隨喜迴向品
爾時，慈氏菩薩摩訶薩謂具壽善現言：「大德！諸菩薩摩訶薩所有隨喜迴向俱行諸福業事於餘有情施、戒、修等諸福業事為最為勝、為尊為高、為妙為微妙、為上為無上、無等無等等。」
At that time, Maitreya Bodhisattva-mahāsattva said to the Venerable Subhūti, "Great Virtuous One! The meritorious deeds associated with the rejoicing and transference of merit practiced by bodhisattva-mahāsattvas are the most excellent, the most supreme, the most honored, the most elevated, the most wonderful, the most sublime, the most superior, the most unsurpassed, incomparable and without equal compared to the meritorious deeds of giving, moral conduct, spiritual cultivation, and other such practices performed by other sentient beings."
爾時，具壽善現問慈氏菩薩摩訶薩言：「諸菩薩摩訶薩所起隨喜迴向之心，普緣十方無量無數不可思議無邊世界，一一世界無量無數不可思議無邊如來、應、正等覺，斷諸有路絕戲論道，已入無餘依般涅槃界者，從初發心乃至證得所求無上正等菩提，如是乃至入無餘依般涅槃界，展轉乃至正法滅已，於其中間所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若六波羅蜜多相應善根，若佛圓滿功德相應善根，若力、無畏相應善根，若神通波羅蜜多相應善根，若甚深般若波羅蜜多相應善根，若大願波羅蜜多相應善根，若一切智智相應善根，若為利樂一切有情大慈、大悲、大喜、大捨，若無量無數諸佛功德，若證無上正等菩提所有妙樂，若於諸法得大自在波羅蜜多，若不可伏能伏一切無量最極神通妙行，若無障、無礙、無對、無等、無喻、無限如來如實勇猛威力，若佛智見，若佛十力波羅蜜多，若四無畏最極圓滿所證佛法；若能引發諸法勝義所證佛法，若轉法輪，若秉法炬，若擊法鼓，若吹法螺，若雨法雨，若設法會，若以法味恣諸有情隨意所欣皆令充足，若於如是無上法教，謂諸佛法、若獨覺法、若聲聞法，所有調伏勝解，決定趣三菩提，若佛世尊授諸菩薩無上正等大菩提記，若彼一切殊勝善根，所謂布施乃至般若波羅蜜多相應善根，若授獨覺補特伽羅獨覺乘菩提記，若彼一切殊勝善根，所謂觀察十二緣起相應善根，若授聲聞補特伽羅聲聞乘菩提記，若彼一切殊勝善根，所謂施性、戒性、修性三福業事，若學、無學無漏善根，若諸異生於彼諸法所種善根，若諸如來、應、正等覺四眾弟子，謂苾芻、苾芻尼、鄔波索迦、鄔波斯迦所有施性、戒性、修性三福業事，若於諸佛所說法教，天、龍、藥叉廣說乃至人非人等所種善根，若彼於佛般涅槃後所種善根，若有情類於佛、法、僧及餘善士深心信樂，所起種種殊勝善根。是諸善根及餘功德，一切合集觀察稱量，現前發起最尊最勝、最上最妙隨喜之心。復以如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提，願此善根與有情類同共引發所求無上正等菩提。如是所起隨喜迴向，於餘所起諸福業事為最為勝、為尊為高、為妙為微妙、為上為無上、無等無等等。
At that time, the Venerable Subhūti asked Maitreya Bodhisattva Mahāsattva, "The mind of rejoicing and transference of merit that bodhisattva-mahāsattvas generate universally encompasses the immeasurable, countless, inconceivable, and boundless worlds of the ten directions. In each world there are immeasurable, countless, inconceivable, and boundless Tathāgatas, Arhats, and Perfectly Enlightened Ones who have severed all paths of existence, ended the ways of conceptual elaboration, and already entered the realm of nirvana without remainder. From their initial generation of bodhicitta until they attained the supreme perfect enlightenment they sought, and from then until they entered the realm of nirvana without remainder, continuing until the true Dharma has perished—during all this time, their aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; the wholesome roots associated with the six pāramitās; the wholesome roots associated with the Buddha's perfect merits; the wholesome roots associated with the powers and fearlessnesses; the wholesome roots associated with the pāramitā of supernatural powers; the wholesome roots associated with the profound Prajñāpāramitā; the wholesome roots associated with the pāramitā of great vows; the wholesome roots associated with omniscient wisdom; the great loving-kindness, great compassion, great joy, and great equanimity for the benefit and happiness of all sentient beings; the immeasurable and countless merits of all Buddhas; the wonderful bliss of attaining supreme perfect enlightenment; the pāramitā of great sovereignty over all dharmas; the immeasurable supreme miraculous practices that are invincible and can overcome all; the unobstructed, unimpeded, unopposed, unequaled, incomparable, and unlimited true courageous power of the Tathāgatas; the Buddha's wisdom and vision; the Buddha's pāramitā of ten powers; the supremely perfect Buddha-dharmas realized through the four fearlessnesses; the Buddha-dharmas that can generate the ultimate meaning of all dharmas; turning the Dharma wheel; holding the Dharma torch; beating the Dharma drum; blowing the Dharma conch; raining the Dharma rain; establishing Dharma assemblies; satisfying all sentient beings with the taste of Dharma according to their wishes and desires; regarding such supreme Dharma teachings—namely the Buddha-dharmas, pratyekabuddha-dharmas, and śrāvaka-dharmas—all the taming, understanding, and determination to proceed toward the three enlightenments; when the Buddha World-Honored One gives bodhisattvas the prediction of supreme perfect great enlightenment, all their excellent wholesome roots—namely the wholesome roots associated with giving up to the Prajñāpāramitā; when giving pratyekabuddha individuals the prediction of pratyekabuddha vehicle enlightenment, all their excellent wholesome roots—namely the wholesome roots associated with observing the twelve-link dependent origination; when giving śrāvaka individuals the prediction of śrāvaka vehicle enlightenment, all their excellent wholesome roots—namely the three meritorious deeds of giving, morality, and cultivation; the undefiled wholesome roots of those in training and those beyond training; the wholesome roots that ordinary beings plant in those dharmas; the three meritorious deeds of giving, morality, and cultivation performed by the four assemblies of disciples of the Tathāgatas, Arhats, and Perfectly Enlightened Ones—namely bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās; the wholesome roots planted by gods, nāgas, yakṣas, and extensively speaking, humans and non-humans regarding the Dharma teachings spoken by the Buddhas; the wholesome roots they plant after the Buddha's parinirvāṇa; the various excellent wholesome roots that arise from sentient beings' deep-hearted faith and joy in the Buddha, Dharma, Saṅgha, and other virtuous persons. All these wholesome roots and other merits, gathered together, observed, and measured, give rise to the most honored, most excellent, most superior, and most wonderful mind of rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and making them equally shared with all sentient beings, transferring them toward supreme perfect enlightenment, wishing that these wholesome roots together with sentient beings will jointly bring forth the sought supreme perfect enlightenment. Such arising of rejoicing and transferring of merit is the most excellent, most supreme, most honored, most elevated, most wonderful, most sublime, most superior, most unsurpassed, incomparable and without equal among all other arising meritorious deeds."
