THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 8
Chapter 39: THE MERITS OF PRAJÑĀPĀRAMITĀ
The Buddha told Śakra, Lord of the Devas:
If there are good men and good women who teach and transform all the beings in Jambudvīpa, causing the beings in this realm to practice the ten wholesome deeds, O Kauśika, what do you think? Would the merit and virtue they obtain be great?
Śakra, Lord of the Devas, said to the Buddha:
World-Honored One! It would be extremely great.
The Buddha said:
O Kauśika! It would still not equal the merit of those good men and good women who take this Prajñāpāramitā scripture and transmit it to others, causing them to receive, uphold, read, recite, and understand the meaning of the scripture. Their merit is many times greater. Why? Because within this Prajñāpāramitā scripture, the Dharma of the Unconditioned and Uncontaminated is extensively explained, enabling them all to learn it. Those who will later approach the path will likewise learn it in order to attain the fruits of the path.
Those who seek the path of Arhatship or Pratyekabuddhahood all attain it through Prajñāpāramitā. Those who will seek these paths in the future will likewise attain them from here. Those who seek the Bodhisattva path all attain it from within Prajñāpāramitā. Those who will seek it in the future will also attain it from here. Those who accomplish All-Knowledge attain it from within Prajñāpāramitā. Those who will seek All-Knowledge will also attain it from here.
O Kauśika! What are the Dharma teachings of the Uncontaminated? They are the thirty-seven factors of enlightenment, emptiness, the three gates of liberation, and the Four Truths. Inner and outer emptiness, existence and nonexistence emptiness, the Buddha’s Ten Powers, and the immeasurable Buddha-dharmas. These teachings enable good men and good women to accomplish unsurpassed enlightenment. Those who are presently seeking it will also accomplish Unsurpassed Complete and Perfect Enlightenment.
O Kauśika! Teaching all beings throughout Jambudvīpa to practice the ten wholesome deeds is not equal to causing one person to attain the path of Stream-entry. Why? Because although one teaches all beings in Jambudvīpa to practice the ten wholesome deeds, they have not yet escaped the three evil destinies. But teaching one person to attain the fruit of Stream-entry means that person has already distanced themselves from the three evil destinies.
O Kauśika! If one teaches all beings in Jambudvīpa to practice the ten wholesome deeds and all completely attain the fruit of Stream-entry, it is still not equal to teaching one person to attain the fruit of Pratyekabuddhahood, because the latter brings immeasurable merit.
O Kauśika! Teaching all beings in Jambudvīpa to practice the ten wholesome deeds and attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood is not equal to teaching one person and causing them to bring forth the mind of Unsurpassed Complete and Perfect Enlightenment. That merit is extremely great. Why? Because teaching one person to bring forth the mind of Unsurpassed Complete and Perfect Enlightenment continues the lineage of the sages and ensures that the seed of the Buddha is not interrupted.
O Kauśika! The fruits from Stream-entry up to Pratyekabuddhahood and Buddhahood all arise from Bodhisattvas. Therefore, know that any good man or good woman who takes the Prajñāpāramitā scripture and transmits it to others will attain immeasurable merit. Why? Because all vast and extensive teachings are contained within the Prajñāpāramitā scripture. Through it one can know the great clans of the Kṣatriyas, Brahmins, and householders. Through it one can know the Four Heavenly Kings, extending up to the Heaven of Neither Thought nor Non-thought, and the wisdom of Neither Thought nor Non-thought. One knows the thirty-seven factors of enlightenment, up to All-Knowledge. One knows Stream-entry, up to All-Knowledge.
O Kauśika! Returning again to the matter of teaching beings in Jambudvīpa, even if one caused all beings throughout the four continents, the small thousand-world system, the middle thousand-world system, the realms within the great trichiliocosm, and even beings throughout countless lands as numerous as the sands of the Ganges River to practice the ten wholesome deeds, it would not equal those good men and good women who receive and uphold the Prajñāpāramitā scripture and teach others to receive, uphold, read, recite, and explain it. Their merit is truly immeasurable.
O Kauśika! If any good man or good woman teaches all beings throughout Jambudvīpa, causing them to cultivate the four meditations, the four immeasurables, and the four formless concentrations, and attain the five supernormal powers, would that person’s merit be great?
Śakra, Lord of the Devas, said to the Buddha:
World-Honored One! It would be extremely great.
The Buddha taught:
It would still not equal the merit of this good man or good woman who receives and upholds the Prajñāpāramitā scripture and transmits it to others, causing them also to receive, uphold, read, recite, and explain the scripture. They attain immeasurable merit. Why? O Kauśika! The Prajñāpāramitā scripture is the place where teachings of extreme profundity and vastness are expounded. Therefore, O Kauśika, if all beings throughout Jambudvīpa, the four continents, the small thousand-world realm, the middle thousand-world realm, the great trichiliocosm realm, and even the lands of the ten directions as numerous as the sands of the Ganges are taught and transformed to attain the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers, would the merit of that good man or good woman be great?
Śakra, Lord of the Devas, said to the Buddha:
World-Honored One! It would be extremely great.
The Buddha taught:
It would still not equal the good man or good woman who receives and upholds the Prajñāpāramitā scripture and then transmits it to others, causing them to receive, uphold, read, recite, and explain the meaning of the scripture. That person obtains extremely great merit.
O Kauśika! One who receives and upholds the Prajñāpāramitā does not rely on duality, nor does one reject non-duality. Practicing the Pāramitās does not rely on two paths, nor does it reject the absence of two paths. One does not rely on duality when contemplating inner and outer emptiness and existence-nonexistence emptiness. One does not rely on duality when practicing the thirty-seven factors of enlightenment. One does not rely on the path of duality when practicing All-Knowledge.
O Kauśika! If any good man or good woman uses countless skillful means and employs Prajñāpāramitā to teach and transform beings, causing them to study, receive, uphold, read, recite, and explain the profound and vast meaning of the scripture: they contemplate Prajñāpāramitā without relying on duality; without relying on signs and without relying on signlessness; without combining and without separating; without conformity and without non-conformity; without elevating and without lowering; without permanence and without cessation. It is also neither arising nor ceasing; neither grasping nor not grasping; neither a place nor not a place; neither real nor false; neither impure nor pure; neither faith nor lack of faith; neither Dharma nor non-Dharma; neither suchness nor non-suchness; neither the ultimate reality nor non-ultimate reality.
Thus, O Kauśika! Any good man or good woman who receives and upholds Prajñāpāramitā and transmits it to others, causing them to read, recite, study each matter, analyze, and clearly explain the meanings and phrases of the scripture section by section, and then teaches these learned matters to others—the merit they accomplish is even greater than that of merely reading, reciting, protecting, and practicing the aforementioned matters themselves. If a good man or good woman personally studies Prajñāpāramitā, then reads, recites, explains it, makes offerings personally, and also teaches others to read, recite, study, and clearly understand and distinguish its meanings, that person possesses bright and complete wisdom. That good man or good woman attains merit many times greater, immeasurable and boundless.
