THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 543
Chapter 6: REJOICING AND DEDICATION (1)
At that time, the Great Bodhisattva Maitreya said to the Venerable Subhūti:
“Venerable one, those Great Bodhisattvas who have practiced rejoicing and dedication perform meritorious deeds. The meritorious deeds obtained through generosity, moral discipline, and cultivation toward other sentient beings are supreme above all, most honored and exalted, excellent, unsurpassed and wondrous beyond comparison, superior, incomparable, and beyond anything that can be likened.”
The Venerable Subhūti asked the Great Bodhisattva Maitreya:
“The Great Bodhisattvas who have aroused the mind of rejoicing and dedication take as their object the inconceivable, innumerable, limitless worlds throughout the ten directions. In each inconceivable world there are innumerable, immeasurable, boundless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, who have cut off the pathways of coming and going among the realms, ended the paths of conceptual proliferation, and entered the realm of Nirvāṇa without remainder. From the time they first aroused the mind of enlightenment until they attained the unsurpassed fruit they sought, the supreme enlightenment, proceeding in order until they entered the realm of Nirvāṇa without remainder, and gradually until the True Dharma became extinct, during the intervening period there were the aggregate of precepts, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of liberating knowledge and vision; or wholesome roots corresponding to the six pāramitās; or wholesome roots corresponding to the complete merits of a Buddha; or wholesome roots corresponding to the powers and fearlessnesses; or wholesome roots corresponding to the pāramitā of supernatural powers; or wholesome roots corresponding to profound Prajñāpāramitā; or wholesome roots corresponding to the pāramitā of great vows; or wholesome roots corresponding to the wisdom of omniscience; or great loving-kindness, great compassion, great joy, and great equanimity for the benefit and happiness of all sentient beings; or the immeasurable and countless merits of all Buddhas; or the wondrous bliss already attained upon realizing unsurpassed enlightenment; or having attained the pāramitā of great sovereignty over all phenomena; or having attained the immeasurable wondrous practices of supreme supernatural powers capable of subduing everything that cannot be subdued; or the truly powerful might of the Tathāgata, unobstructed, without opponent, incomparable, beyond analogy, and limitless; or Buddha knowledge and vision; or the ten pāramitās of Buddha power; or the four supreme and perfect fearlessnesses through which Buddha-dharmas are realized; or the ability to bring forth the ultimate truths through which Buddha-dharmas are realized; or turning the Dharma wheel; or holding up the Dharma torch; or beating the Dharma drum; or blowing the Dharma conch; or raining down the Dharma; or establishing Dharma assemblies; or giving the Dharma flavor to sentient beings so that they may enjoy it according to their wishes and become fully satisfied; or the unsurpassed teachings, which are the Dharma of Buddhas; or the Dharma of Pratyekabuddhas; or the Dharma of Śrāvakas, all of which have been mastered with superior understanding and certainty toward the threefold enlightenment; or when Buddhas, World-Honored Ones, bestow predictions of unsurpassed enlightenment upon Bodhisattvas—if all those excellent wholesome roots are called wholesome roots corresponding to generosity up to Prajñāpāramitā; or when Pratyekabuddha enlightenment is predicted for Pratyekabuddhas, if all those excellent wholesome roots correspond to contemplation of the twelve links of dependent origination; or when Śrāvaka enlightenment is predicted for Śrāvakas, if all those excellent wholesome roots correspond to the three meritorious activities of the nature of giving, the nature of morality, and the nature of cultivation; or the undefiled wholesome roots of trainees and those beyond training; or when ordinary beings have planted wholesome roots regarding those teachings; or when the four assemblies of disciples of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones—monks, nuns, male lay followers, and female lay followers—have accumulated the three meritorious activities of the nature of giving, the nature of morality, and the nature of cultivation; or when beings such as gods, nāgas, yakṣas, and extending broadly to humans and non-humans have planted wholesome roots through the teachings spoken by Buddhas; or when wholesome roots were planted after the Buddha entered Nirvāṇa; or when sentient beings with bodies and minds of faith and delight have generated excellent wholesome roots toward the Buddha, Dharma, Saṅgha, and virtuous spiritual friends.
Gathering together all these wholesome roots and other merits, examining and considering this arising mind of rejoicing because it is exceedingly honored, most supreme, most exalted, and wondrous, and then giving this rejoicing corresponding to meritorious deeds equally to sentient beings, together dedicating it toward unsurpassed enlightenment: may these wholesome roots, together with all sentient beings, lead toward the aspiration for unsurpassed enlightenment.
Thus, the arising of this rejoicing and dedication toward the meritorious deeds surpasses all others; it is most honored, most exalted, excellent and wondrous, higher, with nothing higher, incomparable, and beyond anything that can be compared.
What do you think? When that Great Bodhisattva, relying on such matters as objects, gives rise to activity corresponding to the mind of rejoicing and dedication, does this have an object, something that can be grasped, and is it like the signs that the Bodhisattva grasps?”
Bodhisattva Maitreya replied:
“Venerable Subhūti, when that Great Bodhisattva relies upon such matters and gives rise to this activity corresponding to the mind of rejoicing and dedication, there truly is no object, nothing graspable in such a way, nor is it like the signs grasped by the Bodhisattva.”