「於意云何？彼菩薩摩訶薩緣如是事，起如是行相隨喜迴向心，為有如是所緣可得，如彼菩薩所取相不？」
"What do you think? When that bodhisattva-mahāsattva takes such things as objects and generates such an aspect of mind that rejoices and transfers merit, are there such objects to be found as that bodhisattva apprehends in their conception?"
爾時，慈氏菩薩答具壽善現言：「彼菩薩摩訶薩緣如是事，起如是行相隨喜迴向心，實無如是所緣可得，如彼菩薩所取之相。」
At that time, Maitreya Bodhisattva answered the Venerable Subhūti, saying, "When that bodhisattva mahāsattva takes such things as objects and generates such an aspect of mind that rejoices and transfers merit, there are truly no such objects to be found as that bodhisattva apprehends in their conception."
時，具壽善現謂慈氏菩薩言：「若無如是所緣諸事，如彼菩薩所取相者，彼諸菩薩隨喜迴向，豈不皆成想心見倒？所以者何？如有貪著無所有事，無常謂常，實苦謂樂，無我謂我，不淨謂淨，即便發起想心見倒。如所緣事實無所有，菩提及心亦復如是，一切法、一切界亦應爾。若一切種皆無所有、無差別者，何等是所緣事？何等是隨喜心？何等是菩提？何等是迴向？云何菩薩摩訶薩緣如是事，起隨喜心迴向無上正等菩提？」
Then the Venerable Subhūti said to Maitreya Bodhisattva, "If there are no such objects as those apprehended in the bodhisattva's conception, would not all those bodhisattvas' rejoicing and transferring of merit constitute perverted perception, thought, and view? How so? Just as when someone is attached to nonexistent things, considering the impermanent as permanent, the truly suffering as pleasant, the non-self as self, and the impure as pure, they give rise to perverted perception, thought, and view. If the objects are truly nonexistent, then bodhi and mind are also like this, and all dharmas and all realms should be the same. If everything is completely nonexistent and without distinction, what is the object? What is the mind of rejoicing? What is bodhi? What is transference? How can bodhisattva mahāsattvas take such things as objects and generate the mind of rejoicing to transference toward supreme perfect enlightenment?"
慈氏菩薩報善現言：「如是所起隨喜迴向，不應對彼新學大乘菩薩前說。所以者何？彼聞如是隨喜迴向，所有信樂恭敬之心皆當隱沒。如是隨喜迴向之法，應為不退轉菩薩摩訶薩，或曾供養無量諸佛，久發大願，多植善根，為多善友所攝受者，分別開示。所以者何？彼聞如是隨喜迴向，不驚、不怖、不退、不沒。
Maitreya Bodhisattva replied to Subhūti, "Such arising of rejoicing and transference should not be spoken of before newly learning Mahāyāna bodhisattvas. Why is this so? When they hear of such rejoicing and transference, all their minds of faith, joy, and reverence will disappear. Such teachings on rejoicing and transference should be explained separately to non-retrogressing bodhisattva mahāsattvas, or to those who have made offerings to countless Buddhas, have long generated great vows, have planted many wholesome roots, and are embraced by many good friends. Why is this so? When they hear of such rejoicing and transference, they will not be alarmed, frightened, retreat, or become despondent.
「諸菩薩摩訶薩應以如是隨喜俱行諸福業事，迴向無上正等菩提，當於爾時應作是念：『所可用心隨喜迴向，此所用心盡、滅、離、變，此所緣事及諸善根，亦皆如心盡、滅、離、變。此中何等是所用心？復以何等為所緣事及諸善根，而說隨喜迴向無上正等菩提？是心於心，理不應有隨喜迴向，以無二心俱時起故。心亦不可隨喜迴向，心自性故，是故隨喜迴向之心及所緣事皆不可得。』」
"Bodhisattva mahāsattvas should transfer such meritorious deeds associated with rejoicing toward supreme perfect enlightenment. At that time they should think thus: 'The mind that can be used for rejoicing and transference—this mind that is used is exhausted, extinguished, departed, and changing. These objects and wholesome roots are also all like the mind—exhausted, extinguished, departed, and changing. Among these, what is the mind that is used? And what are the objects and wholesome roots by which one speaks of rejoicing and transferring toward supreme perfect enlightenment? Mind cannot rejoice in and transfer mind, because two minds cannot arise simultaneously. Mind also cannot rejoice in and transfer itself because of mind's own nature. Therefore, both the mind of rejoicing and transference and its objects are unobtainable.'"
時，天帝釋白善現言：「新學大乘諸菩薩眾聞如是事，其心將無驚怖、退沒？云何菩薩摩訶薩眾於所緣事起隨喜心？云何攝受隨喜俱行諸福業事，迴向無上正等菩提而不違理？」
At that time, Śakra, Lord of the Devas, addressed Subhūti, saying, "When newly learning Mahāyāna bodhisattvas hear such matters, will their minds not become alarmed, frightened, and retreat into despondency? How should bodhisattva mahāsattvas generate the mind of rejoicing toward the objects? How should they embrace the meritorious deeds associated with rejoicing and transfer them toward supreme perfect enlightenment without violating reason?"