Śakra, Lord of the Devas, said to the Buddha:
World-Honored One! This good man or good woman, through receiving and learning Prajñāpāramitā, is able to fully understand the meaning of the sentences.
The Buddha said:
Indeed, indeed! O Kauśika! If any good man or good woman receives and studies Prajñāpāramitā, receives and upholds it, and fully understands the meanings of its sentences, then by studying in this way that good man or good woman will obtain countless merits of wholesome roots that cannot be calculated.
If there is a good man or good woman who throughout their entire life makes offerings of food to the Tathāgatas, the Buddhas of the ten directions, according to their wishes and joy, would this person’s planting of roots of merit be great?
Cau-dực said:
“World-Honored One! Very much.” The Buddha said:
That merit still does not equal that of good men and women who, by countless means, transmit the Prajñāpāramitā Sutra to others, causing them to study it, uphold it completely, attain wisdom, understand clearly the meaning of the sentences in the sutra, and thereby gain merit and blessings that are immeasurable. Why? Because the Buddhas of the past, future, and present, who originally practiced the Bodhisattva path, all learned from the Prajñāpāramitā and accomplished Correct and Equal Enlightenment. Those who are currently learning will also accomplish Correct and Equal Enlightenment.
Cau-dực! If good men and good women, throughout countless asamkhyeya kalpas, practice the perfection of giving, it is still not equal to those good men and good women who uphold the Prajñāpāramitā and teach all sentient beings without any attachment.
Cau-dực! If a Bodhisattva practices the perfection of giving while having attachment, the thought arises: “I give to that person.” Speaking in this way means abiding in giving, and thus not accomplishing the perfection of giving.
Saying: “I uphold precepts,” means there is an “I” within the precepts; thus one abides in the precepts and does not accomplish the perfection of morality.
Saying: “I practice patience,” because of this thought one deliberately practices patience and abides in patience; therefore one does not accomplish the perfection of patience.
Saying: “I practice diligence,” means there is something in which diligence is practiced, and one then abides in diligence; therefore one does not accomplish the perfection of diligence.
Saying: “I practice meditation,” means there is something in which meditation is practiced and one abides in meditation; therefore one does not accomplish the perfection of meditation.
Saying: “I practice wisdom,” then one immediately keeps thoughts attached to wisdom and abides in wisdom; therefore one does not accomplish the perfection of Prajñā.
Cau-dực! Good men and good women who practice in this way do not accomplish the six perfections.
Śakra, Lord of the Gods, said to the Buddha:
“World-Honored One! How should a great Bodhisattva practice in order to accomplish the six perfections?”
The Buddha said to Śakra:
A Bodhisattva gives without seeing that there is oneself giving, without seeing that there is an object of giving, and without seeing that there is a recipient of the giving. This is practicing the perfection of giving. Likewise, even in the perfection of Prajñā, one does not see a person who practices and does not see any attainment. This is a Bodhisattva who fully practices the six perfections.
Cau-dực! If good men and good women practice the six perfections and understand the meaning of the six practices, they should practice this understanding. Why? Because in the future there will be good men and good women who give rise to the aspiration to seek unsurpassed Correct and Equal Enlightenment. Therefore, for such people, one should fully explain the Prajñāpāramitā.
Śakra said:
“World-Honored One! For what kinds of people should the Prajñāpāramitā be taught?”
The Buddha said:
If there are good men and good women who have already been taught the Prajñāpāramitā, after it has been taught, it should be taught again.
Śakra asked:
“World-Honored One! Why should good men and good women who have already been taught the Prajñāpāramitā teach it again?”
The Buddha said:
If those good men and good women are newly entering the Prajñāpāramitā, then for their sake the Prajñāpāramitā should be taught; after it has been taught, it should be taught again. For those who are newly learning, one should say that form is impermanent, and one should teach them in this way. Those who practice in this way are practicing the Prajñāpāramitā. Those who speak in this way are contemplating the impermanence of the five aggregates.
Those good men and good women who speak of the impermanence of the five aggregates do so in order to enable those who have newly generated the aspiration to practice the Prajñāpāramitā. They explain that the twelve sense bases are impermanent, suffering, and empty in order to practice the six perfections. They explain that the eighteen realms are impermanent, suffering, and empty in order to practice the six perfections. They explain that the five aggregates are impermanent, suffering, and empty in order to practice the six perfections. They explain that the four meditations, the four immeasurables, and the four formless attainments are impermanent, suffering, and empty in order to practice the six perfections. They explain the thirty-seven aids to enlightenment and the eighteen exclusive qualities of the Buddha, up to omniscient wisdom, as impermanent; they teach non-eternity, suffering, and emptiness. Explaining such teachings and clarifying such teachings is the act of guiding those who have newly generated the aspiration to practice the Prajñāpāramitā.
Cau-dực! Those who are newly learning and newly generating the aspiration should practice in this way.
Cau-dực! If good men and good women who have studied and deeply entered [the teachings], when speaking of the Prajñāpāramitā, should say to those who are newly learning and newly generating the aspiration: “You should uphold, maintain, and remember the six perfections. Having upheld them, you should abide in the first Bodhisattva stage; from the first stage, the second stage, and so on, until abiding in the tenth stage.” If one thinks in this way, there arises a thought of attachment and a thought of clinging, and one remembers the Prajñāpāramitā.
Cau-dực! This is a person who has newly generated the aspiration to practice the Prajñāpāramitā.
Cau-dực! That good man or good woman again teaches: “You should remember the Prajñāpāramitā. Having given rise to the mind of remembrance, you will surpass even the Arhat and Pratyekabuddha.” This is a person who has newly generated the aspiration to practice.
Cau-dực! A person practicing the Bodhisattva path should say to those newly learning: “You should uphold the Prajñāpāramitā and attain the patience with the non-arising of dharmas. Having attained this patience, abide in supernatural powers; from this Buddha land to that Buddha land, respectfully pay homage and make offerings to the Buddhas, the World-Honored Ones.”
Cau-dực! One who has deeply understood the teachings should teach those newly learning and newly generating the aspiration: “Good man, good woman, you should study the Prajñāpāramitā and uphold and remember it. After remembering it, you will obtain virtuous dharma merits that are immeasurable and beyond calculation.” This is teaching those newly generating the aspiration to practice.
Cau-dực! One who has deeply studied should teach those newly learning: “Good man, good woman! You should learn the practice of fundamental goodness and the practices of the merits of the Buddhas of the past, future, and present. You should single-mindedly remember them in order to attain Correct and Equal Enlightenment.” This is teaching those newly generating the aspiration to practice.
Śakra said to the Buddha:
“Reverently, World-Honored One! After having spoken these words, how should one teach those who are newly learning?”
