SUTRA OF THE GREAT PERFECTION OF WISDOM
VOLUME 433
Chapter 37: REJOICING AND DEDICATION (2)
Venerable Great Being, if a Great Bodhisattva truly knows that the meritorious deeds being cultivated are apart from the aggregates, sense fields, and elements; are also apart from the Perfection of Wisdom up to and including the Perfection of Giving; are also apart from the emptiness of the internal up to and including the emptiness of the non-existence of inherent nature; and are also apart from the Four Foundations of Mindfulness, broadly extending up to the eighteen exclusive qualities of a Buddha. This Great Bodhisattva, knowing truly the meritorious deeds being cultivated, then with profound mind rejoices and dedicates them toward the unsurpassed enlightenment.
Venerable Great Being, whichever Great Bodhisattva truly knows the apartness of rejoicing together with the performance of meritorious deeds, that is the inherent nature of rejoicing together with the performance of meritorious deeds.
Knowing truly the apartness of the Buddhas, the World-Honored Ones, that is the inherent nature of the Buddhas, the World-Honored Ones.
Knowing truly the apartness of virtuous merit and wholesome roots, that is the inherent nature of virtuous merit and wholesome roots.
Knowing truly the apartness of Hearers, Solitary Buddhas, and ordinary beings, that is the inherent nature of Hearers, Solitary Buddhas, and ordinary beings.
Knowing truly the apartness of the mind of rejoicing and dedicating toward the mind of great enlightenment, that is the inherent nature of rejoicing and dedicating toward the mind of great enlightenment.
Knowing truly the apartness of Great Bodhisattvas, that is the inherent nature of Great Bodhisattvas.
Knowing truly the apartness of the Perfection of Wisdom, that is the inherent nature of the Perfection of Wisdom; and up to the apartness of the Perfection of Giving, that is the inherent nature of the Perfection of Giving.
Knowing truly the apartness of the emptiness of the internal up to the emptiness of the non-existence of inherent nature, that is the inherent nature of the emptiness of the internal up to the emptiness of the non-existence of inherent nature.
Knowing truly the apartness of the Four Foundations of Mindfulness, that is the inherent nature of the Four Foundations of Mindfulness; broadly extending up to the apartness of the eighteen exclusive qualities of a Buddha, that is the inherent nature of the eighteen exclusive qualities of a Buddha.
Knowing truly the apartness of all the practices of Great Bodhisattvas, that is the inherent nature of all the practices of Great Bodhisattvas.
Knowing truly the apartness of the unsurpassed enlightenment of all Buddhas, that is the inherent nature of the unsurpassed enlightenment of all Buddhas.
This Great Bodhisattva practices the apartness of all such phenomena; this is the profound inherent nature of the Perfection of Wisdom, which itself can rejoice and dedicate toward unsurpassed enlightenment.
Venerable Great Being, if Great Bodhisattvas, regarding the virtuous merit and wholesome roots of the Thus Come Ones, Worthy, Perfectly Enlightened Ones who have passed into extinction, and their disciples, wish to generate the mind of rejoicing and dedication toward unsurpassed enlightenment, they should rejoice and dedicate in this way, thinking: The Thus Come Ones, Worthy, Perfectly Enlightened Ones, and their disciples have all passed into extinction, yet their inherent nature is not existent; virtuous merit and wholesome roots are likewise so. The arising of my mind of rejoicing and dedication toward unsurpassed enlightenment, together with the nature of dedication toward unsurpassed enlightenment, are also likewise so.
Having understood in this way, they generate the mind of rejoicing and dedication toward unsurpassed enlightenment regarding these wholesome roots; there is no inverted perception, no inverted mind, and no inverted view.
If a Great Bodhisattva, taking attachment to characteristics as the means, practices the Perfection of Wisdom, and regarding the virtuous merit and wholesome roots of the Thus Come Ones, Worthy, Perfectly Enlightened Ones and their disciples who have passed into extinction, attaches to characteristics while rejoicing and dedicating toward unsurpassed enlightenment, this is not perfect rejoicing and dedication. Because the virtuous merit and wholesome roots of the disciples and past Buddhas are neither characteristics, nor non-characteristics, nor objects of grasping. This Great Bodhisattva, because of attachment to characteristics, thinks of generating the mind of rejoicing and dedication toward unsurpassed enlightenment; therefore, it is not perfect rejoicing and dedication. For this reason, there is inverted perception, inverted mind, and inverted view.
If a Great Bodhisattva, taking non-attachment to characteristics as the means, practices the Perfection of Wisdom, and regarding the virtuous merit and wholesome roots of all Buddhas and those disciples, is free from characteristics while rejoicing and dedicating toward unsurpassed enlightenment, this is called perfect rejoicing and dedication. For this reason, the rejoicing and dedication of that Great Bodhisattva has no inverted perception, no inverted mind, and no inverted view.
