At that time, the Bodhisattva Mahāsattva Maitreya said to the Venerable Subhūti: “O venerable sir! The bases of meritorious action associated with rejoicing and dedication belonging to all bodhisattva mahāsattvas are, in relation to the bases of meritorious action belonging to other sentient beings consisting of giving, morality, and cultivation, the best, the most excellent, the most honoured, the highest, the most wonderful, the most subtle, the topmost, the unsurpassed, the unequalled, and equal to the unequalled.”

At that time, the Venerable Subhūti asked the Bodhisattva Mahāsattva Maitreya: “The thought of rejoicing and dedication given rise to by bodhisattva mahāsattvas universally takes as its object the immeasurable, innumerable, inconceivable, and boundless worlds in the ten directions. Moreover, in every single world, [it takes as objects] the immeasurable, innumerable, inconceivable, and boundless tathāgata, arhat, samyak-saṃbuddhas who have cut off the path to becoming, cut off the path of conceptual elaboration, and have already entered the realm of parinirvāṇa without remainder.

“[Considering them] from their first arousal of the aspiration [of awakening] up to their realisation of the sought-after unexcelled perfect bodhi; and thus up to their entry into the realm of parinirvāṇa without remainder; and progressively up to the extinction of their True Dharma, [considering] in that interval all their aggregates of morality, aggregates of meditation, aggregates of wisdom, aggregates of liberation, and aggregates of the knowledge and vision of liberation; and the wholesome roots associated with the six pāramitās; the wholesome roots associated with the perfect qualities of a buddha; the wholesome roots associated with the powers and fearlessnesses; the wholesome roots associated with the pāramitā of supernormal powers; the wholesome roots associated with the profound Prajñā Pāramitā; the wholesome roots associated with the pāramitā of great vows; the wholesome roots associated with the knowledge of all-knowledge, and great loving-kindness, great compassion, great joy, and great equanimity for the sake of benefiting and gladdening all sentient beings; [considering] the immeasurable and innumerable qualities of the buddhas; the subtle happiness possessed by the realisation of unexcelled perfect bodhi; the pāramitā of obtaining great sovereignty over all dharmas; the supernormal activities of infinite and supreme supernormal power that are subdued by none but subdue all; the Tathāgata’s true and courageous mighty power that is without hindrance, without obstruction, without opposition, unequalled, incomparable, and infinite; the Buddha knowledge and vision; the pāramitā of the Buddha’s ten powers; the Buddha-dharmas realised by the supreme perfection of the four kinds of fearlessness; the Buddha-dharmas realised that are capable of inducing the ultimate meaning of all dharmas, and the turning of the Dharma Wheel, the holding of the Dharma torch, the beating of the Dharma drum, the blowing of the Dharma conch, the raining down of the Dharma rain, the establishing of the Dharma assembly, the satiating of all sentient beings with the flavour of the Dharma according to their wishes so they are all fulfilled.


“[Further considering] such supreme Dharma teachings—whether the dharmas of buddhas, the dharmas of pratyekabuddhas, or the dharmas of śrāvakas; all the subdued resolve that is definitely destined for the three kinds of bodhi; and the prophecies of unexcelled and perfect great bodhi bestowed by the buddha bhagavāns upon the bodhisattvas, and all their supreme wholesome roots, that is to say, the wholesome roots associated with [the pāramitās] from giving up to the Prajñā Pāramitā. [Further considering] the prophecies of the bodhi of the Pratyekabuddhayāna bestowed upon pratyekabuddha persons, and all their supreme wholesome roots, that is to say, the wholesome roots associated with the contemplation of the twelve links of dependent origination. [Further considering] the prophecies of the bodhi of the Śrāvakayāna bestowed upon śrāvaka persons, and all their supreme wholesome roots, that is to say, the three bases of meritorious action consisting of giving, morality, and cultivation, and the taintless wholesome roots of those in training and those beyond training. [Further considering] the wholesome roots planted by all common people regarding those dharmas; and the three bases of meritorious action consisting of giving, morality, and cultivation possessed by the four assemblies of disciples of the tathāgata, arhat, samyak-saṃbuddhas, that is to say, the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās; and the three bases of meritorious action consisting of giving, morality, and cultivation [of roots] planted regarding the Dharma teachings spoken by the buddhas by devas, nāgas, yakṣas, and so on up to humans and non-humans; and the wholesome roots planted by them after the buddhas had entered parinirvāṇa; and the various supreme wholesome roots given rise to by sentient beings through deep faith and joy in the Buddha, Dharma, the Saṅgha, and other good persons.


“Collecting all these wholesome roots and others’ merits together, observing them and weighing them, [the bodhisattva mahāsattva] manifests and gives rise to the most honoured, the most excellent, the highest, and the most subtle thought of rejoicing. Furthermore, taking these bases of meritorious action associated with rejoicing, he shares them equally in common with all sentient beings. He dedicates them to unexcelled perfect bodhi, wishing that these wholesome roots, together with all classes of sentient beings, will jointly induce the sought-after unexcelled perfect bodhi. The rejoicing and dedication thus given rise to are in relation to others’ bases of meritorious action given rise to, the best, the most excellent, the most honoured, the highest, the most wonderful, the most subtle, the topmost, the unsurpassed, the unequalled, and equal to the unequalled.


“What do you think? When that bodhisattva mahāsattva takes such things as an object and gives rise to a thought of rejoicing and dedication with such a mode of activity, is there such an object to be apprehended, like a sign apprehended by that bodhisattva, or not?”


At that time, the Bodhisattva Maitreya answered the Venerable Subhūti, saying: “When that bodhisattva mahāsattva takes such things as an object and gives rise to a thought of rejoicing and dedication with such a mode of activity, there is truly no such object to be apprehended, like a sign apprehended by that bodhisattva.”