The Buddha said to Śakra:
One who has deeply studied should teach those newly learning: “Good man, good woman! You should uphold and remember the Prajñāpāramitā; do not contemplate the five aggregates as impermanent. Why? Because the five aggregates do not possess existence. The existence of the five aggregates is itself without existence. Because there is no existence, they are not the five aggregates. Within the Prajñāpāramitā, the five aggregates are neither permanent nor impermanent. Within the Prajñāpāramitā, one does not even see the five aggregates—how much less could one see permanence or impermanence?”
Cau-dực! Good men and good women who speak such words are not teaching attachment to those newly learning. They should teach those newly learning to set their minds in this way: “You should uphold and remember the Prajñāpāramitā. Having remembered the Prajñāpāramitā, regarding all phenomena there is nowhere to go beyond, and there is nowhere to remain. Why? Because the Prajñāpāramitā itself has no dharma that can be transcended and no dharma in which one can remain. Why? Because dharmas are originally empty by their own nature. Because they are originally empty, there is nothing that exists. That which has nothing existing is the Prajñāpāramitā. Within the Prajñāpāramitā, there is no dharma that can accord or not accord, and there is no dharma that arises together with a dharma that does not arise.”
Good men and good women who speak such words are not teaching those newly learning to have attachment.
O Kausika! Any good man or good woman who speaks the meaning of the Perfection of Wisdom should speak in this way. Any good man or good woman who teaches these words and the place where merit is attained has the same amount of merit as previously described.
O Kausika! If a good man or good woman transforms sentient beings throughout Jambudvīpa, causing them to realize the path and fruition of Stream-entry (Srotāpanna), would that merit be great?
Śakra Devānām Indra replied:
“World-Honored One! It would be very great.”
The Buddha said:
“It would still not compare with those good men and good women who transmit the Perfection of Wisdom to others, causing them to study and uphold it. Because those who explain the meaning of this sutra gain merit that is extremely great, immeasurable. Teach good men and good women about the Perfection of Wisdom, following these teachings to study, preserve, and practice it. Why? Because all the fruits of the Stream-enterer path arise from the Perfection of Wisdom.
The Buddha said:
O Kausika! Set aside the matter of transforming sentient beings in Jambudvīpa, throughout the four continents of the world, and throughout the three-thousand great thousandfold worlds, and instead transform countless sentient beings in the eastern lands, as numerous as the sands of the Ganges River, causing them all to attain the path of Stream-entry. Would that merit be great?
Śakra Devānām Indra replied:
“World-Honored One! It would be very great.”
The Buddha said:
“It would not compare with those good men and good women who transmit the Perfection of Wisdom to others, causing them to study, uphold, recite, and explain the meaning of the sutra. That merit is truly immeasurable and boundless. Why? Because the fruition of Stream-entry arises from the Perfection of Wisdom.
O Kausika! If all sentient beings in all of Jambudvīpa were taught and attained the fruits of Stream-entry, Once-returning (Sakṛdāgāmin), Non-returning (Anāgāmin), and Arhatship, would that merit be great?
Śakra Devānām Indra replied:
“World-Honored One! It would be very great.”
The Buddha said:
“Yet it would not compare with those good men and good women who transmit the Perfection of Wisdom to others, causing them to study, recite, and practice it, explaining the meaning of wisdom according to the teachings in the sutra. That merit is truly immeasurable and boundless. Why? Because the fruits from Stream-entry up to Arhatship all arise from within the Perfection of Wisdom.
O Kausika! Setting aside the transformation of sentient beings in Jambudvīpa and in the lands throughout the three-thousand great thousandfold worlds, if one transforms sentient beings as numerous as the sands of the Ganges River and causes them to attain the fruits from Stream-entry up to Arhatship, would that merit be great?
Śakra Devānām Indra replied:
“World-Honored One! It would be very great.”
The Buddha said:
“It would not compare with these good men and good women who transmit the Perfection of Wisdom to others, causing them to study, uphold, recite, and practice it. According to what is taught in the sutra, they explain the meaning of wisdom. That merit is truly immeasurable and boundless.
O Kausika! If all sentient beings throughout Jambudvīpa were taught and enabled to attain the path of Pratyekabuddha, would that merit be great?
Śakra Devānām Indra replied:
“World-Honored One! It would be very great.”
The Buddha said:
“It would not compare with those good men and good women who transmit the Perfection of Wisdom to others, causing them to uphold, recite, and practice it. According to the teachings in the sutra, they explain the meaning of wisdom. Why? Because all Pratyekabuddhas arise from the Perfection of Wisdom.
O Kausika! Setting aside the transformation of sentient beings throughout Jambudvīpa and the lands throughout the three-thousand great thousandfold worlds, if one transforms sentient beings as numerous as the sands of the Ganges River and causes them to attain the path of Pratyekabuddha, would that merit be great?
Śakra Devānām Indra replied:
“World-Honored One! It would be very great.”
The Buddha said:
“It would not compare with those good men and good women who transmit the Perfection of Wisdom to others, causing them to study, uphold, recite, and practice it, and according to the teachings in the sutra explain clearly the meaning of wisdom. That merit is truly immeasurable and boundless. Why? Because all Pratyekabuddhas arise from within the Perfection of Wisdom.
O Kausika! If there are good men and good women who transform sentient beings throughout Jambudvīpa and countless sentient beings as numerous as the sands of the Ganges River, encouraging them to arouse the mind of Anuttara-samyak-sambodhi (Unsurpassed Complete Enlightenment), this would still not compare with those good men and good women who transmit this Perfection of Wisdom to others, teaching them to uphold, recite, and practice it. Because they understand the meaning of wisdom, their merit is extremely great. Tell that person:
‘By upholding and following the teachings of the Perfection of Wisdom, following these teachings, you will eventually attain the benefit of All-Knowledge. Having attained this benefit, you will fully accomplish the Perfection of Wisdom. At that very moment, you will achieve Anuttara-samyak-sambodhi. Why? Because bodhisattvas who have newly aroused the mind all arise from the Perfection of Wisdom.’
O Kausika! If there are good men and good women who transform sentient beings as numerous as the sands of the Ganges River in Jambudvīpa, teaching them to attain All-Knowledge, would that merit be great?
Śakra Devānām Indra replied:
“World-Honored One! It would be very great.”
The Buddha said:
“It would not compare with those good men and good women who transmit the Perfection of Wisdom sutra to others, explaining the principles and meaning of wisdom in the sutra, so that they may recite and practice it. Tell that person:
‘Uphold this Perfection of Wisdom sutra, as taught before, and study and practice it. You will obtain the benefits of all dharmas, until you attain Anuttara-samyak-sambodhi. Why? Because the irreversible stage of great bodhisattvas all arises from the Perfection of Wisdom.’