At that time, the Great Bodhisattva Maitreya asked the Venerable Subhuti:
“Venerable, how is it that a Great Bodhisattva, regarding the virtuous merit and wholesome roots of the Thus Come Ones, Worthy, Perfectly Enlightened Ones and their disciples, rejoices together with the performance of meritorious deeds, yet completely does not grasp characteristics, while still being able to rejoice and dedicate toward unsurpassed enlightenment?”
Subhuti replied:
“Venerable Great Being, you should know that the study of the Perfection of Wisdom by Great Bodhisattvas possesses skillful means. Although there is no grasping of characteristics, there is accomplishment through action; not being separate from the Perfection of Wisdom, they can correctly give rise to rejoicing in merit and in performing meritorious deeds, and dedicate them toward unsurpassed enlightenment. Therefore, Great Bodhisattvas who wish to accomplish their practices and vows should study the Perfection of Wisdom.”
The Great Bodhisattva Maitreya said:
“Venerable Subhuti, do not speak such words. Why? Because regarding the Perfection of Wisdom, the Buddhas, the World-Honored Ones, and their disciples who have accomplished virtuous merit and wholesome roots, all are neither possessed nor obtainable; the meritorious deeds that are rejoiced in are likewise neither possessed nor obtainable; the mind of dedication toward unsurpassed enlightenment that arises is likewise neither possessed nor obtainable. Therefore, when a Great Bodhisattva practices the Perfection of Wisdom, they should contemplate in this way. Since the natures of the virtuous merit and wholesome roots of past Buddhas and their disciples have all become quiescent, the meritorious deeds rejoiced in and the nature of the arising of the mind of dedication toward unsurpassed enlightenment are also completely quiescent.
If I, regarding the virtuous merit and wholesome roots of all Thus Come Ones, Worthy, Perfectly Enlightened Ones and their disciples, grasp characteristics and make discriminating distinctions, and regarding the act of rejoicing together with performing meritorious deeds and generating the mind of dedication toward unsurpassed enlightenment, grasp characteristics and make discriminating distinctions, then that is a means based on attachment to discriminating characteristics. If one gives rise to the mind of rejoicing and dedication toward unsurpassed enlightenment, the Buddhas, the World-Honored Ones, completely do not approve of it, nor do they rejoice in it. Why? Because regarding the Buddhas, the World-Honored Ones, and their disciples who have passed into extinction, grasping characteristics and making distinctions, rejoicing and dedicating toward unsurpassed enlightenment, is considered an extremely great attachment.
Therefore, Great Bodhisattvas who wish to correctly generate rejoicing and dedication toward unsurpassed enlightenment regarding the virtuous merit and wholesome roots of the Buddhas and their disciples should not, from that, give rise to any sense of attainment or grasping characteristics and making distinctions in rejoicing and dedication. If from that they give rise to a sense of attainment, grasp characteristics, and make distinctions in rejoicing and dedication, the Buddha does not regard it as having great benefit. Why? Because such a mind of rejoicing and dedication is a false conceptual discrimination, called mixed with poison.
For example, food that is filled with excellent, fragrant, and delicious flavors but has poison mixed into it: a foolish person of shallow wisdom, craving to eat, consumes it. Although after eating it they initially feel pleased and find it delicious, afterward, when the food has been digested, that person will suffer various forms of pain, even leading to death or coming close to death.
Likewise, some sentient beings do not skillfully uphold, do not carefully examine the words and meanings of the profound Perfection of Wisdom, do not skillfully read and recite it, and do not understand its profound meaning. They then say to those who possess the seeds of the Great Vehicle:
‘Good son, come here! Regarding all Thus Come Ones, Worthy, Perfectly Enlightened Ones of the past, future, and present, from the time they first generated the mind until they attained unsurpassed enlightenment, turned the wondrous Dharma wheel, transformed and liberated immeasurable sentient beings, entered the realm of Nirvana without remainder, and until the Dharma disappeared:
Throughout that endlessly long period of time, whether they cultivated the Perfection of Wisdom up to the Perfection of Giving, with wholesome roots that have been accumulated, will be accumulated, and are being accumulated; or whether they abided in the emptiness of the internal up to the emptiness of the non-existence of inherent nature, with wholesome roots that have been accumulated, will be accumulated, and are being accumulated; or whether they cultivated the Four Meditations, the Four Immeasurables, and the Four Formless Concentrations, with wholesome roots that have been accumulated, will be accumulated, and are being accumulated; or whether they cultivated the Four Foundations of Mindfulness up to the Eightfold Noble Path, with wholesome roots that have been accumulated, will be accumulated, and are being accumulated; and likewise up to whether they cultivated the ten powers of a Buddha up to the eighteen exclusive qualities of a Buddha, with wholesome roots that have been accumulated, will be accumulated, and are being accumulated; or whether they purified Buddha-fields and brought about the accomplishment of sentient beings, with wholesome roots that have been accumulated, will be accumulated, and are being accumulated; or whether the Thus Come Ones, Worthy, Perfectly Enlightened Ones possessed the aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision; or the wisdom of all, the wisdom of the path aspect, and the wisdom of all aspects; or the qualities of not forgetting and constant equanimity, together with countless, immeasurable, boundless other excellent virtues; or all wholesome roots of the Buddha’s disciples, both contaminated and uncontaminated; or whether the Thus Come Ones, Worthy, Perfectly Enlightened Ones have, are, and will bestow predictions of the virtues of the fruit of Solitary Buddha enlightenment upon gods, humans, and others or the accumulated, will-be-accumulated, and currently accumulating roots of goodness of Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, humans and non-humans… If virtuous men and virtuous women generate rejoicing and dedication of merit toward these meritorious roots of goodness. Thus, gathering all of them together and comparing them with the rejoicing in the present, together with all sentient beings equally dedicating them toward the unsurpassed state of Enlightenment?
