摩訶般若波羅蜜迴向品第七
爾時彌勒菩薩語須菩提：「菩薩摩訶薩隨喜福德，於餘眾生，布施持戒，修禪福德，最大最勝，最上最妙。」
At that time, Bodhisattva Maitreya said to Subhuti, "The merit of rejoicing of Bodhisattva Mahasattvas, compared to the merit of other beings' giving, keeping precepts, and practicing meditation, is the greatest, most excellent, supreme, and most wonderful."
爾時須菩提問彌勒菩薩：「若菩薩於十方無量阿僧祇世界，過去無量滅度諸佛，是諸佛從初發心，乃至得阿耨多羅三藐三菩提，入無餘涅槃，乃至法欲滅時，於是中間，所有應六波羅蜜，善根福德，及諸聲聞弟子，布施持戒，修禪福德，所有學無學無漏福德，及諸佛戒品、定品、慧品、解脫品、解脫知見品，大慈大悲，利安眾生，無量佛法，及其所說，從是法中，眾生受學。是諸眾生，所有福德，及諸佛滅後，眾生所種福德，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。作是觀：『我此福德，當得阿耨多羅三藐三菩提。』若菩薩作是念：『我以是心迴向阿耨多羅三藐三菩提。』如心所緣，是諸緣諸事，為可得不？」彌勒言：「是諸緣諸事不可得，如心取相。」
At that time, Subhuti asked Maitreya Bodhisattva: "If a bodhisattva, regarding the innumerable Buddhas who have passed into nirvana in the countless world systems of the ten directions, from when these Buddhas first generated the aspiration for enlightenment, until they attained anuttarā-saṃyak-saṃbodhi, entered parinirvāṇa, and until their Dharma is about to disappear - during this period, all the merits and virtuous roots from practicing the six paramitas, as well as the merits of their śrāvaka disciples from giving, upholding precepts, and cultivating meditation, all the merits of those still in training and those beyond training who are free from defilements, and all the Buddhas' qualities of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, their great compassion and kindness, their benefiting and comforting of sentient beings, the immeasurable Buddha dharmas and their teachings, from which sentient beings learn and practice - if one were to gather and measure all these merits of sentient beings, including the merits planted by sentient beings after the Buddhas' extinction, and with the greatest, most excellent, supreme and wondrous mind rejoice in all these merits, and after rejoicing, transfer them to anuttarā-saṃyak-saṃbodhi, contemplating thus, 'By this merit, I shall attain anuttarā-saṃyak-saṃbodhi.' If a bodhisattva thinks, 'I transfer this mind to anuttarā-saṃyak-saṃbodhi,' can these conditions and matters that the mind contemplates be attained?" Maitreya said: "These conditions and matters cannot be attained, just like the mind grasping at characteristics."
須菩提言：「若是諸緣諸事不爾者，是人將無想顛倒、見顛倒、心顛倒。無常謂常，苦謂樂，不淨謂淨，無我謂我，生想顛倒、見顛倒、心顛倒。若諸緣諸事如實者，菩提亦如是，心亦如是。若諸緣諸事、菩提及心無異者，何等是隨喜心迴向阿耨多羅三藐三菩提？」
Subhuti said: "If these various conditions and matters are not so, then this person will have inverted views of perception, inverted views of seeing, and inverted views of mind. They will see the impermanent as permanent, suffering as happiness, the impure as pure, and non-self as self, giving rise to inverted perceptions, inverted views, and inverted mind. If all these conditions and matters are as they truly are, then bodhi is also like this, and the mind is also like this. If there is no difference between all these conditions and matters, bodhi, and mind, then what is the rejoicing mind that transfers merit towards anuttarā-saṃyak-saṃbodhi?"
