THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 504
Chapter 8: ACCUMULATION OF MERIT (2)
Furthermore, Kauśika, if any good man or good woman teaches one sentient being and causes that being to abide in the fruit of Stream-entry, they will obtain merit even greater than that gained by teaching all sentient beings in Jambudvīpa and causing them all to abide in the ten wholesome paths of action. Why is this? Because when sentient beings abide in the ten wholesome paths of action, they still have not completely escaped the realms of hell, animals, and hungry ghosts. If sentient beings abide in the fruit of Stream-entry, they will forever be liberated from the evil and dangerous destinies; how much more merit will be obtained by teaching them and causing them to abide in the fruits of Once-returning, Non-returning, and Arhatship, which will surpass the former merit by far.
Kauśika, if good men and good women teach all sentient beings in Jambudvīpa and cause them all to abide in the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship, they will gain much merit, but it still cannot compare with someone who teaches only one sentient being and causes that being to abide in Pratyekabuddha enlightenment. Why is this? Because the merit and virtue of Pratyekabuddha enlightenment surpasses that of Stream-entry and so forth by hundreds of thousands of times.
Kauśika, if good men and good women teach all sentient beings in Jambudvīpa and cause them all to abide in Pratyekabuddha enlightenment, although they gain much merit, it still cannot compare with someone who teaches one sentient being and enables that being to attain the supreme enlightenment. Why is this? Because if one teaches a sentient being to attain supreme enlightenment, then one ensures that the Buddha-eye in the world will not become extinct. Why is this? Kauśika, because through the existence of Great Bodhisattvas, there are the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha enlightenment; there are also Tathāgata Arhats, Fully Enlightened Ones who turn the wondrous Dharma wheel to save sentient beings. All Great Bodhisattvas rely upon the Prajñāpāramitā and thereby accomplish realization. Therefore, Kauśika, those good men and good women who transcribe the profound Prajñāpāramitā scriptures for others to read and recite—if they transcribe and widely disseminate them—they will obtain immeasurable and boundless merit greater than in the cases mentioned above. Why is this? Because within the profound secret treasury of the Prajñāpāramitā, up to the wholesome worldly and transcendent dharmas that rely upon this wholesome Dharma, the world will therefore have the great clans of Kṣatriyas and so forth up to great clans of householders; the Four Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception; there will also be the Perfection of Giving up to All-Aspect Knowledge; there will also be the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, and all Great Bodhisattvas practicing the supreme enlightenment of the Buddhas; there will also be the fruits of Stream-entry up to the fruits of the Buddhas.
Furthermore, Kauśika, set aside the matter of teaching sentient beings in Jambudvīpa. If good men and good women teach sentient beings in the four great continents and cause them all to abide in the ten wholesome paths of action, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in the four great continents. If good men and good women teach sentient beings in a minor thousand-world system and cause them all to abide in the ten wholesome paths of action, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in a minor thousand-world system. If good men and good women teach sentient beings in a middle thousand-world system and cause them all to abide in the ten wholesome paths of action, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in a middle thousand-world system. If good men and good women teach sentient beings in a great thousand-world system and cause them all to abide in the ten wholesome paths of action, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in a great thousand-world system. If good men and good women teach sentient beings in countless Ganges-sand-like worlds throughout the ten directions and cause them all to abide in the ten wholesome paths of action, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in countless Ganges-sand-like worlds throughout the ten directions. If good men and good women teach all sentient beings in all worlds throughout the ten directions and cause them all to abide in the ten wholesome paths of action, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, if good men and good women teach all sentient beings in Jambudvīpa and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, what do you think? Do these good men and good women obtain great merit through this cause and condition?
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, it is extremely great! Well-Gone One, it is extremely great!”
The Buddha said to Kauśika:
If any good man or good woman transcribes the profound Prajñāpāramitā scriptures for others to read and recite, and if they transcribe and widely circulate them, these good men and good women will obtain merit greater than the case above. Why is this? Kauśika, within the profound secret meaning of the Prajñāpāramitā, extending to all undefiled dharmas, there are the good men and good women who have learned, will learn, and are learning within it; or there are those who have entered, are entering, and will enter the right nature of separation from arising in the lineage of Śrāvakas, gradually progressing until they have realized, are realizing, and will realize the fruit of Arhatship; or there are those who have entered, are entering, and will enter the right nature of separation from arising in the lineage of Pratyekabuddhas, gradually progressing until they have realized, are realizing, and will realize Pratyekabuddha enlightenment; or there are those who have entered, are entering, and will enter the right nature of separation from arising in the lineage of Bodhisattvas, gradually cultivating the practices of Bodhisattvas, having attained, attaining, and will attain the supreme enlightenment.
Kauśika, within the profound secret treasury of the Prajñāpāramitā, all undefiled dharmas are taught. These are the Perfection of Giving up to All-Aspect Knowledge, or countless and boundless other Buddha-dharmas; all undefiled dharmas are taught herein.