Then, the Venerable Subhūti said to the Bodhisattva Maitreya: “If there are no such objects to be apprehended, like the signs apprehended by that bodhisattva, then would not those bodhisattvas’ rejoicing and dedication all become inversions of conception, thought, and views? Why is that so? Just as when there is greedy attachment to non-existent things—calling the impermanent permanent, calling the truly suffering joyful, calling the non-self self, calling the impure pure—one immediately gives rise to inversions of conception, thought, and views. If the objects truly do not exist, bodhi and the mind are also like this; all dharmas and all realms should also be so. If in all ways they are non-existent and undifferentiated, which are the objects? Which is the rejoicing mind? Which is bodhi? Which is dedication? How does the bodhisattva mahāsattva take such things as objects and give rise to a rejoicing mind to dedicate to unexcelled perfect bodhi?”


The Bodhisattva Maitreya replied to Subhūti, saying: “The rejoicing and dedication thus given rise to should not be spoken of in front of those bodhisattvas who are newly set out in the Mahāyāna. Why is that so? Upon hearing of such rejoicing and dedication, whatever mind of faith, joy, and reverence they have will all sink away. Such a Dharma of rejoicing and dedication should be analysed and revealed for the bodhisattva mahāsattvas who are non-retrogressing, or those who have made offerings to immeasurable buddhas, and have given rise to the great aspiration a long time ago, have planted many wholesome roots, and are embraced by many wholesome friends. Why is that so? Upon hearing of such rejoicing and dedication, they are neither frightened, nor are they afraid, nor do they retreat, nor do they sink.


“The bodhisattva mahāsattvas should take these bases of meritorious action associated with rejoicing and dedicate them to unexcelled perfect bodhi; at that time, they should produce this thought:
‘Regarding the mind that can be used to rejoice and dedicate—this mind used is exhausted, extinguished, separated, and transformed. These objects and wholesome roots are also, like the mind, exhausted, ceased, separated, and transformed. Amongst this, what is the thought that is used? Furthermore, what are taken as the objects and wholesome roots that one speaks of rejoicing and dedicating to unexcelled perfect bodhi? For thought [to act] upon thought, logically, there should be no rejoicing or dedication, because two thoughts do not arise at the same time. Thought also cannot rejoice in or dedicate thought, because of the intrinsic nature of thought. Therefore, the thought of rejoicing and dedication and the objects are both inapprehensible.’”

Then, Śakra, the Lord of the Devas, addressed the venerable Subhūti, saying: “When the multitude of bodhisattvas newly set out in the Mahāyāna hear of such matters, will their minds not be startled, terrified, retreat, or sink? How do the multitude of bodhisattva mahāsattvas give rise to a rejoicing mind regarding the objects? How do they gather the bases of meritorious action associated with rejoicing and dedicate them to unexcelled perfect bodhi without violating this principle?”


At that time, Subhūti, relying on the mighty power of the Bodhisattva Maitreya, told Śakra: “The bodhisattva mahāsattvas universally take as objects the immeasurable, innumerable, inconceivable, and boundless worlds in the ten directions, and all the tathāgata, arhat, samyak-saṃbuddhas who have cut off the path to becoming, cut off the path of conceptual elaboration, have dispersed all clouds and mists and destroyed all thorns, have laid down their heavy burdens, and have attained their own goal, have severed their bonds to existence, and have truly known liberation, who attained the highest supremacy over their own minds, and who have entered into the realm of parinirvāṇa without remainder. [Considering them] from their first arousal of the aspiration [of awakening] up to their realisation of the sought-after unexcelled perfect bodhi; as they turn the wondrous Dharma-wheel and liberate the multitudes of sentient beings, and after their parinirvāṇa, up to the extinction of their Dharma, collecting all the various qualities and wholesome roots in that interval, and the wholesome roots planted by the assembly of disciples regarding the Buddha-dharmas, and other various qualities given rise to—observing them and weighing them, he manifests and gives rise to the most honoured, the most excellent, the highest, and the most subtle thought of rejoicing. Furthermore, holding these bases of meritorious action associated with rejoicing, he shares them equally in common with all sentient beings and dedicates them to unexcelled perfect bodhi. At that time, through skilful means, he is able not to fall into the inversions of conception, thought, and views.”


At that time, the Bodhisattva Mahāsattva Maitreya said to the Venerable Subhūti: “If a bodhisattva mahāsattva, regarding the thought that arises within them, which is associated with rejoicing and dedication, does not form the notion of a thought of rejoicing and dedication; and regarding all the merit of the buddhas and disciples they recollect, does not form the notion of the merit of the buddhas and disciples; all the devas, humans, and the wholesome roots planted by the asuras and so forth, does not form the notion of the wholesome roots of the devas, humans, asuras, and so forth; and [yet] can rejoice and dedicate [them] to unexcelled perfect bodhi, the thought of rejoicing and dedication aroused by this bodhisattva mahāsattva, then does not fall into the inversions of conception, thought, and views. If a bodhisattva mahāsattva, regarding the thought that arises within them, which is associated with rejoicing and dedication, insists on forming the conception of a thought of rejoicing and dedication; and regarding all the merit of the buddhas and disciples they recollect, forms the conception of the merit of the buddhas and disciples they recollect; all the devas, humans, and the wholesome roots planted by the asuras and so forth, forms the conception of the wholesome roots of the devas, humans, asuras, and so forth; before being able to rejoice and dedicate [them] to unexcelled perfect bodhi, the thought of rejoicing and dedication aroused by this bodhisattva mahāsattva, then falls into the inversions of conception, thought, and views.


“Bodhisattva mahāsattvas, with such a thought, recollect the merit and wholesome roots of all buddhas and disciples, correctly knowing this thought is exhausted, ceased, separated, and transformed. [That thought] is not capable of rejoicing, correctly knowing that the nature of those dharmas is also like this, they are not that which is rejoiced in; and correctly understanding that the dharma-nature of the thought capable of dedication is also like this, it is not capable of dedicating, and correctly knowing that the nature of the dharmas dedicated is also like this, they are not that which is dedicated. If some can rely on what is spoken thus to rejoice and dedicate, this is right and not wrong. All bodhisattva mahāsattvas should arouse such rejoicing and dedication to unexcelled perfect bodhi.