O Kausika! All sentient beings in Jambudvīpa wish to attain Anuttara-samyak-sambodhi and no longer undergo rebirth. If there are good men and good women who, for the sake of these beings, speak the Perfection of Wisdom and explain the meaning of the sutra, they should say to them:
‘If there is a person who says: “I wish to quickly attain Anuttara-samyak-sambodhi.” If there are good men and good women who, for this one person, explain the Perfection of Wisdom, analyze and fully explain its meaning and principles, that merit is extremely great.’
Śakra Devānām Indra said to the Buddha:
Venerable World-Honored One! The Great Bodhisattva always aspires to attain Anuttara-samyak-sambodhi, and wishes to teach and practice the six pāramitās. Teach them the emptiness of inner and outer phenomena and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms of the Buddha, and the eighteen unique qualities. By teaching sentient beings according to these true teachings and providing them with the necessary clothing, this surpasses even all kinds of offerings. The Great Bodhisattva uses both the giving of Dharma and the provision of material necessities.
Venerable World-Honored One! This is the supreme merit that such virtuous men and virtuous women attain. It surpasses all the merits they have created. Why? Venerable World-Honored One, because when the Great Bodhisattva teaches everyone to practice the six pāramitās, it is like this; when teaching everyone to practice the emptiness of inner and outer phenomena and the emptiness of existence and non-existence, it is also like this. Practicing the thirty-seven factors of enlightenment up to the eighteen unique qualities will likewise be so.
The Venerable Subhūti said to Śakra, Lord of the Devas:
Excellent, excellent! O Kauśika! It is you who have encouraged these virtuous men and virtuous women who seek the Bodhisattva path. You are the one who, on behalf of the Buddha, performs the Dharma of a virtuous disciple and benefits the Great Bodhisattvas. Through the gift of Dharma and the gift of offerings, you protect and support the Bodhisattvas, encouraging and assisting them in attaining Anuttara-samyak-sambodhi. Why? Because all Buddhas and their disciples arise from these two kinds of giving. If any Bodhisattva does not bring forth the mind of Anuttara-samyak-sambodhi, that Bodhisattva can never learn the six pāramitās and the eighteen Buddha qualities. If a Bodhisattva does not learn the six pāramitās and the eighteen Buddha qualities, they will never attain Anuttara-samyak-sambodhi, nor will they know of Arhats and Pratyekabuddhas. Because Bodhisattvas learn the six pāramitās and the eighteen Buddha qualities, they attain Anuttara-samyak-sambodhi and bring an end to the three evil paths. Then the world comes to know of Kṣatriyas, Brahmins, householders, and great families; sentient beings come to know of the Four Heavenly Kings and the heaven of Neither Perception nor Non-Perception, and wisdom without characteristics. At that time, the Bodhisattva knows the six pāramitās, the emptiness of inner and outer phenomena and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, and the eighteen unique qualities of the Buddha. The world then comes to know of the Śrāvaka vehicle and the Pratyekabuddha vehicle.
Chapter 40: Encouragement and Assistance
At that time, the Great Bodhisattva said to the Elder Subhūti:
The Great Bodhisattvas have manifested support, just like the World-Honored One, so that sentient beings may also attain Unsurpassed Complete and Perfect Enlightenment, without having any wish to surpass sentient beings. The Śrāvakas and Pratyekabuddhas have manifested support like the World-Honored One, surpassing all sentient beings while generating the aspiration for the Śrāvaka and Pratyekabuddha vehicles. They practiced generosity like the World-Honored One; they upheld precepts, guarded themselves, and maintained one-pointedness like the World-Honored One, but their merit does not equal the merit of a Great Bodhisattva who supports sentient beings in practicing toward Unsurpassed Complete and Perfect Enlightenment. That merit is transcendent, the highest and most noble, completely perfect, with no merit surpassing it, because it has supported sentient beings so that all attain Unsurpassed Complete and Perfect Enlightenment. Why? Because Arhats and Pratyekabuddhas practice the merit of generosity, uphold precepts, and guard themselves only wishing to tame themselves, only wishing to purify themselves, only wishing to liberate themselves. They contemplate the thirty-seven factors of enlightenment and the three gates of liberation only in order to tame themselves and seek their own liberation. But Bodhisattvas only wish to tame sentient beings, wish to purify sentient beings, wish to liberate sentient beings, and support sentient beings in attaining Unsurpassed Complete and Perfect Enlightenment.
The Elder Subhūti said to Bodhisattva Maitreya:
These Bodhisattvas in the eastern direction, in the countless Buddha lands, where countless Buddhas entered Nirvāṇa throughout countless Buddha eons, from that time they generated the aspiration for Unsurpassed Complete and Perfect Enlightenment. From the time of entering Nirvāṇa until the Dharma comes to an end, during that period Bodhisattvas created roots of virtue corresponding with the six pāramitās. The Śrāvakas and Pratyekabuddhas practiced generosity, the merit of upholding precepts, guarding themselves, and the undefiled precepts. From the practice of precepts until the wholesome roots beyond precepts, until the merit of the pure precepts of the Buddhas, the merit of samādhi, the merit of wisdom, the merit of liberation, the merit of liberated knowledge and vision, and the great loving-kindness, great compassion, and immeasurable asaṃkhyeya Buddha teachings. From the Dharma they heard and received, some attained the fruit of Stream-entry up to Arhatship, Pratyekabuddhahood, and further up to Bodhisattvas, and all the merits created by Buddhas who entered Parinirvāṇa—when all these are combined, the merit of support is extremely venerable, the most venerable with nothing above it, completely perfect. I also preserve this merit. Such supportive merit and virtue is the practice of Unsurpassed Complete and Perfect Enlightenment within support. It is the accomplishment of Unsurpassed Complete and Perfect Enlightenment.
Those virtuous sons and daughters who practice the Bodhisattva path, do they think: “Just as the Buddhas, the World-Honored Ones of the past, created merits and virtues that caused me to have this intention, caused me to generate this conduct of aspiration, caused me to obtain this thought and recollection”?
Bodhisattva Maitreya told Elder Subhūti:
A virtuous son or daughter who generates the Bodhisattva aspiration does not use this cause and condition, does not use this form, and does not think in such a way regarding Complete Enlightenment.
Elder Subhūti said to Bodhisattva Maitreya:
If it is not for this attainment, not for this cause and condition, then how do the Buddhas, the World-Honored Ones, think of the ten directions of the worlds and reach the Buddhas of the ten directions? From the time of first generating aspiration until the Dharma comes to an end, what about all the roots of virtue and the generation of the Śrāvaka vehicle aspiration?
I gather together all merits, from precepts to what is beyond precepts, and seek the path of Unsurpassed Complete and Perfect Enlightenment. Therefore, there is no thought, there will be no thought, there will be no deluded thought, that takes impermanence to be permanence. Because of inverted perceptions, inverted thoughts, and inverted views, one considers impurity to be purity, suffering to be pleasure, and non-self to be self. Because of inverted perceptions, inverted thoughts, and inverted views, this matter is like empty space, like causes and conditions coming together; the mind is likewise so, the six pāramitās are likewise so, and even the eighteen unique qualities of a Buddha are likewise so. If the above matter is Thusness, then the intention of the path of the six pāramitās is also Thusness; the five aggregates and the six sense faculties are also Thusness. Inner and outer emptiness, emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the ten powers of the Buddha, and the eighteen unique qualities—all are such. What is the matter? What are the causes and conditions? What is the path? What are the wholesome roots? What is the supporting mind? And what does the supporting mind support in order to seek the path of Unsurpassed Complete and Perfect Enlightenment?