Furthermore, Kauśika, if any good man or good woman teaches one sentient being and causes that being to abide in the fruit of Stream-entry, they will obtain merit even greater than teaching all sentient beings in Jambudvīpa and causing them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers. Why is this? Although sentient beings abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, they still do not escape the realms of hell, animals, and hungry ghosts. If sentient beings abide in the fruit of Stream-entry, they immediately bring an end to and escape the evil and dangerous destinies; how much more merit will be gained by teaching them to abide in the fruits of Once-returning, Non-returning, and Arhatship, which surpasses the above.
Kauśika, if good men and good women teach all sentient beings in Jambudvīpa and cause them all to abide in the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship, although they gain much merit, it still cannot compare with someone who teaches one sentient being and causes that being to abide in Pratyekabuddha enlightenment. Why is this? Because the virtue of Pratyekabuddha enlightenment surpasses Stream-entry and so forth by hundreds of thousands of times.
Kauśika, if good men and good women teach all sentient beings in Jambudvīpa and cause them all to abide in Pratyekabuddha enlightenment, although they gain much merit, it still cannot compare with someone who teaches one person and enables that person to attain the supreme enlightenment. Why is this? Because if one teaches a sentient being and causes that being to attain supreme enlightenment, one ensures that the Buddha-eye in the world will not become extinct. Why is this? Kauśika, because through the existence of Great Bodhisattvas, there are the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha enlightenment; there are also Tathāgata Arhats, Fully Enlightened Ones who turn the wondrous Dharma wheel and liberate sentient beings. All Great Bodhisattvas rely upon the Prajñāpāramitā and accomplish realization. Therefore, Kauśika, those good men and good women who transcribe the profound Prajñāpāramitā scriptures, or pass them hand to hand through transcription and widely disseminate them, obtain immeasurable and boundless merit greater than the above. Why is this? Because within the profound secret treasury of the Prajñāpāramitā, extending to the wholesome worldly and transcendent dharmas, relying upon this wholesome Dharma, the world will therefore have great clans of Kṣatriyas and so forth, up to the fruits of the Buddhas.
Furthermore, Kauśika, set aside the matter of teaching sentient beings in Jambudvīpa. If good men and good women teach sentient beings in the four great continents and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in the four great continents. If good men and good women teach sentient beings in a minor thousand-world system and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in a minor thousand-world system. If good men and good women teach sentient beings in a middle thousand-world system and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in a middle thousand-world system. If good men and good women teach sentient beings in a great thousand-world system and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in a great thousand-world system. If good men and good women teach sentient beings in countless Ganges-sand-like worlds throughout the ten directions and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, set aside the matter of teaching sentient beings in these countless Ganges-sand-like worlds throughout the ten directions. If good men and good women teach sentient beings in all worlds throughout the ten directions and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, what do you think? Would you say there is any difference from what was said above?
Furthermore, Kauśika, if good men and good women sincerely listen to, uphold, recite, diligently study, and contemplate properly this profound Prajñāpāramitā scripture, they will obtain more merit than teaching sentient beings in one Jambudvīpa and causing them all to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers; they will also surpass teaching sentient beings in the four great continents; surpass teaching sentient beings in a minor thousand-world system; surpass teaching sentient beings in a middle thousand-world system; surpass teaching sentient beings in a great thousand-world system; surpass teaching sentient beings in countless Ganges-sand-like worlds throughout the ten directions; and surpass teaching all sentient beings throughout all worlds of the ten directions and causing them all to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers.
Kauśika, herein, “contemplating properly” means that it is neither dual nor non-dual practice. Only because one seeks the supreme enlightenment does one contemplate the Prajñāpāramitā up to the Perfection of Giving. Likewise, up to the contemplation of All Knowledge, Knowledge of the Path Aspect, and All-Aspect Knowledge, one practices neither dual nor non-dual practice, only because one seeks the supreme enlightenment.
Furthermore, Kauśika, if good men and good women use immeasurable methods to expound this profound Prajñāpāramitā scripture to others, by proclaiming, revealing, opening, explaining, clarifying, and distinguishing its meanings so that they may easily understand, they will obtain merit immeasurably greater than personally listening to, upholding, reciting, diligently studying, and properly contemplating the profound Prajñāpāramitā.
Kauśika, herein the meaning of the Prajñāpāramitā is the meaning of this Prajñāpāramitā itself. One should not contemplate it with the two aspects, nor should one contemplate it with non-dual aspects. It is neither with characteristics nor without characteristics; neither entering nor exiting; neither increasing nor decreasing; neither defiled nor pure; neither arising nor ceasing; neither taking nor abandoning; neither grasping nor not grasping; neither abiding nor not abiding; neither real nor unreal; neither united nor separated; neither corresponding nor not corresponding; neither a partial portion nor not a partial portion; neither a complete portion nor not a complete portion; neither cause and condition nor not cause and condition; neither Dharma nor not Dharma; neither suchness nor not suchness; neither ultimate reality nor not ultimate reality. The meanings are like this and have immeasurable approaches.
Furthermore, Kauśika, if good men and good women themselves sincerely listen to, uphold, recite, diligently study, and properly contemplate this profound Prajñāpāramitā scripture, and use immeasurable Dharma methods to extensively explain it to others, proclaiming, revealing, opening, clearly explaining, and distinguishing its meanings so that the other person can easily understand, they will obtain merit immeasurably and boundlessly greater than the merit above.