爾時，善現依承慈氏菩薩威力，告帝釋言：「諸菩薩摩訶薩普緣十方無量無數不可思議無邊世界一切如來、應、正等覺，斷諸有路絕戲論道，殄諸雲霧摧諸棘刺，捨諸重擔逮得己利，盡諸有結正智解脫，到心自在第一究竟，入無餘依涅槃界者，從初發心乃至證得所求無上正等菩提，轉妙法輪度有情眾，般涅槃後乃至法滅，於其中間所有種種功德善根，及弟子眾於諸佛法所種善根，及餘所起種種功德，一切合集觀察稱量，現前發起最尊最勝、最上最妙隨喜之心。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。彼於爾時方便善巧，能不墜墮想心見倒。」
At that time, Subhūti, relying on the spiritual power of Maitreya Bodhisattva, told Śakra, "Bodhisattva mahāsattvas universally take as objects all the Tathāgatas, Arhats, and Perfectly Enlightened Ones of the immeasurable, countless, inconceivable, and boundless worlds of the ten directions—those who have severed all paths of existence, ended the ways of conceptual elaboration, eliminated all clouds and mist, crushed all thorns and brambles, abandoned all heavy burdens, attained their own benefit, exhausted all bonds of existence through right wisdom and liberation, reached the ultimate of mental freedom, and entered the realm of nirvana without remainder. From their initial generation of the bodhi mind until they attained the supreme perfect enlightenment they sought, turned the wonderful Dharma wheel to deliver sentient beings, and from their parinirvāṇa until the Dharma perishes—during all this intermediate time, all their various merits and wholesome roots, the wholesome roots that the assembly of disciples planted in the Buddha-dharmas, and all other various merits that arose. Gathering all these together, observing and measuring them, they generate the most honored, most excellent, most superior, and most wonderful mind of rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment. At that time, through skillful means, they are able to avoid falling into perverted perception, thought, and view."
爾時，慈氏菩薩摩訶薩謂具壽善現言：「若菩薩摩訶薩於自所起隨喜迴向俱行之心，不作隨喜迴向心想，於所念佛及諸弟子所有功德，不作諸佛及諸弟子功德之想，於諸天、人、阿素洛等所種善根，不作天、人、阿素洛等善根之想，而能隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則不墮於想心見倒。若菩薩摩訶薩於自所起隨喜迴向俱行之心，要作隨喜迴向心想，於所念佛及諸弟子所有功德，作所念佛及諸弟子功德之想，於諸天、人、阿素洛等所種善根，作諸天、人、阿素洛等善根之想，方能隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則便墮於想心見倒。
At that time, Maitreya Bodhisattva Mahāsattva said to the Venerable Subhūti, "If bodhisattva mahāsattvas do not form the conception of 'mind of rejoicing and transference' regarding their own arising mind associated with rejoicing and transference; do not form the conception of 'merits of Buddhas and disciples' regarding the merits of the Buddhas and disciples they contemplate; do not form the conception of 'wholesome roots of gods, humans, asuras, etc.' regarding the wholesome roots planted by gods, humans, asuras, and others, yet are able to rejoice and transfer toward supreme perfect enlightenment—such bodhisattva mahāsattvas' arising mind of rejoicing and transference will not fall into perverted perception, thought, and view. If bodhisattva mahāsattvas must form the conception of 'mind of rejoicing and transference' regarding their own arising mind associated with rejoicing and transference; form the conception of 'merits of the Buddhas and disciples they contemplate' regarding the merits of the Buddhas and disciples they contemplate; form the conception of 'wholesome roots of gods, humans, asuras, etc.' regarding the wholesome roots planted by gods, humans, asuras, and others, before they can rejoice and transfer toward supreme perfect enlightenment—such bodhisattva mahāsattvas' arising mind of rejoicing and transference will fall into perverted perception, thought, and view.
「諸菩薩摩訶薩以如是心，念一切佛及諸弟子功德善根，正知此心盡、滅、離、變，非能隨喜，正知彼法其性亦然，非所隨喜；又正了達能迴向心法性亦爾，非能迴向，及正了知所迴向法其性亦爾，非所迴向。若有能依如是所說隨喜迴向，是正非邪，諸菩薩摩訶薩皆應發起如是隨喜迴向無上正等菩提。
"When bodhisattva mahāsattvas with such a mind contemplate the merits and wholesome roots of all Buddhas and disciples, they correctly know that this mind is exhausted, extinguished, departed, and changing—it is not capable of rejoicing. They correctly know that those dharmas have the same nature—they are not objects of rejoicing. They also correctly understand that the mind capable of transference has the same dharma-nature—it is not capable of transference. And they correctly know that the dharmas to be transferred have the same nature—they are not objects of transference. If one can practice rejoicing and transference according to what has been explained in this way, it is correct and not wrong. All bodhisattva mahāsattvas should generate such rejoicing and transference toward supreme perfect enlightenment."
「復次，善現！若菩薩摩訶薩普於過去斷諸有路絕戲論道諸佛世尊，從初發心乃至證得所求無上正等菩提，展轉乃至入無餘依般涅槃界，如是乃至正法滅已，於其中間所有諸佛波羅蜜多相應善根，若佛世尊授菩薩記，波羅蜜多相應善根，若佛世尊授獨覺記，觀察緣起相應善根，若佛世尊授聲聞記，彼所發起施性、戒性、修性善根，若有學位一切有漏、無漏善根，若無學位無漏善根，若佛世尊戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若為利樂一切有情，大慈、大悲、大喜、大捨，若餘無量無數佛法，若佛世尊宣說正法，若於正法精勤修學勝解安住彼諸善根，若於正法，諸異生類所種善根，若諸天、龍、阿素洛等聽聞正法，及聞法已所種善根，乃至傍生聽聞正法，及聞法已所種善根，若佛世尊般涅槃後，諸人、天等所種善根，如是一切合集稱量，現前發起最尊最勝、最上最妙隨喜之心，復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。
"Furthermore, Subhūti! If bodhisattva mahāsattvas universally contemplate all the Buddha World-Honored Ones of the past who severed all paths of existence and ended the ways of conceptual elaboration, from their initial generation of the bodhi mind until they attained the supreme perfect enlightenment they sought, continuing until they entered the realm of nirvana without remainder, and from then until the true Dharma has perished—during all this intermediate time: the wholesome roots associated with the Buddhas' pāramitās; when the Buddha World-Honored One gave predictions to bodhisattvas, the wholesome roots associated with the pāramitās; when the Buddha World-Honored One gave predictions to pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the Buddha World-Honored One gave predictions to śrāvakas, the wholesome roots of giving, morality, and cultivation that they generated; all the defiled and undefiled wholesome roots of those in the learning stage; the undefiled wholesome roots of those beyond learning; the Buddha World-Honored One's aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; the great loving-kindness, great compassion, great joy, and great equanimity for the benefit and happiness of all sentient beings; the remaining immeasurable and countless Buddha-dharmas; the Buddha World-Honored One's proclamation of the true Dharma; the wholesome roots of those who diligently study the true Dharma with understanding and abide therein; regarding the true Dharma, the wholesome roots planted by ordinary beings; the wholesome roots planted by gods, nāgas, asuras, and others through listening to the true Dharma and after hearing the Dharma, extending even to animals listening to the true Dharma and the wholesome roots they plant after hearing the Dharma; the wholesome roots planted by humans, gods, and others after the Buddha World-Honored One's parinirvāṇa. Gathering all these together and measuring them, they generate the most honored, most excellent, most superior, and most wonderful mind of rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment.