“Moreover, O Subhūti! If a bodhisattva mahāsattva, extensively regarding the past buddha bhagavāns who severed birth in the realms of existence and cut off the path of conceptual proliferation, [considering them] from their first arousal of the aspiration [of awakening] up to their realisation of the sought-after unexcelled perfect bodhi; progressing successively until they entered the realm of parinirvāṇa without remainder, and thus until their True Dharma perished [from the world], [and regarding] all the wholesome roots associated with the pāramitās of the buddhas in the interim; when the buddha bhagavāns bestowed prophecies upon bodhisattvas, the wholesome roots associated with the pāramitās; when the buddha bhagavāns bestowed prophecies upon pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the buddha bhagavāns bestowed prophecies upon śrāvakas, the wholesome roots consisting of giving, morality, and cultivation aroused by them; all the wholesome roots with outflows and without outflows of those in the stage of learning; the outflow-free wholesome roots of those in the stage of no more learning; the buddha bhagavāns’ aggregates of morality, aggregates of meditation, aggregates of wisdom, aggregates of liberation, and aggregates of the knowledge and vision of liberation; [considering] great loving-kindness, great compassion, great joy, and great equanimity, and the other immeasurable and innumerable buddha-dharmas for the benefit and joy of all sentient beings; [considering] the True Dharma proclaimed by the buddha bhagavāns, the wholesome roots of those who diligently cultivated, studied, profoundly resolved upon, and abided in the True Dharma; [considering] regarding the True Dharma, the wholesome roots planted by the various types of ordinary beings; [considering] when the devas, nāgas, asuras, and so forth heard the True Dharma, and the wholesome roots they planted after hearing the Dharma, down to animals hearing the True Dharma, and the wholesome roots they planted after hearing the Dharma; [considering] the wholesome roots planted after the parinirvāṇa of the buddha bhagavāns, the humans, devas, and so forth. Gathering and weighing all [that had been considered] together, he manifests and gives rise to the most honoured, the most excellent, the highest, and the most subtle thought of rejoicing. Furthermore, holding these bases of meritorious action associated with rejoicing, he shares them equally in common with all sentient beings and dedicates them to unexcelled perfect bodhi.


“At such times, if one correctly understands that the dharmas capable of rejoicing and dedicating are exhausted, ceased, separated, and transformed, [one knows that] the intrinsic nature of the dharmas that are rejoiced in and dedicated is all empty. Although [one knows] this, one is able to rejoice and dedicate [such dharmas] to unexcelled perfect bodhi. Further, at these times, one correctly understands that there is no dharma at all capable of rejoicing in or dedicating dharmas. Why is it so? Because the intrinsic nature of all dharmas is empty, and within emptiness there are no dharmas capable of, or that are the objects of, rejoicing and dedication. Although knowing this, one is able to rejoice and dedicate to unexcelled perfect bodhi; this bodhisattva mahāsattva is then able not to fall into the inversions of conception, thought, and views. Why is that so? This bodhisattva mahāsattva does not give rise to attachment regarding the thought of rejoicing and the merit and wholesome roots rejoiced in, nor do they give rise to attachment regarding the thought of dedication and the unexcelled bodhi to which they dedicate. Due to non-attachment, they do not fall into inversion. The thought of rejoicing and dedication aroused by a bodhisattva, thus, is called the correct, unexcelled rejoicing and dedication, far removed from all false discrimination.


“If a bodhisattva mahāsattva, regarding the dharmas capable of rejoicing and dedication, forms the notion of dharmas capable of rejoicing and dedication, and regarding the dharmas that are rejoiced in and dedicated, forms the notion of dharmas that are rejoiced in and dedicated, and arouses rejoicing and dedication to unexcelled perfect bodhi, the thought of rejoicing and dedication aroused by this bodhisattva mahāsattva then falls into the inversions of conception, thought, and views; and the rejoicing and dedication aroused are all wrong. Bodhisattvas should know to skilfully distance themselves from them.


“Moreover, O Subhūti! If a bodhisattva mahāsattva, extensively regarding the future buddha bhagavāns who will sever the realms of existence and cut off the path of conceptual proliferation, [considering them] from their first arousal of the aspiration [of awakening] up to their realisation of the sought-after unexcelled perfect bodhi; progressing successively until they entered the realm of parinirvāṇa without remainder, and thus until their True Dharma perished [from the world], [and regarding] all the wholesome roots associated with the pāramitās of the buddhas in the interim; when the buddha bhagavāns bestowed prophecies upon bodhisattvas, the wholesome roots associated with the pāramitās; when the buddha bhagavāns bestowed prophecies upon pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the buddha bhagavāns bestowed prophecies upon śrāvakas, the wholesome roots consisting of giving, morality, and cultivation aroused by them; all the wholesome roots with outflows and without outflows of those in the stage of learning; the outflow-free wholesome roots of those in the stage of no more learning; the buddha bhagavāns’ aggregates of morality, aggregates of meditation, aggregates of wisdom, aggregates of liberation, and aggregates of the knowledge and vision of liberation; [considering] great loving-kindness, great compassion, great joy, and great equanimity for the benefit and joy of all sentient beings; [considering] the other immeasurable and innumerable buddha-dharmas; [considering, when] the True Dharma is proclaimed by the buddha bhagavāns, the wholesome roots of those who diligently cultivate, study, profoundly resolve upon, and abide in that true Dharma; [considering] regarding the True Dharma, the wholesome roots planted by the various types of ordinary beings; [considering] the devas, nāgas, asuras, and so forth who heard the True Dharma, and the wholesome roots they planted after hearing the Dharma, down to animals hearing the True Dharma, and the wholesome roots they plant after hearing the Dharma; [considering] the wholesome roots the humans, devas, and so forth plant after the parinirvāṇa of the buddha bhagavāns. Then, gathering and weighing all these together, he manifests and gives rise to the most honoured, the most excellent, the highest, and the most subtle thought of rejoicing. Furthermore, holding these bases of meritorious action associated with rejoicing, he shares them equally in common with all sentient beings and dedicates them to unexcelled perfect bodhi.