At that time, Śakra, Lord of the Devas, immediately said to the Buddha:
Venerable World-Honored One, those good men and good women should use skillful forms of expression and meaning to expound the profound Prajñāpāramitā to others.
The Buddha told Śakra, Lord of Devas:
“Just so, just so, just as you have said! Good men and good women should use skillful forms of expression and meaning to expound the profound Prajñāpāramitā to others.
Kauśika, those good men and good women who can use skillful forms of expression and meaning to expound the profound Prajñāpāramitā to others will accomplish immeasurable, boundless, inconceivable great merit.
Kauśika, there are good men and good women who, throughout their entire lives, use immeasurable supreme and wondrous garlands, lamps, and various other offerings to make offerings to, revere, honor, respect, and praise all Tathāgatas, Arhats, Perfectly Enlightened Ones in the immeasurable and boundless worlds throughout the ten directions.
There are good men and good women who personally, with regard to the profound Prajñāpāramitā scriptures, wholeheartedly listen, receive and uphold, read and recite, diligently cultivate and study, and contemplate according to principle; and furthermore, following various skillful forms of expression and meaning, use immeasurable methods to extensively explain it to others by proclaiming, presenting, expounding, clarifying, and analyzing the meaning so that others can easily understand. Such people will obtain far greater merit. Why? Because the Buddhas of the three times all rely upon Prajñāpāramitā to diligently cultivate and study, thereby attaining the supreme unsurpassed state of Enlightenment.
Furthermore, Kauśika, if there are good men and good women who, throughout immeasurable and boundless great kalpas, use the means of having something to attain and diligently cultivate and practice the perfection of giving through the perfection of wisdom. Yet there are also good men and good women who, with regard to the profound Prajñāpāramitā, use the means of having nothing to attain, wholeheartedly listen, receive and uphold, read and recite, diligently cultivate and study, contemplate according to principle; and furthermore, using skillful forms of expression and meaning, even if only for a moment, expound it to others by proclaiming, presenting, illuminating, explaining, clarifying, and distinguishing the meaning so that they can easily understand, then their merit will be far greater.
Kauśika, those who still have something to attain mean good men and good women who, when practicing giving, think: ‘I am the giver, that person is the receiver, this is the result of giving, and this is the gift.’ When that person practices giving in this way, it is called abiding in giving, but it is not called the perfection of giving.
When practicing pure morality, they again think: ‘I cultivate and uphold precepts in order to protect and maintain the precepts. This is the result of morality and this is the morality being upheld.’ When that person practices morality in this way, it is called abiding in pure morality, but it is not the perfection of pure morality.
When practicing patience, they again think: ‘I practice patience in order to protect against that situation. This is the result of patience and the nature of patience.’ When that person practices patience in this way, it is called abiding in patience, but it is not the perfection of patience.
When practicing diligence, they again think: ‘I practice diligence in order to eliminate laziness. This is the result of diligence and the nature of diligence.’ When that person practices diligence in this way, it is called abiding in diligence, but it is not the perfection of diligence.
When practicing meditative concentration, they again think: ‘I cultivate meditation and concentration; that is the pure object of meditation, this is the result of purity and the nature of concentration.’ When that person practices meditation in this way, it is called abiding in meditative concentration, but it is not the perfection of meditative concentration.
When practicing Prajñā, they again think: ‘I cultivate wisdom, that is the object of wisdom, this is the result of wisdom and the nature of wisdom.’ When that person practices wisdom in this way, it is called abiding in Prajñā, but it is not the perfection of Prajñā.
Kauśika, these good men and good women use having something to attain as their means, therefore they cannot perfect the six perfections, namely giving…
At that time, Śakra, Lord of Devas, immediately addressed the Buddha:
“World-Honored One, how do great Bodhisattvas practice the six perfections, namely giving, so that they become perfected?”
The Buddha told Śakra, Lord of Devas:
“When great Bodhisattvas practice giving, they do not think of themselves as the giver, the recipient, the result of giving, or the thing given. Likewise, when practicing Prajñā, they do not think of themselves as the one possessing wisdom, the object of wisdom, the result of wisdom, or the nature of wisdom. Because they use the means of having nothing to attain, great Bodhisattvas immediately perfect the six perfections, namely giving…”
“Kauśika, great Bodhisattvas should use such wisdom of non-attainment and skillful forms of expression and meaning to expound Prajñā up to the perfection of giving. Why? Because in the future there will be good men and good women who, using the means of having something to attain, will expound to others a semblance of Prajñā up to the perfection of giving. Those who have newly aroused the mind seeking unsurpassed perfect Enlightenment, upon hearing such teachings resembling Prajñā up to the perfection of giving, will become confused in mind and retreat from the middle path. Therefore, one must use the wisdom of non-attainment and various skillful forms of expression and meaning to expound Prajñā up to the perfection of giving for those who have aroused the mind seeking unsurpassed perfect Enlightenment.”
Śakra, Lord of Devas, addressed the Buddha:
“World-Honored One, what is meant by expounding a semblance of Prajñā, meditative concentration, diligence, patience, pure morality, and giving perfections?”