「於如是時，若正解了諸能隨喜迴向之法盡、滅、離、變，諸所隨喜迴向之法自性皆空。雖如是知而能隨喜迴向無上正等菩提，復於是時，若正解了都無有法可能隨喜迴向於法。何以故？以一切法自性皆空，空中都無能、所隨喜迴向法故。雖如是知而能隨喜迴向無上正等菩提，是菩薩摩訶薩便能不墮想心見倒。所以者何？是菩薩摩訶薩於隨喜心及所隨喜功德善根不生執著，於迴向心及所迴向無上菩提亦不執著，由無執著不墮顛倒。如是菩薩所起隨喜迴向之心，名正無上隨喜迴向，遠離一切虛妄分別。
"At such a time, if they correctly understand that all dharmas capable of rejoicing and transference are exhausted, extinguished, departed, and changing, and that all dharmas that are objects of rejoicing and transference are empty in their intrinsic nature—although knowing this, they are still able to rejoice and transfer toward supreme perfect enlightenment. Furthermore, at this time, if they correctly understand that there are absolutely no dharmas that can rejoice and transfer toward dharmas—why is this so? Because all dharmas are empty in their intrinsic nature, and within emptiness there are absolutely no dharmas that are subjects or objects of rejoicing and transference—although knowing this, they are still able to rejoice and transfer toward supreme perfect enlightenment, such bodhisattva mahāsattvas are able to avoid falling into perverted perception, thought, and view. Why is this so? Such bodhisattva mahāsattvas do not generate attachment to the mind of rejoicing and the merits and wholesome roots that are objects of rejoicing, nor do they generate attachment to the mind of transference and the supreme bodhi that is the object of transference. Through non-attachment, they do not fall into perversion. The mind of rejoicing and transferencethat such bodhisattvas generate is called the correct supreme rejoicing and transference, far removed from all false discriminations.
「若菩薩摩訶薩於能隨喜迴向之法，起能隨喜迴向法想，於所隨喜迴向之法，起所隨喜迴向法想，而起隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則便墮於想心見倒，所起隨喜迴向皆邪，菩薩應知方便遠離。
"If bodhisattva mahāsattvas generate the conception of 'dharmas capable of rejoicing and transference' toward dharmas capable of rejoicing and transference, and generate the conception of 'dharmas that are objects of rejoicing and transference' toward dharmas that are objects of rejoicing and transference, and then generate rejoicing and transference toward supreme perfect enlightenment, such bodhisattva mahāsattvas' arising mind of rejoicing and transference will fall into perverted perception, thought, and view. All their arising rejoicing and transference will be wrong, and bodhisattvas should know to skillfully avoid this."
「復次，善現！若菩薩摩訶薩普於未來斷諸有路絕戲論道諸佛世尊，從初發心乃至證得所求無上正等菩提，展轉乃至入無餘依般涅槃界，如是乃至正法滅已，於其中間所有諸佛波羅蜜多相應善根；若佛世尊授菩薩記，波羅蜜多相應善根；若佛世尊授獨覺記，觀察緣起相應善根；若佛世尊授聲聞記，彼所發起施性、戒性、修性善根，若有學位一切有漏、無漏善根；若無學位無漏善根；若佛世尊戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊；若為利樂一切有情，大慈、大悲、大喜、大捨；若餘無量無數佛法；若佛世尊宣說正法；若於正法精勤修學、勝解安住彼諸善根；若於正法，諸異生類所種善根；若諸天、龍、阿素洛等聽聞正法，及聞法已所種善根，乃至傍生聽聞正法，及聞法已所種善根；若佛世尊般涅槃後，諸人、天等所種善根。如是一切合集稱量，現前發起最尊最勝、最上最妙隨喜之心。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。
"Furthermore, Subhūti! If bodhisattva mahāsattvas universally contemplate all the Buddha World-Honored Ones of the future who will sever all paths of existence and end the ways of conceptual elaboration, from their initial generation of the bodhi mind until they attain the supreme perfect enlightenment they seek, continuing until they enter the realm of nirvana without remainder, and from then until the true Dharma has perished—during all this intermediate time: the wholesome roots associated with the Buddhas' pāramitās; when the Buddha World-Honored One gives predictions to bodhisattvas, the wholesome roots associated with the pāramitās; when the Buddha World-Honored One gives predictions to pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the Buddha World-Honored One gives predictions to śrāvakas, the wholesome roots of giving, morality, and cultivation that they generate; all the defiled and undefiled wholesome roots of those in the learning stage; the undefiled wholesome roots of those beyond learning; the Buddha World-Honored One's aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; the great loving-kindness, great compassion, great joy, and great equanimity for the benefit and happiness of all sentient beings; the remaining immeasurable and countless Buddha-dharmas; the Buddha World-Honored One's proclamation of the true Dharma; the wholesome roots of those who diligently study the true Dharma with understanding and abide therein; regarding the true Dharma, the wholesome roots planted by ordinary beings; the wholesome roots planted by gods, nāgas, asuras, and others through listening to the true Dharma and after hearing the Dharma, extending even to animals listening to the true Dharma and the wholesome roots they plant after hearing the Dharma; the wholesome roots planted by humans, gods, and others after the Buddha World-Honored One's parinirvāṇa. Gathering all these together and measuring them, they generate the most honored, most excellent, most superior, and most wonderful mind of rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment.