Bodhisattva Maitreya said to Elder Subhūti:
If there is a Bodhisattva who practices the six pāramitās, who has met Buddhas of the past, made offerings to and served the Buddhas, and encountered good spiritual friends; if that Bodhisattva has learned for themselves the Dharma of the emptiness of the body, then they do not use the matters mentioned above, do not use these causes and conditions, do not use the Buddha’s characteristics of wholesome roots, do not use supporting merits, and do not use merits that involve the thought of seeking unsurpassed wisdom. Nor do they have the thought of seeking to prevent falling into duality, nor non-duality; they do not use conceptualization, nor do they have a place of reliance, nor are they without reliance; they are neither eternal nor annihilated, neither arising nor ceasing.
If a Bodhisattva does not learn the six pāramitās, if they have not made offerings to and served the Buddhas, or do not possess wholesome roots, or have not encountered good spiritual friends, or have not learned the Dharma of emptiness themselves, but instead use these matters, these causes and conditions, and these supporting merits, then from these matters thoughts arise seeking unsurpassed wisdom.
Therefore, Subhūti! One should not teach the six pāramitās first to newly aspiring Bodhisattvas; one should not speak of inner and outer emptiness, emptiness of existence and non-existence, and the various forms of emptiness. One should not teach such Dharma to those who are newly learning the Bodhisattva path. Why? Because beginners may lose faith or lose their joy and aspiration, and thus all respect and reverence may be lost, and their wholesome roots may wither away. One should teach these Dharma teachings to Great Bodhisattvas who are irreversible. Those who have studied under good spiritual friends for a long time may also be taught. Those who in the distant past have created merits before various Buddhas should be taught the Dharma nature of emptiness. Such people, upon hearing the Dharma of emptiness, do not become afraid, terrified, or frightened. Great Bodhisattvas should provide support in this way. This intention can serve as support because it can seek Unsurpassed Complete and Perfect Enlightenment. When this intention has been completely extinguished, it will no longer arise; the actions you create and the causes and conditions that create merit will also be extinguished.
What is the supporting intention? What are the matters? What are the causes and conditions? What are the wholesome roots of merit for seeking Unsurpassed Complete and Perfect Enlightenment? Is there a maintained intention that has something to seek? The intention has no opposition or duality; like the nature of intention itself, it has no seeking.
If there is a Bodhisattva who practices Prajñāpāramitā, then even the six pāramitās have no inherent existence; even the five aggregates have no inherent existence; even the path has no inherent existence.
If there is a Bodhisattva seeking Unsurpassed Complete and Perfect Enlightenment, they should know in this way, should seek in this way, should support in this way, and should practice this wholesome root. Seeking in this way is seeking Unsurpassed Complete and Perfect Enlightenment.
Maitreya Bodhisattva said to Elder Subhūti: Newly learning Bodhisattvas, upon hearing these teachings, are completely without fear. How should one seek a place for wholesome roots and meritorious virtues? How should one support and preserve the merits of practicing Perfect Enlightenment?
Elder Subhūti said to Maitreya Bodhisattva:
A newly learning Bodhisattva practices Prajñāpāramitā, receives and upholds the six Pāramitās without attachment and without deluded thoughts. One should clearly understand inner and outer emptiness and emptiness of existence and non-existence; understand the thirty-seven aids to enlightenment and the eighteen Buddha qualities. One should constantly practice together with spiritual friends, cultivating and learning the six Pāramitās and understanding the profound meaning of those six practices. One should teach and guide them so that they do not abandon the six Pāramitās until they attain the Bodhisattva path. One should not leave the Buddha’s teachings in order to teach about demonic matters; even after hearing such matters, there is neither increase nor decrease. Why? Because one has already reached the Bodhisattva path, constantly remembers all teachings without being separated from the Buddhas. Within the Buddha’s Dharma, one establishes merit by receiving and upholding the principles of the Bodhisattvas, and until attaining Unsurpassed Perfect Complete Enlightenment, one still does not abandon this merit.
A newly learning Bodhisattva establishes merit before countless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the ten directions, and the Buddha’s disciples. A Bodhisattva should support and assist the merits created by Kṣatriyas, Brahmins, great families, up to the Four Heavenly Kings, Śuddhāvāsa heavens, and all devas. Using this supporting merit, one seeks the path of Unsurpassed Perfect Complete Enlightenment. This merit is truly supreme, with no Dharma higher than it.
At that time, Maitreya Bodhisattva said to Elder Subhūti:
If a newly learning Bodhisattva thinks of the merits protected and upheld by the Buddhas and the assembly of disciples, and uses unsurpassed, incomparable, and countless supporting merits to seek Unsurpassed Perfect Complete Enlightenment, while maintaining correct mindfulness and right understanding without inversion—
Elder Subhūti replied:
Although a Bodhisattva remembers the Buddhas and the assembly of disciples, within that there is no thought of Buddha, no thought of the disciples, and no thought of wholesome roots. Even if the mind has a place of seeking, it does not conceptualize that mind. When a Bodhisattva manifests this seeking, one should know that it is not an inverted thought, not an inverted mindfulness, and not an inverted view.
If a Bodhisattva thinks of the merits of the Buddhas and the Sangha, thinks of the practices of wholesome roots, and maintains such thoughts in order to seek Unsurpassed Perfect Complete Enlightenment, then that is a Bodhisattva’s inverted thought, inverted remembrance, and inverted view.
Although a Bodhisattva has the thought of remembering the Buddha and the disciples, remembering wholesome roots, and although such thoughts arise, one should know that these thoughts are ultimately extinguished and have no place of existence. What can be completely exhausted has no place that can be sought. The mind’s place of seeking is the Dharma mind. Although one seeks in this way, it is seeking what is right, not seeking what is wrong.
A great Bodhisattva should seek in this way. This includes the merits created by Buddhas and disciples in the past, future, and present, as well as the merits created by ordinary beings. It includes the merits created through receiving and understanding the teachings by devas, asuras, gandharvas, and mahoragas. It includes the merits created by Kṣatriyas, Brahmins, great families, and elders. It includes the merits created by the Four Heavenly Kings up to the Śuddhāvāsa heavens.
The places where the teachings are received and understood are places where one can arouse the aspiration for Unsurpassed Perfect Complete Enlightenment. All are combined, accumulated, calculated, and praised. Regarding the practice of merit, one supports it, and with this supporting merit seeks Unsurpassed Perfect Complete Enlightenment.