The Buddha told Śakra, Lord of Devas:
“If good men and good women expound the six perfections, such as Prajñā…, with attachment and something to attain, this is called expounding a semblance of Prajñā, meditative concentration, diligence, patience, pure morality, and giving perfections.”
Śakra, Lord of Devas, again addressed the Buddha:
“World-Honored One, what is meant by good men and good women expounding the six perfections, such as Prajñā…, with something to attain?”
The Buddha said:
“Kauśika, if good men and good women, for those who have aroused the mind seeking unsurpassed perfect Enlightenment, expound form up to consciousness as permanent or impermanent, blissful or suffering, self or non-self, pure or impure; and likewise expound the wisdom of all-knowledge, the wisdom of the paths, and the wisdom of all aspects as permanent or impermanent, blissful or suffering, self or non-self, pure or impure; and say: ‘If someone can rely upon such phenomena to cultivate Prajñā up to the perfection of giving, then this is called cultivating Prajñā up to the perfection of giving.’
They further say:
‘A practitioner of Prajñā up to the perfection of giving should seek form up to the wisdom of all aspects, whether permanent or impermanent, whether blissful or suffering, whether self or non-self, whether pure or impure. If one can seek such phenomena and cultivate Prajñā up to the perfection of giving, then this is called cultivating Prajñā up to the perfection of giving.’
Kauśika, if someone seeks form up to the wisdom of all aspects in this way—as permanent or impermanent, suffering or blissful, self or non-self, pure or impure—and relies upon these phenomena to cultivate Prajñā up to the perfection of giving, I call this cultivating a semblance of Prajñā up to the perfection of giving with attachment and attainment.
Kauśika, if one expounds as above, you should know that this is all expounding a semblance of Prajñā up to the perfection of giving with attachment and attainment.
Furthermore, Kauśika, if good men and good women expound Prajñā up to the perfection of giving for those who have aroused the mind seeking unsurpassed perfect Enlightenment, saying:
‘Come here, good man. I will teach you how to cultivate and study Prajñā up to the perfection of giving. You should practice according to my instructions, and you will quickly abide in the first Bodhisattva stage up to the tenth stage.’
Kauśika, that person uses signs and attainment as means, relies upon conceptualization of stages, and teaches cultivation of Prajñā up to the perfection of giving. This is called expounding a semblance of Prajñā up to the perfection of giving.
Furthermore, Kauśika, if good men and good women expound Prajñā up to the perfection of giving for those who have aroused the mind seeking unsurpassed perfect Enlightenment, saying:
‘Come here, good man. I will teach you how to cultivate and study Prajñā up to the perfection of giving. If you practice according to my instructions, you will quickly transcend the stages of Śrāvakas and Pratyekabuddhas, quickly enter the correct nature of separation from birth as a Bodhisattva, attain the non-arising dharma patience of Bodhisattvas, and obtain the supreme spiritual powers of Bodhisattvas, by which you can make offerings, revere, honor, respect, and praise the Buddhas and World-Honored Ones in all Buddha lands throughout the ten directions. Thus, you will quickly realize the wisdom of all-knowledge.’
Kauśika, that person uses signs and attainment as means, relies upon conceptualization of stages, and teaches the practice of Prajñā up to the perfection of giving. This is called expounding a semblance of Prajñā up to the perfection of giving.
Furthermore, Kauśika, if good men and good women tell those of the Bodhisattva vehicle lineage:
‘If you wholeheartedly listen to, receive and uphold, read and recite, diligently cultivate and study, and contemplate according to principle the profound Prajñāpāramitā scriptures, you will certainly obtain immeasurable and boundless merit.’
Kauśika, that person uses signs and attainment as means in saying this, and therefore it is called expounding a semblance of Prajñā up to the perfection of giving.
Furthermore, Kauśika, if good men and good women tell those of the Bodhisattva vehicle lineage:
‘Regarding all the roots of virtue obtained by the Buddhas and World-Honored Ones of the three times, from the time they first aroused the mind until they reached completion, you should rejoice in them all and gather them together, dedicating them for the sake of all sentient beings toward unsurpassed perfect Enlightenment.’
Kauśika, that person uses signs and attainment as means in saying this, and therefore it is called expounding a semblance of Prajñā up to the perfection of giving.
At that time, Śakra, Lord of Devas, again addressed the Buddha:
“World-Honored One, what is meant by correctly expounding Prajñā up to the perfection of giving?”
The Buddha said:
“Kaushika, if good men and good women use non-attainment as a skillful means to expound the Perfection of Wisdom up to the Perfection of Giving, this is called truly expounding the Perfection of Wisdom up to the Perfection of Giving.”
Śakra, Lord of the Devas, again addressed the Buddha:
“How is it that good men and good women use non-attainment as a skillful means and expound the Perfection of Wisdom up to the Perfection of Giving?”
The Buddha said:
“Kaushika, if good men and good women, for those who have aroused the mind of Great Vehicle Bodhi, expound the Perfection of Wisdom up to the Perfection of Giving, saying:
‘Good man, come here. You should cultivate the Perfection of Wisdom up to the Perfection of Giving. While cultivating it, you should not contemplate form up to the wisdom of all aspects as either permanent or impermanent, suffering or happiness, self or non-self, pure or impure.