The rejoicing and dedication of merit spoken of above uses the expedient means of something conditioned by attainment and discriminating attachment to characteristics. It is like using food mixed with poison: at first it appears beneficial, but later it causes harm. This is not perfected rejoicing and dedication of merit. Why? Because using attainment and discriminating attachment to characteristics as expedient means to arouse the mind of rejoicing and dedication of merit has causes and conditions, has mental intention, has conceptual elaboration, has obstruction, and has faults; it is not in accordance with Prajñāpāramitā. That person is mixed with poisons and is therefore called one who slanders the Buddha, does not follow the Buddha’s teachings, explains incorrectly according to the Dharma, and speaks contrary to reason. Sentient beings who possess the seeds of a Bodhisattva should not follow that person’s words to cultivate and learn.
Therefore, Great Virtuous One, how should one speak so that virtuous men and virtuous women abiding in the Bodhisattva Vehicle may practice? They should rejoice and dedicate merit regarding the meritorious roots of goodness of the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, together with their disciples of the past, future, and present. This means that those Buddhas, from the time they first generated the mind of awakening until they attained the unsurpassed state of Enlightenment, turned the wondrous Dharma wheel, transformed and liberated immeasurable sentient beings, entered the realm of Nirvāṇa without remainder until the Dharma disappeared. Throughout that period, whether they cultivated Prajñāpāramitā up to Dāna-pāramitā, they accumulated roots of goodness. Expanding on this, virtuous men and virtuous women should generate rejoicing and dedication of merit toward these virtues. How should virtuous men and virtuous women abiding in the Bodhisattva Vehicle generate rejoicing and dedication of merit toward those meritorious roots of goodness and dedicate them toward the unsurpassed state of Enlightenment?
The Elder Subhūti said:
Great Bodhisattva, virtuous men and virtuous women abiding in the Bodhisattva Vehicle who practice Prajñāpāramitā, if they wish not to slander the World-Honored Buddhas when generating the mind of rejoicing and dedication of merit, should think in this way: Just as the unsurpassed Buddha wisdom of the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, completely and thoroughly knows the meritorious roots of goodness, knowing that they have such nature, such characteristics, and such dharmas, and is able to rejoice in them; I too should now rejoice in the same way. Just as the unsurpassed Buddha wisdom of the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, completely and thoroughly knows them and therefore dedicates such meritorious deeds toward the unsurpassed state of Enlightenment, I too should now dedicate them in the same way.
Virtuous men and virtuous women abiding in the Bodhisattva Vehicle should generate the mind of rejoicing and dedication of merit in this way toward the meritorious roots of goodness of the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, and their disciples. If they generate the mind of rejoicing and dedication of merit in this way, they do not slander the Buddha, they follow the Buddha’s teachings, they explain according to the Dharma, and they speak in accordance with reason. This great Bodhisattva who generates such a mind of rejoicing and dedication of merit is not mixed with poison and will certainly attain the great ambrosial Mahāparinirvāṇa.
Great Bodhisattva, virtuous men and virtuous women abiding in the Bodhisattva Vehicle who practice Prajñāpāramitā, regarding the meritorious roots of goodness of the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, together with their disciples, should generate the mind of rejoicing and dedication of merit in this way: Form up to consciousness does not fall into the Desire Realm, the Form Realm, or the Formless Realm; if it does not fall into the three realms, then it does not belong to the past, future, or present.
The eye faculty up to the mind faculty do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The objects of form up to the objects of phenomena do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The eye element up to the mind element do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The form element up to the Dharma element do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The eye-consciousness element up to the mind-consciousness element do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
Eye-contact up to mind-contact do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
Prajñāpāramitā up to Dāna-pāramitā do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The emptiness of inner phenomena up to the emptiness of the lack of self-nature of phenomena do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The Four Foundations of Mindfulness up to the Eightfold Noble Path do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
Thus, up to the ten powers of the Tathāgata and up to the eighteen unique qualities of a Buddha do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
Suchness, the Dharma Realm, Dharma-nature, ultimate reality, the realm of fixed Dharma, the abiding nature of Dharma, and the inconceivable realm do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
The Dharma of not forgetting and the nature of constant equanimity do not fall into the Desire Realm, the Form Realm, or the Formless Realm; if they do not fall into the three realms, then they do not belong to the past, future, or present.
