THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 558
Chapter 5: ŚARĪRA (RELICS)
Furthermore, Kāśika, suppose the Buddha’s relics filled the entire Jambudvīpa and were gathered together as one portion; and there was someone who copied the profound Dharma-door of Prajñāpāramitā and gathered it together as another portion. Of these two portions, which one would you choose?
Śakra, Lord of Devas, replied:
My intention is to choose the profound Prajñāpāramitā. Why? It is not that I do not believe in, accept, revere, and make offerings to the relics of the Buddhas. However, the bodies of the Buddhas and their relics all arise because of the profound Dharma-door of Prajñāpāramitā. They are all due to the merits and majestic power cultivated through the profound Dharma-door of Prajñāpāramitā that they are able to receive reverence and offerings from all the world, gods, humans, asuras, and others.
Reverently, World-Honored One, it is like when I sit upon the throne of Śakra in the Hall of Good Dharma in the Heaven of the Thirty-Three and expound the true Dharma for the gods. Countless heavenly sons and others come to my place to listen to the Dharma, respectfully make offerings, circumambulate me on the right, and then depart. When I am not present upon that Dharma seat, the heavenly sons and others still come to that place. Although they do not see me as they do when I am there, they still respectfully make offerings and say: “This is the seat where Śakra, Lord of Devas, sits to teach the Dharma to the gods. We should make offerings, show reverence, and regard it as though the Lord of Heaven were presently there.” They circumambulate it on the right and then withdraw.
The relics of the Buddha are likewise. The profound Prajñāpāramitā gives rise to the basis upon which the wisdom of Omniscience is attained, and therefore it receives reverence and offerings from all the world, gods, humans, asuras, and others. Therefore, I say that between the two portions, my intention is to choose the profound Prajñāpāramitā.
Reverently, World-Honored One, suppose the Buddha’s relics filled the entire three-thousand-great-thousand world-system and were gathered together as one portion, and someone copied the profound Dharma-door of Prajñāpāramitā and gathered it together as one portion. Of these two portions, my intention is to choose the profound Prajñāpāramitā. Why? It is not that I do not have faith in, accept, revere, and make offerings to the Buddha’s relics. However, the bodies and relics of the Buddhas all arise from the profound Dharma-door of Prajñāpāramitā. They are all because of the merits and majestic power cultivated through the profound Dharma-door of Prajñāpāramitā that they are able to receive reverence and offerings from all the world, gods, humans, asuras, and others.
Reverently, World-Honored One, it is like a debtor who fears his creditor, so he draws near and serves the king, relying upon the king’s power in order to be free from fear. In turn, he causes the creditor to fear him and make offerings. Why? Because that person relies upon the king’s power, is protected by the king, and therefore possesses great authority.
The king is an analogy for Prajñāpāramitā. The Buddha’s relics are an analogy for one who relies upon the king. By relying upon Prajñāpāramitā, they receive reverence and offerings from the world. The Buddhas’ attainment of the wisdom of Omniscience also depends upon Prajñāpāramitā for its accomplishment. Therefore, I would rather accept the profound Prajñāpāramitā.
Reverently, World-Honored One, it is like an incomparable priceless great wish-fulfilling jewel, possessing immeasurable, extraordinary, and wondrous virtues and majesty. Wherever this wish-fulfilling jewel exists, humans, non-humans, and others cannot cause harm. Suppose there is a man or woman harmed by spirits or demons, whose body and mind suffer sorrow and distress. If someone shows that person this wish-fulfilling jewel, because of the jewel’s power and majesty, the spirits immediately depart.
There are various kinds of heat illnesses, such as wind disorders and phlegm disorders; or illnesses caused by the combination of two or three such conditions. If someone ties this wish-fulfilling jewel upon their body, such illnesses will all be completely eliminated.
When this wish-fulfilling jewel is placed in a dark place, it can cause that place to become illuminated. When there is intense heat, it can make the surroundings cool. When there is cold, it can make the surroundings warm.
Wherever this wish-fulfilling jewel exists, the climate there becomes balanced, neither cold nor hot.
If a place contains this wish-fulfilling jewel, poisons such as snakes, centipedes, scorpions, and others dare not dwell there.
Suppose a man or woman is poisoned and suffers unbearable pain. If someone shows these people this wish-fulfilling jewel, because of the jewel’s power and authority, the poisons will immediately be destroyed.
If any sentient beings suffer from leprosy, severe sores, ulcers, swelling, blindness, and so forth, as well as illnesses of the eyes, ears, nose, tongue, throat, body, or joints and limbs, and they wear this wish-fulfilling jewel, all such illnesses will be completely cured.
If the water in ponds, lakes, streams, wells, and so forth is muddy and impure, or is about to dry up, and this jewel is placed within it, the water will immediately become abundant, clear, clean, fragrant, and possess the eight qualities of excellent water.
If various embroidered garments of many colors—blue, yellow, red, white, pink, purple, emerald green, and so forth—are used to wrap this wish-fulfilling jewel and it is placed into water, the water will take on the colors of the garments and become filled with various hues.
This priceless great wish-fulfilling jewel has limitless majesty and virtue, which cannot be fully described. If it is placed inside a chest or a case, it will also cause the objects contained within to become complete and endowed with limitless virtues. Even if that chest or case is empty, because it once held the wish-fulfilling jewel, that chest or case itself will still be treasured and respected by people.
At that time, Ānanda asked Śakra, Lord of Devas:
Is such a wish-fulfilling jewel found only in heaven, or is it also found among humans?
Śakra, Lord of Devas, replied:
This jewel exists both among humans and in heaven. However, among humans, its form is small but heavy; whereas in heaven, its form is large but light. Furthermore, the characteristics of the jewel among humans are incomplete, while the characteristics of the heavenly jewel are perfectly complete. The majesty and virtues of the heavenly wish-fulfilling jewel surpass those of countless, innumerable human jewels by an immeasurable amount.