Why? Good man, because form, the self-nature emptiness of form, up to the wisdom of all aspects, the self-nature emptiness of the wisdom of all aspects—the self-nature of form itself is not self-nature, and the self-nature of the wisdom of all aspects itself is not self-nature. If it is not self-nature, then it is the Perfection of Wisdom up to the Perfection of Giving. With regard to this Perfection of Wisdom up to the Perfection of Giving, form up to the wisdom of all aspects cannot be grasped. Those phenomena as permanent or impermanent, suffering or happiness, self or non-self, pure or impure also cannot be grasped.
Why? Because within this there is no form… that can be grasped, much less can those phenomena as permanent or impermanent, suffering or happiness, self or non-self, pure or impure be grasped.
Good man, if you are able to cultivate the Perfection of Wisdom up to the Perfection of Giving in this way, then it is called cultivating the Perfection of Wisdom up to the Perfection of Giving.’
Kaushika, good men and good women who speak such words are called those who truly expound the Perfection of Wisdom up to the Perfection of Giving.
Furthermore, Kaushika, if good men and good women, for those who have aroused the mind of Great Vehicle Bodhi, expound the Perfection of Wisdom up to the Perfection of Giving, saying:
‘Good man, come here. I will teach you to cultivate and learn the Perfection of Wisdom up to the Perfection of Giving. When you cultivate and learn, do not contemplate that there is even the slightest phenomenon that can abide, can transcend, can enter, can attain, can realize, or can be heard, by which you will obtain superior merit and be able to rejoice in and dedicate it toward Bodhi.
Why? Good man, because regarding this Perfection of Wisdom up to the Perfection of Giving, there is completely not even the slightest phenomenon that can abide, can transcend, can enter, can attain, can realize, or can be heard, by which one will obtain superior merit and be able to rejoice in and dedicate it toward Bodhi.
Why? Because the self-nature of all phenomena is empty. If self-nature is empty, then it does not truly exist. If it does not truly exist, then it is the Perfection of Wisdom up to the Perfection of Giving. Regarding the Perfection of Wisdom up to the Perfection of Giving, there is completely not even the slightest phenomenon of entering, exiting, arising, ceasing, being cut off, being permanent, being one, being different, coming, or going that can be grasped.’
Kaushika, good men and good women who speak these words, which are contrary to all that has been stated in the preceding sections, are called those who truly expound the Perfection of Wisdom up to the Perfection of Giving.
Therefore, Kaushika, good men and good women should, with regard to the profound scripture of the Perfection of Wisdom, using non-attainment as a skillful means, wholeheartedly listen, uphold, recite, diligently cultivate and study, and correctly contemplate according to reason. They should also use various skillful methods of words and meaning to teach others by proclaiming, presenting, illuminating, explaining clearly, and distinguishing the meaning so that others may easily understand.
Kaushika, for this reason the Tathāgata says: If good men and good women, regarding the Perfection of Wisdom, using non-attainment as a skillful means, wholeheartedly listen, uphold, recite, diligently cultivate and study, correctly contemplate according to reason, and furthermore use various skillful methods of words and meaning, even for a short moment, to teach others by proclaiming, presenting, illuminating, expounding, explaining clearly, and distinguishing the meaning so that they may easily understand, then they will attain vastly greater merit.
Furthermore, Kaushika, if good men and good women guide sentient beings in Jambudvīpa, sentient beings in the four great continents, sentient beings in a small thousand world system, sentient beings in a medium thousand world system, sentient beings in a great thousand world system, sentient beings throughout the ten directions of countless Ganges River sands of worlds, and sentient beings throughout the limitless worlds in the ten directions, so that all abide in the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha Bodhi, what do you think? Through this cause and condition, do these good men and good women obtain much merit?”
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha told Kaushika:
“If good men and good women, regarding the profound scripture of the Perfection of Wisdom, use immeasurable methods of skillful words and meaning to teach others by proclaiming, presenting, expounding, explaining clearly, and distinguishing the meaning so that they may easily understand, and also say:
‘Good man, come here. You should wholeheartedly listen to, uphold, recite, become thoroughly familiar with, correctly contemplate, and diligently cultivate this profound Perfection of Wisdom according to this Dharma method.’
These good men and good women will obtain vastly greater merit.
Why? Kaushika, because all the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha Bodhi arise from this Perfection of Wisdom.
Furthermore, Kaushika, if good men and good women guide sentient beings in Jambudvīpa, sentient beings in the four great continents, sentient beings in the small thousand world system, sentient beings in the medium thousand world system, sentient beings in the great thousand world system, and sentient beings throughout the ten directions of countless Ganges sands of worlds, so that they all arouse the mind seeking the highest enlightenment, or abide at the irreversible stage of Bodhisattvas, what do you think? Through this cause and condition, do these good men and good women obtain much merit?”
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha told Kaushika:
“If good men and good women, regarding the profound scripture of the Perfection of Wisdom, use immeasurable Dharma methods and skillful words and meaning to teach others by proclaiming, presenting, illuminating, explaining clearly, and distinguishing the meaning so that they may easily understand.