Rejoicing and dedication of merit should also be understood in the same way. Why? Because those dharmas are empty by their own nature, therefore they do not fall into the three realms and are not dependent upon the three times.
Rejoicing and dedication of merit is likewise so, meaning that the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones are empty by their own nature, therefore they do not fall into the three realms and are not dependent upon the three times.
The merits of the Buddhas are empty by their own nature, therefore they do not fall into the three realms and are not dependent upon the three times.
Śrāvakas, Pratyekabuddhas, Devas, humans, and others are empty by their own nature, therefore they do not fall into the three realms and are not dependent upon the three times.
Those roots of goodness are empty by their own nature, therefore they do not fall into the three realms and are not dependent upon the three times.
The rejoicing itself is empty by its own nature, therefore it does not fall into the three realms and is not dependent upon the three times.
The Dharma that is the object of dedication is empty by its own nature, therefore it does not fall into the three realms and is not dependent upon the three times.
The person who is the agent of dedication is empty by their own nature, therefore they do not fall into the three realms and are not dependent upon the three times.
If a Great Bodhisattva, while practicing Prajñāpāramitā, correctly knows according to reality form up to consciousness, then they do not fall into the three realms and are not dependent upon the three times.
If they do not fall into the three realms and are not dependent upon the three times, then they cannot use attachment to characteristics as an expedient means, nor use attainment as an expedient means, to generate rejoicing and dedication of merit toward the unsurpassed state of Enlightenment. Why? Because all forms and phenomena are unborn by their own nature. If a phenomenon is unborn, then it is not possessed; therefore, one cannot use that unpossessed phenomenon to rejoice in and dedicate what is unpossessed.
Correctly knowing according to reality the eye faculty up to the mind faculty is likewise so. Correctly knowing according to reality the objects of form up to the objects of phenomena is likewise so.
Correctly knowing according to reality the eye element up to the Dharma element is likewise so. Correctly knowing according to reality the form element up to the Dharma element is likewise so.
Correctly knowing according to reality the eye-consciousness element up to the mind-consciousness element is likewise so.
Correctly knowing according to reality eye-contact up to mind-contact is likewise so. Correctly knowing according to reality the feelings arising dependent upon eye-contact, up to the feelings arising dependent upon mind-contact, is likewise so.
Correctly knowing according to reality Prajñāpāramitā up to Dāna-pāramitā is likewise so.
Correctly knowing according to reality the emptiness of inner phenomena up to the emptiness of the lack of self-nature of phenomena is likewise so.
Knowing truly and exactly the Four Foundations of Mindfulness up to the Eightfold Noble Path is likewise so.
Knowing truly and exactly the Ten Powers of the Tathāgata up to the Eighteen Unshared Buddha Qualities is likewise so.
Knowing truly and exactly such things as true thusness, the dharma realm, the nature of phenomena, ultimate reality, the fixed nature of phenomena, the abiding nature of phenomena, and the inconceivable realm is likewise so.
Knowing truly and exactly the aggregates of discipline, the aggregates of concentration, the aggregates of wisdom, the aggregates of liberation, and the aggregates of the knowledge and vision of liberation is likewise so.
Knowing truly and exactly the wisdom of all things, the wisdom of the aspects of the path, and the wisdom of all aspects is likewise so.
Knowing truly and exactly the dharma of not forgetting, the nature of always equanimous relinquishment, not falling into the three realms, and not being dependent on the three times; if one does not fall into the three realms and is not dependent on the three times, then one cannot use characteristics as a means, nor use attainment as a means, to generate rejoicing and dedication toward unsurpassed perfect enlightenment. Why? Because the dharma of not forgetting and the nature of always equanimous relinquishment are unborn by their own nature; if a phenomenon is unborn, then there is nothing to possess, and therefore one cannot take that non-possessive dharma and dedicate it through rejoicing toward non-possession.
This Great Bodhisattva, generating such rejoicing and dedication toward unsurpassed perfect enlightenment without mixing it with poison, will certainly attain the great nectar of Mahāparinirvāṇa.
Good men and good women abiding in the Bodhisattva vehicle, if they use characteristics as a means, or use attainment as a means, and generate rejoicing and dedication toward the merits and roots of virtue of the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones and their disciples, you should know that this is erroneous rejoicing and dedication. This erroneous mind of rejoicing and dedication is not praised by the Buddhas, the World-Honored Ones. Such rejoicing and dedication is not something praised by the Buddhas, the World-Honored Ones; it cannot perfect the perfection of generosity, pure morality, patience, diligence, meditative concentration, and wisdom; nor can it perfect emptiness of the internal up to emptiness of the self-nature of emptiness; nor can it perfect the Four Foundations of Mindfulness up to the Eightfold Noble Path; and likewise it cannot perfect the Ten Powers of the Tathāgata up to the Eighteen Unshared Buddha Qualities; nor can it perfect the wisdom of all things, the wisdom of the aspects of the path, and the wisdom of all aspects; nor can it perfect the dharma of not forgetting and the nature of always equanimous relinquishment.