At that time, the Venerable Subhūti said to Bodhisattva Maitreya:
“If there are no such objects, then just as that Bodhisattva grasps signs, the rejoicing and dedication of those Bodhisattvas does not become a true mental activity of recollection, and they are all seen as mistaken. Why is this? It is like a person who becomes attached to something nonexistent: taking impermanence as permanence, true suffering as pleasure, non-self as self, and impurity as purity. They then give rise to mistaken concepts, minds, and views. Just as the object of contemplation truly does not exist, so too are enlightenment and mind. All phenomena and all realms of experience are likewise so. If all categories are without existence, without distinction and without difference, then what is the object of contemplation? What is the mind of rejoicing? What is enlightenment? What is dedication? Why does this Great Bodhisattva, relying on such things, arouse the mind of rejoicing and dedication toward unsurpassed enlightenment?”
Bodhisattva Maitreya answered Subhūti:
“Such rejoicing and dedication that has arisen should not be explained to those Great Vehicle Bodhisattvas who are newly learning. Why? Because when such people hear of this rejoicing and dedication, their existing faith, delight, and reverence will immediately be lost. Therefore, this Dharma of rejoicing and dedication should be explained and distinguished for Great Bodhisattvas who are irreversible, or for those who have previously made offerings to immeasurable Buddhas, generated great vows, planted wholesome roots for a long time, and been protected by many virtuous friends. Why? Because when such people hear this rejoicing and dedication, their minds will not be frightened, alarmed, retreat, or be lost.
Great Bodhisattvas should dedicate toward unsurpassed enlightenment the rejoicing corresponding to meritorious deeds in this way. At that very time, they should think:
‘The place where the mind of rejoicing and dedication is applied—this mind’s application has already been exhausted, ceased, departed, and transformed. This object of contemplation and these wholesome roots are also like the mind that has been exhausted, ceased, departed, and transformed. Within this, what is the place where the mind is applied? What are taken as the object of contemplation and the wholesome roots that are said to be rejoiced in and dedicated toward unsurpassed enlightenment?’
In accordance with reason, this mind cannot rejoice and dedicate toward itself, because two minds cannot arise simultaneously. Mind also cannot rejoice in and dedicate the inherent nature of mind itself. Therefore, the mind of rejoicing and dedication and the object of contemplation cannot be grasped.”
At that time, Śakra, lord of the gods, said to Subhūti:
“When the assemblies of Bodhisattvas newly learning the Great Vehicle hear this, their minds will not become frightened, alarmed, retreat, or be lost. How then do Great Bodhisattvas arouse the mind of rejoicing regarding objects of contemplation? How do they protect the rejoicing corresponding to meritorious deeds and dedicate it toward unsurpassed enlightenment without contradicting reason?”
At that time, Subhūti, relying upon the majestic power of Bodhisattva Maitreya, said to Śakra:
“Great Bodhisattvas take as their object all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout the inconceivable, innumerable, limitless worlds in the ten directions. They cut off the pathways of coming and going among realms, end conceptual proliferation, clear away clouds of confusion, remove thorns and obstacles, abandon burdens, attain their own benefit, exhaust bondage to the realms, become liberated through right wisdom, and attain the ultimate supreme state of freedom of mind, entering the realm of Nirvāṇa without remainder.
From the time they first aroused the mind of enlightenment until they attained the unsurpassed enlightenment they sought, they turned the wondrous Dharma wheel and saved sentient beings. After entering Nirvāṇa until the True Dharma became extinct, during the intervening period, they planted wholesome roots of merit. Regarding the teachings of the Buddhas, their disciples planted wholesome roots and generated other merits. Gathering all of these together, examining them fully, and considering this arising mind of rejoicing because it is extremely noble, supreme, exalted, and wondrous, they then equally give the meritorious deeds corresponding to this rejoicing to sentient beings and dedicate them together toward unsurpassed enlightenment.
At that time, through skillful means, they do not fall into mistaken concepts, minds, and views.”
At that time, the Great Bodhisattva Maitreya said to the Venerable Subhūti:
“Any Great Bodhisattva who personally gives rise to a mind corresponding to rejoicing and dedication, yet does not generate false conceptualization regarding that mind of rejoicing and dedication; who, regarding the merits of recollecting Buddhas and their disciples, does not generate false conceptualization regarding the merits of Buddhas and their disciples; who, regarding the wholesome roots planted by gods, humans, and asuras, does not generate false conceptualization regarding those wholesome roots of gods, humans, and asuras, and is thus able to rejoice and dedicate toward unsurpassed enlightenment—such a Great Bodhisattva’s arising mind of rejoicing and dedication does not fall into mistaken concepts, minds, and views.
Any Great Bodhisattva who, regarding the mind of rejoicing and dedication, generates false conceptualization about the mind of rejoicing and dedication; who, regarding the recollection of the merits of Buddhas and their disciples, again generates false conceptualization about the merits of recollecting Buddhas and their disciples; who, regarding the wholesome roots planted by gods, humans, and asuras, again generates false conceptualization about those wholesome roots, and then rejoices and dedicates toward unsurpassed enlightenment—such a Great Bodhisattva’s arising mind of rejoicing and dedication immediately falls into mistaken concepts, minds, and views.
