him with robes, food, bedding, medicines, and all necessities, according to his needs, in order to make offerings to and support him.
“World-Honored One, if good sons and good daughters are able to use Dharma giving and material giving in this way to teach, transmit, make offerings to, and support that Great Bodhisattva, then these good sons and good daughters will attain far greater merit than in the previous case. Why is this so? World-Honored One, it is because that Great Bodhisattva must rely on such Dharma giving and material giving, teaching, transmission, offerings, and support in order to swiftly attain unsurpassed perfect enlightenment.”
At that time, Venerable Subhūti said to Śakra, Lord of the Gods:
“Excellent, excellent! Kāśika, you alone are able to encourage that Great Bodhisattva, and you are able to support that Great Bodhisattva; you are also able to assist that Great Bodhisattva. Now you have carried out the deeds that the Buddha’s noble disciples should rightly perform. Why is this so? Kāśika, the noble disciples of all Tathāgatas, wishing to bring benefit and happiness to sentient beings, skillfully encourage and assist that Great Bodhisattva so that he may swiftly approach unsurpassed perfect enlightenment. They use Dharma giving and material giving to teach, transmit, make offerings to, support, and diligently help that Great Bodhisattva so that he may swiftly attain unsurpassed perfect enlightenment. Why is this so? Because all Tathāgatas, Śrāvakas, Pratyekabuddhas, and the finest virtuous things in the world arise because of that Great Bodhisattva.
“Why is this so? Kāśika, if there were no Great Bodhisattvas who aroused the aspiration for unsurpassed perfect enlightenment, then there would be no Great Bodhisattvas who could learn the six perfections through the eighteen unique qualities of a Buddha. If there were no Great Bodhisattvas who learned the six perfections through the eighteen unique qualities of a Buddha, then there would be no Great Bodhisattvas who attained unsurpassed perfect enlightenment. If there were no Great Bodhisattvas who attained unsurpassed perfect enlightenment, then there would be no Tathāgatas, Śrāvakas, Pratyekabuddhas, or the finest virtuous things in the world.
“Kāśika, because there are Great Bodhisattvas who arouse the aspiration for unsurpassed perfect enlightenment, there are Great Bodhisattvas who can learn the six perfections through the eighteen unique qualities of a Buddha. Because there are Great Bodhisattvas who learn the six perfections through the eighteen unique qualities of a Buddha, there are Great Bodhisattvas who attain unsurpassed perfect enlightenment. Because there are Great Bodhisattvas who attain unsurpassed perfect enlightenment and turn the wondrous Dharma wheel, hells, animal realms, and ghost realms are brought to an end; the hosts of asuras can be diminished; the hosts of gods and humans can increase; and great kṣatriya families, great brāhmaṇa families, great elder families, and great householder families appear in the world. The gods of the Four Great Kings through the gods of Neither Perception nor Non-Perception also appear in the world. Furthermore, the Perfection of Giving through the Perfection of Wisdom, the inner emptiness through the emptiness of the non-existence of intrinsic nature, the four foundations of mindfulness through the eighteen unique qualities of a Buddha appear in the world. Moreover, the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the vehicle of Perfect Enlightenment appear in the world.”
**Chapter 37: REJOICING AND DEDICATION (1)**
At that time, the Great Bodhisattva Maitreya said to Venerable Subhūti:
“Venerable sir, if a Great Bodhisattva, using non-attainment as a skillful means, rejoices in whatever merits all sentient beings possess and together practices these meritorious deeds. If a Great Bodhisattva, using non-attainment as a skillful means, equally dedicates this rejoicing in these meritorious deeds on behalf of all sentient beings and jointly dedicates them toward unsurpassed perfect enlightenment. Or if other sentient beings practice rejoicing and dedication of meritorious deeds, or the meritorious deeds of other beings or of Śrāvakas and Pratyekabuddhas, namely the three meritorious practices of the nature of giving, the nature of morality, and the nature of cultivation. Or the four foundations of mindfulness through the eightfold noble path, or the three liberation doors, the eight liberations, the nine successive concentrations, the four unobstructed knowledges, the six superknowledges, and other meritorious deeds.