And say:
‘Good man, come here! You should wholeheartedly listen to, uphold, recite, become thoroughly familiar with, correctly contemplate, and correctly believe and understand this Dharma method of the Perfection of Wisdom. If you correctly believe and understand it, then you can cultivate and learn the profound Perfection of Wisdom. If you can cultivate and learn the profound Perfection of Wisdom, then you can realize the wisdom of all phenomena. If you realize the wisdom of all phenomena, then you cultivate, increase, and perfect the Perfection of Wisdom. If you cultivate, increase, and perfect the Perfection of Wisdom, then you will immediately realize the highest enlightenment.’
Kaushika, these good men and good women will obtain vastly greater merit.
Why? Kaushika, because all Great Bodhisattvas who have newly aroused the mind seeking the highest enlightenment, and all Great Bodhisattvas who abide at the irreversible stage until the highest enlightenment, arise from the Perfection of Wisdom.
Furthermore, Kaushika, if sentient beings in Jambudvīpa, sentient beings in the four great continents, sentient beings in the small thousand world system, sentient beings in the medium thousand world system, sentient beings in the great thousand world system, and sentient beings throughout the ten directions of countless Ganges sands of worlds all attain the highest enlightenment, and there are good men and good women who, regarding the profound scripture of the Perfection of Wisdom, use immeasurable methods of skillful words and meaning to teach others by proclaiming, presenting, illuminating, explaining clearly, and distinguishing the meaning so that they may easily understand.
And say:
‘Good man, come here. You should wholeheartedly listen to, uphold, recite, become thoroughly familiar with, correctly contemplate, and correctly believe and understand this Dharma method of the profound Perfection of Wisdom. If you correctly believe and understand it, then you can cultivate and learn the profound Perfection of Wisdom. If you cultivate and learn the profound Perfection of Wisdom, then you can realize the wisdom of all phenomena. If you realize the wisdom of all phenomena, then you cultivate and increase to perfection the Perfection of Wisdom. If you cultivate and increase to perfection the Perfection of Wisdom, then you immediately attain the highest enlightenment.’
If these good men and good women encounter an irreversible Great Bodhisattva who, regarding the profound scripture of the Perfection of Wisdom, uses immeasurable methods and skillful words and meaning to teach others by proclaiming, presenting, illuminating, expounding, explaining clearly, and distinguishing the meaning so that they may easily understand,
and say:
‘Good man, come here. You should explain this teaching in the manner described above.’
Kaushika, these good men and good women will obtain vastly greater merit.
Furthermore, Kaushika, if the sentient beings in Jambudvīpa, the sentient beings in the four great continents, the sentient beings in the small thousand world system, the sentient beings in the medium thousand world system, the sentient beings in the great thousand world system, and the sentient beings throughout the ten directions of countless Ganges sands of worlds all become irreversible in the highest enlightenment, and there are good men and good women who, regarding this profound scripture of the Perfection of Wisdom, use immeasurable methods of skillful words and meaning to teach others by proclaiming, presenting, illuminating, expounding, explaining clearly, and distinguishing the meaning so that they may easily understand.
Among them there is one person who says:
‘Now I wish to quickly attain the highest enlightenment and liberate sentient beings from the sufferings of birth and death. If there are good men and good women who, in order to accomplish this, use immeasurable methods of skillful words to expound the Perfection of Wisdom by proclaiming, presenting, illuminating, expounding, explaining clearly, and distinguishing the meaning so that others may easily understand, Kaushika, these good men and good women will obtain vastly greater merit.’”
At that time Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, such a Great Bodhisattva is already close to the highest enlightenment. Indeed, it is so, indeed, it is so! One should teach and transmit to such a person the Perfection of Giving up to the Perfection of Wisdom; one should even teach and transmit to such a person the wisdom of all, the wisdom of the paths, and the wisdom of all aspects. One should provide clothing, food and drink, bedding, medicines, and the finest necessities, and according to that person’s needs, offer other personal requisites.
World-Honored One, if good men and good women are able to make such offerings of material giving and Dharma giving to that Great Bodhisattva, then these good men and good women will obtain vastly greater merit.
Why? Because that Great Bodhisattva, through such offerings of material giving and Dharma giving, will quickly attain the highest enlightenment.”
At that time, Venerable Subhūti said to Śakra, Lord of the Devas:
“Excellent, excellent! You have encouraged that Great Bodhisattva, and you are also able to protect and preserve that Great Bodhisattva. Now you have performed the deeds that a noble disciple of the Buddha should perform.
Why? Kaushika, the noble disciples of all Tathāgatas, wishing to benefit sentient beings, use skillful means to encourage Great Bodhisattvas, causing them to quickly attain the highest enlightenment. They offer material giving and Dharma giving, preserve, diligently protect, and assist those Great Bodhisattvas, causing them to quickly attain the highest enlightenment.
Why? Because all the excellent worldly achievements of the Tathāgatas, Śrāvakas, and Pratyekabuddhas arise because of those Great Bodhisattvas.
Why? Kaushika, because if there were no Great Bodhisattvas who arouse the mind seeking the highest enlightenment, there would be no Great Bodhisattvas who could study the six Perfections up to the wisdom of all aspects. If there were no Great Bodhisattvas who studied the six Perfections up to the wisdom of all aspects, then there would be no Great Bodhisattvas who could attain the highest enlightenment. If there were no Great Bodhisattvas who attained the highest enlightenment, then there would be no excellent worldly achievements of the Tathāgatas, Śrāvakas, and Pratyekabuddhas.