「於如是時，若正解了諸能隨喜迴向之法盡、滅、離、變，諸所隨喜迴向之法自性皆空，雖如是知而能隨喜迴向無上正等菩提。復於是時，若正解了都無有法可能隨喜迴向於法。何以故？以一切法自性皆空，空中都無能、所隨喜迴向法故。雖如是知而能隨喜迴向無上正等菩提，是菩薩摩訶薩便能不墮想心見倒。所以者何？是菩薩摩訶薩於隨喜心及所隨喜功德善根不生執著，於迴向心及所迴向無上菩提亦不執著，由無執著不墮顛倒。如是菩薩所起隨喜迴向之心，名正無上隨喜迴向，遠離一切虛妄分別。
"At such a time, if they correctly understand that all dharmas capable of rejoicing and transference are exhausted, extinguished, departed, and changing, and that all dharmas that are objects of rejoicing and transference are empty in their intrinsic nature—although knowing this, they are still able to rejoice and transfer toward supreme perfect enlightenment. Furthermore, at this time, if they correctly understand that there are absolutely no dharmas that can rejoice and transfer toward dharmas—why is this so? Because all dharmas are empty in their intrinsic nature, and within emptiness there are absolutely no dharmas that are subjects or objects of rejoicing and dedication—although knowing this, they are still able to rejoice and dedicate toward supreme perfect enlightenment, such bodhisattva mahāsattvas are able to avoid falling into perverted perception, thought, and view. Why is this so? Such bodhisattva mahāsattvas do not generate attachment to the mind of rejoicing and the merits and wholesome roots that are objects of rejoicing, nor do they generate attachment to the mind of dedication and the supreme bodhi that is the object of dedication. Through non-attachment, they do not fall into perversion. The mind of rejoicing and dedication that such bodhisattvas generate is called the correct supreme rejoicing and dedication, far removed from all false discriminations.
「若菩薩摩訶薩於能隨喜迴向之法，起能隨喜迴向法想，於所隨喜迴向之法，起所隨喜迴向法想，而起隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則便墮於想心見倒，所起隨喜迴向皆邪，菩薩應知方便遠離。
"If bodhisattva mahāsattvas generate the conception of 'dharmas capable of rejoicing and dedication' toward dharmas capable of rejoicing and dedication, and generate the conception of 'dharmas that are objects of rejoicing and dedication' toward dharmas that are objects of rejoicing and dedication, and then generate rejoicing and dedication toward supreme perfect enlightenment, such bodhisattva mahāsattvas' arising mind of rejoicing and dedication will fall into perverted perception, thought, and view. All their arising rejoicing and dedication will be wrong, and bodhisattvas should know to skillfully avoid this."
「復次，善現！若菩薩摩訶薩普於現在斷諸有路絕戲論道諸佛世尊，從初發心乃至證得所求無上正等菩提，展轉乃至入無餘依般涅槃界，如是乃至正法滅已，於其中間所有諸佛波羅蜜多相應善根；若佛世尊授菩薩記，波羅蜜多相應善根；若佛世尊授獨覺記，觀察緣起相應善根；若佛世尊授聲聞記，彼所發起施性、戒性、修性善根；若有學位一切有漏、無漏善根；若無學位無漏善根；若佛世尊戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊；若為利樂一切有情，大慈、大悲、大喜、大捨；若餘無量無數佛法；若佛世尊宣說正法；若於正法精勤修學勝解安住彼諸善根；若於正法，諸異生類所種善根；若諸天、龍、阿素洛等聽聞正法，及聞法已所種善根，乃至傍生聽聞正法，及聞法已所種善根；若佛世尊般涅槃後，諸人、天等所種善根。如是一切合集稱量，現前發起最尊最勝、最上最妙隨喜之心。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。
"Furthermore, Subhūti! If bodhisattva mahāsattvas universally contemplate all the Buddha World-Honored Ones of the present who sever all paths of existence and end the ways of conceptual elaboration, from their initial generation of the bodhi mind until they attain the supreme perfect enlightenment they seek, continuing until they enter the realm of nirvana without remainder, and from then until the true Dharma has perished—during all this intermediate time: the wholesome roots associated with the Buddhas' pāramitās; when the Buddha World-Honored One gives predictions to bodhisattvas, the wholesome roots associated with the pāramitās; when the Buddha World-Honored One gives predictions to pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the Buddha World-Honored One gives predictions to śrāvakas, the wholesome roots of giving, morality, and cultivation that they generate; all the defiled and undefiled wholesome roots of those in the learning stage; the undefiled wholesome roots of those beyond learning; the Buddha World-Honored One's aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; the great loving-kindness, great compassion, great joy, and great equanimity for the benefit and happiness of all sentient beings; the remaining immeasurable and countless Buddha-dharmas; the Buddha World-Honored One's proclamation of the true Dharma; the wholesome roots of those who diligently study the true Dharma with understanding and abide therein; regarding the true Dharma, the wholesome roots planted by ordinary beings; the wholesome roots planted by gods, nāgas, asuras, and others through listening to the true Dharma and after hearing the Dharma, extending even to animals listening to the true Dharma and the wholesome roots they plant after hearing the Dharma; the wholesome roots planted by humans, gods, and others after the Buddha World-Honored One's parinirvāṇa. Gathering all these together and measuring them, they generate the most honored, most excellent, most superior, and most wonderful mind of rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they dedicate them toward supreme perfect enlightenment.