彌勒言：「須菩提！如是迴向法，不應於新發意菩薩前說。所以者何？是人所有信樂恭敬淨心，皆當滅失。須菩提！如是迴向法，應於阿毘跋致菩薩前說。若與善知識相隨者說，是人聞是，不驚不怖，不沒不退。菩薩隨喜福德，應如是迴向薩婆若所，用心迴向，是心即盡即滅。何等心是迴向阿耨多羅三藐三菩提？若用心心迴向，是二心不俱，又心性不可得迴向。」
Maitreya said, "Subhuti! This method of transference should not be spoken of in front of newly aspiring bodhisattvas. Why? Because all of their faith, joy, reverence, and pure minds would be destroyed. Subhuti! This method of transference should be spoken of in front of irreversible bodhisattvas. If it is spoken to those who associate with good spiritual friends, upon hearing this, they will not be alarmed, frightened, discouraged or regress. A bodhisattva's merit of rejoicing should be dedicated to omniscience in this way: when transferring with the mind, that mind is immediately exhausted and ceases. What kind of mind transfers to anuttarā-saṃyak-saṃbodhi? If one uses the mind to transfer the mind, these two minds do not occur simultaneously. Furthermore, the nature of mind cannot be grasped in transference."
爾時釋提桓因語須菩提：「新發意菩薩，聞是事將無驚怖耶？菩薩今云何以隨喜福德如實迴向？」
At that time, Śakra Devānām Indra said to Subhūti: "Will newly aspiring bodhisattvas not be alarmed and frightened upon hearing this? How should bodhisattvas now truly transfer the merit of rejoicing?"
爾時須菩提因彌勒菩薩作是言：「菩薩於過去諸佛，道已斷，行已滅，戲論盡，滅蕀刺，除重擔，得己利，盡有結，正智解脫，心得自在，無量阿僧祇世界中滅度諸佛，所有善根、福德勢力，及諸弟子，於諸佛所，所種善根，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。是菩薩今當云何不墮想顛倒、見顛倒、心顛倒？若是菩薩用是心迴向阿耨多羅三藐三菩提，於是心中不生心相，則是迴向阿耨多羅三藐三菩提。若是菩薩於是心中而生心相，則墮想顛倒、見顛倒、心顛倒。若菩薩隨喜時，是心盡滅相，如實知盡滅相、盡滅相法，則不可迴向。迴向心亦如是相，所迴向法亦如是相。若能如是迴向，是名正迴向。菩薩摩訶薩應以隨喜福德，如是迴向。若菩薩於過去諸佛，所有福德，并諸弟子及凡夫人，乃至畜生，聞法種善根，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等聞法，發應薩婆若心，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。若菩薩如是念：『是諸法皆盡滅，所迴向處亦盡滅。』是名隨喜福德正迴向阿耨多羅三藐三菩提。
At that time, Subhuti, following Maitreya Bodhisattva's words, said: "For the Buddhas of the past, who have tread the Path to [the point of] severance, who have practiced to cessation, whose conceptual proliferations have been extinguished, whose thorns have been removed, whose heavy burdens have been put down, who have attained their own benefit, who have exhausted all fetters, who have right knowledge and liberation, whose minds have attained freedom, and for the innumerable Buddhas who have entered nirvana in countless worlds, all their roots of goodness, the power of their merit, as well as the roots of goodness planted by their disciples with the Buddhas - all these merits are gathered and measured. With the greatest, most excellent, supreme, and most wonderful mind, one rejoices in these merits. After rejoicing, one transfers the merit to anuttarā-saṃyak-saṃbodhi.
How can this bodhisattva now avoid falling into inverted views of perception, inverted views of seeing, and inverted views of mind? If this bodhisattva uses this mind to transfer merit to anuttarā-saṃyak-saṃbodhi, and within this mind does not give rise to the characteristic of mind, then this is transferring merit to anuttarā-saṃyak-saṃbodhi. If this bodhisattva gives rise to the characteristic of mind within this mind, then they fall into inverted views of perception, inverted views of seeing, and inverted views of mind.
If when a bodhisattva rejoices, this mind completely ceases all characteristics, and they truly know the complete cessation of characteristics, [if there remains] the dharma of the characteristic of complete cessation, then there cannot be transference. The transferring mind also has such characteristics, and the dharmas being transferred also have such characteristics. If one can transfer in this way, this is called correct transference.