“Whatever merit this Great Bodhisattva has in rejoicing and dedicating is supreme, most honored, highest, most wondrous, most excellent, unsurpassed, incomparable with regard to the meritorious deeds of ordinary beings, Śrāvakas, and Pratyekabuddhas. Why is this so? Venerable sir, ordinary beings who cultivate meritorious deeds only bring freedom and happiness to themselves. Śrāvakas and Pratyekabuddhas who cultivate meritorious deeds only discipline, purify, and attain nirvāṇa for themselves. But whatever merits Great Bodhisattvas possess, they rejoice in and dedicate throughout all sentient beings so that they may be disciplined, pacified, and attain nirvāṇa.”
Venerable Subhūti asked the Great Bodhisattva Maitreya:
“Great Being, the rejoicing and dedication mind of this Great Bodhisattva extends throughout the immeasurable, innumerable, boundless worlds in the ten directions. In each and every world there are innumerable, immeasurable, boundless Buddhas who have entered nirvāṇa. From the time of first generating the aspiration until attaining unsurpassed perfect enlightenment, gradually until after entering the realm of non-residual nirvāṇa and until the extinction of the Dharma, during the intervening period, there are roots of virtue corresponding to the six perfections and roots of virtue corresponding to the immeasurable and boundless qualities shared and unshared with the Buddha of all sentient beings, Bodhisattvas, Pratyekabuddhas, and Śrāvakas.
“Or the three meritorious practices of the nature of giving, the nature of morality, and the nature of cultivation of ordinary disciples; or the undefiled wholesome roots belonging to trainees and non-trainees among the disciples of Śrāvakas. Or the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of the Tathāgata, Arhat, Perfectly Enlightened One, together with the immeasurable, innumerable, boundless Buddha qualities of great loving-kindness, great compassion, great joy, and great equanimity that benefit and bring happiness to all sentient beings, together with the true Dharma taught by all Buddhas.
“If anyone relies on that Dharma and diligently practices it, they attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, the Pratyekabuddha’s enlightenment, enter the right nature of freedom from birth for Bodhisattvas, and accomplish the various practices of Great Bodhisattvas. Thus, regarding the roots of virtue already possessed and the roots of virtue of other sentient beings associated with Tathāgatas, Arhats, Perfectly Enlightened Ones, Śrāvakas, Bodhisattvas, and their assemblies of disciples—whether presently abiding in the world or after nirvāṇa—all these roots of virtue are gathered together and presently rejoiced in. Having rejoiced, one then takes this rejoicing and performs such meritorious deeds together, distributes them equally to all sentient beings, and jointly dedicates them toward unsurpassed perfect enlightenment:
‘May I distribute these roots of virtue to all sentient beings, so that together we may proceed toward unsurpassed perfect enlightenment.’
“Having generated such a mind of rejoicing and dedication, this becomes supreme, most honored, highest, most wondrous, most excellent, unsurpassed, and incomparable among the causes giving rise to other meritorious deeds. What do you think, Great Being Maitreya? These Great Bodhisattvas, relying on such things as objects, give rise to the mind of rejoicing and dedication. Since there are objects upon which they rely, do these Great Bodhisattvas grasp characteristics?”
The Great Bodhisattva Maitreya replied:
“Venerable sir, when that Great Bodhisattva relies on this arising of things and generates the mind of rejoicing and dedication, in truth there is no object of reliance and no grasping of characteristics by that Bodhisattva.”