One should understand that this Dharma has already ceased, has already been exhausted, and does not exist again; or that the Dharma which can be sought is also completely nonexistent. If one seeks in this way, this is seeking Unsurpassed Perfect Complete Enlightenment. One should know that Dharma cannot seek Dharma. Why? Because all dharmas arise from emptiness. The person who seeks in this way is seeking Unsurpassed Perfect Complete Enlightenment.
When a Bodhisattva practices these six Pāramitās, there is no inverted thought, no inverted thinking, and no inverted view. Why? Because there is no seeking. Regarding wholesome roots and the intention toward the path, one does not see a place of entering or attaining. This is the unsurpassed seeking of a Bodhisattva.
A great Bodhisattva regards all merits as completely tranquil and without any place of arising. Regarding the five aggregates, eighteen realms, six sense objects, and even the six Pāramitās, they are tranquil and without any place of arising. Regarding inner and outer emptiness, emptiness of existence and non-existence, and the eighteen Buddha qualities, they are tranquil without any knowing. The Bodhisattva knows this tranquility but does not attain anything. This is seeking Unsurpassed Perfect Complete Enlightenment.
If a great Bodhisattva knows that supporting merit and the merit being supported are tranquil and without arising; that the Buddha is tranquil and Buddha activities are tranquil; that wholesome activities and the tranquility of wholesome activities; that path intentions and the tranquility of path intentions; that aspirations and the tranquility of aspirations; that Bodhisattvas and the tranquility of Bodhisattvas; that the six Pāramitās and the tranquility of the six Pāramitās; and up to the eighteen Buddha qualities and the tranquility of the eighteen Buddha qualities—then this is a Bodhisattva practicing the tranquil Prajñāpāramitā. This is a Bodhisattva practicing Prajñāpāramitā.
The Buddhas of the past fully sought wholesome roots within the completion of Parinirvāṇa. Great Bodhisattvas will also seek in this way. They create wholesome roots, and regarding what they seek, it is like Nirvāṇa. The intention of desire and the place of seeking accord without difference. Seek in this way and know in this way; this is seeking Unsurpassed Perfect Complete Enlightenment. One who seeks in this way has non-inverted thoughts and non-inverted knowledge.
If a Bodhisattva uses conceptualization to practice Prajñāpāramitā, using conceptualization to remember the merits of the Buddhas, this is seeking Unsurpassed Perfect Complete Enlightenment. The Buddhas of the past also had neither conceptualization nor non-conceptualization. If there is mindfulness or conceptualization, this is not seeking Unsurpassed Perfect Complete Enlightenment; rather, it is inverted thought, inverted mindfulness, and inverted views.
If one does not think of the wholesome roots of the Buddhas, their acts of arousing aspiration, and neither knows nor conceptualizes them, that is precisely seeking Unsurpassed Perfect Complete Enlightenment. This is the Bodhisattva’s non-inverted thought; the mind’s mindfulness and views are not inverted.
Maitreya Bodhisattva said to Elder Subhūti:
How can a Bodhisattva have something to seek yet have no conceptualization?
Elder Subhūti replied:
A Bodhisattva who wishes to attain skillful means and superior wisdom should study within Prajñāpāramitā. Without seeking Prajñāpāramitā, one will never obtain the merits and wholesome roots. Why? Because the Buddhas, the World-Honored Ones, do not appear within Prajñāpāramitā or within wholesome roots; they do not see all things, nor do they see the mind that can practice Perfect Enlightenment. After practicing, it is exhausted, and all activities no longer remain.
I only myself give rise to various conceptualizations, wholesome merits, and aspirations. The Buddhas, the World-Honored Ones, also do not conceptualize seeking, do not support, and do not know. Why? Because seeking through conceptualization does not result in attainment. If conceptualization resulted in attainment, then I and the Buddhas would have created discriminating conceptualizations and thus there would be attainment.
Therefore, regarding the merits of Bodhisattvas, the seeking of Bodhisattvas should not have conceptualization and should not have a place of attachment. The Buddhas, the World-Honored Ones, do not praise those who have thoughts of seeking or attachment. Why? Because one who has thoughts of seeking has mixed in poison.
It is like delicious and pure food mixed with poison. Although its appearance is fragrant and pleasant, it is mixed with poison. If a foolish person wishes to eat such delicious food, although while eating they experience a pleasant taste, later it will still provide no benefit to the body.
One who receives such teachings does not see them as they truly are, does not know correctly, does not know how to recite and understand the meaning, and while unable to understand personally, tells others:
“Good sons and good daughters, this is the teaching of the Buddhas of the past, future, and present. From the time of first arousing the aspiration until attaining Unsurpassed Perfect Complete Enlightenment, abiding in Remaining Nirvāṇa, Non-Remaining Nirvāṇa, and until the exhaustion of Dharma, throughout that immeasurably long time they practice Prajñāpāramitā, create various merits and the six Pāramitās, practice the thirty-seven aids to enlightenment, the four meditations, the four immeasurable states, the four formless concentrations, create the wholesome roots of the ten powers of the Buddha and the eighteen unshared Buddha qualities, purify Buddha lands, teach sentient beings regarding morality, concentration, wisdom, liberation, and knowledge and vision of liberation through omniscient wisdom.
They never forget the Dharma, constantly practice equality, create merits among the assembly of Śrāvakas, and the Buddhas, the World-Honored Ones, predict the attainment of Pratyekabuddhahood. They serve as a place for devas, heavenly beings, asuras, garuḍas, gandharvas, mahoragas, and others to create merit. They gather together all these merits and use them to seek the path of Unsurpassed Perfect Complete Enlightenment, using the most extraordinary intention to seek Unsurpassed Perfect Complete Enlightenment.”
All of the above events are like food mixed with poison. A person whose ideas are attached to such things will never attain accomplishment. Why? Because a person with thoughts of attachment is one whose form contains poison mixed in. Seeking after things is slandering the Tathāgata; such a person also does not understand the teachings of the Tathāgata and does not receive the Dharma.
O good men and good women, those who practice the Bodhisattva path should think in this way: How did all Buddhas, the World-Honored Ones, of the past, future, and present, from the time they first generated the aspiration until the time they attained Buddhahood, seek? And the disciples of the Buddha, up to the wisdom of Omniscience, in all the matters mentioned above as well, what actions must they perform in order to seek Anuttara-samyak-saṃbodhi?
O good men and good women, those who seek the Bodhisattva path do not wish to compare themselves with the Tathāgata, and therefore they seek in this way. According to the understanding of the Buddhas, the World-Honored Ones, using wisdom and eloquent discernment, the characteristics of wholesome roots, and the corresponding Dharma, I use this support together with the seeking of Anuttara-samyak-saṃbodhi; all of it is only the understanding of the Buddhas.