Bodhisattva Mahasattvas should transfer the merit of rejoicing in this way. If a bodhisattva, regarding all the merits of past Buddhas, their disciples, ordinary people, and even animals who have planted roots of goodness by hearing the Dharma, as well as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans who have heard the Dharma and generated the mind corresponding to sarvajñā - all these merits are gathered and measured. With the greatest, most excellent, supreme, and most wonderful mind, one rejoices in these merits. After rejoicing, one transfers them to anuttarā-saṃyak-saṃbodhi.
If a bodhisattva contemplates thus, 'All these dharmas are completely extinguished, and that to which they are transferred is also completely extinguished,' this is called the correct transference of the merit of rejoicing to anuttarā-saṃyak-saṃbodhi."
「又菩薩如是知，無有法能迴向法，是名正迴向阿耨多羅三藐三菩提。若菩薩如是迴向，則不墮想顛倒、見顛倒、心顛倒。何以故？是菩薩不貪著迴向故，是名無上迴向。若有菩薩於福德，作起法取相分別，則不能以此福德迴向。何以故？是作起法，皆是離相；隨喜福德，亦是離相。若菩薩知所念作起法皆離相，當知是為行般若波羅蜜。
"Furthermore, a bodhisattva knows thus: there is no thing that transfers any thing. This is called the correct transference towards anuttarā-saṃyak-saṃbodhi. If a bodhisattva transfers merit in this way, they will not fall into inverted views of perception, inverted views of seeing, or inverted views of mind. Why? Because this bodhisattva does not cling to transference, this is called the unsurpassed transference.
If there is a bodhisattva who, regarding merit, produces dharmas that grasp at characteristics and make distinctions, then they cannot transfer this merit. Why? Because these produced dharmas are all free from characteristics; the merit of rejoicing is also free from characteristics. If a bodhisattva knows that all the dharmas they think about and produce are free from characteristics, know that this is practicing Prajñāpāramitā."
「又諸過去滅度佛，善根福德亦如是迴向；所用迴向法，性相亦如是。若能如是知，是名正迴向阿耨多羅三藐三菩提。何以故？諸佛不許取相迴向故。若法過去盡滅，是法無相，不可以相得。若如是亦分別，是名取相；若如是亦不分別，是名正迴向。云何不取相分別而能迴向？菩薩以是事故，應學般若波羅蜜方便。若不聞不得般若波羅蜜方便，則不能入是事。若不聞不得般若波羅蜜方便，能以諸福德正迴向者，無有是處。何以故？是人於過去諸佛身，及諸福德，皆已滅度，而取相分別，得是福德，欲以迴向。如是迴向，諸佛不許，亦不隨喜。何以故？是皆於法有所得故。所謂於過去滅度諸佛，取相分別，有所得而迴向，即是大貪著。以是有所得心迴向者，諸佛不說有大利益。何以故？是迴向名為雜毒衰惱。譬如美食，其中有毒，雖有好色香美，以有毒故，不可食之。愚癡無智之人，若食此食，初雖香美可意，食欲消時，有大苦報。如是有人，不正受讀誦，不解其義，而教諸弟子迴向語言：『善男子！來！如過去、未來、現在諸佛，戒品、定品、慧品、解脫品、解脫知見品，并諸聲聞弟子，及凡夫人所種善根，及諸佛與眾生授辟支佛記，是辟支佛所種善根，及與菩薩受阿耨多羅三藐三菩提記，是諸菩薩所種善根，合集稱量。是諸福德隨喜，隨喜已，迴向阿耨多羅三藐三菩提。』是人如是迴向，是迴向取相分別故，名為雜毒。如雜毒食，有所得者無有迴向。何以故？是有所得，皆是雜毒故。以是故，菩薩應如是思惟：『過去、未來、現在諸佛，善根福德，應云何迴向，名為正迴向至阿耨多羅三藐三菩提？』若菩薩欲不謗諸佛，應如是迴向。如諸佛所知福德，何相何性，何體何實，我亦如是隨喜，我以是隨喜迴向阿耨多羅三藐三菩提。菩薩如是迴向，則無有咎，不謗諸佛。如是迴向，則不雜毒，亦名隨諸佛教。
"Furthermore, for the Buddhas of the past who have entered nirvana, their roots of goodness and merit should also be transferred in this way; the method of transference used, its nature and characteristics are also like this. If one can understand this, it is called the correct transference towards anuttara-samyak-sambodhi. Why? Because the Buddhas do not approve of transference that grasps at characteristics.