Because these virtues are not perfected, it cannot bring about the accomplishment of sentient beings and the purification and adornment of Buddha realms. Because it cannot bring about the accomplishment of sentient beings and the purification and adornment of Buddha realms, it cannot attain unsurpassed perfect enlightenment. Why? Because that person has generated rejoicing and dedication with characteristics, with attainment, mixed with poison.
O Great Sage, when Great Bodhisattvas cultivate the perfection of wisdom, they should reflect: “All Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions of worlds do not know truly and exactly that there exists such a dharma of merits and roots of virtue upon which one may rely to generate rejoicing and dedication without contradiction. Now I too rely upon such a dharma to generate rejoicing and dedication toward unsurpassed perfect enlightenment.” This is the arising of correct rejoicing and dedication. Through this correct mind, one will certainly attain unsurpassed perfect enlightenment.
At that time, the World-Honored One praised Venerable Subhūti:
“Excellent, excellent! Subhūti, now you have done the work done by the Buddhas for all Great Bodhisattvas. That is, you have skillfully explained for all Great Bodhisattvas the words of rejoicing and dedication that do not contradict. Having spoken such words of rejoicing and dedication, you then take the absence of characteristics as the means, non-grasping as the means, non-arising and non-ceasing as the means, non-defilement and non-purity as the means, the non-self-nature of self-nature as the means, the emptiness of own characteristics as the means, emptiness of self-nature as the means, the dharma realm as the means, true thusness as the means, the nature of phenomena as the means, the nature of non-deception as the means, ultimate reality as the means, and the inconceivable realm as the means.
Subhūti, suppose that all sentient beings in a trichiliocosm world system were to accomplish the ten paths of wholesome action, the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges. What do you think? Would these sentient beings possess great merit?”
Venerable Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said:
“Subhūti, if good men and good women generate rejoicing and dedication toward the merits and roots of virtue of the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones and their disciples without attachment or clinging, the merit they obtain is extremely great, greater than the previous case, beyond calculation or measure.
Subhūti, these good men and good women, through generating such rejoicing and dedication, possess wholesome roots that are the most honored, most excellent, most supreme, most beautiful and wondrous, most exalted, and incomparable.
Subhūti, suppose that all sentient beings in a trichiliocosm world system attained the fruits of Stream Enterer, Once Returner, Non-Returner, Arhatship, and Pratyekabuddhahood. There are good men and good women who, throughout their entire lives, offer countless kinds of robes, food, bedding, medicines, and other necessities to those Stream Enterers up to Pratyekabuddhas, respectfully making offerings, honoring and praising them. What do you think? Through this cause and condition, would these good men and good women obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said:
“Subhūti, if good men and good women generate rejoicing and dedication toward the merits and roots of virtue of the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones and their disciples without attachment or clinging, the merit they obtain is extremely great, greater than the previous case.
Subhūti, these good men and good women, having generated such rejoicing and dedication, possess wholesome roots that are supreme, highest, perfect, wondrous, most exalted, unsurpassed, and incomparable.
Subhūti, suppose all sentient beings in a trichiliocosm world system were all progressing toward unsurpassed perfect enlightenment. If all sentient beings throughout the ten directions of worlds, as numerous as the sands of the Ganges River, each one likewise progressing toward unsurpassed perfect enlightenment, and at every place where those Great Bodhisattvas were, they offered countless kinds of clothing, food, bedding, medicines, and other necessities, together with extremely beautiful and desirable objects, for as many great eons as the sands of the Ganges River, respectfully making offerings, honoring and praising them. What do you think? Through this cause and condition, would these sentient beings obtain much merit?”
Bodhisattva Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much! Such merit is innumerable, immeasurable, boundless, without limit, impossible to calculate, and difficult to compare or measure by analogy.
World-Honored One, if such merit had a form, even worlds throughout the ten directions as numerous as the sands of the Ganges River would not be able to contain it.”
The Buddha said:
“Subhūti, excellent, excellent! The measure of that merit is exactly as you have said.
Subhūti, if good men and good women generate rejoicing and dedication toward the merits and roots of virtue of the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones and the assembly of disciples without attachment or clinging, the merit they obtain is extremely great, greater than the previous case.
Subhūti, these good men and good women, having generated such rejoicing and dedication, possess wholesome roots that are most honored, excellent, supreme, beautiful, wondrous, and incomparable.
Subhūti, if the former merit were compared with this merit, it would not equal even one hundredth part, one thousandth part, or even the smallest fractional part of it. Why? Subhūti, because those sentient beings regarding the ten paths of wholesome action, the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five superknowledges all use characteristics and the notion of attainment as means. Those good men and good women who offer countless kinds of robes, food, bedding, medicines, and other necessities to Stream Enterers, Once Returners, Non-Returners, Arhats, and Pratyekabuddhas throughout their lives, respectfully making offerings, honoring and praising them—the merit they obtain is all based on the notion of characteristics and attainment as means. Those sentient beings who offer countless kinds of robes, food, bedding, medicines, and other necessities, together with the finest beautiful and desirable objects, to assemblies of Bodhisattvas progressing toward unsurpassed enlightenment, respectfully making offerings, honoring and praising them for as many eons as the sands of the Ganges River—the merit they obtain is also based on the notion of characteristics and attainment as means.”