Śakra, Lord of Devas, said to the Buddha:
The profound Prajñāpāramitā is likewise. It serves as the root of all virtues and can eliminate immeasurable evil and unwholesome dharmas. Wherever it is placed, it eliminates the physical and mental suffering of sentient beings; humans, non-humans, and others cannot harm them. The Tathāgata’s attainment of the wisdom of Omniscience and the immeasurable, boundless other merits and virtues all arise because of Prajñāpāramitā. The Buddha’s relics are produced through the cultivation of these virtues and serve as a support for these virtues. Only after the Buddha’s Nirvāṇa do all the world, gods, humans, asuras, and others receive them in order to revere and make offerings to them. Therefore, I say that among the two portions, my intention is to choose the profound Prajñāpāramitā.
Venerable World-Honored One, suppose the worlds as numerous as the sands of the Ganges in the ten directions were filled with the relics of the Buddhas and gathered into one portion; and there was someone who transcribed the profound Dharma-door of Prajñāpāramitā and gathered it into one portion; then, among these two portions, my intention would be to choose the profound Prajñāpāramitā. Why is this so? It is not that I do not believe in, receive, revere, and make offerings to the relics of the Buddha, but the bodies and relics of all Buddhas are both produced from the profound Dharma-door of Prajñāpāramitā. They are all due to the merit and mighty power cultivated through the practice of the profound Dharma-door of Prajñāpāramitā that they are able to receive reverence and offerings from all beings in the world, from gods, humans, asuras, and others.
Venerable World-Honored One, the profound Prajñāpāramitā can give rise to the Thus Come One’s wisdom of omniscience. Having attained the wisdom of omniscience, the Thus Come One can give rise to the Buddha’s body and relics. Therefore, making offerings to Prajñāpāramitā in this way is precisely making offerings to the wisdom of omniscience and to the relics of the Buddhas of the three times.
Venerable World-Honored One, if any virtuous man or virtuous woman wishes to constantly see the Buddhas in the ten directions, they should cultivate and practice the profound Prajñāpāramitā.
At that time, the Buddha said to Śakra, Lord of Gods:
“Indeed, indeed, Kāśika, it is as you have said! The Buddhas of the past, future, and present all rely upon Prajñāpāramitā to realize the supreme unsurpassed Enlightenment. Therefore, the Thus Come One reveres and makes offerings to it.”
Śakra, Lord of Gods, said:
“Such Prajñāpāramitā is the great unsurpassed Perfection. All Thus Come Ones rely upon Prajñāpāramitā to know the differing mental activities of sentient beings.”
The Buddha said to Śakra, Lord of Gods:
“Indeed, indeed, it is as you have said! Kāśika, therefore, the assembly of Great Bodhisattvas always cultivate the profound Prajñāpāramitā, because it enables Bodhisattvas to know, exactly as they truly are, the differing mental activities of all kinds of sentient beings.”
Śakra, Lord of Gods, said to the Buddha:
“Should the assemblies of Bodhisattvas practice only Prajñāpāramitā, or should they also practice the other five Perfections?”
The Buddha said to Śakra, Lord of Gods:
“The assemblies of Bodhisattvas should practice all six Perfections. Having practiced Giving, Pure Discipline, Patience, Diligence, and Meditative Absorption, when contemplating all phenomena they should take Prajñāpāramitā as foremost.
Kāśika, just as in the continent of Jambudvīpa there are various kinds of trees, branches, twigs, stems, trunks, flowers, leaves, fruits, seeds, and so forth, although their appearances are not the same, their shadows are completely no different. Likewise, the six Perfections, although each has its own differences, when protected by the skillful means of Prajñāpāramitā and dedicated toward the wisdom of omniscience, those distinguishing characteristics cannot be apprehended at all.”
Śakra, Lord of Gods, said to the Buddha:
“The profound Prajñāpāramitā is fully accomplished and vast, with immeasurable and boundless merits. If there is someone who transcribes and upholds such Prajñāpāramitā, adorns it beautifully with various jewels, and then offers the finest garlands of flowers and even the radiance of lamps, respectfully making offerings, honoring, praising, and preserving it without abandoning it. And if there is another person who also transcribes and upholds such Prajñāpāramitā, adorns it beautifully with various jewels, and further gives it to others so they may uphold and recite it, then among these two merits, which merit is greater?”
The Buddha said to Śakra, Lord of Gods:
“I will ask you in return; answer according to your understanding. Suppose there are sentient beings who receive from others the relics of the Buddha, place them in treasure chests, respectfully establish them in a clean place, and then offer the finest garlands of flowers and even the light of lamps, respectfully making offerings, honoring, praising, and preserving them without abandoning them. Or suppose there is another person who also receives the Buddha’s relics from others and then distributes them to others, telling them to make offerings. What do you think? Among these two merits, which merit is greater?”
Śakra, Lord of Gods, replied:
“As I understand the meaning of the Buddha’s teaching, among these two merits, the latter merit is greater.”
The Buddha praised Śakra, Lord of Gods:
“Excellent, excellent! It is as you have said. Kāśika, whether a person transcribes and upholds Prajñāpāramitā and makes offerings himself, or transfers it to others so they may uphold and recite it, among these two merits, the latter merit is greater.
Kāśika, if any virtuous man or virtuous woman can take the profound meaning and significance of Prajñāpāramitā, distinguish and explain it correctly for others, then the merit attained is even greater than the merit of giving it to others, multiplied by hundreds of thousands of times. Such a Dharma teacher should be respected as one would respect the Buddha.”