If a dharma has completely ceased in the past, that dharma is without characteristics and cannot be grasped by characteristics. If one still makes distinctions in this way, it is called grasping at characteristics; if one does not make distinctions in this way, it is called correct transference. How can one transfer without grasping at characteristics and making distinctions? For this reason, bodhisattvas should learn the skillful means of prajñāpāramitā..
If one has not heard of or obtained the skillful means of prajñāpāramitā, then one cannot enter into this matter. If one has not heard of or obtained the skillful means of prajñāpāramitā, it is impossible to correctly transfer all merits. Why? Because such a person grasps at characteristics and makes distinctions regarding the bodies of past Buddhas and their merits, which have all passed into nirvana, thinking they have obtained these merits and wishing to transfer them. The Buddhas do not approve of such transference, nor do they rejoice in it. Why? Because all of this involves grasping at dharmas.
That is to say, grasping at characteristics and making distinctions regarding past Buddhas who have entered nirvana, and transferring with a mind of attainment, is great attachment. The Buddhas do not say there is great benefit in transferring with a mind of attainment. Why? This kind of transference is called mixed with poison and affliction. It is like delicious food that contains poison - although it looks and smells good, it cannot be eaten because it is poisonous. Foolish people who eat this food may find it delicious at first, but when it is digested, it brings great suffering.
Similarly, there are people who do not properly receive, recite, or understand the meaning [of the teachings], yet they teach their disciples to transfer merit, saying: "Good men! Come! Like the past, future, and present Buddhas' qualities of precepts, concentration, wisdom, liberation, and knowledge and vision of liberation, along with the good roots planted by śrāvaka disciples and ordinary people, and the predictions of pratyekabuddhahood given by Buddhas to beings, the good roots planted by these pratyekabuddhas, and the predictions of anuttara-samyak-sambodhi given to bodhisattvas, and the good roots planted by these bodhisattvas - gather and measure all these merits. Rejoice in all these merits, and after rejoicing, transfer them to anuttara-samyak-sambodhi." When a person transfers merit in this way, because this transference grasps at characteristics and makes distinctions, it is called mixed with poison. Like poisoned food, those who have attainment have no transference. Why? Because all attainment is mixed with poison.
Therefore, bodhisattvas should contemplate thus: "How should the good roots and merits of past, future, and present Buddhas be transferred to be called correct transference towards anuttara-samyak-sambodhi?" If bodhisattvas wish not to slander the Buddhas, they should transfer merit in this way: Whatever characteristics, nature, essence, and reality the merits known by all Buddhas have, I also rejoice in them thus, and I transfer this rejoicing to anuttara-samyak-sambodhi. When bodhisattvas transfer merit in this way, they are without fault and do not slander the Buddhas. Such transference is not mixed with poison and is called following the teachings of all Buddhas."
[0548c26] 「復次，菩薩應以隨喜福德如是迴向。如戒品、定品、慧品、解脫品、解脫知見品，不繫欲界，不繫色界，不繫無色界；非過去，非未來，非現在。以無繫故，是福德迴向亦無繫所，迴向法亦無繫，迴向處亦無繫。若能如是迴向，則不雜毒。若不如是迴向，名為邪迴向。菩薩迴向法，如三世諸佛所知迴向，我亦如是迴向阿耨多羅三藐三菩提，是名正迴向。」
"Furthermore, bodhisattvas should transfer the merit of rejoicing in this way. Like the qualities of precepts, concentration, wisdom, liberation, and knowledge and vision of liberation, it is not bound to the desire realm, not bound to the form realm, not bound to the formless realm; it is neither past, future, nor present. Because it is unbound, the transference of this merit is also unbound, the method of transference is also unbound, and the destination of transference is also unbound. If one can transfer merit in this way, it will not be mixed with poison. If one does not transfer merit in this way, it is called incorrect transference. The bodhisattva's method of transference is like the transference known by the Buddhas of the three times. I also transfer merit to anuttara-samyak-sambodhi (supreme perfect enlightenment) in this way. This is called correct transference."