Venerable Subhūti said to the Great Bodhisattva Maitreya:
“Great Being, if there is no object of reliance and no grasping of characteristics, then the rejoicing and dedication mind of that Great Bodhisattva takes grasping characteristics as a skillful means, extending throughout the countless, immeasurable, boundless worlds in the ten directions. In each and every world, innumerable, immeasurable, boundless Buddhas have entered nirvāṇa. From the time of first generating the aspiration until the extinction of the Dharma, whatever roots of virtue and whatever roots of virtue of disciples are gathered together and presently rejoiced in, and are dedicated toward unsurpassed perfect enlightenment. Having generated such a mind of rejoicing and dedication, would this not be inverted? Just as one regards impermanent as permanent, suffering as happiness, non-self as self, and impure as pure—these are inverted perceptions, inverted minds, and inverted views. Here, grasping characteristics where there are no characteristics should likewise be the same.
“Great Being, since the object of reliance truly does not exist, the mind of rejoicing and dedication is likewise so. The roots of virtue and so forth are likewise so. Unsurpassed Bodhi is likewise so. The Perfections of Giving, Pure Morality, Patience, Diligence, Meditative Absorption, and Wisdom are likewise so. Expanding further, the eighteen unique qualities of a Buddha are likewise so.
“Great Being, if the object of reliance truly does not exist, the mind of rejoicing and dedication is likewise so; the roots of virtue and so forth are likewise so; unsurpassed Bodhi is likewise so; the six perfections are likewise so; and extending to the eighteen unique qualities of a Buddha are likewise so—what then is the object of reliance? What is the thing? What is the mind of rejoicing and dedication? What are the roots of virtue? What is unsurpassed Bodhi? What are the six perfections through the eighteen unique qualities of a Buddha that this Great Bodhisattva relies upon in such a manner and generates the mind of rejoicing and dedication toward unsurpassed perfect enlightenment?”
The Great Bodhisattva Maitreya replied to Venerable Subhūti:
“Venerable sir, if a Great Bodhisattva has long cultivated and learned the six perfections, has made offerings to immeasurable Buddhas, has planted roots of virtue through many lives, has made vast vows, has been supported by virtuous friends, and has fully learned the meaning of the emptiness of the intrinsic characteristics of all phenomena, then this Bodhisattva can, with regard to objects of reliance, generate the mind of rejoicing and dedication of roots of virtue and so forth toward unsurpassed Bodhi. Without grasping characteristics of the Blessed Buddhas and all phenomena, that Bodhisattva can generate the mind of rejoicing and dedication toward unsurpassed perfect enlightenment.
“This generation of the mind of rejoicing and dedication takes neither duality nor non-duality as a skillful means; takes neither possessing characteristics nor lacking characteristics as a skillful means; takes neither attainment nor non-attainment as a skillful means; takes neither defilement nor purity as a skillful means; and takes neither arising nor cessation as a skillful means. Regarding the object of reliance through unsurpassed perfect enlightenment, there is no grasping of characteristics. Because there is no grasping of characteristics, one does not remain within the cycle of inversion.
“There may be Bodhisattvas who have only recently cultivated the six perfections, who have never made offerings to immeasurable Buddhas, who in the past have not planted roots of virtue, who have not made vast vows, who have not received the support of many virtuous friends, and who have not fully learned the emptiness of the intrinsic characteristics of all phenomena. These Bodhisattvas, regarding the objects of reliance for rejoicing and dedication of roots of virtue and so forth, unsurpassed Bodhi, the Blessed Buddhas, and all phenomena, still generate the mind of rejoicing and dedication toward unsurpassed perfect enlightenment by relying on those characteristics. Because this rejoicing and dedication grasps characteristics, it remains within the cycle of inversion and is not true rejoicing and dedication toward unsurpassed perfect enlightenment.
“Venerable sir, one should not teach newly learning Mahāyāna Bodhisattvas, in their presence, the Perfection of Wisdom through the Perfection of Giving, the inner emptiness through the emptiness of the non-existence of intrinsic nature, the four foundations of mindfulness in detail through the eighteen unique qualities of a Buddha, and the entire meaning of the emptiness of the intrinsic characteristics of all phenomena. Why is this so? Venerable sir, although newly learning Mahāyāna Bodhisattvas may have a small amount of reverence and faith in such teachings, after hearing them they may quickly forget. And because they become fearful and doubtful, they may give rise to slander.