「於如是時，若正解了諸能隨喜迴向之法盡、滅、離、變，諸所隨喜迴向之法自性皆空。雖如是知而能隨喜迴向無上正等菩提。復於是時，若正解了都無有法可能隨喜迴向於法。何以故？以一切法自性皆空，空中都無能、所隨喜迴向法故。雖如是知而能隨喜迴向無上正等菩提，是菩薩摩訶薩便能不墮想心見倒。所以者何？是菩薩摩訶薩於隨喜心及所隨喜功德善根不生執著，於迴向心及所迴向無上菩提亦不執著，由無執著不墮顛倒。如是菩薩所起隨喜迴向之心，名正無上隨喜迴向，遠離一切虛妄分別。
"At such a time, if they correctly understand that all dharmas capable of rejoicing and dedication are exhausted, extinguished, departed, and changing, and that all dharmas that are objects of rejoicing and dedication are empty in their intrinsic nature—although knowing this, they are still able to rejoice and dedicate toward supreme perfect enlightenment. Furthermore, at this time, if they correctly understand that there are absolutely no dharmas that can rejoice and dedicate toward dharmas—why is this so? Because all dharmas are empty in their intrinsic nature, and within emptiness there are absolutely no dharmas that are subjects or objects of rejoicing and dedication—although knowing this, they are still able to rejoice and dedicate toward supreme perfect enlightenment, such bodhisattva mahāsattvas are able to avoid falling into perverted perception, thought, and view. Why is this so? Such bodhisattva mahāsattvas do not generate attachment to the mind of rejoicing and the merits and wholesome roots that are objects of rejoicing, nor do they generate attachment to the mind of dedication and the supreme bodhi that is the object of dedication. Through non-attachment, they do not fall into perversion. The mind of rejoicing and dedication that such bodhisattvas generate is called the correct supreme rejoicing and dedication, far removed from all false discriminations.
「若菩薩摩訶薩於能隨喜迴向之法，起能隨喜迴向法想，於所隨喜迴向之法，起所隨喜迴向法想，而起隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則便墮於想心見倒，所起隨喜迴向皆邪，菩薩應知方便遠離。
"If bodhisattva mahāsattvas generate the conception of 'dharmas capable of rejoicing and dedication' toward dharmas capable of rejoicing and dedication, and generate the conception of 'dharmas that are objects of rejoicing and dedication' toward dharmas that are objects of rejoicing and dedication, and then generate rejoicing and dedication toward supreme perfect enlightenment, such bodhisattva mahāsattvas' arising mind of rejoicing and dedication will fall into perverted perception, thought, and view. All their arising rejoicing and dedication will be wrong, and bodhisattvas should know to skillfully avoid this."
「復次，善現！若菩薩摩訶薩普於過去、未來、現在斷諸有路絕戲論道諸佛世尊，從初發心乃至證得所求無上正等菩提，展轉乃至入無餘依般涅槃界，如是乃至正法滅已，於其中間所有諸佛波羅蜜多相應善根；若佛世尊授菩薩記，波羅蜜多相應善根；若佛世尊授獨覺記，觀察緣起相應善根；若佛世尊授聲聞記，彼所發起施性、戒性、修性善根；若有學位一切有漏、無漏善根；若無學位無漏善根；若佛世尊戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊；若為利樂一切有情，大慈、大悲、大喜、大捨；若餘無量無數佛法；若佛世尊宣說正法；若於正法精勤修學勝解安住彼諸善根；若於正法，諸異生類所種善根；若諸天、龍、阿素洛等聽聞正法，及聞法已所種善根，乃至傍生聽聞正法，及聞法已所種善根；若佛世尊般涅槃後，諸人、天等所種善根。如是一切合集稱量，現前發起最尊最勝、最上最妙隨喜之心。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。
"Furthermore, Subhūti! If bodhisattva mahāsattvas universally contemplate all the Buddha World-Honored Ones of the past, future, and present who sever all paths of existence and end the ways of conceptual elaboration, from their initial generation of the bodhi mind until they attain the supreme perfect enlightenment they seek, continuing until they enter the realm of nirvana without remainder, and from then until the true Dharma has perished—during all this intermediate time: the wholesome roots associated with the Buddhas' pāramitās; when the Buddha World-Honored One gives predictions to bodhisattvas, the wholesome roots associated with the pāramitās; when the Buddha World-Honored One gives predictions to pratyekabuddhas, the wholesome roots associated with observing dependent origination; when the Buddha World-Honored One gives predictions to śrāvakas, the wholesome roots of giving, morality, and cultivation that they generate; all the defiled and undefiled wholesome roots of those in the learning stage; the undefiled wholesome roots of those beyond learning; the Buddha World-Honored One's aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; the great loving-kindness, great compassion, great joy, and great equanimity for the benefit and happiness of all sentient beings; the remaining immeasurable and countless Buddha-dharmas; the Buddha World-Honored One's proclamation of the true Dharma; the wholesome roots of those who diligently study the true Dharma with understanding and abide therein; regarding the true Dharma, the wholesome roots planted by ordinary beings; the wholesome roots planted by gods, nāgas, asuras, and others through listening to the true Dharma and after hearing the Dharma, extending even to animals listening to the true Dharma and the wholesome roots they plant after hearing the Dharma; the wholesome roots planted by humans, gods, and others after the Buddha World-Honored One's parinirvāṇa. Gathering all these together and measuring them, they generate the most honored, most excellent, most superior, and most wonderful mind of rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they dedicate them toward supreme perfect enlightenment.
「於如是時，若正解了諸能隨喜迴向之法盡、滅、離、變，諸所隨喜迴向之法自性皆空。雖如是知而能隨喜迴向無上正等菩提。復於是時，若正解了都無有法可能隨喜迴向於法。何以故？以一切法自性皆空，空中都無能、所隨喜迴向法故。雖如是知而能隨喜迴向無上正等菩提，是菩薩摩訶薩便能不墮想心見倒。所以者何？是菩薩摩訶薩於隨喜心及所隨喜功德善根不生執著，於迴向心及所迴向無上菩提亦不執著，由不執著不墮顛倒。如是菩薩所起隨喜迴向之心，名正無上隨喜迴向，遠離一切虛妄分別。
"At such a time, if they correctly understand that all dharmas capable of rejoicing and dedication are exhausted, extinguished, departed, and changing, and that all dharmas that are objects of rejoicing and dedication are empty in their intrinsic nature—although knowing this, they are still able to rejoice and dedicate toward supreme perfect enlightenment. Furthermore, at this time, if they correctly understand that there are absolutely no dharmas that can rejoice and dedicate toward dharmas—why is this so? Because all dharmas are empty in their intrinsic nature, and within emptiness there are absolutely no dharmas that are subjects or objects of rejoicing and dedication—although knowing this, they are still able to rejoice and dedicate toward supreme perfect enlightenment, such bodhisattva mahāsattvas are able to avoid falling into perverted perception, thought, and view. Why is this so? Such bodhisattva mahāsattvas do not generate attachment to the mind of rejoicing and the merits and wholesome roots that are objects of rejoicing, nor do they generate attachment to the mind of dedication and the supreme bodhi that is the object of dedication. Through non-attachment, they do not fall into perversion. The mind of rejoicing and dedication that such bodhisattvas generate is called the correct supreme rejoicing and dedication, far removed from all false discriminations.