Great Bodhisattvas who, with such a mind, recollect all wholesome roots and merits of Buddhas and their disciples should correctly know that this mind has already been exhausted, ceased, departed, and transformed, and is not rejoicing; they should correctly know that those phenomena have the same nature and are not objects of rejoicing. They should correctly understand that the mind of dedication and the nature of phenomena are likewise so, and are not dedication. They should clearly understand that the phenomena being dedicated have the same nature and are not something that can be dedicated.
If, relying on this explanation, they rejoice and dedicate correctly rather than incorrectly, then all Great Bodhisattvas should arouse this rejoicing and dedication in order to dedicate toward unsurpassed enlightenment.
Subhūti, regarding all Buddhas and World-Honored Ones, if Great Bodhisattvas of the past, who cut off the pathways of coming and going among realms and ended conceptual proliferation, from the time they first aroused the mind of enlightenment until attaining the unsurpassed enlightenment they sought, gradually proceeded until entering the realm of Nirvāṇa without remainder, and until the True Dharma became extinct, during that period had any wholesome roots corresponding to the Buddhas’ pāramitās; or wholesome roots corresponding to the pāramitās for which Buddhas and World-Honored Ones gave predictions to Bodhisattvas; or wholesome roots corresponding to contemplation of dependent origination for which Buddhas and World-Honored Ones gave predictions to Pratyekabuddhas; or wholesome roots arising from generosity, morality, and cultivation for which Buddhas and World-Honored Ones gave predictions to Śrāvakas; or all wholesome roots, defiled and undefiled, of trainees; or undefiled wholesome roots of those beyond training; or the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision of Buddhas and World-Honored Ones; or great loving-kindness, great compassion, great joy, and great equanimity for the benefit and happiness of all sentient beings; or countless and immeasurable other Buddha-dharmas; or Buddhas and World-Honored Ones proclaiming the True Dharma; or those who diligently practice the True Dharma and abide in superior understanding through those wholesome roots; or ordinary beings who planted wholesome roots regarding the True Dharma; or gods, nāgas, asuras, and others who listened to the True Dharma and after hearing it planted wholesome roots, even down to animals who listened to the True Dharma and after hearing it planted wholesome roots; or after Buddhas and World-Honored Ones entered Nirvāṇa, gods, humans, and others who planted wholesome roots—
Gathering all these completely and considering this arising mind of rejoicing because it is exceedingly noble, supreme, exalted, and wondrous, then equally giving the meritorious deeds corresponding to this rejoicing to sentient beings and dedicating them together toward unsurpassed enlightenment.
At this time, one should correctly understand that all phenomena of rejoicing and dedication have been exhausted, ceased, departed, and transformed. The inherent nature of all phenomena of rejoicing and dedication is emptiness. Although knowing this, one should still constantly rejoice and dedicate toward unsurpassed enlightenment.
Furthermore, at this time one should correctly understand: Regarding phenomena, there is absolutely no phenomenon that can rejoice and dedicate. Why? Because the inherent nature of all phenomena is emptiness. Within that emptiness, there is absolutely no phenomenon that can be obtained or that is the object of rejoicing and dedication. Therefore, even knowing this, one should still constantly rejoice and dedicate toward unsurpassed enlightenment.
This Great Bodhisattva will not fall into mistaken concepts, minds, and views. Why? Because regarding the mind of rejoicing and the wholesome roots and merits rejoiced in, this Great Bodhisattva does not give rise to attachment. Regarding the mind of dedication and the unsurpassed enlightenment to which dedication is made, there is likewise no attachment. Because there is no attachment, one does not fall into mistaken views.
Thus, the Bodhisattva who has aroused the mind of rejoicing and dedication is called the unsurpassed true rejoicing and dedication, separated from all false conceptual discrimination.
Any Great Bodhisattva who, regarding the Dharma of rejoicing and dedication, generates false conceptualization about the Dharma of rejoicing and dedication; regarding the Dharma that is rejoiced in and dedicated, generates false conceptualization about the Dharma that is rejoiced in and dedicated; and then gives rise to rejoicing and dedication toward unsurpassed enlightenment—the Great Bodhisattva who gives rise to such a mind of rejoicing and dedication immediately falls into mistaken concepts, minds, and views. Such arising of rejoicing and dedication is incorrect; Bodhisattvas should know this and seek to avoid it.