“If Great Bodhisattvas are irreversible, or have previously made offerings to immeasurable Buddhas, have planted roots of virtue in the past, have long made vast vows, and have received the support of many virtuous friends, then one should explain, elaborate, and reveal to them the entire Perfection of Wisdom through the Perfection of Giving, the inner emptiness through the emptiness of the non-existence of intrinsic nature, the four foundations of mindfulness in detail through the eighteen unique qualities of a Buddha, and the entire meaning of the emptiness of the intrinsic characteristics of all phenomena. Why is this so? Venerable sir, irreversible Great Bodhisattvas have previously made offerings to immeasurable Buddhas, have planted roots of virtue in the past, have long made vast vows, and have received the support of many virtuous friends. If they hear this Dharma, they can uphold it and never forget it, nor will they become fearful or slander it.
“Venerable sir, Great Bodhisattvas should use this mind of rejoicing and together perform meritorious deeds, dedicating them toward unsurpassed perfect enlightenment.”
At that time, Venerable Subhūti said to the Great Bodhisattva Maitreya:
“Great Being, Great Bodhisattvas should use the mind of rejoicing, perform meritorious deeds together, and dedicate them toward unsurpassed perfect enlightenment; that is, there is the object upon which the mind of rejoicing and dedication is applied. This object of application of mind never changes, and the object of reliance and these roots of virtue also never change. Here, what is called the object of application of mind? And what is taken as the object of reliance and the roots of virtue in speaking of rejoicing and dedication toward unsurpassed perfect enlightenment?
“This mind should not rejoice and dedicate with regard to itself, because two minds cannot arise simultaneously. The mind also cannot rejoice in and dedicate the self-nature of the mind. If a Great Bodhisattva, while practicing the Perfection of Wisdom, knows that all this Perfection of Wisdom does not exist, and likewise the Perfection of Giving does not exist, form does not exist; feeling, perception, formations, and consciousness do not exist; and even unsurpassed perfect enlightenment does not exist. This Great Bodhisattva knows that all phenomena have no existence, yet is still able to rejoice and perform meritorious deeds together, dedicating them toward unsurpassed perfect enlightenment. Such a mind of rejoicing and dedication does not belong to inversion, because it takes non-attainment as a skillful means.”
At that time, Śakra, Lord of the Gods, said to Venerable Subhūti:
“Venerable sir, when newly learning Mahāyāna Bodhisattvas hear such teachings, how can their minds avoid fear and doubt?
“Venerable sir, how can newly learning Mahāyāna Bodhisattvas dedicate their cultivation of roots of virtue toward unsurpassed perfect enlightenment?
“Venerable sir, how can newly learning Mahāyāna Bodhisattvas gather and uphold rejoicing together with meritorious deeds and dedicate them toward unsurpassed perfect enlightenment?”
Venerable Subhūti, through the blessings of the power of the Great Bodhisattva Maitreya, then said to Śakra, Lord of the Gods:
Kāśika, the newly learning Great Bodhisattvas of the Mahāyāna, if they cultivate the Prajñāpāramitā up to the Dāna-pāramitā, taking non-attainment as the means and taking signlessness as the means to embrace the Prajñāpāramitā up to the Dāna-pāramitā. Because of this cause and condition, these Great Bodhisattvas have many profound faiths and understandings regarding the inner emptiness up to the emptiness of the emptiness of self-nature, many profound faiths and understandings of the four foundations of mindfulness, and so on extensively up to the eighteen unshared Buddha dharmas, and they are always assisted by good spiritual friends. These good spiritual friends, using immeasurable Dharma gates and the most wondrous meanings of teachings, explain to those Bodhisattvas the Dharma corresponding to the Prajñāpāramitā, Dhyāna, Vigor, Patience, Pure Discipline, and Dāna-pāramitā. By this Dharma they instruct and transmit teachings, causing those persons eventually to enter the right nature of separation from birth for Bodhisattvas. If they have not yet entered the right nature of separation from birth, they also constantly do not leave the place of cultivating the Prajñāpāramitā up to the Dāna-pāramitā, the inner emptiness up to the emptiness of the emptiness of self-nature, the four foundations of mindfulness up to the eighteen unshared Buddha dharmas; they also extensively explain the deeds of Māra, causing those persons, after hearing them, not to have their minds increase or decrease regarding the deeds of Māra. Why? Because the nature of the karmic activities of Māra’s deeds is without existence and therefore cannot be grasped. They also use this Dharma to instruct and transmit teachings, until they cause them to enter the right nature of separation from birth for Bodhisattvas, allowing them to always draw near to the Buddha and plant wholesome roots in the presence of all Buddhas. Furthermore, because they receive nourishment from wholesome roots, they are always born into the families of Great Bodhisattvas until attaining the supreme enlightenment, and they never depart from wholesome roots.