「若菩薩摩訶薩於能隨喜迴向之法，起能隨喜迴向法想，於所隨喜迴向之法，起所隨喜迴向法想，而起隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則便墮於想心見倒，所起隨喜迴向皆邪，菩薩應知方便遠離。
"If bodhisattva mahāsattvas generate the conception of 'dharmas capable of rejoicing and dedication' toward dharmas capable of rejoicing and dedication, and generate the conception of 'dharmas that are objects of rejoicing and dedication' toward dharmas that are objects of rejoicing and dedication, and then generate rejoicing and dedication toward supreme perfect enlightenment, such bodhisattva mahāsattvas' arising mind of rejoicing and dedication will fall into perverted perception, thought, and view. All their arising rejoicing and dedication will be wrong, and bodhisattvas should know to skillfully avoid this."
「復次，善現！若菩薩摩訶薩於所修作諸福業事，如實了知遠離寂靜，於能隨喜迴向之心，亦如實知遠離寂靜。如是知已，行深般若波羅蜜多，於諸法中都無取著，而起隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則不墮於想心見倒。若菩薩摩訶薩於所修作諸福業事，不如實知遠離寂靜，於能隨喜迴向之心，亦不能知遠離寂靜，於一切法執著諸相，而起隨喜迴向無上正等菩提，是菩薩摩訶薩所起隨喜迴向之心，則便墮於想心見倒。
"Furthermore, Subhūti! If bodhisattva mahāsattvas truly understand that all the meritorious deeds they cultivate are far removed and quiescent, and also truly know that the mind capable of rejoicing and dedication is far removed and quiescent—knowing this, they practice the profound Prajñāpāramitā, taking no attachment to any dharmas, and generate rejoicing and dedication toward supreme perfect enlightenment. Such bodhisattva mahāsattvas' arising mind of rejoicing and dedication will not fall into perverted perception, thought, and view. If bodhisattva mahāsattvas do not truly understand that the meritorious deeds they cultivate are far removed and quiescent, and also cannot know that the mind capable of rejoicing and dedication is far removed and quiescent, but instead cling to the characteristics of all dharmas and generate rejoicing and dedication toward supreme perfect enlightenment, such bodhisattva mahāsattvas' arising mind of rejoicing and dedication will fall into perverted perception, thought, and view.
「復次，善現！若菩薩摩訶薩於已滅度諸佛世尊及諸弟子功德善根，若欲發起隨喜迴向無上正等菩提心者，應作是念：『如佛世尊及諸弟子皆已滅度自性非有，功德善根亦復如是。我所發起隨喜迴向無上正等菩提之心，及所迴向無上菩提，性相亦爾都不可得。』如是知已，於諸善根發生隨喜迴向無上正等菩提，便能不生想心見倒，名正隨喜迴向菩提。若菩薩摩訶薩以取相為方便，行深般若波羅蜜多，於已滅度佛及弟子功德善根，取相隨喜迴向菩提，是為非善隨喜迴向，由斯便墮想心見倒。若菩薩摩訶薩不取相為方便，行深般若波羅蜜多，於已滅度佛及弟子功德善根，離相隨喜迴向無上正等菩提，是名為善隨喜迴向，由斯不墮想心見倒。」
"Furthermore, Subhūti! If bodhisattva mahāsattvas wish to generate the mind of rejoicing and dedication toward supreme perfect enlightenment regarding the merits and wholesome roots of the Buddha World-Honored Ones and disciples who have already passed into extinction, they should think thus: 'Just as the Buddha World-Honored One and all the disciples have already passed into extinction and have no inherent nature, so too are their merits and wholesome roots. The mind I generate for rejoicing and dedication toward supreme perfect enlightenment, and the supreme bodhi that is the object of dedication, are also of such nature and characteristics—completely unobtainable.' Knowing this, when they generate rejoicing and dedication toward supreme perfect enlightenment regarding those wholesome roots, they will be able to avoid generating perverted perception, thought, and view. This is called correct rejoicing and dedication toward bodhi. If bodhisattva mahāsattvas use grasping at characteristics as their skillful means and practice the profound Prajñāpāramitā, grasping at characteristics when rejoicing and dedicating toward bodhi regarding the merits and wholesome roots of Buddhas and disciples who have passed into extinction, this constitutes unwholesome rejoicing and dedication, and through this they fall into perverted perception, thought, and view. If bodhisattva mahāsattvas use non-grasping at characteristics as their skillful means and practice the profound Prajñāpāramitā, rejoicing and dedicating toward supreme perfect enlightenment without grasping at characteristics regarding the merits and wholesome roots of Buddhas and disciples who have passed into extinction, this is called wholesome rejoicing and dedication, and through this they do not fall into perverted perception, thought, and view."
爾時，慈氏菩薩摩訶薩問具壽善現言：「大德！云何菩薩摩訶薩於諸如來、應、正等覺及弟子眾功德善根、隨喜俱行福業事等皆不取相，而能隨喜迴向無上正等菩提？」
At that time, Maitreya Bodhisattva-mahāsattva asked the Venerable Subhūti, saying: "Great Virtuous One! How can bodhisattva-mahāsattvas not grasp at characteristics regarding the merits and wholesome roots of all Tathāgatas, Arhats, and Perfectly Enlightened Ones, as well as their assembly of disciples, and the meritorious deeds associated with rejoicing, yet still be able to rejoice and transfer merit toward supreme perfect enlightenment?"
善現答言：「應知菩薩摩訶薩所學般若波羅蜜多，有如是等方便善巧，雖不取相而所作成，非離般若波羅蜜多，有能正起隨喜迴向。是故菩薩摩訶薩眾欲成所作，應學般若波羅蜜多。」
Subhūti answered, saying: "You should know that the Prajñāpāramitā learned by bodhisattva-mahāsattvas possesses such skillful means that, although they do not grasp at characteristics, their actions are accomplished. Apart from Prajñāpāramitā, there is no ability to correctly generate rejoicing and transference of merit. Therefore, if the assembly of bodhisattva-mahāsattvas wishes to accomplish their works, they should study Prajñāpāramitā."