O good men and good women, those who seek the Bodhisattva path do not rely on wholesome roots of merit to seek Anuttara-samyak-saṃbodhi. A person who seeks in this way does not compare themselves with the Tathāgata. This is having faith in the Buddha and faith in the Bodhisattva Dharma. Such a practitioner is not mixed with poison; the place they seek has no poison.
If good men and good women who seek the Bodhisattva path practice Prajñāpāramitā, however much merit they seek, they should not become attached to the five aggregates, nor become attached to the Desire Realm, the Form Realm, or the Formless Realm. They should not become attached to the six pāramitās of the past, future, and present, nor become attached to the three realms of the past, future, and present, to inner and outer emptiness, or to emptiness of existence and non-existence. They should not become attached to the thirty-seven aids to enlightenment, the Buddha’s ten powers, or the eighteen unique qualities of a Buddha; they should not become attached to the three realms. They should not forget these Dharmas: that from ancient times until now they are so, the ultimate reality of the arising and ceasing of Dharma, the inconceivable nature, precepts, patience, concentration, wisdom, liberation, knowledge and vision of liberation, Omniscient wisdom, and Dharma. They should not forget the constant practice of equality; they should also not become attached to the three realms, nor cling to the three realms. The three realms themselves do not have past, future, or present. Why? Because there is no entering into them. Even the seeking itself has no entering, and the Dharma that can be sought has no attachment. This person also has no attachment, the Buddhas, the World-Honored Ones, also have no attachment, and other wholesome roots also have no attachment. Even non-attachment itself has no past, future, or present.
If a Bodhisattva practicing Prajñāpāramitā knows the five aggregates, they therefore do not become attached. The three realms likewise have no past, future, or present, and one does not rely on thoughts of attachment to have a place to seek. Why? Because one does not see any place of arising. Whatever has no arising has no existence. Without existence, there is no creation of actions, no attachment to the six pāramitās, and so on, without forgetting the Dharmas and constantly practicing equality. The three realms also have no past, future, or present. Since there is no past, future, or present, there cannot be thoughts of attachment that create actions. Why? Because this arising cannot be attained; all arising is nonexistent. What is nonexistent cannot have action. This is the Bodhisattva’s seeking that is not mixed with poison.
If any good men and good women who seek the Bodhisattva path have thoughts of attachment, then that is seeking wrongly. Even if there is practice of wholesome roots, when the seeker gives rise to thoughts of attachment, that is not a true and proper seeking. The Buddhas, the World-Honored Ones, do not praise such improper seeking. Because they are not complete in the six pāramitās. Without completeness in the six pāramitās, they are not complete in the thirty-seven aids to enlightenment, not complete in inner and outer emptiness, emptiness of existence and non-existence, the ten powers of the Buddha, and the eighteen unique qualities. Without completeness in the eighteen qualities, one cannot purify the Buddha lands, cannot teach and transform sentient beings, and will never attain Anuttara-samyak-saṃbodhi. Why? Because the seeking has poison mixed into it. Therefore, great Bodhisattvas practicing Prajñāpāramitā should remember this: As the Buddhas know, seeking the merit of wholesome roots and the act of seeking is seeking Anuttara-samyak-saṃbodhi. I too am practicing this Dharma of seeking Anuttara-samyak-saṃbodhi.
At that time, the Buddha praised Elder Subhūti:
“Excellent, excellent! Subhūti, you have indeed followed the conduct of the World-Honored One. You are able, for the sake of the Bodhisattvas, to speak about what should be done and the Dharma of seeking, without thought, without a place of attachment, without a place of arising, without extinction, without attachment, and without existence or non-existence. It accords with the characteristic of emptiness, the nature of Dharma, and such conduct.”
The Buddha said to Subhūti:
“Suppose that all sentient beings in the three-thousand great thousand worlds were to receive benefit by practicing the ten wholesome deeds, and all attained the four dhyānas, the four immeasurables, the four formless concentrations, and the five spiritual powers, completely obtaining the benefits of these Dharmas. Subhūti, what do you think? Would the merit obtained by these sentient beings be great?”
Subhūti said to the Buddha:
“World-Honored One, it would be very great.”
The Buddha said:
“This merit cannot compare with that of these good men and good women who, regarding wholesome roots, cultivate Anuttara-samyak-saṃbodhi without arising and without attachment. This merit is truly unsurpassed and supreme; it is true teaching and complete teaching.
Subhūti, suppose that all sentient beings in the three-thousand great thousand worlds attained the fruits from Srotāpanna up to Arhat and Pratyekabuddha; and there were good men and good women who throughout their lives constantly made offerings to these attainments, providing all necessary things for the Arhats and Pratyekabuddhas, such as food, drink, clothing, beds, seats, medicine for illness, and all other necessities, respectfully making complete offerings.
Subhūti, what do you think? Would that merit be great?”
Subhūti replied:
“World-Honored One, it would be very great.”
The Buddha said:
“That merit cannot compare with that of these good men and good women who abide in non-arising and non-attachment. Regarding virtuous qualities without seeking, that merit is truly the highest and unsurpassed.
Subhūti, suppose that all sentient beings in the three-thousand great thousand worlds generated the mind of Anuttara-samyak-saṃbodhi. Throughout the ten directions, all sentient beings in countless Ganges-sand numbers of Buddha lands each made offerings to these Bodhisattvas for countless kalpas, according to their needs for food, drink, clothing, beds, seats, medicine for illness, and other necessities, respectfully making offerings.
Subhūti, what do you think? Would that merit be great?”
Subhūti replied:
“World-Honored One, it would be very great. That merit would be so great that it cannot be calculated, counted, or compared by analogy. If that merit had form, the empty space of the ten directions would not be able to contain it all.”
The Buddha said:
“Subhuti! Although one may create blessings and merits in this way, they still cannot compare with the wholesome roots created by good men and good women who are without arising and without attachment. Regarding virtuous qualities, they seek nothing. The merit of these good men and good women is the most honored and supreme, extraordinary and incomparable. Compared with the previous merit, this merit of being without arising and without attachment surpasses it by hundreds, thousands, tens of thousands, and hundreds of millions of times. Why? Because these good men and good women have thoughts of attachment, and with regard to the ten wholesome dharmas, the four meditations, the four immeasurables, the four formless concentrations, the five spiritual powers, and so forth, they are completely fulfilled. Why? Because these good men and good women, with thoughts of attachment, make offerings to the Hearers, Pratyekabuddhas, and up to the Bodhisattvas.
At that time, more than twenty thousand devas in the realm of the Four Heavenly Kings placed their palms together, bowed at the feet of the Buddha, and said:
‘World-Honored One! How wonderful it is that the Bodhisattva gives through the skillful means of supreme wisdom! Such practice accords with non-dependence and non-attachment, accords with emptiness and signlessness. The wholesome roots of giving are dedicated to Unsurpassed Perfect Enlightenment, and giving is performed because there is no duality.’