At that time, the Four Great Heavenly Kings, together with twenty thousand celestial sons and their retinues, bowed at the Buddha’s feet, joined their palms, and said:
“World-Honored One, only those Great Bodhisattvas are able to generate such vast rejoicing and dedication. That is, those Great Bodhisattvas, through skillful means, take the absence of characteristics as the means, take non-grasping as the means, take non-attachment as the means, take non-conceptual fabrication as the means, and generate genuine rejoicing and dedication toward the merits and roots of virtue of the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones and the assembly of disciples, directing it toward unsurpassed perfect enlightenment. Such arising of rejoicing and dedication does not fall into the two dharmas, does not abide within the two dharmas, and is neither attached nor defiled.”
At that time, Śakra, Lord of the Devas, together with countless hundreds of thousands of celestial sons, brought the finest heavenly flower garlands, fragrant ointments, powdered fragrances, clothing, jeweled necklaces, banners, canopies, rare and precious jewels, and heavenly music to make offerings to the Buddha. They bowed at His feet, joined their palms, and said:
“World-Honored One, only those Great Bodhisattvas are able to generate such vast rejoicing and dedication. That is, through skillful means, the Great Bodhisattvas take the absence of characteristics as the means, take non-grasping as the means, take non-attachment as the means, take non-conceptual fabrication as the means, and generate genuine rejoicing and dedication toward the merits and roots of virtue of the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones and the assembly of disciples, directing it toward unsurpassed perfect enlightenment. Such arising of rejoicing and dedication does not fall into the two dharmas, does not abide within the two dharmas, and is neither attached nor defiled.”
At that time, the celestial sons Suyāma, Saṃtuṣita, Nirmāṇarati, and Paranirmitavaśavartin, together with one thousand celestial sons and their retinues, brought various excellent heavenly flower garlands, fragrant ointments, powdered fragrances, clothing, jeweled necklaces, banners and jeweled canopies, rare and precious jewels, and heavenly music to make offerings to the Buddha. They bowed at His feet, joined their palms, and said:
“World-Honored One, only those Great Bodhisattvas are able to generate such vast rejoicing and dedication. That is, the Great Bodhisattvas use skillful means, taking the absence of characteristics as the means, taking non-grasping as the means, taking non-attachment as the means, taking non-conceptual fabrication as the means. Regarding the merits and roots of virtue of the Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones and the assembly of disciples, they genuinely generate rejoicing and dedication toward unsurpassed perfect enlightenment. Such arising of rejoicing and dedication does not fall into the two dharmas, does not abide within the two dharmas, and is neither attached nor defiled.”
The Great Brahmā King together with countless hundreds of thousands of myriads of millions of Brahmā assemblies came, bowed at the Buddha’s feet, joined their palms respectfully, and said together:
“Extraordinary, World-Honored One! Those Great Bodhisattvas are protected by skillful means while practicing the perfection of wisdom; therefore they surpass by far the wholesome roots cultivated by good men and good women who still possess characteristics and attainment but lack skillful means.”
At that time, from the Pure Light Heaven up to the Akaniṣṭha Heaven, together with countless hundreds of thousands of myriads of millions of celestial assemblies of the same kind, came before the Buddha, bowed at His feet, joined their palms respectfully, and said together:
“Extraordinary, World-Honored One! Those Great Bodhisattvas are protected by skillful means while practicing the perfection of wisdom; therefore they surpass by far the wholesome roots cultivated by good men and good women who still possess characteristics and attainment but lack skillful means.”
The Buddha said to the Four Great Heavenly Kings and the heavens up to the Akaniṣṭha Heaven:
Suppose all sentient beings throughout the three-thousand great-thousand worlds arouse the aspiration for the unsurpassed, supreme Enlightenment. With regard to all Tathāgatas, Worthy of Right and Universal Enlightenment, in the worlds of the ten directions, of the past, future, and present, from the time they first aroused the mind until they attained unsurpassed, supreme Enlightenment, turned the wondrous Dharma wheel, transformed and liberated immeasurable sentient beings, entered the realm of Nirvāṇa without remainder, until the Dharma became extinct: throughout that entire period, they cultivated generosity up to the perfection of wisdom, in accordance with wholesome roots; or they abided in the emptiness within up to the emptiness of the emptiness of intrinsic nature, in accordance with wholesome roots; or cultivated the four foundations of mindfulness up to the eighteen exclusive Buddha-dharmas, in accordance with wholesome roots; or cultivated immeasurable and boundless Buddha-dharmas, in accordance with wholesome roots; or whatever wholesome roots were possessed by disciples; or whatever precepts aggregates, concentration aggregates, wisdom aggregates, liberation aggregates, liberation-knowledge-and-vision aggregates, and immeasurable, boundless other Buddha-dharmas the Tathāgatas, Worthy of Right and Universal Enlightenment, possessed; or the true Dharma taught by the Tathāgatas; or, relying on that true Dharma, cultivated the three fields of meritorious deeds: generosity, morality, and cultivation; or, relying on that true Dharma, diligently practiced and attained the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha Enlightenment, or entered the right nature of separation from birth as a Bodhisattva; or whatever wholesome roots were cultivated by sentient beings through generosity, pure morality, patience, diligence, meditative absorption, and wisdom. Gathering together and measuring all such events, using signs as a means, using attainment as a means, using attachment as a means, using conceptual fabrication as a means, using duality and non-duality as a means, they rejoice in them in the present. Having rejoiced, they dedicate them toward unsurpassed, supreme Enlightenment.