“At such times, if one correctly understands that the dharmas capable of rejoicing and dedicating are exhausted, ceased, separated, and transformed, [one knows that] the intrinsic nature of the dharmas that are rejoiced in and dedicated is all empty, although knowing thus, one is able to rejoice and dedicate to unexcelled perfect bodhi. Further, at these times, one correctly understands that there is no dharma at all capable of rejoicing in or dedicating dharmas. Why is it so? Because the intrinsic nature of all dharmas is empty, and within emptiness there are no dharmas capable of, or that are the objects of, rejoicing and dedication. Although knowing this, one is able to rejoice and dedicate to unexcelled perfect bodhi; this bodhisattva mahāsattva is then able not to fall into the inversions of conception, thought, and views. Why is that so? This bodhisattva mahāsattva does not give rise to attachment regarding the thought of rejoicing and the merit and wholesome roots rejoiced in, nor do they give rise to attachment regarding the mind of dedication and the unexcelled bodhi to which they dedicate. Due to non-attachment, they do not fall into inversion. The thought of rejoicing and dedication aroused by a bodhisattva, thus, is called the correct, unexcelled rejoicing and dedication, far removed from all false discrimination.


“If a bodhisattva mahāsattva, regarding the dharmas capable of rejoicing and dedication, forms the notion of dharmas capable of rejoicing and dedication, and regarding the dharmas that are rejoiced in and dedicated, forms the notion of dharmas that are rejoiced in and dedicated, and arouses rejoicing and dedication to unexcelled perfect bodhi, the thought of rejoicing and dedication aroused by this bodhisattva mahāsattva, then falls into the inversions of conception, thought, and views; and the rejoicing and dedication aroused are all wrong. Bodhisattvas should know to skilfully distance themselves from them.


“Moreover, O Subhūti! If a bodhisattva mahāsattva, extensively regarding the present buddha bhagavāns who are severing the realms of existence and cutting off the path of conceptual proliferation, [considering them] from their first arousal of the aspiration [of awakening] up to their realisation of the sought-after unexcelled perfect bodhi; progressing successively until they entered the realm of parinirvāṇa without remainder, and thus until their True Dharma perished [from the world], [and regarding] all the wholesome roots associated with the pāramitās of the buddhas in the interim; when the buddha bhagavāns bestowed prophecies upon bodhisattvas, the wholesome roots associated with the pāramitās; when the buddha bhagavāns bestowed prophecies upon pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the buddha bhagavāns bestowed prophecies upon śrāvakas, the wholesome roots consisting of giving, morality, and cultivation aroused by them; all the wholesome roots with outflows and without outflows of those in the stage of learning; the outflow-free wholesome roots of those in the stage of no more learning; the buddha bhagavāns’ aggregates of morality, aggregates of meditation, aggregates of wisdom, aggregates of liberation, and aggregates of the knowledge and vision of liberation; [considering] great loving-kindness, great compassion, great joy, and great equanimity for the benefit and joy of all sentient beings; [considering] the other immeasurable and innumerable buddha-dharmas; [considering] when the True Dharma is proclaimed by the buddha bhagavāns, the wholesome roots of those who diligently cultivated, studied, profoundly resolved upon, and abided in the True Dharma; [considering] regarding the True Dharma, the wholesome roots planted by the various types of ordinary beings; [considering] the devas, nāgas, asuras, and so forth who heard the True Dharma, and the wholesome roots they planted after hearing the Dharma, down to animals hearing the True Dharma, and the wholesome roots they plant after hearing the Dharma; [considering] the wholesome roots the humans, devas, and so forth plant after the parinirvāṇa of the buddha bhagavāns. Then, gathering and weighing all these together, he manifests and gives rise to the most honoured, the most excellent, the highest, and the most subtle thought of rejoicing. Furthermore, holding these bases of meritorious action associated with rejoicing, he shares them equally in common with all sentient beings and dedicates them to unexcelled perfect bodhi.


“At such times, if one correctly understands that the dharmas capable of rejoicing and dedicating are exhausted, ceased, separated, and transformed, [one knows that] the intrinsic nature of the dharmas that are rejoiced in and dedicated is all empty. Although knowing thus, one is able to rejoice and dedicate to unexcelled perfect bodhi. Further, at these times, one correctly understands that there is no dharma at all capable of rejoicing in or dedicating dharmas. Why is it so? Because the intrinsic nature of all dharmas is empty, and within emptiness there are no dharmas capable of, or that are the objects of, rejoicing and dedication. Although knowing this, one is able to rejoice and dedicate to unexcelled perfect bodhi; this bodhisattva mahāsattva is then able not to fall into the inversions of conception, thought, and views. Why is that so? This bodhisattva mahāsattva does not give rise to attachment regarding the thought of rejoicing and the merit and wholesome roots rejoiced in, nor do they give rise to attachment regarding the mind of dedication and the unexcelled bodhi to which they dedicate. Due to non-attachment, they do not fall into inversion. The thought of rejoicing and dedication aroused by a bodhisattva, thus, is called the correct, unexcelled rejoicing and dedication, far removed from all false discrimination.


“If a bodhisattva mahāsattva, regarding the dharmas capable of rejoicing and dedication, forms the notion of dharmas capable of rejoicing and dedication, and regarding the dharmas that are rejoiced in and dedicated, forms the notion of dharmas that are rejoiced in and dedicated, and arouses rejoicing and dedication to unexcelled perfect bodhi, the thought of rejoicing and dedication aroused by this bodhisattva mahāsattva, then falls into the inversions of conception, thought, and views; and the rejoicing and dedication aroused are all wrong. Bodhisattvas should know to skilfully distance themselves from them.