爾時佛讚須菩提言：「善哉，善哉！須菩提！汝能為諸菩薩摩訶薩作佛事。須菩提！若有三千大千世界眾生，皆行慈悲喜捨心、四禪、四無色定、五神通，不如是菩薩迴向福德，最大最勝，最上最妙。復次，須菩提！若有三千大千世界眾生，皆發阿耨多羅三藐三菩提心，是一一菩薩，於恒河沙等劫，以有所得心供養如恒河沙等世界眾生，衣服、飲食、臥具、醫藥，一切樂具。如是一一菩薩皆於恒河沙等劫，以有所得心供養是諸眾生，衣服、飲食、臥具、醫藥，一切樂具。於意云何？是諸菩薩以是因緣得福多不？」須菩提言：「甚多，世尊！不可譬喻。若是福德有形，恒河沙等世界所不能受。」
At that time, the Buddha praised Subhuti, saying: "Excellent, excellent! Subhuti! You are able to perform Buddha's work for the bodhisattva-mahasattvas. Subhuti! If there were sentient beings in three thousand great thousand world systems, all practicing loving-kindness, compassion, joy, and equanimity, the four dhyanas, the four formless absorptions, and the five supernatural powers, it would not be as great, supreme, or wonderful as the merit of this bodhisattva's transference.
Furthermore, Subhuti! If there were sentient beings in three thousand great thousand world systems, all generating the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), and each of these bodhisattvas, for as many kalpas as there are grains of sand in the Ganges River, with a mind of attainment, were to make offerings to as many sentient beings as there are in world systems equal to the grains of sand in the Ganges River, providing them with clothing, food and drink, bedding, medicine, and all kinds of amenities. If each of these bodhisattvas were to make such offerings for as many kalpas as there are grains of sand in the Ganges River, with a mind of attainment - what do you think? Would these bodhisattvas gain much merit from these causes and conditions?"
Subhuti said: "Very much, World-Honored One! It is beyond comparison. If this merit were to take physical form, even world systems as numerous as the sands of the Ganges could not contain it."
佛讚須菩提言：「善哉，善哉！須菩提！若菩薩為般若波羅蜜所護故，能以是福德迴向，於前有所得心布施福德，百分不及一，千萬億分不及一，乃至算數譬喻所不能及。」
The Buddha praised Subhuti, saying: "Excellent, excellent! Subhuti! If a bodhisattva, protected by Prajnaparamita, is able to transfer merit in this way, it surpasses the merit of giving with a mind of attainment mentioned earlier by more than a hundredfold, more than a thousand myriad billionfold, to the extent that no calculation or analogy can express it."
爾時四天王天上二萬天子，合掌禮佛，作是言：「世尊！是菩薩迴向，名為大迴向。以方便故，勝於有所得菩薩布施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
At that time, twenty thousand heavenly sons from the Heaven of the Four Kings joined their palms, bowed to the Buddha, and said: "World-Honored One! This bodhisattva's transference is called great transference. Due to skillful means, it surpasses the merit of giving of bodhisattvas who have attainment. Why? Because this bodhisattva's transference is protected by the Prajnaparamita."
爾時忉利天上十萬天子，以天花香、塗香、末香，天衣、幢幡，天諸伎樂，而供養佛，皆作是言：「世尊！是菩薩迴向，名為大迴向。以方便故，勝於有所得菩薩布施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
At that time, one hundred thousand heavenly children from the Trāyastriṃśa Heavens made offerings to the Buddha with celestial flowers, incense, perfumes, heavenly garments, banners, and various heavenly musical instruments, and all said: "World-Honored One! This bodhisattva's transference is called great transference. Due to skillful means, it surpasses the merit of giving of bodhisattvas who have attainment. Why? Because this bodhisattva's transference is protected by the Prajnaparamita."