Kāśika, newly learning Great Bodhisattvas of the Mahāyāna, if they obtain non-attainment as the means and signlessness as the means, encompassing all merits; if they have profound faith and understanding toward these merits, and are always assisted by good spiritual friends, then upon hearing such teachings their minds do not become frightened and they do not doubt.
Kāśika, newly learning Great Bodhisattvas of the Mahāyāna, according to their cultivation of the Dāna-pāramitā up to the Prajñāpāramitā, according to their abiding in the inner emptiness up to the emptiness of the emptiness of self-nature, according to their cultivation of the four foundations of mindfulness up to the eighteen unshared Buddha dharmas and the immeasurable, boundless other Buddha dharmas, should all take non-attainment as the means, take signlessness as the means, be equal together with all sentient beings, and dedicate [these merits] together toward supreme enlightenment.
Kāśika, newly learning Great Bodhisattvas of the Mahāyāna, throughout the innumerable, immeasurable, boundless worlds in the ten directions, all Tathāgatas, Arhats, Perfectly Enlightened Ones, who have exhausted all paths, ended the ways of conceptual proliferation, abandoned all burdens, broken through thorns, villages, and obstacles, cut off all bonds, are endowed with right wisdom, have minds liberated through goodness, and skillfully teach the Dharma. Those Tathāgatas, Arhats, Perfectly Enlightened Ones and their assemblies of disciples have accomplished the aggregates of discipline, concentration, wisdom, liberation, and knowledge and vision of liberation. They have also performed other merits as well, and have planted wholesome roots here, such as those of the great Kṣatriya families, great Brahmin families, great elder families, great householder families, and so forth, who have planted wholesome roots; or the gods from the Four Great Kings up to the gods of Paranirmitavaśavartin Heaven who have planted wholesome roots. Gathering all these together and comparing them with the arising in the present, when compared with another wholesome root of a mind of rejoicing, it is supreme, excellent, highest, wondrous, incomparable, and nothing can equal it. And with such rejoicing and such meritorious deeds, being equal together with all sentient beings, they dedicate them toward supreme enlightenment.
At that time, the Great Bodhisattva Maitreya asked the Venerable Subhūti:
“Venerable Great One, if newly learning Great Bodhisattvas of the Mahāyāna, by relying on the merits of the Buddhas and their assemblies of disciples, as well as gods and humans and others, who have planted wholesome roots, gather all of these together, compare them with the arising in the present, and regard the wholesome roots of another rejoicing mind as supreme, most honored, highest, wondrous, most excellent, unsurpassed, incomparable; and dedicate this wholesome root of rejoicing together with all sentient beings equally toward supreme enlightenment, why does this Great Bodhisattva not fall into inverted notions, inverted minds, or inverted views?”