“Moreover, O Subhūti! If a bodhisattva mahāsattva, extensively regarding the past, future, and present buddha bhagavāns who [have, will be, and] are severing the realms of existence and cutting off the path of conceptual proliferation, [considering them] from their first arousal of the aspiration [of awakening] up to their realisation of the sought-after unexcelled perfect bodhi; progressing successively until they entered the realm of parinirvāṇa without remainder, and thus until their True Dharma perished [from the world], [and regarding] all the wholesome roots associated with the pāramitās of the buddhas in the interim; when the buddha bhagavāns bestowed prophecies upon bodhisattvas, the wholesome roots associated with the pāramitās; when the buddha bhagavāns bestowed prophecies upon pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the buddha bhagavāns bestowed prophecies upon śrāvakas, the wholesome roots consisting of giving, morality, and cultivation aroused by them; all the wholesome roots with outflows and without outflows of those in the stage of learning; the outflow-free wholesome roots of those in the stage of no more learning; the buddha bhagavāns’ aggregates of morality, aggregates of meditation, aggregates of wisdom, aggregates of liberation, and aggregates of the knowledge and vision of liberation; [considering] great loving-kindness, great compassion, great joy, and great equanimity for the benefit and joy of all sentient beings; [considering] the other immeasurable and innumerable buddha-dharmas; [considering] when the True Dharma is proclaimed by the buddha bhagavāns, the wholesome roots of those who diligently cultivated, studied, profoundly resolved upon, and abided in the True Dharma; [considering] regarding the True Dharma, the wholesome roots planted by the various types of ordinary beings; [considering] the devas, nāgas, asuras, and so forth who heard the True Dharma, and the wholesome roots they planted after hearing the Dharma, down to animals hearing the True Dharma, and the wholesome roots they plant after hearing the Dharma; [considering] the wholesome roots the humans, devas, and so forth plant after the parinirvāṇa of the buddha bhagavāns. Then, gathering and weighing all these together, he manifests and gives rise to the most honoured, the most excellent, the highest, and the most subtle thought of rejoicing. Furthermore, holding these bases of meritorious action associated with rejoicing, he shares them equally in common with all sentient beings and dedicates them to unexcelled perfect bodhi.


“At such times, if one correctly understands that the dharmas capable of rejoicing and dedicating are exhausted, ceased, separated, and transformed, [one knows that] the intrinsic nature of the dharmas that are rejoiced in and dedicated is all empty. Although knowing thus, one is able to rejoice and dedicate to unexcelled perfect bodhi. Further, at these times, one correctly understands that there is no dharma at all capable of rejoicing in or dedicating dharmas. Why is it so? Because the intrinsic nature of all dharmas is empty, and within emptiness there are no dharmas capable of, or that are the objects of, rejoicing and dedication. Although knowing this, one is able to rejoice and dedicate to unexcelled perfect bodhi, this bodhisattva mahāsattva is then able not to fall into the inversions of conception, thought, and views. Why is that so? This bodhisattva mahāsattva does not give rise to attachment regarding the thought of rejoicing and the merit and wholesome roots rejoiced in, nor do they give rise to attachment regarding the mind of dedication and the unexcelled bodhi to which they dedicate. Due to non-attachment, they do not fall into inversion. The thought of rejoicing and dedication aroused by a bodhisattva, thus, is called the correct, unexcelled rejoicing and dedication, far removed from all false discrimination.


“If a bodhisattva mahāsattva, regarding the dharmas capable of rejoicing and dedication, forms the notion of dharmas capable of rejoicing and dedication, and regarding the dharmas that are rejoiced in and dedicated, forms the notion of dharmas that are rejoiced in and dedicated, and arouses rejoicing and dedication to unexcelled perfect bodhi, the thought of rejoicing and dedication aroused by this bodhisattva mahāsattva, then falls into the inversions of conception, thought, and views; and the rejoicing and dedication aroused are all wrong. Bodhisattvas should know to skilfully distance themselves from them.


“Moreover, O Subhūti! If a bodhisattva mahāsattva, regarding all the meritorious deeds that have been performed, fully understands them in accord with reality, while being far removed from them in tranquillity, and if, in regard to the thought that can rejoice and dedicate, they also know it in accord with reality, while being far removed from it in tranquility, then, having known them in this way, practising the profound Prajñā Pāramitā, without any grasping or attachment to any dharmas, they arouse rejoicing and dedication to unexcelled perfect bodhi. The thought of rejoicing and dedication aroused by this bodhisattva mahāsattva, then, does not fall into the inversions of conception, thought, and views. If a bodhisattva mahāsattva, regarding all the meritorious deeds that have been performed, does not know them in accord with reality, while being far removed from them in tranquility, and if, in regard to the thought that can rejoice and dedicate, they also do not know them or are far removed from them in tranquility, and are attached to signs in all dharmas, and arouses rejoicing and dedication to unexcelled perfect bodhi, the thought of rejoicing and dedication aroused by this bodhisattva mahāsattva, then falls into the inversions of conception, thought, and views.


“Moreover, O Subhūti! If a bodhisattva mahāsattva, regarding the wholesome roots of merit of the buddha bhagavāns and their disciples who have already passed into nirvāṇa, wishes to arouse a thought of rejoicing and dedication towards unexcelled perfect bodhi, they should think: ‘Just as these buddha bhagavāns and their disciples have all already entered nirvāṇa without having any self-existence, their wholesome roots of merit are also just like that. The thought of rejoicing and dedication that I have aroused towards unexcelled perfect bodhi, and the unexcelled bodhi to which it is dedicated, are likewise, altogether, inapprehensible.’


“Having known in this way those wholesome roots and the arousing of rejoicing and dedication towards unexcelled perfect bodhi, one can not give rise to the inversions of conceptions, thoughts, or views. This is called right rejoicing and dedication towards bodhi.


“If a bodhisattva mahāsattva uses the apprehension of signs as a skilful means when practising the profound Prajñā Pāramitā, and regarding the wholesome roots of merit of buddhas and their disciples who have already entered nirvāṇa, they grasp at signs in rejoicing and dedicating to bodhi, this is a non-skilful rejoicing and dedication; because of this, they fall into the inversions of conception, thought, and view.


“If a bodhisattva mahāsattva does not grasp at signs as a skilful means when practising the profound Prajñā Pāramitā, and regarding the wholesome roots of merit of buddhas and their disciples who have already entered nirvāṇa, they are detached from signs in rejoicing and dedicating to unexcelled perfect bodhi, that is called skilfully rejoicing and dedicating; because of this, they do not fall into the inversions of conception, thought, and view.”


At that time, the Bodhisattva Mahāsattva Maitreya asked the Venerable Subhūti, saying: “O venerable sir! How does a bodhisattva mahāsattva, regarding the merit and wholesome roots of all the tathāgata, arhat, samyak-saṃbuddhas, and their assemblies of disciples, and the bases of meritorious action associated with rejoicing, never apprehend signs, and yet be able to rejoice and dedicate them to unexcelled perfect bodhi?”