At that time, Śakra, Lord of the Devas, together with countless gods of the Trāyastriṃśa Heaven and other heavenly beings, brought various kinds of heavenly fragrant flowers and other offerings to the Buddha’s presence, made offerings, and praised:
‘How wonderful it is that the Bodhisattva gives through the skillful means of supreme wisdom! Such practice accords with non-dependence and non-attachment, in harmony with emptiness and signlessness. The wholesome roots of giving are for Unsurpassed Perfect Enlightenment. Giving is for the sake of non-duality.’
Up to the Brahma Kāyika Heaven, countless hundreds of thousands of heavenly beings also praised the Bodhisattva’s skillful means of supreme wisdom in the same way. The Akaniṣṭha Heaven together with countless billions of devas all came to the Buddha’s presence, bowed at His feet, and spoke in unison:
‘World-Honored One! How wondrous it is! In the practice of Prajñāpāramitā, practicing the skillful means of supreme wisdom and cultivating wholesome roots, this virtue surpasses that of the good men and good women of the past who practiced before.’
The Buddha said to the devas of the Four Heavenly Kings realm and the Akaniṣṭha Heaven:
“Suppose all sentient beings in the three-thousand great thousand worlds were to become Unsurpassed Perfectly Enlightened Ones. Regarding all Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, future, and present, one rejoices in their merits. Regarding their disciples, from the moment they first generate the aspiration until Nirvāṇa, and even until the extinction of the Dharma, throughout that entire period in which they cultivate wholesome roots, one rejoices in them. Regarding the wholesome roots created by Hearers and Pratyekabuddhas, one rejoices in them. Regarding sentient beings who have cultivated wholesome roots and practiced the Perfection of Giving up to the Perfection of Wisdom, one rejoices in them. Regarding all noble sages who possess morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, one rejoices in them. In addition, there are immeasurable Buddha-dharmas that cannot be fully calculated; regarding all these merits, one rejoices in them. This rejoicing in merit is based on the aspiration for Unsurpassed Perfect Enlightenment.
If there are good men or good women who wish to arouse the mind of Unsurpassed Perfect Enlightenment, replacing all Tathāgatas, Arhats, Perfectly Enlightened Ones, and Pratyekabuddhas of the past, future, and present, from the moment they first generate the aspiration until they attain Perfect Enlightenment, and throughout that time practice the six perfections and countless other Buddha-dharma merits, they should also rejoice in these beings. However, they should not have any seeking and should enter into non-duality. Having accorded with emptiness, signlessness, and non-attachment, this is the supreme rejoicing toward them; it is unsurpassed rejoicing. Dedicate this merit of rejoicing toward Unsurpassed Perfect Enlightenment without attachment. This merit surpasses the previous merit of good men and good women who rejoiced; compared with this merit, the former is inferior by hundreds, thousands, tens of thousands, and hundreds of millions of times. This is the supreme practice of rejoicing of a Great Bodhisattva.”
At that time, the Elder Subhuti said to the Buddha:
“World-Honored One! As the World-Honored One has taught, among all the merits accumulated by these good men and good women, there is no merit greater than the merit of rejoicing. There is nothing greater than this merit of rejoicing. World-Honored One, what is supreme? What is most honored?”
The Buddha said to Subhuti:
“Any good man or good woman who, regarding all dharmas of the past, future, and present, neither grasps nor rejects, neither exalts themselves nor fails to exalt themselves, has neither attachment nor non-attachment. Regarding these dharmas, there is no arising and no cessation; they are neither eternal nor annihilated. Within these dharmas, one does not see increase or decrease, coming or going, path or world. They are like the dharmas of the past, future, and present. Such is the abiding nature of dharma, the extinction of dharma. I also greatly rejoice in this. Dedicate this merit of rejoicing toward Unsurpassed Perfect Enlightenment and give it to the Great Bodhisattvas. Such giving is supreme rejoicing; nothing surpasses this rejoicing.
Subhuti! The practice of this merit of rejoicing, compared with other merits of rejoicing—even if they are multiplied by hundreds, thousands, tens of thousands, and hundreds of millions of times—cannot equal this merit of rejoicing.
Subhuti! Good men and good women who practice the Bodhisattva path wish to substitute themselves for all Buddhas, Hearers, and Pratyekabuddhas of the past, future, and present, from the time they first generate the aspiration until they become Buddhas. Throughout that long period, they cultivate wholesome roots, practice the six perfections and countless other wholesome roots of Buddha-dharma. They also wish to rejoice in those merits and to substitute themselves for all sentient beings who create wholesome roots; they should practice rejoicing. This merit of rejoicing is supreme.
The six perfections and liberation… liberation and the five aggregates… liberation and inner and outer emptiness… liberation and existence and non-existence emptiness… the thirty-seven factors of enlightenment and liberation, the ten powers and liberation… liberation and the knowledge and vision of liberation. The dharmas of the past, future, and present together with liberation… liberation itself is the past, future, and present. Liberation is like the practice of giving of the Buddhas, the World-Honored Ones. Liberation is like the disciples of the Buddhas. The disciples of the Buddhas are also like liberation. Liberation is the same as the Hearers, Pratyekabuddhas, and Nirvāṇa. Liberation is the same as the Dharma of the Buddhas, the World-Honored Ones. Liberation is also like Arhats and Pratyekabuddhas. Liberation is like the Dharma of all dharmas. I neither bind nor liberate this Dharma. Regarding non-attachment, I regard it as pure Dharma, without defilement. Dharma does not arise and has no place of arising; it does not cease and has no place of cessation. I make offerings for Unsurpassed Perfect Enlightenment in the same way. The above dharmas have no dharma that is bound, no dharma that is corrupted, and no dharma that is destroyed.”
The Buddha said to Subhuti:
“This is the unsurpassed rejoicing of the Great Bodhisattva, which is exceedingly supreme. A Great Bodhisattva who fully possesses such rejoicing will quickly attain the path of Unsurpassed Perfect Enlightenment.
Subhuti! If a good man or good woman practicing the Bodhisattva path were to make offerings throughout their entire life to countless Buddhas as numerous as the sands of the Ganges and to their disciples, providing whatever was needed, such as food, clothing, beds, seats, and medicine, and after the Buddha entered Nirvāṇa, day and night worship the relics, using banners, flowers, incense, and music as offerings to the Buddha, while constantly thinking of practicing the six perfections with attachment.
And if another good man or good woman wished to attain Unsurpassed Perfect Enlightenment and practiced the six perfections through the skillful means of supreme wisdom without attachment, dedicating this merit without seeking anything toward Unsurpassed Perfect Enlightenment, then compared with the former wholesome-root merit—even if the former were multiplied by hundreds, thousands, tens of thousands, and hundreds of millions of times—it still would not equal the merit of rejoicing, which is the most honored and supreme.
Subhuti! A Great Bodhisattva practices the six perfections, using the skillful means of supreme wisdom, but without attachment to merit. Because of the path and fruition of Unsurpassed Perfect Enlightenment, there is no attachment.”