Kaushika, because there are Great Bodhisattvas who arouse the mind seeking the highest enlightenment, there are Great Bodhisattvas who study the six Perfections up to the wisdom of all aspects.
Because there are Great Bodhisattvas who study the six Perfections up to the wisdom of all aspects, there are Great Bodhisattvas who attain the highest enlightenment.
Because there are Great Bodhisattvas who attain the highest enlightenment and turn the wondrous Dharma wheel, they can end the realms of hell beings, animals, and hungry ghosts, reduce the number of asuras, and increase the number of devas and humans. They also cause the great clans of Kshatriyas up to the great clans of householders to appear in the world, as well as the Four Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception. The six Perfections up to the wisdom of all aspects also appear in the world. Furthermore, Śrāvakas, Pratyekabuddhas, and the Unsurpassed Vehicle appear in the world.”
Chapter 9: REJOICING AND DEDICATION (1)
At that time, Bodhisattva Maitreya said to Venerable Subhūti:
If any Great Bodhisattva uses non-attainment as a skillful means toward sentient beings, with regard to all the merits of virtuous deeds, he or she rejoices along with them. If any Great Bodhisattva uses non-attainment as a skillful means, equally dedicates these virtuous deeds together with the act of rejoicing for the sake of sentient beings, and then together transfers them toward the unsurpassed Enlightenment. Or other sentient beings rejoice in and transfer virtuous deeds. Or the virtuous deeds of ordinary beings, Śrāvakas, and Pratyekabuddhas, namely generosity, maintaining precepts, and cultivating virtuous deeds such as the three kinds of meritorious deeds, or the four foundations of mindfulness.
The merits of this Great Bodhisattva’s rejoicing and transference regarding the virtuous deeds of ordinary beings, Śrāvakas, and Pratyekabuddhas are the most excellent, the supreme, the honored, the highest, the wondrous, the extremely wondrous, the superior, unsurpassed, incomparable, and unequaled. Why? Because ordinary beings cultivate virtuous deeds only because they wish for their own happiness; Śrāvakas and Pratyekabuddhas cultivate virtuous deeds only because they wish to discipline themselves alone, pacify themselves alone, and attain Nirvāṇa for themselves alone. The Great Bodhisattvas, however many merits they possess, rejoice and transfer them because they wish all sentient beings to be disciplined, pacified, and attain Nirvāṇa.
At that time, Venerable Subhūti asked Bodhisattva Maitreya:
This Great Bodhisattva brings forth the mind of rejoicing and transference throughout the ten directions, in immeasurable, innumerable, boundless worlds. In each world there are immeasurable, innumerable, boundless Buddhas who have entered Nirvāṇa. From the time they first generated the aspiration for enlightenment until they attained unsurpassed Enlightenment, and continuing after entering final Nirvāṇa without remainder until the gradual decline and disappearance of the True Dharma, during this period, how many wholesome roots correspond with the six perfections and with the immeasurable, innumerable, boundless Buddha-dharmas, both common and uncommon, associated with Śrāvakas, Pratyekabuddhas, Bodhisattvas, and all sentient beings?
Or the virtuous deeds of generosity, maintaining precepts, and cultivation performed by disciples who are ordinary beings.
Or the undefiled wholesome roots and the states of learning and non-learning of those Śrāvaka disciples. Or the perfection of the aggregates of precepts, concentration, wisdom, liberation, and liberating knowledge and vision of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, as well as their great loving-kindness, great compassion, great sympathetic joy, and great equanimity for the benefit and happiness of all sentient beings, the immeasurable and boundless Buddha-dharmas, and the True Dharma proclaimed by those Buddhas.
If, relying upon those teachings, one diligently cultivates and learns, or attains the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, or enters the right nature of separation from birth as a Bodhisattva, or cultivates the practices of a Great Bodhisattva—such wholesome roots, as well as those of other sentient beings, with regard to the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, Śrāvakas, Bodhisattvas, and their disciples.
Or the wholesome roots in the present life or after Nirvāṇa. Gathering together all these wholesome roots, one presently rejoices in them after having rejoiced.
Again, one equally dedicates such virtuous deeds together with rejoicing to sentient beings, and then jointly transfers them toward unsurpassed Enlightenment. May these wholesome roots, together with all sentient beings, together proceed toward unsurpassed Enlightenment. Generating such rejoicing and transference, compared with other acts of generating virtuous deeds, this is the most excellent, supreme, honored, highest, wondrous, extremely wondrous, superior, unsurpassed, incomparable, and unequaled. What do you think? By generating such a mind of rejoicing and transference, because there is such an object of cognition, can it be said that this Great Bodhisattva grasps signs?
Bodhisattva Maitreya replied to Subhūti:
Although this Great Bodhisattva relies upon such objects and generates the mind of rejoicing and transference, it truly cannot be said that this Great Bodhisattva grasps signs because of having such objects of cognition.