Subhūti answered: “You should know that the Prajñā Pāramitā in which bodhisattva mahāsattvas train has such skilful means, so that although they do not apprehend signs, what they do is accomplished. No one can correctly give rise to rejoicing and dedication apart from the Prajñā Pāramitā. Therefore, the assembly of bodhisattva mahāsattvas who wish to accomplish what they do should train in the Prajñā Pāramitā.”


The Bodhisattva Mahāsattva Maitreya said: “O Venerable Subhūti! Do not speak like this. Why is that so? Because within the profound Prajñā Pāramitā, all buddha bhagavāns along with their assemblies of disciples, and the merit and wholesome roots they have accomplished, all are non-existent and utterly inapprehensible. The bases of meritorious action, consisting of rejoicing that are performed and the arousal of the mind that dedicates to unexcelled bodhi, are also non-existent and utterly inapprehensible.


“Herein, when a bodhisattva mahāsattva practises the profound Prajñā Pāramitā, they should contemplate thus: ‘The nature of the merit and wholesome roots of the past buddhas and the assembly of disciples has all already ceased; the bases of meritorious action consisting of rejoicing that are performed and the arousal of the mind to dedicate to unexcelled bodhi, is entirely tranquil and ceased. If I, regarding the merit and wholesome roots of those buddha bhagavāns and the assembly of disciples, apprehend signs and discriminate, and regarding the bases of meritorious action that have been performed in which I rejoice, and the arousal of the thought that dedicates to unexcelled bodhi, apprehend signs and discriminate, and by means of this apprehension of signs and discrimination as a skilful means, give rise to rejoicing and dedication to unexcelled perfect bodhi, all buddha bhagavāns would not permit it.’


“Why is that so? Apprehending signs and discriminating regarding the buddha bhagavāns and disciples and so forth who have already passed into nirvāṇa, and rejoicing and dedicating to unexcelled bodhi is called having great apprehension. As the past has already ceased and is non-existent; and future and present buddhas, disciples, and so forth have not yet arrived, do not abide, and are also inapprehensible. If they were inapprehensible, they are not objects of which signs can be apprehended; if one apprehends their signs and gives rise to rejoicing and dedication to bodhi, one then falls into inversion. If there are those who lose mindfulness and apprehend signs, one should know it is not a skilful rejoicing and dedication; it requires non-apprehension of signs and non-discrimination to then be called a skilful rejoicing and dedication.


“Therefore, the assembly of bodhisattva mahāsattvas should train in the skilful means of the Prajñā Pāramitā; by the power of this skilful means, they are able to correctly give rise to rejoicing and dedication. If bodhisattva mahāsattvas wish to train in such skilful means, they should, in regard to the Prajñā Pāramitā, repeatedly listen, take up and bear, read and recite, become skilled in penetrating it well, and contemplate it correctly, diligently requesting the teacher [to explain] its profound meaning. Why is that so? If one does not rely on the profound Prajñā Pāramitā, one will ultimately be unable to attain skilful means. It is impossible to correctly give rise to rejoicing and dedication without such skilful means. Why is it so? Because if, in rejoicing and dedicating, one apprehends signs and discriminates regarding the merit and so forth of the past buddhas and their assemblies of disciples, the buddha bhagavāns never rejoice.


“Therefore, if the assembly of bodhisattva mahāsattvas wishes, regarding the merit and wholesome roots of the buddhas and disciples, to correctly give rise to rejoicing and dedication to unexcelled perfect bodhi, they should not, within that, give rise to apprehension, apprehending signs, and discriminating to rejoice and dedicate. If, within that, they give rise to apprehension, apprehending signs, and discrimination regarding rejoicing and dedication, the Buddha does not say that it has great benefit. Why is that so? Such a thought of rejoicing and dedication with false imagination and discrimination is called being mixed with poison. It is like food and drink that, although possessed of excellent and wonderful colour, aroma, and delicious taste, is mixed with poison; a foolish person of shallow understanding greedily takes and eats it, and although initially it is agreeable to the mind, and they are joyful, and happy, afterwards, when the food is digested, they suffer all sorts of pain, either leading to death or coming close to losing their life.


“Similarly, there is a class of pudgalas1 who do not skilfully take up and bear, do not skilfully observe the words, phrases, and principles of the profound Prajñā Pāramitā, do not skilfully read and recite, do not skilfully penetrate its profound meaning, and who tell those of the Mahāyāna lineage nature, saying: ‘Come! O son of good family! You, regarding the past, future, and present buddha bhagavāns’ aggregates of morality, aggregates of meditation, aggregates of wisdom, aggregates of liberation, and aggregates of the knowledge and vision of liberation; and their other immeasurable and boundless merits; and the wholesome roots planted by the Buddha’s disciples in the presence of the buddhas; and the prophecy of unexcelled and perfect great bodhi bestowed by the buddha bhagavāns upon the bodhisattvas, and the wholesome roots planted by those bodhisattvas; and the wholesome roots planted by all classes of sentient beings when the buddha bhagavāns bestowed prophecies upon all pratyekabuddhas and śrāvakas; and the wholesome roots planted by all devas, humans, asuras, and so forth in the presence of the buddhas up until when the True Dharma has not yet perished; if a son of good family or daughter of good family and so forth planted wholesome roots, as well as the wholesome roots of giving rise to rejoicing and dedication toward the merit accomplished by others, gathering and weighing all these together, manifestly rejoicing, he shares them equally in common with all sentient beings and dedicates them to unexcelled perfect bodhi.’


“The rejoicing and dedication thus spoken of, takes apprehension, apprehending signs, and discrimination as a skilful means. Just like worldly food and drink mixed with poison that initially benefits but later harms; so this is not a skilful rejoicing and dedication. Why is that so? Because giving rise to a thought of rejoicing and dedication with apprehension, apprehending signs, and discrimination, is all mixed with poison. Pudgalas of the bodhisattva lineage nature should not follow what they say and train in it.