Chapter 6: Scriptures
Furthermore, Kāśika, if any virtuous man or virtuous woman wishes to teach and transform the sentient beings of Jambudvīpa, causing them all to abide in the ten paths of wholesome karma; and gradually, extending this until they teach and transform all sentient beings in the worlds of the Buddhas as numerous as the sands of the Ganges in the ten directions, causing them all to abide in the ten paths of wholesome karma, what do you think? Would this virtuous man or virtuous woman, through such causes and conditions, obtain great merit?
Śakra, Lord of Gods, replied:
A great deal, O World-Honored One! A great deal, O World-Honored One!
The Buddha said:
Kāśika, if there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, and give it as a gift to those who read and recite it, then the merit they obtain is even greater than in the previous case.
Kāśika, if there are good men or good women who wish to teach all sentient beings in Jambudvīpa, causing them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernatural powers, and successively extending this until all sentient beings in the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges River are caused 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, through such causes and conditions, obtain a great amount of merit?
Śakra, Lord of the Gods, replied:
A great deal, O World-Honored One! A great deal, O World-Honored One!
The Buddha said:
Kāśika, if there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, and give it as a gift to those who read and recite it, then the merit they obtain is even greater than in the previous case.
Kāśika, if there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, and themselves constantly read and recite it, their merit will not equal that of someone who transcribes and upholds the Prajñāpāramitā, adorns it beautifully with various jewels, and gives it to others to read and recite.
Kāśika, if there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, and give it to others to read and recite, their merit still will not equal that of someone who correctly understands the profound meaning and significance of the Prajñāpāramitā and teaches it to others.
Śakra, Lord of the Gods, addressed the Buddha:
To which sentient beings should the profound meaning and significance of the Prajñāpāramitā be taught?
The Buddha said:
Kāśika, if there are good men or good women who do not understand the profound meaning and significance of the Prajñāpāramitā, it should be taught to them. Why is this? Kāśika, because in the future there will be good men and good women seeking to attain the supreme enlightenment who, upon hearing someone teach something resembling the Prajñāpāramitā, will become confused and deluded, and therefore retreat and lose their way midway.
Śakra, Lord of the Gods, addressed the Buddha:
World-Honored One, what is called something resembling the Prajñāpāramitā?
The Buddha said:
Kāśika, in the future there will be foolish and deluded bhikṣus who, although wishing to teach the true Prajñāpāramitā, will instead speak in reverse through a teaching resembling the Prajñāpāramitā.
How do bhikṣus speak in reverse through a teaching resembling the Prajñāpāramitā?
That is, those bhikṣus say to people who have generated the aspiration for supreme enlightenment: “Because form decays, it is called impermanent, not because it is simply empty of permanence that it is called impermanent.” They say that feeling, perception, formations, and consciousness decay, therefore they are called impermanent, not because they are simply empty of permanence that they are called impermanent. They further say: “If a person seeks in this way, they are practicing the Prajñāpāramitā.”
Kāśika, this is called speaking in reverse through a teaching resembling the Prajñāpāramitā.
Kāśika, one should not rely on the decay of form to contemplate form as impermanent. One should not rely on the decay of feeling, perception, formations, and consciousness to contemplate feeling, perception, formations, and consciousness as impermanent. Rather, one should rely only on the fact that permanence is empty to contemplate form through consciousness as impermanent. Therefore, Kāśika, if there are good men or good women who clearly understand the profound meaning and significance of the Prajñāpāramitā and teach it to others, the merit of that person is extremely great.
Furthermore, Kāśika, if there are good men or good women who wish to teach all sentient beings in Jambudvīpa, causing them all to abide in the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, or the enlightenment of a Pratyekabuddha, and successively extend this until they teach all sentient beings in all worlds throughout the ten directions, as numerous as the sands of the Ganges River, causing them all to abide in the fruit of Stream-entry up to the enlightenment of a Pratyekabuddha, what do you think? Do these good men and good women, through such causes and conditions, obtain a great amount of merit?
Śakra, Lord of the Gods, replied:
A great deal, O World-Honored One! A great deal, O World-Honored One!
The Buddha said:
Kāśika, there are good men and good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, give it as a gift to those who read and recite it, and admonish, instruct, and guide those sentient beings, saying: “You should diligently cultivate and study the Prajñāpāramitā in accordance with the Buddha Dharma; you will certainly attain the wisdom of omniscience.” These good men and good women obtain greater merit than in the previous case. Why is this? Kāśika, because all the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and the enlightenment of a Pratyekabuddha arise from this Prajñāpāramitā. That is to say, one who has attained the wisdom of omniscience will teach immeasurable and boundless sentient beings, causing them to accomplish Stream-entry up to Pratyekabuddhahood without limit.
Kāśika, if all sentient beings in Jambudvīpa generate the aspiration for supreme enlightenment, and successively all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges River also generate the aspiration for supreme enlightenment, and there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, and give it to those sentient beings to read and recite, what do you think? Do these good men and good women, through such causes and conditions, obtain a great amount of merit?
Śakra, Lord of the Gods, replied:
A great deal, O World-Honored One! A great deal, O World-Honored One!
The Buddha said:
Kāśika, if there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, give it as a gift to one person who has attained non-retrogression on the path to supreme enlightenment, and encourage that person to diligently cultivate and study it, then the merit of these good men and good women is greater than in the previous case. Why is this? Kāśika, because a Bodhisattva who practices the Prajñāpāramitā in this way will quickly perfect it, causing the profound Prajñāpāramitā to circulate and be widely spread everywhere.
Kāśika, if all sentient beings in Jambudvīpa generate the aspiration for supreme enlightenment, and successively all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges River also generate the aspiration for supreme enlightenment, and there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, give it to people, instruct them to read and recite it, and further explain it with beautiful words and meanings, what do you think? Do these good men and good women, through such causes and conditions, obtain a great amount of merit?