Subhūti, regarding all Buddhas and World-Honored Ones of the future, if Great Bodhisattvas cut off the pathways of coming and going among realms, end conceptual proliferation, from the time they first arouse the mind of enlightenment until attaining the unsurpassed enlightenment they seek, gradually proceeding until entering the realm of Nirvāṇa without remainder; and until the True Dharma has become extinct, during that period, whatever wholesome roots correspond to the Buddhas’ pāramitās; or which World-Honored Ones have predicted for Bodhisattvas; or wholesome roots corresponding to contemplation of dependent origination for which Buddhas and World-Honored Ones have predicted Pratyekabuddhas; or wholesome roots arising from generosity, morality, and cultivation for which Buddhas and World-Honored Ones have predicted Śrāvakas; or all wholesome roots, defiled and undefiled, of trainees; or undefiled wholesome roots of those beyond training; or the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision of Buddhas and World-Honored Ones; or great loving-kindness, great compassion, great joy, and great equanimity for the benefit of all sentient beings; or countless and immeasurable other Buddha-dharmas; or Buddhas and World-Honored Ones proclaiming the True Dharma; or those who diligently practice the True Dharma so that those wholesome roots abide in superior understanding; or ordinary beings who have planted wholesome roots regarding the True Dharma; or gods, nāgas, asuras, and others who listen to the True Dharma and after hearing it plant wholesome roots, even animals who listen to the True Dharma and after hearing it plant wholesome roots; or after Buddhas and World-Honored Ones enter Nirvāṇa, gods, humans, and others who have planted wholesome roots—
Gather all these wholesome roots together completely and consider this arising mind of rejoicing because it is very honored, very exalted, very wondrous, and supremely excellent. Then equally give the meritorious deeds corresponding to this mind of rejoicing to sentient beings, dedicating them together toward unsurpassed enlightenment.
At this time, one should correctly understand that all phenomena rejoiced in and dedicated have been exhausted, ceased, departed, and transformed. The inherent nature of the phenomena rejoiced in and dedicated is emptiness. Even knowing this, one should still constantly rejoice and dedicate toward unsurpassed enlightenment.
Furthermore, one should correctly understand that regarding phenomena there is absolutely no phenomenon that can be rejoiced in and dedicated. Why? Because the inherent nature of all phenomena is emptiness. Within emptiness, there is absolutely no phenomenon that can be obtained or that is the object of rejoicing and dedication. Even knowing this, one should still constantly rejoice and dedicate toward unsurpassed enlightenment.
This Great Bodhisattva cannot fall into mistaken concepts, minds, and views. Why? Because regarding the wholesome roots and merits of the mind of rejoicing and the rejoicing itself, this Great Bodhisattva does not generate attachment; regarding the mind of dedication and the dedication toward unsurpassed enlightenment, there is likewise no attachment. Because there is no attachment, one does not fall into mistaken views.
The Great Bodhisattva who has aroused such a mind of rejoicing and dedication is called the unsurpassed true rejoicing and dedication, separated from all false conceptual discrimination. But any Great Bodhisattva who, regarding the Dharma to be rejoiced in and dedicated, generates false conceptualization about the Dharma to be rejoiced in and dedicated; regarding the Dharma that is the object of rejoicing and dedication, generates false conceptualization about that Dharma; and then gives rise to rejoicing and dedication toward unsurpassed enlightenment—the Great Bodhisattva who has aroused such a mind of rejoicing and dedication immediately falls into mistaken concepts, minds, and views. Such rejoicing and dedication is incorrect. Bodhisattvas should know this and seek to avoid it.
Subhūti, regarding the Buddhas and World-Honored Ones of the present, if Great Bodhisattvas have cut off the pathways of coming and going among realms, ended conceptual proliferation, from the time they first arouse the mind of enlightenment until attaining the unsurpassed enlightenment they seek, gradually proceeding until entering the realm of Nirvāṇa without remainder, and until the True Dharma has become extinct; during that period, whatever wholesome roots correspond to the Buddhas’ pāramitās; or wholesome roots corresponding to pāramitās for which Buddhas and World-Honored Ones have predicted Bodhisattvas; or wholesome roots corresponding to contemplation of dependent origination for which Buddhas and World-Honored Ones have predicted Pratyekabuddhas; or wholesome roots arising from generosity, morality, and cultivation for which Buddhas and World-Honored Ones have predicted Śrāvakas; or all wholesome roots, defiled and undefiled, of trainees; or undefiled wholesome roots of those beyond training; or the aggregates of morality, concentration, wisdom, liberation, and liberating knowledge and vision of Buddhas and World-Honored Ones; or great loving-kindness, great compassion, great joy, and great equanimity for the benefit of all sentient beings; or countless and immeasurable other Buddha-dharmas; or Buddhas and World-Honored Ones proclaiming the True Dharma; or those who diligently cultivate the True Dharma so that those wholesome roots abide in superior understanding; or ordinary beings who have planted wholesome roots regarding the True Dharma; or gods, nāgas, asuras, and others who listen to the True Dharma and after hearing it plant wholesome roots, even animals who listen to the True Dharma and after hearing it plant wholesome roots; or after Buddhas and World-Honored Ones enter extinction, gods, humans, and others who have planted wholesome roots—
Gather all these wholesome roots together completely and consider this arising mind of rejoicing because it is very honored, very exalted, very wondrous, and supremely excellent. Then equally give the meritorious deeds corresponding to this mind of rejoicing to sentient beings, dedicating them together toward unsurpassed enlightenment.