At this time, Venerable Subhūti asked Bodhisattva Maitreya:
If it is not grasping signs because of having such objects of cognition, then the Great Bodhisattva’s generation of rejoicing and transference is using grasping signs as a skillful means, and he or she cognizes throughout the ten directions immeasurable, innumerable, boundless worlds. In each world there are immeasurable, innumerable, boundless Buddhas who have entered Nirvāṇa. From the time they first generated the aspiration for enlightenment until the time when the True Dharma declines and disappears, all the wholesome roots and those of the Buddha’s disciples are gathered together and presently rejoiced in and transferred toward unsurpassed Enlightenment. Is such generation of rejoicing and transference perhaps reversed, calling impermanent things permanent, suffering things happiness, non-self things self, and impure things pure? This is the mind of deluded conceptualization and inverted views. This is likewise taking signs in what is signless. Such objects of cognition do not truly exist. The mind of rejoicing and transference is also like this; wholesome roots are also like this; unsurpassed Enlightenment is also like this; the six perfections, such as generosity, and up to the wisdom of all aspects, are also like this. If the objects of cognition do not truly exist, then the mind of rejoicing and transference, up to the wisdom of all aspects, is also like this.
What are the objects of cognition? What are the deeds? What is the mind of rejoicing and transference, up to what is the wisdom of all aspects, that this Great Bodhisattva relies upon such things and generates the mind of rejoicing and transference toward unsurpassed Enlightenment?
At that time, Bodhisattva Maitreya replied to Venerable Subhūti:
If a Great Bodhisattva has long cultivated the six perfections, has previously made offerings to immeasurable Buddhas, has generated great vows, planted many wholesome roots, been protected by many good spiritual friends, and skillfully learned that all dharmas’ own characteristics are empty, then this Great Bodhisattva, regarding the objects of cognition, the mind of rejoicing and transference, the wholesome roots, the unsurpassed Enlightenment of the World-Honored Buddhas, and all dharmas, does not grasp signs and is able to generate the mind of rejoicing and transference toward unsurpassed Enlightenment.
Generating such a mind of rejoicing and transference uses as skillful means neither duality nor non-duality, neither signs nor the absence of signs, neither attainment nor non-attainment, neither defilement nor purity, neither arising nor ceasing. Regarding the objects of cognition up to unsurpassed Enlightenment, no signs are grasped. Because no signs are grasped, it does not belong to inverted views.
If any Great Bodhisattva has not cultivated the six perfections for a long time, has never made offerings to immeasurable Buddhas, has not generated great vows, has not planted many wholesome roots, has not been protected by many good friends, and has not learned the emptiness of the own characteristics of all wholesome dharmas, then this Great Bodhisattva, regarding the objects of cognition, the mind of rejoicing and transference, the wholesome roots, the unsurpassed Enlightenment of the World-Honored Buddhas, and all dharmas, grasps those signs and generates the mind of rejoicing and transfers them toward unsurpassed Enlightenment. Such generation of rejoicing and transference still grasps signs and therefore remains within inverted views; it is not the true mind of rejoicing and transference.
Furthermore, Venerable One, one should not proclaim the Prajñāpāramitā, up to the Perfection of Generosity, and other Buddha-dharmas, whose own characteristics are empty, to Great Bodhisattvas who are newly learning the Mahāyāna regarding the matters above. Why? Because although Bodhisattvas newly learning the Mahāyāna may have a small amount of faith, respect, and affection toward such dharmas, when they hear them, they may forget them, become frightened, fearful, doubtful, or give rise to many acts of slander. But if Great Bodhisattvas who are irreversible, who have made offerings to immeasurable Buddhas, who have generated great vows for a long time, planted many wholesome roots, and have been protected by many good spiritual friends, then one should extensively explain, distinguish, and reveal to them all the Prajñāpāramitā up to the Perfection of Generosity and other Buddha-dharmas, whose own characteristics are empty. Why? Because irreversible Bodhisattvas, upon hearing this teaching, will receive and uphold it, never forget it, and will not become frightened, alarmed, doubtful, or slander it.
Venerable One, you should know that Great Bodhisattvas should dedicate virtuous deeds together with rejoicing toward unsurpassed Enlightenment. At that time, they should think in this way: The mind that can rejoice and transfer, the transformation and cessation of the application of this mind, the objects of cognition, and the wholesome roots all likewise cease, become distant, and transform along with that mind. Within this, what is the application of mind, what is used as the object of cognition, and what are the wholesome roots, such that one speaks of rejoicing and transferring toward unsurpassed Enlightenment? This mind should not, with regard to mind itself, have rejoicing and transference; using the non-dual mind, it arises simultaneously. The mind also cannot rejoice and transfer because the self-nature of mind is empty.
When a Great Bodhisattva practices such profound Prajñāpāramitā, he or she can know that all are empty and do not truly exist, from the Prajñāpāramitā up to the Perfection of Generosity, and even the wisdom of all aspects does not truly exist. This Great Bodhisattva knows that all dharmas do not truly exist, yet is still able to dedicate virtuous deeds together with rejoicing and transfer them toward unsurpassed Enlightenment. Such a mind of rejoicing and transference is not inverted. Because it uses non-attainment as a skillful means, it is called the true rejoicing and transference toward unsurpassed Enlightenment.