Śakra, Lord of the Gods, replied:
A great deal, O World-Honored One! A great deal, O World-Honored One!
The Buddha said:
Kāśika, if there are good men or good women who transcribe and uphold the Prajñāpāramitā, give it as a gift to one person who has attained non-retrogression on the path to supreme enlightenment, instruct that person to read and recite it, and further explain it with beautiful words and meanings, then the merit attained by these good men and good women is greater than in the previous case.
Kāśika, if all sentient beings in Jambudvīpa have attained non-retrogression on the path to supreme enlightenment, and successively all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges River have also attained non-retrogression on the path to supreme enlightenment, and there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, give it as a gift, and instruct others to read and recite it, what do you think? Do these good men and good women, through such causes and conditions, obtain a great amount of merit?
Śakra, Lord of the Gods, replied:
A great deal, O World-Honored One! A great deal, O World-Honored One!
The Buddha said:
Kāśika, among the Bodhisattvas who have attained non-retrogression on the path to supreme enlightenment, there is a Bodhisattva who says: “I wish to quickly attain supreme enlightenment so that I may rescue sentient beings from the suffering of birth and death.” If good men or good women, wishing to accomplish this purpose, transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, give it as a gift, and instruct others to read and recite it, then the merit attained by these good men and good women is infinitely and incalculably greater than in the previous case.
Kāśika, if all sentient beings in Jambudvīpa have attained non-retrogression on the path to supreme enlightenment, and successively all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges River have attained non-retrogression on the path to supreme enlightenment, and there are good men or good women who transcribe and uphold the Prajñāpāramitā, adorn it beautifully with various jewels, give it as a gift, instruct others to read and recite it, and further explain it with beautiful words and meanings, what do you think? Do these good men and good women, through such causes and conditions, obtain a great amount of merit?
Śakra, Lord of the Gods, replied:
A great deal, O World-Honored One! A great deal, O World-Honored One!
The Buddha taught:
Kāśika, among the Bodhisattvas who have attained non-retrogression regarding the unsurpassed, supreme Enlightenment, there is a Bodhisattva who says: “I wish to quickly attain the unsurpassed, supreme Enlightenment, in order to rescue sentient beings from the sufferings of birth and death.”
Good sons and good daughters who, wishing to accomplish that, transcribe, uphold the Perfection of Wisdom, adorn it beautifully with various precious jewels, give it to others and encourage them to read and recite it, and further explain it with eloquent and beautiful words and meanings—such good sons and good daughters will obtain merit that is immeasurably and innumerably greater than in the previous case.
Śakra, Lord of the Devas, addressed the Buddha:
“Indeed, World-Honored One! Indeed, World-Honored One! World-Honored One, such a Great Bodhisattva is drawing ever closer to the unsurpassed, supreme Enlightenment.”
“Indeed, indeed! Therefore, one should earnestly admonish, instruct, and teach through the Perfection of Wisdom. One should respectfully make offerings of the finest food and drink, clothing, bedding, medicines, and other personal necessities, ensuring that there is no deficiency. Any good sons and good daughters who can use such Dharma-giving and material giving to assist and make offerings to that Great Bodhisattva will, because of such causes and conditions, attain immeasurable merit. Why? Because that Great Bodhisattva, precisely through being supported, protected, and offered such Dharma and material gifts, will quickly attain unsurpassed, supreme Enlightenment and bring great benefit to sentient beings.”
At that time, Subhūti praised Śakra, Lord of the Devas:
“Excellent, excellent! You are able to well protect, encourage, and support the Great Bodhisattvas, causing them to quickly attain what they seek—the unsurpassed, supreme Enlightenment.”
“Kāśika, you have done what should be done by a noble disciple of the Buddha. Why? Kāśika, because all noble disciples of the Tathāgata, wishing to benefit sentient beings, according to the Dharma should assist, encourage, and support the Great Bodhisattvas, causing them to quickly attain what they seek—the unsurpassed, supreme Enlightenment.
Why? Because all the excellent qualities and achievements of the Tathāgata, Śrāvakas, and Pratyekabuddhas in the world arise because of the community of Great Bodhisattvas.
Why? Kāśika, if there were no Great Bodhisattvas who generated the Bodhi mind, there would be no Great Bodhisattvas who could cultivate and learn the six Perfections. If there were no Great Bodhisattvas who cultivated and learned the six Perfections, there would be no Great Bodhisattvas who could attain unsurpassed, supreme Enlightenment. If there were no Great Bodhisattvas who attained unsurpassed, supreme Enlightenment, there would be no excellent qualities and achievements of the Tathāgata, Śrāvakas, and Pratyekabuddhas in the world.
Therefore, the noble disciples of the Tathāgata, wishing to bring benefit and happiness to sentient beings, according to the Dharma must assist, encourage, and support the assemblies of Bodhisattvas, causing them to cultivate and learn the six Perfections so that they may quickly attain the wisdom of Omniscience and bring benefit and happiness to all sentient beings throughout the endless future.”
Chapter 7: DEDICATION
Bodhisattva Maitreya said to Subhūti:
“The Bodhisattva’s rejoicing and dedication that accords with meritorious deeds surpasses, is foremost, is most honored, is highest, is most excellent, is wondrous, and is unsurpassed among the meritorious deeds of giving, maintaining precepts, cultivation, and so forth of other sentient beings.”