At this time, one should correctly understand that the phenomena of rejoicing and dedication have been exhausted, ceased, departed, and transformed. The phenomena that are rejoiced in and dedicated have emptiness as their inherent nature. Even knowing this, one should still constantly rejoice and dedicate toward unsurpassed enlightenment. Likewise, at that time one should correctly understand that regarding phenomena there is absolutely no phenomenon that can be rejoiced in and dedicated. Why? Because all phenomena have emptiness as their inherent nature. Within emptiness there is absolutely no phenomenon that can be obtained or that is the object of rejoicing and dedication. Even knowing this, one should still constantly rejoice and dedicate toward unsurpassed enlightenment.
This Great Bodhisattva cannot fall into mistaken concepts, minds, and views. Why? Because regarding the wholesome roots and merits of the mind of rejoicing and rejoicing itself, this Great Bodhisattva does not generate attachment; nor does the Bodhisattva attach to the mind of dedication and the dedication toward unsurpassed enlightenment. Because there is no attachment, one does not fall into mistaken views.
The Great Bodhisattva who has aroused such a mind of rejoicing and dedication is called the unsurpassed true rejoicing and dedication, separated from all false discrimination.
Any Great Bodhisattva who, regarding the Dharma to be rejoiced in and dedicated, generates false conceptualization about the Dharma to be rejoiced in and dedicated; regarding the Dharma that is the object of rejoicing and dedication, generates false conceptualization about the Dharma that is the object of rejoicing and dedication; and then together gives rise to rejoicing and dedication toward unsurpassed enlightenment—the Great Bodhisattva who has aroused such a mind of rejoicing and dedication immediately falls into mistaken concepts, minds, and views. Such rejoicing and dedication is completely incorrect. Bodhisattvas should know this and seek to avoid it.
Subhūti, any Great Bodhisattva who, regarding cultivation and the performance of meritorious deeds, truly understands that all are separation and stillness; who, regarding the mind that constantly rejoices and dedicates, truly understands that all are separation and stillness; and who, knowing this, practices profound Prajñāpāramitā; who, regarding all phenomena, does not grasp or cling, and yet arouses the mind of rejoicing and dedication toward unsurpassed enlightenment—this Great Bodhisattva, having aroused such a mind of rejoicing and dedication, does not fall into mistaken concepts, minds, and views.
But any Great Bodhisattva who, regarding cultivation and the performance of meritorious deeds, does not truly know separation and stillness; who, regarding the mind that constantly rejoices and dedicates, is unable to know separation and stillness; who, regarding all phenomena, grasps signs and arouses rejoicing and dedication toward unsurpassed enlightenment—this Great Bodhisattva, having aroused such a mind of rejoicing and dedication, immediately falls into mistaken concepts, minds, and views.
Subhūti, any Great Bodhisattva who, regarding the wholesome roots and merits of Buddhas and World-Honored Ones and their disciples who have passed away, wishes to arouse the mind of rejoicing and dedication toward unsurpassed enlightenment should think:
‘Just as the Buddha, World-Honored One, and his disciples have all passed away, their inherent nature is not existent; the wholesome roots and merits are likewise so. The mind of rejoicing and dedication toward unsurpassed enlightenment that I have aroused, and the dedication toward unsurpassed enlightenment, have the same nature and characteristics, and cannot be grasped at all.’
Knowing this, when one gives rise to rejoicing and dedication toward unsurpassed enlightenment regarding those wholesome roots, one cannot generate mistaken concepts, minds, and views. This is called true Bodhi rejoicing and dedication.
But any Great Bodhisattva who takes grasping signs as a means for practicing profound Prajñāpāramitā, and regarding the wholesome roots and merits of the Buddha and disciples who have passed away, grasps signs and arouses rejoicing and dedication toward enlightenment—this is not correct rejoicing and dedication. Therefore, one immediately falls into mistaken concepts, minds, and views.
Any Great Bodhisattva who does not take signs as a means for practicing profound Prajñāpāramitā, and regarding the wholesome roots and merits of the Buddha and disciples who have passed away, is free from signs and arouses rejoicing and dedication toward unsurpassed enlightenment—this is called correct rejoicing and dedication. Therefore, one does not fall into mistaken concepts, minds, and views.
At that time, the Great Bodhisattva Maitreya asked the Venerable Subhūti:
Venerable One, why is it that, with regard to the wholesome roots and merits of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones and their assembly of disciples, the Great Bodhisattvas, through rejoicing in accordance with meritorious deeds, are able to rejoice and dedicate them toward the supreme unsurpassed Enlightenment without grasping any signs?
Subhūti replied:
You should know that the Great Bodhisattvas have learned Prajñāpāramitā and possess such skillful means. Although they do not grasp signs, they are still able to accomplish their deeds. It is not that, apart from Prajñāpāramitā, they can give rise to the correct rejoicing and dedication. Therefore, those Great Bodhisattvas who wish to accomplish their own deeds must learn Prajñāpāramitā.
The Great Bodhisattva Maitreya said:
Venerable Subhūti, do not say such words. Why? Because within the profound Prajñāpāramitā, the Buddhas, the World-Honored Ones, together with their assembly of disciples, and the wholesome roots and merits that have been accomplished, are all without possession and completely impossible to apprehend. The rejoicing in the meritorious deeds that have been created and the arising of the aspiration to dedicate them toward supreme unsurpassed Enlightenment are also without possession and completely impossible to apprehend.