夜摩天上十萬天子、兜率陀天上十萬天子、化樂天上十萬天子、他化自在天上十萬天子，皆以天華、天香乃至伎樂，而供養佛，皆作是言：「世尊！是菩薩迴向，名為大迴向。以方便故，勝於有所得菩薩布施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
One hundred thousand heavenly children from the Yana Heaven, one hundred thousand heavenly children from the Tuṣita Heaven, one hundred thousand heavenly sons from the Nirmāṇarati Heaven, and one hundred thousand heavenly sons from the Paranirmita-vaśavartin Heaven all made offerings to the Buddha with celestial flowers, incense, and music, and all said, "World-Honored One! This bodhisattva's transference is called great transference. Due to skillful means, it surpasses the merit of giving of bodhisattvas who have attainment. Why? Because this bodhisattva's transference is protected by the Prajñāpāramitā."
梵世諸天子大聲唱言：「是菩薩迴向，名為大迴向。以方便故，勝於有所得菩薩布施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
The heavenly children of the Brahma world proclaimed in a loud voice: "This bodhisattva's transference is called great transference. Due to skillful means, it surpasses the merit of giving of bodhisattvas who have attainment. Why? Because this bodhisattva's transference is protected by the Prajñāpāramitā."
梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、淨天、少淨天、無量淨天、遍淨天、無雲行天、福生天、廣果天、無廣天、無熱天、妙見天、善見天、無小天上諸天子，合掌禮佛，皆作是言：「世尊！是善男子、善女人，求佛道者，甚為希有，為般若波羅蜜所護故，能勝有所得菩薩布施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
The heavenly children from the Brahma Retinue Heaven, Brahma Assembly Heaven, Great Brahma Heaven, Light Heaven, Lesser Light Heaven, Infinite Light Heaven, Light-Sound Heaven, Pure Heaven, Lesser Pure Heaven, Infinite Pure Heaven, Universal Pure Heaven, Cloudless Heaven, Blessed Birth Heaven, Vast Fruit Heaven, Infinite Heaven, Heatless Heaven, Wonderful Sight Heaven, Good Sight Heaven, and the lesser Heavens all joined their palms, bowed to the Buddha, and said, "World-Honored One! These good men and good women who seek the Buddha's path are extremely rare. Because they are protected by Prajnaparamita, they are able to surpass the merit of giving of bodhisattvas who have attainment. Why? Because this bodhisattva's transference is protected by Prajnaparamita."
[0549b16] 爾時佛告淨居諸天子：「置是三千大千世界眾生，若十方恒河沙等世界眾生，皆發阿耨多羅三藐三菩提心，是一一菩薩於恒河沙等劫，以有所得心供養十方如恒河沙等世界眾生，衣服、飲食、臥具、醫藥，一切樂具。如是一一菩薩，皆於恒河沙等劫，以有所得心供養是諸眾生，衣服、飲食、臥具、醫藥，一切樂具。若有菩薩，於過去、未來、現在諸佛所有戒品、定品、慧品、解脫品、解脫知見品，并諸聲聞弟子及凡夫人所種善根，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提，其福甚多。」
At that time, the Buddha told the heavenly children of the Pure Abodes: "Set aside the sentient beings of this three thousand great thousand world-system. If sentient beings in world systems as numerous as the sands of the Ganges River in the ten directions all generate the mind of anuttara-samyak-sambodhi, and each of these bodhisattvas, for kalpas as numerous as the sands of the Ganges, with a mind of attainment, makes offerings to sentient beings in world systems as numerous as the sands of the Ganges in the ten directions, providing them with clothing, food and drink, bedding, medicine, and all kinds of amenities. If each of these bodhisattvas, for kalpas as numerous as the sands of the Ganges, with a mind of attainment, makes offerings to these sentient beings, providing them with clothing, food and drink, bedding, medicine, and all kinds of amenities. If there is a bodhisattva who, regarding the qualities of precepts, concentration, wisdom, liberation, and knowledge and vision of liberation of all past, future, and present Buddhas, as well as the good roots planted by śrāvaka disciples and ordinary people, gathers and measures all these merits. With the greatest, most excellent, supreme, and most wonderful mind, they rejoice in these merits. After rejoicing, they transfer the merit to anuttara-samyak-sambodhi, their merit is extremely great."