Venerable Subhūti asked Bodhisattva Maitreya:
“If Bodhisattvas generate the mind of rejoicing and dedication, encompassing immeasurable and innumerable worlds, and in each world there are immeasurable and innumerable Buddhas, the World-Honored Ones, who have entered Nirvāṇa; from the time those Buddhas first generated the mind until they became Buddhas, successively until they entered Parinirvāṇa, and until the time when the True Dharma was about to disappear; during that period, there are wholesome roots corresponding to the six Perfections; or the meritorious deeds of giving, maintaining precepts, cultivation, and so forth performed by disciples, as well as the undefiled wholesome roots of learners and non-learners; or the Buddha’s morality, concentration, wisdom, liberation, and knowledge and vision of liberation; or the great loving-kindness, great compassion, and other immeasurable and boundless Buddha-dharmas that benefit and bring happiness to sentient beings; or the wholesome roots of teaching the essentials of Dharma, practicing according to those essentials, and the wholesome roots planted by sentient beings after the Buddha’s Nirvāṇa—when all these are gathered together, fully considered, and then the supreme, most excellent, highest, and most wondrous mind of rejoicing is immediately generated; and furthermore, through such rejoicing that accords with meritorious deeds, one equally dedicates it to sentient beings so that they may together be directed toward unsurpassed, supreme Enlightenment, wishing that this wholesome root together with sentient beings will give rise to unsurpassed, supreme Enlightenment.
What do you think? Do those Bodhisattvas, through such matters, generating such modes of practice, and such a mind of rejoicing and dedication, possess an object of attainment regarding such matters? Do those Bodhisattvas cling to characteristics?”
Bodhisattva Maitreya replied to Subhūti:
“Those Bodhisattvas, through such matters, generating such modes of the mind of rejoicing and dedication, truly do not have any object of cognition that can be attained, as the characteristics that those Bodhisattvas grasp.”
Venerable Subhūti said to Bodhisattva Maitreya:
“If there are no such matters with such objects of cognition, as the characteristics grasped by those Bodhisattvas, then would the rejoicing and dedication of those Bodhisattvas all become merely conceptual thoughts and distorted perceptions?
For example, there is someone who clings to what does not exist; regarding impermanence as permanent, suffering as happiness, the absence of self as self, impurity as purity, and so forth. Therefore, distorted thoughts and perceptions arise, yet the objects of cognition in such cases truly do not exist.
Bodhi and mind are the same. If this is so, then everything would properly have no distinctions. In that case, within this, what is the object of cognition? What is the mind of rejoicing? What is Bodhi? What is dedication? How can a Bodhisattva, through such matters, generate a mind of rejoicing and dedication toward unsurpassed, supreme Enlightenment?”
Bodhisattva Maitreya replied to Subhūti:
“Such generation of rejoicing and dedication should not be taught before Bodhisattvas who are newly learning the Mahāyāna. Why? Because such people have minds of faith, joy, and respect; upon hearing such rejoicing and dedication, their minds would be destroyed.
Such a Dharma of rejoicing and dedication should be explained and taught only to irreversible Great Bodhisattvas, or to those who have long ago made great vows after having made offerings to immeasurable Buddhas, planted many wholesome roots, and received the guidance and instruction of many virtuous friends.
Why? Because when such people hear and practice such rejoicing and dedication, they neither become frightened, nor fearful, nor retreat, nor sink.
The assemblies of Bodhisattvas should take such rejoicing that accords with meritorious deeds and dedicate it toward the seeking of the wisdom of Omniscience. At that very moment, they should think:
‘That which is used for the mind of rejoicing and dedication, and this mind that is used, are exhausted, separated, and transformed. The matter, the object of condition, and these wholesome roots are also like the mind; they are exhausted, separated, and transformed. Then within this, what is the thing that uses the mind? What are the matter and the object of condition? And what are these wholesome roots of which it is said that they are rejoiced in and dedicated toward unsurpassed, supreme Enlightenment?
This mind, in relation to mind, should not reasonably have rejoicing and dedication. For two minds cannot arise simultaneously. The mind also cannot itself rejoice and dedicate; such is the self-nature of mind. Therefore, the mind of rejoicing and dedication and the matter and object of condition cannot be grasped.’”
At that time, Śakra, Lord of the Devas, said to Subhūti:
“When assemblies of Bodhisattvas newly learning the Mahāyāna hear such a matter, would their minds not become frightened and retreat? How then does a Bodhisattva generate the mind of rejoicing regarding matters and objects of condition? How does one maintain the rejoicing that accords with meritorious deeds and dedicate it toward unsurpassed, supreme Enlightenment?”
Venerable Subhūti, relying upon Bodhisattva Maitreya, said:
“The assemblies of Bodhisattvas rely upon all the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions, who have cut off the paths of the realms, severed the way of conceptual elaboration, dispersed the clouds of obscurity, cleared away all thorns, abandoned all burdens, attained benefits, ended the bonds and afflictions of the realms, possessed right wisdom and liberation, attained the foremost completely liberated mind, and entered the realm of Nirvāṇa without remainder.
From the time they first generated the mind until they became Buddhas, successively until they entered Parinirvāṇa, and until the time when the True Dharma was about to disappear; during that period, the merits obtained and the wholesome roots planted by their disciples are gathered together completely. At that very moment, they generate the supreme, most excellent, highest, and most wondrous mind of rejoicing. Furthermore, they dedicate this rejoicing that accords with meritorious deeds toward unsurpassed, supreme Enlightenment.
How could these Bodhisattvas fall into a distorted conceptual perception?”
Bodhisattva Maitreya said to Subhūti:
If the Bodhisattvas themselves have generated the mind of rejoicing and dedication, equal to dharmas without mind, equal to thought, then they do not fall into inverted conceptual perceptions. If the Bodhisattvas themselves have generated the mind of rejoicing and dedication, equal to dharmas with mind, equal to thought, then they immediately fall into inverted conceptual perceptions.
The Bodhisattvas, using such a mind, contemplate the merits and wholesome roots of the Buddha’s disciples and give rise to rejoicing; they correctly know that this mind is exhausted, departed, transformed, and is not something that can be rejoiced in; they correctly know that those dharmas likewise have such a nature and are not the object of rejoicing.