“Therefore, O venerable sir! You should speak on how sons of good family and so forth who abide in the Bodhisattvayāna, should rejoice and dedicate regarding the merit and wholesome roots of the buddhas of the three times and ten directions and their disciples and so forth, so that it can be called the poisonless, wonderful, and skilful rejoicing and dedication.”


The Venerable Subhūti answered Maitreya, saying: “When sons of good family and so forth who abide in the Bodhisattvayāna practise the profound Prajñā Pāramitā, and wish to not slander the Buddha while arousing a thought of rejoicing and dedication, they should think: ‘Just as all the tathāgata, arhat, samyak-saṃbuddhas, with unobstructed buddha-eyes, penetrate and completely know that the merit and wholesome roots have such a nature, have such signs, have such a dharma and can be rejoiced in, I now should also rejoice in this way; like the tathāgata, arhat, samyak-saṃbuddhas, with unobstructed buddha-eyes, penetrate and completely know that with such bases of meritorious action, transferring the merits to unexcelled perfect bodhi, I now should also dedicate in this way.’


“All sons of good family or daughters of good family, regarding the merit and wholesome roots of all tathāgata, arhat, samyak-saṃbuddhas and their disciples and so forth, should rejoice and dedicate in this way. If they rejoice and dedicate in this way, then they do not slander the Buddha, and the buddha bhagavāns together rejoice in it. The thought of rejoicing and dedication of this bodhisattva mahāsattva in this way is not mixed with multitudes of poisons and is separated from all faults. It is called the correct and skilful rejoicing and dedication; it accords with the True Dharma-realm, and their intent and profound resolve are both skilfully perfected.


“Moreover, O great being! All sons of good family, daughters of good family, and so forth who abide in the Bodhisattvayāna practise the profound Prajñā Pāramitā, regarding the merit and wholesome roots of all tathāgata, arhat, samyak-saṃbuddhas and their disciples and so forth, they should make such rejoicing and dedication: ‘Just as the buddhas’ aggregates of morality, aggregates of meditation, aggregates of wisdom, aggregates of liberation, aggregates of the knowledge and vision of liberation, and all other dharmas, do not fall into the three realms and are not subsumed by the three times, rejoicing and dedication should also be like this. Why is that so? Just as the self-existence of those dharmas is empty, and they do not fall into the three realms and are not subsumed by the three times, rejoicing and dedication is also like this. That is to say, because the self-existence of all tathāgatas is empty, they do not fall into the three realms and are not subsumed by the three times; because the self-existence of the merit of the buddhas is empty, it does not fall into the three realms and is not subsumed by the three times; because the self-existence of śrāvakas, pratyekabuddhas, humans, devas, and so forth is empty, they do not fall into the three realms and are not subsumed by the three times; because the self-existence of those wholesome roots is empty, they do not fall into the three realms and are not subsumed by the three times; because the self-existence of rejoicing in them is empty, they do not fall into the three realms and are not subsumed by the three times; because the self-existence of the dharmas dedicated is empty, they do not fall into the three realms and are not subsumed by the three times; because the self-existence of that which is capable of dedication is empty, it does not fall into the three realms and is not subsumed by the three times.’


“When a bodhisattva mahāsattva practises the profound Prajñā Pāramitā, they truly understand the nature and signs of all dharmas; that they do not fall into the three realms and are not subsumed by the three times. If they do not fall into the three realms and are not subsumed by the three times, then one cannot use those possessed of signs as a skilful means, nor use apprehension as a skilful means, to give rise to rejoicing and dedication to unexcelled perfect bodhi. Why is that so? Because the self-existence of all dharmas is unborn; if a dharma is unborn, then it is non-existent, and one cannot use those non-existent dharmas to rejoice and dedicate; because they are non-existent, the rejoicing and dedication to unexcelled perfect bodhi by this bodhisattva mahāsattva in this way, is not mixed with multitudes of poisons, has no loss or destruction, and is called the great dedication, without falling or being subsumed, it accords with the True Dharma-realm, and is ultimately perfected.


“If all sons of good family, or daughters of good family who abide in the Bodhisattvayāna, use that which has signs as a skilful means, or use apprehension as a skilful means, and regarding the merit and wholesome roots of all tathāgatas and their disciples and so forth, give rise to a thought of rejoicing and dedication, one should know this is wrong rejoicing and dedication. This mind of wrong rejoicing and dedication is not praised by the buddha bhagavāns. If, when a bodhisattva mahāsattva practises the profound Prajñā Pāramitā, they think thus: ‘Just as all tathāgata, arhat, samyak-saṃbuddhas in the realms of the ten directions penetrate in accord with reality that the merit and wholesome roots have such a dharma, and one can rely on this dharma to give rise to non-inverted rejoicing and dedication, I now should also rely on such a dharma to give rise to rejoicing, transferring the merits to unexcelled perfect bodhi, this is correctly giving rise to rejoicing and dedication.’ By this, they will definitely realise unexcelled bodhi, turn the Wheel of the Sublime Dharma, and benefit all.”


At that time, the Bhagavān praised Subhūti, saying: “Sādhu! Sādhu! You are now able to perform great Buddha-activity for all the bodhisattva mahāsattvas and so forth. Why is that so? You proclaim the non-inverted rejoicing and dedication for the bodhisattva mahāsattvas and so forth; like the tathāgata, arhat, samyak-saṃbuddhas who penetrate and completely know that all wholesome roots and so forth have such a nature, have such signs, have such a dharma, you give rise to non-inverted rejoicing and dedication. Such a thought of rejoicing and dedication accords with the True Dharma-realm and is ultimately perfected; you are now able to proclaim it in accord with reality.


“Subhūti, you should know! If a son of good family or daughter of good family, skilfully teaches sentient beings in cosmoses of three thousand great thousand worlds equal in number to the sands of the Ganges, causing all to abide in the merit attained by the path of the ten wholesome actions, the non-inverted rejoicing and dedication given rise to by this bodhisattva mahāsattva, is, in relation to that merit, the best, the most excellent, the most honoured, the highest, the most wonderful, the most subtle, the topmost, the unsurpassed, the unequalled, and equal to the unequalled.