The Venerable Subhūti replied to the Great Bodhisattva Maitreya:
“Great One, if a Great Bodhisattva, while remembering the merits of the Buddha and the assembly of disciples, does not give rise to the notion of the merits of Buddhas and the assembly of disciples; regarding the wholesome roots cultivated by gods and humans, does not give rise to the notion of the wholesome roots of gods and humans; regarding the rejoicing and dedication mind toward supreme enlightenment that has arisen, does not give rise to the notion of the rejoicing and dedication mind toward enlightenment. Such a Great Bodhisattva has aroused a rejoicing and dedication mind that has no inverted notions, no inverted mind, and no inverted views. If a Great Bodhisattva, while remembering the merits of the Buddha and the assembly of disciples, does not give rise to the notion of the merits of Buddhas and the assembly of disciples; regarding the wholesome roots cultivated by gods, gives rise to the notion of the wholesome roots of gods and humans; regarding the rejoicing and dedication mind toward supreme enlightenment that has arisen, gives rise to the notion that such a rejoicing and dedication mind toward enlightenment has arisen. Such a Great Bodhisattva, in giving rise to such a rejoicing and dedication mind, has inverted notions, an inverted mind, and inverted views.
Great One, if a Great Bodhisattva, with such a rejoicing mind, remembers all the wholesome roots and merits of Buddhas and their assemblies of disciples, correctly knows that this mind has already ceased changing and cannot be the object of rejoicing; correctly knows that this Dharma’s nature is also thus, and is not an object of rejoicing; and clearly and accurately knows that the nature of the mind that is the agent of dedication is also thus, and is not the agent of dedication; and clearly and accurately knows that the Dharma which is the object of dedication is also thus, and that this very Dharma is not the object of dedication. If one relies upon such teachings to rejoice and dedicate, that is correct and not false. Great Bodhisattvas should rejoice and dedicate in this way.
Great One, if a Great Bodhisattva enters all times of the past, future, and present, and regarding all Tathāgatas, Arhats, Perfectly Enlightened Ones, from the moment they first aroused the mind until they attained perfect enlightenment and until the Dharma has disappeared, throughout that infinitely long period, whatever merits or wholesome roots of Buddha disciples and Pratyekabuddhas arise through the Buddha’s Dharma; or whatever wholesome roots of ordinary beings arise through hearing Bodhisattvas teach the Dharma; or whatever wholesome roots of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans arise through hearing Bodhisattvas teach the Dharma; or whatever wholesome roots of great Kṣatriya families, great Brahmin families, great elder families, and great householder families arise through hearing Bodhisattvas teach the Dharma; or whatever wholesome roots of the assemblies of gods from the Four Great Kings up to Akaniṣṭha Heaven arise through hearing Bodhisattvas teach the Dharma; or whatever wholesome roots of good men and good women who, after hearing Bodhisattvas teach the Dharma, arouse the mind aspiring toward supreme enlightenment and diligently cultivate the practices of Bodhisattvas—gather all these together and, according to their correspondence, cause them to arise in the present, comparing them with other wholesome roots, they are supreme, most honored, highest, wondrous, most excellent, unsurpassed, incomparable. And with such a mind of rejoicing in wholesome roots, they equally share with all sentient beings and together dedicate them toward supreme enlightenment.
At such a time, if a person clearly and accurately understands that the dharmas which can be rejoiced in and dedicated never change, then the self-nature of the dharmas that have been rejoiced in and dedicated is empty. Although knowing this, they still rejoice and dedicate toward supreme enlightenment. And at such times, if a person clearly and accurately understands that there is absolutely no Dharma by which one can rejoice and dedicate within Dharma. Why? Because the self-nature of all dharmas is empty; within emptiness, there is no Dharma that can be rejoiced in and dedicated.
Although knowing this, they still rejoice and dedicate toward supreme enlightenment. If a Great Bodhisattva can rejoice and dedicate in this way while practicing the Prajñāpāramitā up to the Dāna-pāramitā, they have no inverted notions, no inverted mind, and no inverted views. Why? Because this Great Bodhisattva does not cling to the rejoicing mind, does not cling to the rejoicing in merits and wholesome roots, does not give rise to attachment to the dedicating mind, and does not cling to the dedications toward supreme enlightenment. Because there is no attachment, they do not fall into inverted mental states. A Bodhisattva who gives rise to such a rejoicing and dedication mind is called unsurpassed, because they have departed from all discriminating notions.