They also clearly understand the mind of dedication, whose nature of dharma is likewise so, not something that can be dedicated; and they correctly know that the dharma which is dedicated has the same nature, and is not the act of dedication.
Those who can rely upon such a teaching to practice rejoicing and dedication are correct, not mistaken. All assemblies of Bodhisattvas should give rise to such rejoicing and dedication toward the unsurpassed enlightenment.
The Bodhisattvas rely upon all merits attained by the World-Honored Buddhas of the past, future, and present; or the wholesome roots attained by the Buddha’s disciples; or the wholesome roots attained by ordinary beings; or the wholesome roots attained by animals who, through hearing the true Dharma, have generated the mind of Bodhi; or by gods, dragons, and others, broadly including humans and non-humans, who through hearing the true Dharma have generated the mind of Bodhi. All of these are gathered together completely, and immediately the supreme, most excellent, highest, and most wondrous mind of rejoicing arises. After rejoicing, they dedicate it toward unsurpassed enlightenment. At that moment, if they correctly understand that the dharmas which can be rejoiced in and dedicated are exhausted, departed, and transformed; and that the nature of the dharmas of rejoicing and dedication is likewise so, then although knowing this, they constantly rejoice and dedicate toward unsurpassed enlightenment.
Furthermore, at that very moment, if they completely understand that there is no dharma that can be rejoiced in or dedicated, yet regarding the Dharma, although knowing this, they still constantly rejoice and dedicate toward unsurpassed enlightenment, then they do not fall into inverted conceptual perceptions. Why? Because Bodhisattvas do not generate attachment toward the mind of rejoicing and dedication or toward the dharma that is rejoiced in and dedicated; therefore, this is called unsurpassed rejoicing and dedication.
Those Bodhisattvas who, regarding the dharma of rejoicing and dedication, give rise to the conception of the dharma of rejoicing and dedication; and regarding the dharma to which rejoicing and dedication are directed, give rise to the conception of that dharma, in order to generate rejoicing and dedication toward unsurpassed enlightenment, fall into inverted conceptual perceptions. Such generation of rejoicing and dedication is completely incorrect. Bodhisattvas should know this and seek ways to abandon it.
Those Bodhisattvas who, regarding the cultivation of meritorious deeds, know truly that it is tranquil and departed; and regarding the mind of rejoicing and dedication, also know truly that it is tranquil and departed—having known this truly, they practice Prajñāpāramitā, without any attachment whatsoever toward all dharmas, and generate rejoicing and dedication toward unsurpassed enlightenment; they do not fall into inverted conceptual perceptions.
Those Bodhisattvas who, regarding the cultivation of meritorious deeds, do not know truly that it is tranquil and departed; who, regarding the mind of rejoicing and dedication, also do not know tranquility and departure; who cling to characteristics of all dharmas and then generate rejoicing and dedication toward unsurpassed enlightenment, fall into inverted conceptual perceptions.
Those Bodhisattvas who, regarding the merits and wholesome roots of the World-Honored Buddhas and disciples who have passed into extinction, wish to generate correct rejoicing and dedication, should think: Since the World-Honored Buddhas and their disciples have all passed into extinction, their own nature does not exist; likewise, the merits and wholesome roots are the same. The rejoicing and dedication that I generate, and the dedication toward unsurpassed enlightenment, have the same nature and characteristics, and cannot be grasped at all. Having known this truly, they immediately generate rejoicing and dedication toward unsurpassed enlightenment regarding wholesome roots, and thereby are able not to give rise to inverted conceptual perceptions, because they do not grasp characteristics and are accepted by the Buddha. This is called the correct rejoicing and dedication to Bodhi.
Those Bodhisattvas who use grasping characteristics as a means and practice profound Prajñāpāramitā; who, regarding the merits and wholesome roots of the Buddha and disciples who have passed into extinction, grasp the characteristics of rejoicing and dedication to Bodhi—this is not correct rejoicing and dedication.
If Bodhisattvas do not use grasping characteristics as a means, but practice profound Prajñāpāramitā; and regarding the merits and wholesome roots of the Buddha and disciples who have passed into extinction, are free from characteristics in rejoicing and dedication to Bodhi, this is called correct rejoicing and dedication.
Bodhisattva Maitreya asked Subhūti:
How can a Bodhisattva, regarding the merits and wholesome roots of the Buddha and disciples, not grasp characteristics yet always rejoice and dedicate toward Bodhi?
Subhūti replied:
You should know that the Bodhisattva’s learning of the skillful means of Prajñāpāramitā, although without grasping characteristics, is accomplished; not separate from Prajñāpāramitā, yet able to generate correct rejoicing and dedication. Therefore, a Bodhisattva who wishes to accomplish his activities should learn Prajñāpāramitā.
Bodhisattva Maitreya said to Subhūti:
Do not say such a thing! Why? Because within profound Prajñāpāramitā, the merits and wholesome roots of the Buddha and disciples cannot be grasped at all; the arising of rejoicing and dedication toward Bodhi also cannot be grasped. Within this, the Bodhisattva should contemplate thus: The nature of the merits and wholesome roots of the Tathāgata and disciples of the past has already ceased; the arising of the mind of rejoicing and dedication and the nature of great Bodhi are all tranquil. If, regarding that matter, I discriminate and grasp characteristics in order to generate the mind of rejoicing and dedication, then such a thing is completely not accepted by the World-Honored Buddhas. Why? Because the Buddha and the Buddha’s disciples have already passed into extinction; grasping characteristics and discriminating rejoicing and dedication is called having a great acquisition, because the past has ceased and no longer exists. The Buddhas and disciples of the future and present have not yet arrived, so they do not abide and cannot be grasped. If they cannot be grasped, then there is no circumstance of grasping characteristics. But if one grasps characteristics and uses them to generate rejoicing and dedication toward Bodhi, one falls into inversion.