“Moreover, O Subhūti! Set aside causing them to abide in the path of the ten wholesome actions. If a son of good family or daughter of good family, skilfully teaches sentient beings in cosmoses of three thousand great thousand worlds equal in number to the sands of the Ganges, causing all to abide in the four dhyānas, the four immeasurables, the four formless equipoises, and the merit attained by the five supernormal powers, the non-inverted rejoicing and dedication given rise to by this bodhisattva mahāsattva, is, in relation to that merit, the best, the most excellent, the most honoured, the highest, the most wonderful, the most subtle, the topmost, the unsurpassed, the unequalled, and equal to the unequalled.


“Moreover, O Subhūti! Set aside causing them to abide in the four dhyānas and so forth. If a son of good family or daughter of good family, skilfully teaches sentient beings in cosmoses of three thousand great thousand worlds equal in number to the sands of the Ganges, causing all to abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the merit attained by pratyekabuddha-bodhi, the non-inverted rejoicing and dedication given rise to by this bodhisattva mahāsattva, is, in relation to that merit, the best, the most excellent, the most honoured, the highest, the most wonderful, the most subtle, the topmost, the unsurpassed, the unequalled, and equal to the unequalled.


“Moreover, O Subhūti! Set aside causing them to abide in the fruit of stream-entry and so forth. Even if such sentient beings in cosmoses of three thousand great thousand worlds equal in number to the sands of the Ganges, all attained stream-entry, once-returning, non-returning, the fruit of the arhat, and all the merit of pratyekabuddha-bodhi, the non-inverted rejoicing and dedication given rise to by this bodhisattva mahāsattva, is, in relation to that merit, the best, the most excellent, the most honoured, the highest, the most wonderful, the most subtle, the topmost, the unsurpassed, the unequalled, and equal to the unequalled.


“Moreover, O Subhūti! Set aside all the merit of the fruit of stream-entry and so forth. Even if sentient beings in cosmoses of three thousand great thousand worlds in the ten directions equal in number to the sands of the Ganges, have all aroused the aspiration for unexcelled perfect bodhi and suppose there were sentient beings in cosmoses of three thousand great thousand worlds in the ten directions equal in number to the sands of the Ganges, who, each and every one, in the presence of those bodhisattvas, all with the most wonderful clothing, food and drink, beds and seats, medicines, and immeasurable kinds of the most wonderful implements of happiness, for great kalpas equal in number to the sands of the Ganges, using apprehension as a skilful means, making offerings and venerating, respected and praised them. What do you think? Would these sentient beings attain much merit from these causes and conditions, or not?”


Subhūti answered: “Very great! O Bhagavān! Very numerous! O Sugata! If such a mass of merit possessed form and colour, worlds in each of the ten directions equal in number to the sands of the Ganges could not contain it.”


The Buddha addressed Subhūti: “Thus it is! Thus it is! It is just as you have said. If all sons of good family, or daughters of good family on the Bodhisattvayāna, regarding the merit and wholesome roots of all tathāgata, arhat, samyak-saṃbuddhas and their disciples and so forth, give rise to non-inverted rejoicing and dedication, the merit they attain is extremely great, surpassing the former by an immeasurable, innumerable amount that calculation and metaphor cannot reach. Why is that so? The non-inverted rejoicing and dedication given rise to by these sons of good family and so forth in the Bodhisattvayāna, by the skilful means of non-apprehension, is embraced by the skilful means of the profound Prajñā Pāramitā, because it accords with the dharma-realm, and is supremely excellent without compare. The mass of merit attained by those [former] sentient beings, because they use apprehension as a skilful means, as a portion of the rejoicing and dedication given rise to here, it does not reach one hundredth, does not reach one thousandth, down to not reaching even one upaniṣadth fraction.”2


At that time, the four Great Deva Kings, each together with a retinue of twenty thousand devaputras, bowed their heads at the Buddha’s feet, joined their palms in respect, and said: “O Bhagavān! Regarding the non-inverted rejoicing and dedication given rise to by this bodhisattva mahāsattva, by the skilful means of non-apprehension, because it is embraced by the skilful means of the profound Prajñā Pāramitā, its mighty power is vast and great, and accords with the True Dharma-realm; they can swiftly realise the knowledge of all-knowledge, surpassing the previously spoken giving that possesses apprehension by an immeasurable multitude that cannot be compared.”


Then, Śakra, the Lord of the Devas, down to the Paranirmitavaśavartin Deva-kings, each together with a retinue of one hundred thousand devaputras, all holding various kinds of wonderful divine flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, playing divine music to offer to the Buddha, making offerings and venerating, respecting and praising, bowed their heads at the Buddha’s feet, joined their palms, and said: “Regarding the non-inverted rejoicing and dedication given rise to by this bodhisattva mahāsattva, by the skilful means of non-apprehension, because it is embraced by the skilful means of the profound Prajñā Pāramitā, its mighty power is vast and great, and accords with the True Dharma-realm; they can swiftly realise the knowledge of all-knowledge, surpassing the previously spoken giving that possesses apprehension by an immeasurable multitude that cannot be compared.”


Then, Great Brahmā and so forth, extensively speaking down to the Akaniṣṭha devas, each with an immeasurable hundreds of thousands in their deva assembly, advanced to where the Buddha was, bowed their heads at the Buddha’s feet, joined their palms in reverence, and together uttered these words: “It’s extraordinary! O Bhagavān! How wonderful! O Sugata! Regarding the non-inverted rejoicing and dedication given rise to by this bodhisattva mahāsattva, by the skilful means of non-apprehension, because it is embraced by the skilful means of the profound Prajñā Pāramitā, its mighty power is vast and great, and accords with the True Dharma-realm; they can swiftly realise the knowledge of all-knowledge, surpassing the previously spoken giving that possesses apprehension by an immeasurable multitude that cannot be compared.”


Notes

1. This simply means people, but for some reason, Xuanzang transliterated it here.


2. Most people will be familiar with the term upaniṣad as a class of Hindu scriptures, but here it is used to refer to an “atom” or the smallest possible particle. Its usage here suggests “even the smallest fraction possible.”


Fascicle 544