Therein, when a Great Bodhisattva practices profound Prajñāpāramitā, they should contemplate thus: The essential nature of the wholesome roots and merits of the Buddhas and their disciples of the past has already ceased. The rejoicing in meritorious deeds and the arising of the aspiration to dedicate them toward supreme unsurpassed Enlightenment are, in their nature, quiescent.
Regarding the wholesome roots and merits of the Buddhas, the World-Honored Ones, and their disciples, if I grasp signs of discrimination; regarding the arising of the mind of rejoicing in accordance with meritorious deeds and the aspiration to dedicate them toward supreme unsurpassed Enlightenment, if I grasp signs of discrimination; and if I use this grasping of discriminating signs as a means to generate rejoicing and dedication toward supreme unsurpassed Enlightenment, then all Buddhas, the World-Honored Ones, do not accept this.
Why? Because grasping the discriminating signs of the Buddhas, the World-Honored Ones, and their disciples who have passed away, in order to rejoice and dedicate toward supreme unsurpassed Enlightenment, is called having great possession; yet because the past has ceased, it is without possession. The Buddhas and disciples of the future and present have not yet arrived and do not abide, so they also cannot be apprehended. If they cannot be apprehended, then they are not objects of grasping signs. If one grasps signs in this way and then gives rise to rejoicing and dedication, one immediately falls into a place of inversion.
If there is an error in thought and one grasps signs, one should know that this is not correct rejoicing and dedication. One must not grasp signs; one must not have discrimination; only then is it called correct rejoicing and dedication.
Therefore, the assembly of Great Bodhisattvas should learn the skillful means of profound Prajñāpāramitā. Through the power of these skillful means, they can correctly give rise to rejoicing and dedication. If Great Bodhisattvas wish to learn such skillful means, they should constantly listen to, receive, uphold, read, and recite Prajñāpāramitā until they completely understand it, contemplate it according to principle, and diligently ask their teachers about its profound meanings.
Why? If one does not rely upon profound Prajñāpāramitā, ultimately one cannot obtain skillful means. Without these skillful means, if one could correctly give rise to rejoicing and dedication, there would be no such possibility.
Why? Because regarding the merits of the Buddhas and their disciples of the past, if one grasps discriminating signs and then rejoices and dedicates them, the Buddhas, the World-Honored Ones, do not rejoice in this. Therefore, those Great Bodhisattvas who wish to correctly give rise to rejoicing and dedication toward supreme unsurpassed Enlightenment with regard to the wholesome roots and merits of the Buddhas and their disciples should not see possession therein, nor grasp discriminating signs, when generating rejoicing and dedication.
If one gives rise therein to possession and grasps discriminating signs, then rejoices and dedicates, the Buddha says that this matter has no meaning or benefit at all. Why? Because such a mind of rejoicing and dedication is conceptual false thinking and discrimination; it is called a harmful mixture of poison.
It is like food and drink of exquisite flavor, fragrant taste, and excellent color, yet mixed with poison. A foolish person of shallow wisdom, desiring to eat and drink, swallows it. At first there may be delight, joy, and satisfaction, but after the food is digested, one must suffer hardships, perhaps even death or nearly lose one’s life.
Likewise, there is a kind of sentient being who is entirely not skilled in receiving and upholding, not skilled in examining the words and meanings of profound Prajñāpāramitā, not skilled in reading and reciting, and not skilled in thoroughly understanding profound meanings, yet tells those who possess the Mahāyāna lineage:
“Good man, come here! Regarding the aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision of the Buddhas, the World-Honored Ones, of the past, present, and future, and the immeasurable, boundless other merits; or the wholesome roots planted by the disciples of the Buddha in the presence of the Buddhas; or the wholesome roots planted by the Bodhisattvas after the Buddha, the World-Honored One, predicted their supreme unsurpassed Enlightenment; or the wholesome roots planted by Hearers and Solitary Buddhas after the Buddha, the World-Honored One, gave them predictions; or the wholesome roots planted by gods, humans, and asuras in the presence of Buddhas until the true Dharma has not completely disappeared; or the wholesome roots planted by good men and good women and the merits accomplished through the arising of wholesome roots, rejoicing, and dedication—gather all these wholesome roots together completely and now rejoice in them and equally bestow them upon sentient beings to dedicate together toward supreme unsurpassed Enlightenment.”
Such rejoicing and dedication as spoken of above uses possession and grasping discriminating signs as its means. It is like worldly food and drink mixed with poison: delicious at first, harmful afterward. This is not perfect rejoicing and dedication.
Why? Because taking possession and grasping signs as means for generating the mind of rejoicing and dedication all create a harmful mixture of poison. Those who belong to the Bodhisattva lineage should not practice according to what has been described above.
Therefore, Venerable One, how should you speak so that good men abiding in the Bodhisattva vehicle, when generating rejoicing and dedication toward the wholesome roots and merits of the Buddhas and disciples throughout the ten directions and three times, can be called correct, excellent, and non-poisonous rejoicing and dedication?