Therefore, Bodhisattvas who wish to generate correct rejoicing and dedication toward Bodhi regarding the merits and wholesome roots of the Tathāgata and disciples should not, within this, generate rejoicing and dedication with acquisition, grasping characteristics and discrimination. If within this they generate rejoicing and dedication with acquisition, grasping characteristics and discrimination, the Buddha does not teach that this is a great benefit. Why? Because such a mind of rejoicing and dedication is deluded conceptual discrimination, called mixing in poisons. It is like food and drink which, although possessing complete flavor, color, deliciousness, and beauty, are mixed with poison. A foolish person, because of shallow understanding, becomes attached and consumes the food and drink. At first it brings pleasure, but afterward it causes great suffering.
There are some sentient beings like this who do not correctly uphold, do not correctly contemplate profound Prajñāpāramitā, and do not correctly penetrate its profound meaning, yet say to those of the Mahāyāna lineage:
“Good man, come here! Regarding the precepts… the five aggregates and the immeasurable, boundless other merits of the World-Honored Buddhas of the three times; or the wholesome roots planted by the Buddha’s disciples; or the prediction of true enlightenment given by the World-Honored Buddhas to Bodhisattvas, Śrāvakas, and Pratyekabuddhas; or the wholesome roots planted by those sentient beings; or the wholesome roots planted by gods, humans, asuras, and others… gather all these together completely and present, rejoice and dedicate them toward Bodhi.”
Speaking of rejoicing and dedication in this way uses acquisition as a means. It is like worldly food and drink mixed with poison; beings of the Bodhisattva lineage should not learn such practices as those described. Therefore, Venerable One, please explain how a good man abiding in the Bodhisattva vehicle, who rejoices and dedicates the merits and wholesome roots of Buddhas and disciples in the ten directions and three times, can be said to be without poison.
Subhūti replied:
Those Bodhisattvas who wish not to slander the Buddha and generate the mind of rejoicing and dedication should think as follows:
“Just as the Thus-Come Ones, Worthy of Offerings, Perfectly Enlightened Ones, correctly understand the merits and wholesome roots, having such nature, such characteristics, and such Dharma, and are able to rejoice in them, so should I also rejoice in this way. Just as the Thus-Come Ones, Worthy of Offerings, Perfectly Enlightened Ones, correctly understand and constantly dedicate such meritorious deeds toward Bodhi, so should I also dedicate in this way.”
If they perform rejoicing and dedication in this way, they do not slander the Buddha, do not mix in poisons, are free from faults, and completely accord with the Buddha’s teachings.
Bodhisattvas should perform rejoicing and dedication in this way: Just as the aggregate of morality and so forth does not fall into the three realms and does not belong to the three times, so should rejoicing and dedication also be like this. Why? Because just as those dharmas have the nature of emptiness, therefore they do not fall into the three realms and do not belong to the three times, so rejoicing and dedication is likewise. Whoever can rejoice and dedicate in this way does not mix in poisons and has no destruction. Whoever does not rejoice and dedicate in this way should be known as practicing mistaken rejoicing and dedication.
If Bodhisattvas think in this way, it is just like the Thus-Come Ones, Worthy of Offerings, Perfectly Enlightened Ones, who have correctly understood the merits… There is such a Dharma, and based upon this Dharma one can generate non-inverted rejoicing and dedication. I should also rely upon such Dharma to generate the mind of rejoicing and dedication. This is the arising of true rejoicing and dedication.
At that time, the World-Honored One praised Subhūti:
“Excellent, excellent! You are able to perform great Buddha-work for the Bodhisattvas.”
Subhūti, you should know that even if all sentient beings throughout a three-thousandfold great thousand world system all attained the four dhyānas, the four immeasurables, the four formless concentrations, the five supernatural powers, and so forth—the worldly and transcendent merits possessing characteristics—the generation of non-inverted rejoicing and dedication by certain Bodhisattvas toward those merits is the most excellent, the supreme, the honored, the highest, the wondrous, the most wondrous, the above all, and unsurpassed.
Subhūti, suppose all sentient beings in a three-thousandfold great thousand world system all generated the aspiration for unsurpassed enlightenment, each abiding for kalpas equal in number to the grains of sand in the Ganges, using acquisition as a means; and offered continuously to sentient beings throughout worlds equal in number to the grains of sand in the Ganges the finest clothing, food and drink, beds, medicines, and various musical instruments with reverence. What do you think? Would these Bodhisattvas, through such causes and conditions, obtain much merit and virtue?
Subhūti replied:
“Very much, World-Honored One! Such merit, if it had form and color, would not even be able to be contained by all the worlds in the ten directions equal in number to the sands of the Ganges.”
The Buddha said to Subhūti:
Indeed, indeed, just as you have said! If any Bodhisattva, through the protection and support of the profound Prajñāpāramitā, gives rise to non-deluded rejoicing and dedication of merit, then this surpasses the attainment of the merit with characteristics of the Bodhisattvas mentioned earlier by a hundred times, a thousand times, and even by the utmost possible number of times.
At that time, the four Great Heavenly Kings, each accompanied by twenty thousand attendant gods, prostrated at the Buddha’s feet, respectfully joined their palms, and said:
“World-Honored One, the arising of non-deluded rejoicing and dedication of merit by these Bodhisattvas is protected by the skillful means of the profound Prajñāpāramitā; therefore, its power and extent are greater than the previously mentioned giving with grasping by a hundred thousand times.”