[0549b28] 爾時須菩提白佛言：「世尊！如佛所說，是諸福德，合集稱量，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。世尊！云何名為最大最勝，最上最妙隨喜？」
At that time, Subhuti said to the Buddha: "World-Honored One! As the Buddha has said, these merits are gathered and measured, and one rejoices with the greatest, most excellent, supreme, and most wonderful mind. After rejoicing, one transfers the merit to anuttara-samyak-sambodhi. World-Honored One! What is called the greatest, most excellent, supreme, and most wonderful rejoicing?"
[0549c03] 佛告須菩提：「若菩薩於過去、未來、現在諸法，不取不捨不念不得，於此中無有法，若已生滅，若今生滅，若當生滅。如諸法實相隨喜，迴向阿耨多羅三藐三菩提亦如是。須菩提！是名菩薩最大最勝，最上最妙隨喜迴向。
The Buddha told Subhuti: "If bodhisattvas, regarding the dharmas of the past, future, and present, do not grasp, do not reject, do not think about, and do not attain, and within this, there is no dharma that has arisen and ceased, is arising and ceasing, or will arise and cease. As they rejoice in accordance with the true nature of all dharmas, they also transfer merit to anuttara-samyak-sambodhi in this way. Subhuti! This is called the bodhisattva's greatest, most excellent, supreme, and most wonderful rejoicing and transference of merit."
[0549c08] 「復次，須菩提！菩薩若欲於過去、未來、現在諸佛，布施、持戒、忍辱、精進、禪定、智慧、解脫、解脫知見隨喜，應如是隨喜。如解脫，持戒亦如是；如解脫，定、惠、解脫、解脫知見亦如是；如解脫，信解亦如是；如解脫，隨喜亦如是；如解脫，未來未生法亦如是；如解脫，過去無量阿僧祇世界諸佛及弟子亦如是；如解脫，今現在十方無量阿僧祇世界諸佛及弟子亦如是；如解脫，未來無量阿僧祇世界諸佛及弟子亦如是。是諸法相，不繫不縛，不解不脫，以是迴向阿耨多羅三藐三菩提，不生不滅故。須菩提！是名菩薩最大最勝，最上最妙隨喜迴向。以是迴向，勝於十方如恒河沙等世界。諸菩薩以有所得心，皆於恒河沙劫，供養十方如恒河沙等世界眾生，衣服、飲食、臥具、醫藥，一切樂具，以有所得心布施、持戒、忍辱、精進、禪定，於此隨喜迴向福德，百分不及一，百千萬億分不及一，乃至算數譬喻所不能及。」
Furthermore, Subhuti! If a bodhisattva wishes to rejoice in the giving, morality, patience, determination, meditation, wisdom, liberation, and knowledge and vision of liberation of all past, present, and future Buddhas, they should rejoice in this way: As liberation is, so is morality; as liberation is, so are concentration, wisdom, liberation, and knowledge and vision of liberation; as liberation is, so is faith and understanding; as liberation is, so is rejoicing; as liberation is, so are future unarisen dharmas; as liberation is, so are all the Buddhas and disciples of innumerable asaṃkhyeya worlds of the past; as liberation is, so are all the Buddhas and disciples of innumerable asaṃkhyeya worlds in the ten directions of the present; as liberation is, so are all the Buddhas and disciples of innumerable asaṃkhyeya worlds of the future. All these dharma characteristics are neither bound nor fettered, neither liberated nor freed. By transferring this merit to anuttara-samyak-sambodhi, which is neither born nor extinguished, Subhuti, this is called the bodhisattva's greatest, most excellent, supreme, and most wonderful rejoicing and transference of merit.
This transference surpasses [the merit of] all the bodhisattvas in worlds as numerous as the sands of the Ganges in the ten directions who, with a mind of attainment, for as many kalpas as there are sands in the Ganges, make offerings to sentient beings in worlds as numerous as the sands of the Ganges in the ten directions, providing them with clothing, food and drink, bedding, medicine, and all kinds of amenities, and with a mind of attainment practice giving, morality, patience, diligence, and meditation. The merit of rejoicing and transferring in this way is not equal to even one hundredth, one hundred thousandth, one ten millionth, or one billionth [of the former]. It cannot be compared by any calculation or analogy.