The Elder Subhūti replied to Maitreya:
Good men abiding in the Bodhisattva vehicle, practicing profound Prajñāpāramitā, who wish not to slander the Buddha when generating the mind of rejoicing and dedication, should think thus:
“Just as the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, with the unobstructed vision of the Buddha eye, know all wholesome roots and merits, having such nature, such characteristics, and such Dharma, which should be rejoiced in, so should I also rejoice in them.
Just as the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, with the unobstructed and all-pervading knowledge of the Buddha eye, dedicate all meritorious deeds toward supreme unsurpassed Enlightenment, so should I also dedicate them in this way.”
Good men and good women abiding in the Bodhisattva vehicle should generate such rejoicing and dedication toward the wholesome roots and merits of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones and their disciples. If they generate such rejoicing and dedication, then they do not slander the Buddha, but rather the Buddhas, the World-Honored Ones, will rejoice together with them.
Such a mind of rejoicing and dedication of a Great Bodhisattva is not mixed with poisons, is free from faults, and therefore is called correct, excellent rejoicing and dedication, corresponding with the true Dharma realm, with superior joyful conviction, and with complete perfection.
Great One, good men and good women abiding in the Bodhisattva vehicle who practice profound Prajñāpāramitā should generate rejoicing and dedication toward the wholesome roots and merits of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones and their disciples in this way:
“Just as the Buddha’s aggregates of morality, concentration, wisdom, liberation, liberated knowledge and vision, and other Dharmas do not fall into the three realms and are not bound by the three times, so should rejoicing and dedication also be like this.”
Why? Just as those Dharmas, by their own nature being empty, do not fall into the three realms and are not bound by the three times, so also is rejoicing and dedication. That is, the Thus Come Ones, by their own nature being empty, do not fall into the three realms and are not bound by the three times. The merits of the Buddhas, by their own nature being empty, also do not fall into the three realms and are not bound by the three times. Hearers, Solitary Buddhas, and gods, humans, and others, by their own nature being empty, also do not fall into the three realms and are not bound by the three times.
Those wholesome roots, by their own nature being empty, do not fall into the three realms and are not bound by the three times. The rejoicing itself, by its own nature being empty, does not fall into the three realms and is not bound by the three times. The Dharma that is dedicated, by its own nature being empty, does not fall into the three realms and is not bound by the three times. The one who dedicates, by their own nature being empty, does not fall into the three realms and is not bound by the three times.
When practicing profound Prajñāpāramitā, the Great Bodhisattva must clearly and decisively understand the nature and characteristics of all Dharmas; then they do not fall into the three realms and are not bound by the three times. If they do not fall into the three realms and are not bound by the three times, then they cannot take possessing signs as means or take possession as means to generate rejoicing and dedication toward supreme unsurpassed Enlightenment.
Why? Because all Dharmas, by their own nature, do not arise. If a Dharma does not arise, it has no possession. One cannot use that Dharma which has no possession to rejoice and dedicate, because it has no possession.
Such rejoicing and dedication toward supreme unsurpassed Enlightenment by this Great Bodhisattva is not mixed with poison, is not lost or corrupted, and is called Great Dedication, not falling, not bound, corresponding with the true Dharma realm, and ultimately perfected.
If good men and good women abiding in the Bodhisattva vehicle use possessing signs as means or possession as means to generate the mind of rejoicing and dedication toward the wholesome roots and merits of the Thus Come Ones and their disciples, then one should know that this is unlawful rejoicing and dedication. This unlawful mind of rejoicing and dedication is not praised by the Buddhas, the World-Honored Ones.
When practicing profound Prajñāpāramitā, a Great Bodhisattva thinks:
“Because of the wholesome roots and merits, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones in the worlds of the ten directions truly know that there is such Dharma, and one can rely upon this Dharma to generate rejoicing and dedication without fear of contradiction. Now I too should rely upon this Dharma to generate rejoicing and dedication toward supreme unsurpassed Enlightenment.”
This is the correct arising of rejoicing and dedication. Through this, one will certainly realize supreme unsurpassed Enlightenment, turn the wondrous Dharma wheel, and benefit all sentient beings.
At that time, the World-Honored One praised Subhūti, saying:
“Excellent, excellent! Now you are able to perform a great Buddha-work for the Great Bodhisattvas. Why? Because you have explained for the Great Bodhisattvas the non-contradictory rejoicing and dedication. Through those wholesome roots which the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones truly know to have such nature, such characteristics, and such Dharma, and through which they generate non-contradictory rejoicing and dedication. Such a mind of rejoicing and dedication corresponds with the true Dharma realm and is ultimately perfected. Now you alone are the one who has proclaimed it according to truth.”
Subhūti, you should know: if good men and good women use skillful means to teach as many sentient beings as the sands of the Ganges River, within a great trichiliocosm world, causing all of them to abide in the ten wholesome paths of action, they will obtain merits. Regarding those merits, these Great Bodhisattvas have generated non-contradictory rejoicing and dedication; therefore it is supreme above all, most honored and exalted, wonderfully excellent, superior, unsurpassable, incomparable, and beyond anything with which it can be compared.