At that time, from Śakra, Lord of the Gods, up to the Lord of the Paranirmita-vaśavartin Heaven, each one, accompanied by one hundred thousand attendant gods, brought various beautiful heavenly garlands, powdered incense, applied incense, garments, jeweled necklaces, banners, flags, precious canopies, as well as rare and precious jewels and heavenly music, to make offerings to the Buddha. They prostrated at the Buddha’s feet, joined their palms, and said:
“The arising of non-deluded rejoicing and dedication of merit by these Bodhisattvas is protected by the skillful means of the profound Prajñāpāramitā; therefore, its power and extent are greater than the previously mentioned giving with grasping by a hundred thousand times.”
At that time, the Great Brahmā King, extending further up to the Akaniṣṭha Heaven, each accompanied by countless hundreds of thousands of heavenly beings, came before the Buddha, prostrated at the Buddha’s feet, respectfully joined their palms, and spoke together:
“How rare! World-Honored One, the arising of non-deluded rejoicing and dedication of merit by these Bodhisattvas is protected by the skillful means of the profound Prajñāpāramitā; therefore, its power and extent are greater than the previously mentioned giving with grasping by a hundred thousand times.”
The Buddha told the assembly of Pure Abode heavenly beings and others:
“Set aside for the moment the matter of all sentient beings in a three-thousandfold great thousand world system giving rise to the aspiration for the unsurpassed supreme Enlightenment. Suppose that all sentient beings, as numerous as the sands of the Ganges River, in the Buddha worlds of the ten directions, each dwelling for eons equal in number to the sands of the Ganges River, use that which involves grasping as the means, and offer the finest garments, food and drink, beds, medicines, and various musical instruments to sentient beings in worlds as numerous as the sands of the Ganges River, respectfully making offerings without interruption.
“If there is a Bodhisattva who relies throughout upon the aggregates of morality, concentration, wisdom, liberation, and liberation’s knowledge and vision, as well as the immeasurable and boundless other Buddha teachings possessed by the Blessed Buddhas of the three times; or upon the roots of virtue attained by their disciples; or upon other wholesome dharmas cultivated by sentient beings… If all these are gathered together completely and made presently manifest, and one gives rise to rejoicing that accords with the most exalted, most excellent, highest, and most wondrous meritorious deeds; and furthermore dedicates that rejoicing corresponding to those meritorious deeds toward unsurpassed supreme Enlightenment—such arising of rejoicing and dedication of merit obtains merit surpassing the previously mentioned merit with characteristics, immeasurably, boundlessly, beyond calculation.”
Subhūti said to the Buddha:
“As the World-Honored One has taught: ‘To presently give rise to the most exalted, most excellent, highest, and most wondrous rejoicing corresponding to meritorious deeds.’ What is this most exalted, most excellent, highest, and most wondrous rejoicing corresponding to meritorious deeds?”
The Buddha told Subhūti:
“Those Bodhisattvas who neither maintain nor abandon, neither think of nor attain the dharmas of the three times; who know that there is no dharma that has arisen, is arising, or will arise; who know that there is no dharma that has ceased, is ceasing, or will cease; and who know the true nature of the dharmas through which rejoicing and dedication of merit toward unsurpassed supreme Enlightenment arise—this is called the most exalted, most excellent, highest, and most wondrous rejoicing corresponding to meritorious deeds.
“Subhūti, those Bodhisattvas who wish to accord with the roots of virtue of generosity, pure morality, patience, diligence, meditative concentration, Prajñā, and the right liberation and liberation’s knowledge and vision of the Blessed Buddhas and their assemblies of disciples of the three times, in order to give rise to non-deluded rejoicing and dedication of merit, should think:
“Just as generosity, pure morality, patience, diligence, meditative concentration, and Prajñā of true liberation accord with roots of virtue, so too are they like this. Just as the aggregates of morality, concentration, wisdom, liberation, and liberation’s knowledge and vision of true liberation accord with roots of virtue, so too are they like this. Just as the superior understanding of true liberation is also like this. Just as the rejoicing and dedication of merit of true liberation is also like this. Just as all past dharmas of true liberation that have ceased are also like this. Just as all future dharmas of true liberation that have not yet arisen are also like this. Just as all present changing dharmas of true liberation are also like this. Just as the immeasurable and innumerable Buddha worlds and past disciples of the Blessed Buddhas of true liberation are also like this. Just as the immeasurable and innumerable Buddha worlds and future disciples of the Blessed Buddhas of true liberation are also like this. Just as the immeasurable and innumerable Buddha worlds and present disciples of the Blessed Buddhas of true liberation are also like this.
“In this way, the true nature of such dharmas, suchness itself, neither moves toward nor turns away, is neither bound nor liberated, neither defiled nor purified. Regarding such merits and roots of virtue, I presently rejoice and, taking that which is unchanging and indestructible, without characteristics and without attainment as the means, dedicate them toward unsurpassed supreme Enlightenment.”
“This is called the most exalted, most excellent, highest, and most wondrous rejoicing and dedication of merit.
“Subhūti, you should know that such non-deluded rejoicing and dedication of merit obtains the virtue that surpasses the virtue of all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges River, all of whom have given rise to the aspiration for unsurpassed supreme Enlightenment; each dwelling for eons equal in number to the sands of the Ganges River; each using that which involves grasping as the means; and offering the finest garments, food and drink, beds, medicines, and various musical instruments in respectful offerings.
“All sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges River continuously and without interruption receive the merit of such giving. Compared with all sentient beings in Buddha worlds throughout the ten directions as numerous as the sands of the Ganges River, each dwelling for eons equal in number to the sands of the Ganges River, using that which involves grasping as the means and corresponding with the roots of virtue from cultivating pure morality, patience, diligence, meditative concentration, and Prajñā, it surpasses them by a hundred times, a thousand times, and even by the utmost possible number of times.”