There are virtuous sons and virtuous daughters who arouse the mind directed toward unsurpassed, supreme Enlightenment. Regarding all Tathāgatas, Worthy of Right and Universal Enlightenment, in the worlds of the ten directions, of the past, future, and present, from the time they first aroused the mind until they accomplished unsurpassed, supreme Enlightenment, turned the wondrous Dharma wheel, transformed and liberated immeasurable sentient beings into the realm of Nirvāṇa without remainder, until the Dharma became extinct: throughout that endless period of time, they cultivated generosity up to the perfection of wisdom in accordance with wholesome roots. Expanding on this, including all wholesome roots leading from generosity, pure morality, patience, diligence, meditative absorption, and wisdom cultivated by sentient beings, they gather together and measure all such events, and, using non-signs as a means, using non-attainment as a means, using non-attachment as a means, using non-conceptual fabrication as a means, using non-duality and non-non-duality as a means, they rejoice in them in the present. Having rejoiced, they dedicate them toward unsurpassed, supreme Enlightenment. These virtuous sons and virtuous daughters’ rejoicing and dedication regarding other wholesome roots is superior, supreme, unsurpassed, excellent and wondrous, incomparable to anything else. Compared with the rejoicing and dedication of the previous sentient beings, it surpasses it a hundred times, a thousand times, a hundred thousand times, and even exceeds it by the utmost numerical measure.
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, as the Buddha has taught, the rejoicing and dedication of virtuous sons and virtuous daughters regarding other wholesome roots is supreme, superior, unsurpassed, excellent and wondrous, incomparable to anything else.
“World-Honored One, by what standard of comparison is it said that such rejoicing and dedication regarding wholesome roots is supreme, superior, unsurpassed, excellent and wondrous, incomparable to anything else?”
The Buddha said:
“Subhūti, these virtuous sons and virtuous daughters, with regard to the wholesome roots of all Tathāgatas, Worthy of Right and Universal Enlightenment, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and all other sentient beings throughout the ten directions in the past, future, and present, neither take nor reject, neither boast nor despise, are neither with attainment nor without attainment, and realize that all dharmas are unborn and undestroyed, neither defiled nor pure, neither increasing nor decreasing, neither coming nor going, neither combining nor dispersing, neither entering nor exiting. They think:
‘Just as those past, future, and present dharmas are suchness, the Dharma realm, the nature of Dharma, the non-deceptive nature, the fixed Dharma, and the abiding Dharma, so too do I, regarding these wholesome dharmas, use non-attainment as a means, arouse true rejoicing, and, having rejoiced, dedicate these wholesome roots equally to sentient beings, together dedicating them toward unsurpassed, supreme Enlightenment.’
“Subhūti, compared with such rejoicing and dedication generated by a Great Bodhisattva, the Tathāgata says that, regarding other wholesome roots, it is supreme, superior, unsurpassed, excellent and wondrous, incomparable to anything else.
“Subhūti, such rejoicing and dedication surpasses other rejoicing and dedication by a hundredfold, a thousandfold, and even by the utmost numerical measure. Therefore the Tathāgata says that such generation of rejoicing is supreme, superior, unsurpassed, excellent and wondrous, incomparable, without equal.
“Subhūti, virtuous sons and virtuous daughters abiding in the Bodhisattva vehicle who wish to dedicate themselves toward all Tathāgatas, Worthy of Right and Universal Enlightenment, of the past, future, and present, from the time they first aroused the mind until they attained unsurpassed, supreme Enlightenment, turned the wondrous Dharma wheel, transformed and liberated immeasurable sentient beings, and entered the realm of complete Nirvāṇa: throughout that period they cultivated generosity up to the perfection of wisdom in accordance with wholesome roots, up to immeasurable and boundless Buddha-dharmas. Or the wholesome merits and roots of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and other sentient beings; the three fields of meritorious deeds of generosity, morality, and cultivation; and other wholesome roots. Gathering all such measurable events that arise in the present, they rejoice with a mind of dedication that does not contradict.