Subhūti, apart from causing them to abide in the ten wholesome paths of action, if good men and good women use skillful means to teach as many sentient beings as the sands of the Ganges River within a great trichiliocosm world, causing them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers, they will obtain merits. Since this Great Bodhisattva has generated non-contradictory rejoicing and dedication toward those merits, it is supreme above all, most honored and exalted, wonderfully excellent, superior, unsurpassable, incomparable, and beyond anything with which it can be compared.
Subhūti, apart from causing them to abide in the four meditations and so forth, if good men and good women use skillful means to teach as many sentient beings as the sands of the Ganges River within a great trichiliocosm world, causing them all to abide in the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, or Solitary Buddha Enlightenment, they will obtain merits. Since this Great Bodhisattva has generated non-contradictory rejoicing and dedication toward those merits, it is supreme above all, most honored and exalted, wonderfully excellent, superior, unsurpassable, incomparable, and beyond anything with which it can be compared.
Subhūti, apart from causing them to abide in the fruit of Stream-entry, suppose that as many sentient beings as the sands of the Ganges River in the great trichiliocosm world already possessed merits through accomplishing the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Solitary Buddha Enlightenment. Because this Great Bodhisattva has generated non-contradictory rejoicing and dedication toward those merits, it is called supreme above all, most honored and exalted, wonderfully excellent, superior, unsurpassable, incomparable, and beyond anything with which it can be compared.
Subhūti, apart from those who already possess merits through accomplishing the fruit of Stream-entry and so forth, suppose that as many sentient beings as the sands of the Ganges River throughout the ten directions of the great trichiliocosm world all generate the aspiration for supreme unsurpassed Enlightenment. If as many sentient beings as the sands of the Ganges River throughout these worlds of the ten directions come before those Bodhisattvas, each offering food, drink, clothing, bedding, medicine, and countless excellent objects of enjoyment, for as many great kalpas as the sands of the Ganges River, using possession as means to respectfully serve, make offerings, honor, and praise them, what do you think? Through this cause, would those sentient beings obtain great merit?
Subhūti replied:
Venerable World-Honored One, very many! Venerable Sugata, very many! If these merits had form, the countless worlds throughout the ten directions, as numerous as the grains of sand of the Ganges River, would not be able to contain them all.
The Buddha said to Subhūti:
“Indeed, indeed, it is just as you have said! Regarding the roots of goodness and merits of the Thus Come Ones, Worthy of Right and Equal Enlightenment, and their disciples, if good men and good women abiding in the Bodhisattva Vehicle give rise to non-inverted rejoicing and dedication of merit, they will obtain merits far greater than before, immeasurable, innumerable, beyond calculation, analogy, or description. Why? Because these good men abiding in the Bodhisattva Vehicle have already aroused non-inverted rejoicing and dedication of merit, using non-attainment as the means, and are further protected by the profound Prajñāpāramitā through skillful means; therefore, they accord with the true Dharma realm and are supreme, incomparable, with nothing higher than them. Those sentient beings have accumulated much merit, but if they use attainment as the means to arouse rejoicing and dedication of merit, then compared with that wholesome merit, even a hundred parts are not equal to one, even a thousand parts are not equal to one, and even up to an infinite number of parts cannot equal one.”
At that time, the Four Great Heavenly Kings, together with their retinue of twenty thousand heavenly sons, came before the Buddha, bowed their heads at his feet, respectfully placed their palms together, and said:
“World-Honored One, this Great Bodhisattva has aroused non-inverted rejoicing and dedication of merit, using non-attainment as the means, and has obtained the protection of the profound Prajñāpāramitā through skillful means. Therefore, his majestic power is vast, accords with the true Dharma realm, and he will quickly attain the wisdom of All-Knowing. It greatly surpasses the previously described giving performed with attainment, by immeasurable and countless times beyond comparison.”
At that time, Śakra, Lord of the Devas, up to the Heaven of Self-Mastery over Transformations, all together with their retinues of one hundred thousand heavenly sons, brought various precious and beautiful things from the heavens, such as flower garlands, perfumes, powdered incense, clothing, necklaces, banners and streamers, jeweled canopies, and many kinds of rare precious gems. They played heavenly music and offered them to the Buddha, respectfully making offerings, honoring, praising, bowing their heads at his feet, and with palms joined said:
“This Great Bodhisattva has aroused non-inverted rejoicing and dedication of merit, using non-attainment as the means, and has been protected by the profound Prajñāpāramitā through skillful means. His majestic power is vast, accords with the true Dharma realm, and he will quickly attain the wisdom of All-Knowing. It greatly surpasses the previously described giving performed with attainment, by immeasurable and countless times beyond anything that can be compared.”
At that time, from the Great Brahmā Heaven all the way to the Akaniṣṭha Heaven, all together with immeasurable hundreds of thousands of heavenly beings, came before the Buddha, bowed their heads at his feet, respectfully placed their palms together, and said:
“World-Honored One, truly rare! Sugata, truly wondrous!
This Great Bodhisattva has aroused non-inverted rejoicing and dedication of merit, using non-attainment as the means, and has been protected by the profound Prajñāpāramitā through skillful means. Therefore, his majestic virtue is vast, accords with the true Dharma realm, and he will quickly attain the wisdom of All-Knowing. It greatly surpasses the giving with attainment previously described, by immeasurable and countless times beyond comparison.”