“They should think in this way:
“Form up to consciousness is equal to liberation. The eye faculty up to the mind faculty are equal to liberation. Forms up to dharmas are equal to liberation. The eye element up to the mind element are equal to liberation. The form element up to the Dharma element are equal to liberation. The eye-consciousness element up to the mind-consciousness element are equal to liberation. Eye-contact up to mind-contact are equal to liberation. The feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact are equal to liberation. The perfection of generosity up to the perfection of wisdom are equal to liberation. The emptiness within up to the emptiness of the emptiness of intrinsic nature are equal to liberation. The four foundations of mindfulness up to the eightfold noble path are equal to liberation. Thus, up to the ten powers of the Tathāgata and the eighteen exclusive Buddha-dharmas are equal to liberation. The precepts aggregate up to the liberation-knowledge-and-vision aggregate are equal to liberation. Regarding all dharmas, the generation of superior understanding is equal to liberation. The Buddhas of the past, future, and present are equal to liberation. All rejoicing is equal to liberation. All dedication is equal to liberation. The matured faculties and transformations of the Buddhas, the World-Honored Ones, and their disciples are equal to liberation. The Nirvāṇa attained by the Buddhas, the World-Honored Ones, and their disciples is equal to liberation. The matured faculties and transformations of all Pratyekabuddhas are equal to liberation. The Nirvāṇa attained by all Pratyekabuddhas is equal to liberation. The Dharma nature of the dharmas of Buddhas, World-Honored Ones, Śrāvakas, and Pratyekabuddhas is equal to liberation. The Dharma nature of all sentient beings and all dharmas is equal to liberation.
“Just as the nature of dharmas is not bound and not liberated, not impure and not pure, without beginning and without ending, not arising and not ceasing, not taken and not rejected, so the Tathāgata now rejoices in such wholesome merits and roots, gives these wholesome roots equally to sentient beings, and together dedicates them toward unsurpassed, supreme Enlightenment. Such rejoicing has no agent of rejoicing, because there is no object of rejoicing.
“Such dedication has no agent of dedication, because there is no object of dedication.
“Having generated such a mind of rejoicing and dedication, it neither moves nor remains still, because there is no arising and ceasing.
“Subhūti, this rejoicing and dedication of the Great Bodhisattva, compared with other rejoicing and dedication, is supreme, most honored, most excellent, unsurpassed, excellent and wondrous, incomparable, without equal.
“Subhūti, if a Great Bodhisattva accomplishes such rejoicing and dedication, they will quickly realize unsurpassed, supreme Enlightenment.
“Subhūti, if virtuous sons and virtuous daughters who aspire toward the Great Vehicle could, with regard to all Tathāgatas, Worthy of Right and Universal Enlightenment, and their assemblies of disciples in the present throughout the ten directions as numerous as the sands of the Ganges, use signs as a means and attainment as a means; throughout their entire lives continually offer various garments, food, bedding, medicines, necessities, and wonderfully desirable objects, respectfully making offerings, honoring, and praising them. After the Tathāgatas and their disciples enter Nirvāṇa, they take the relics and construct precious stupas, vast and high, adorned with the finest seven treasures, diligently day and night respectfully bowing and circumambulating them clockwise. They offer many beautiful flower garlands, perfumes, powdered incense, garments, jeweled necklaces, banners, canopies, rare precious gems, music, lamps, and so forth, respectfully making offerings, honoring, and praising them; using signs and attainment as means, they diligently cultivate generosity, pure morality, patience, diligence, meditative absorption, wisdom, and other wholesome roots.
“There are virtuous sons and virtuous daughters who aspire toward the Great Vehicle and, using non-signs and non-attainment as means, cultivate generosity up to the perfection of wisdom, in accordance with wholesome roots, through skillful means. Regarding all other wholesome merits and roots, they arouse true rejoicing, give these wholesome roots equally to sentient beings, and together dedicate them toward unsurpassed, supreme Enlightenment.
“These virtuous sons and virtuous daughters, because they rely on the perfection of wisdom through skillful means and practice rejoicing and dedication, surpass the merits accomplished by the previously mentioned virtuous sons and virtuous daughters who aspire toward the Great Vehicle by a hundredfold, a thousandfold, and even by the utmost numerical measure. Therefore it is said: such rejoicing and dedication regarding wholesome roots is supreme, superior, unsurpassed, excellent and wondrous, incomparable, without equal.
“Subhūti, Great Bodhisattvas who aspire toward the Great Vehicle should, using non-signs and non-attainment as means, diligently cultivate generosity, pure morality, patience, diligence, meditative absorption, and the perfection of wisdom in accordance with wholesome roots. Relying on the perfection of wisdom through skillful means, they should arouse true rejoicing toward the wholesome merits and roots of the Tathāgatas, Worthy of Right and Universal Enlightenment, and their assemblies of disciples. Having rejoiced, they give these wholesome roots equally to sentient beings and together dedicate them toward unsurpassed, supreme Enlightenment.
“Subhūti, if a Great Bodhisattva can, using non-signs and non-attainment as means, generate such rejoicing and dedication, this Great Bodhisattva will quickly realize unsurpassed, supreme Enlightenment, turn the wondrous Dharma wheel, and bring benefit and happiness to all sentient beings.”