慈氏菩薩摩訶薩言：「大德善現！莫作是說。所以者何？以甚深般若波羅蜜多中，諸佛世尊并弟子眾及所成就功德善根，皆無所有都不可得，所作隨喜諸福業事、發心迴向無上菩提，亦無所有都不可得。
Maitreya Bodhisattva-mahāsattva said: "Great Virtuous One Subhūti! Do not speak thus. Why is this so? In the profound Prajñāpāramitā, all Buddha World-Honored Ones together with their assembly of disciples and the merits and wholesome roots they have achieved are all nonexistent and completely unobtainable. The meritorious deeds of rejoicing that are performed and the generation of mind to transfer merit toward supreme enlightenment are also all nonexistent and completely unobtainable."
「此中菩薩摩訶薩行深般若波羅蜜多時，應作是觀：過去諸佛及弟子眾功德善根性皆已滅，所作隨喜諸福業事、發心迴向無上菩提性皆寂滅。我若於彼諸佛世尊及弟子眾功德善根取相分別，及於所作隨喜俱行諸福業事、發心迴向無上菩提取相分別，以是取相分別方便，發生隨喜迴向無上正等菩提，諸佛世尊皆所不許。所以者何？於已滅度諸佛世尊及弟子等取相分別，隨喜迴向無上菩提，是則名為大有所得。過去已滅，無所有故，未來、現在佛弟子等未至、不住，亦不可得。若不可得非取相境，若取其相發生隨喜迴向菩提便墮顛倒。若有失念而取相者，當知非善隨喜迴向，要不取相無所分別，乃名為善隨喜迴向。
"Herein, when bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they should make this observation: 'The nature of the merits and wholesome roots of past Buddhas and their assembly of disciples has already been extinguished, and the nature of the meritorious deeds of rejoicing performed and the generation of mind to transfer merit toward supreme enlightenment has also been completely extinguished. If I were to grasp at characteristics and make discriminations regarding the merits and wholesome roots of those Buddha World-Honored Ones and their assembly of disciples, and regarding the meritorious deeds associated with rejoicing that were performed and the generation of mind to transfer merit toward supreme enlightenment—if I were to use such grasping at characteristics and discrimination as skillful means to generate rejoicing and transference toward supreme perfect enlightenment, all Buddha World-Honored Ones would not permit this. Why is this so? To grasp at characteristics and make discriminations regarding Buddha World-Honored Ones and disciples who have already passed into extinction, and to rejoice and transfer merit toward supreme enlightenment—this is called great grasping. The past has already been extinguished and is nonexistent, while future and present Buddha-disciples have not yet arrived and do not abide, and are also unobtainable. If something is unobtainable, it is not an object for grasping at characteristics. If one grasps at its characteristics and generates rejoicing and transference toward enlightenment, one falls into perversion. If one loses mindfulness and grasps at characteristics, know that this is not wholesome rejoicing and transference. Only by not grasping at characteristics and making no discriminations can it be called wholesome rejoicing and transference.'
「是故菩薩摩訶薩眾應學般若波羅蜜多方便善巧，由此方便善巧勢力，能正發生隨喜迴向。若菩薩摩訶薩欲學如是方便善巧，應於般若波羅蜜多數數聽聞、受持、讀誦，令善通利、如理思惟，勤請問師甚深義趣。所以者何？若不依止甚深般若波羅蜜多，終不能得方便善巧。若無如是方便善巧，能正發生隨喜迴向，無有是處。何以故？於過去佛及弟子眾諸功德等取相分別隨喜迴向，諸佛世尊皆不隨喜。
"Therefore, the assembly of bodhisattva-mahāsattvas should study the skillful means of Prajñāpāramitā. Through the power of such skillful means, they can correctly generate rejoicing and transference. If bodhisattva-mahāsattvas wish to study such skillful means, they should repeatedly listen to, uphold, recite, and study Prajñāpāramitā until they become well-versed in it, contemplate it according to reason, and diligently ask teachers about its profound meaning. Why is this so? Without relying on the profound Prajñāpāramitā, one can never attain skillful means. Without such skillful means, the ability to correctly generate rejoicing and transference is impossible. Why is this so? All Buddha World-Honored Ones do not rejoice in rejoicing and transference that grasps at characteristics and makes discriminations regarding the merits of past Buddhas and their assembly of disciples.
「是故菩薩摩訶薩眾欲於諸佛及諸弟子功德善根，正發隨喜迴向無上正等菩提，不應於中起有所得取相分別隨喜迴向。若於其中起有所得取相分別隨喜迴向，佛不說彼有大義利。所以者何？如是隨喜迴向之心妄想分別，名雜毒故。如有飲食，雖具上妙色香美味而雜毒藥，愚夫淺識貪取噉之，初雖適意歡喜快樂，而後食消備受眾苦，或便致死若近失命。
"Therefore, if the assembly of bodhisattva-mahāsattvas wishes to correctly generate rejoicing and transference toward supreme perfect enlightenment regarding the merits and wholesome roots of Buddhas and disciples, they should not generate rejoicing and transference that involves grasping, characteristic-discrimination, and conceptual elaboration. If they generate such rejoicing and transference involving grasping and characteristic-discrimination, the Buddha does not say this has great benefit. Why is this so? Such a mind of rejoicing and transference involves false discrimination and conceptual elaboration, and is called 'mixed with poison.' It is like food that, although possessing excellent color, fragrance, and taste, is mixed with poison. Foolish people with shallow understanding greedily consume it. Initially it may be pleasant, bringing joy and happiness, but after the food is digested, they suffer all kinds of pain, and may even die or come close to losing their life."
「如是一類補特伽羅，不善受持，不善觀察甚深般若波羅蜜多文句義理，不善讀誦，不善通達甚深義趣，而告大乘種性者曰：『來！善男子！汝於過去未來現在諸佛世尊戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，及餘無量無邊功德；若佛弟子於諸佛所種諸善根；若佛世尊授諸菩薩無上正等大菩提記，彼諸菩薩所種善根；若佛世尊授諸獨覺及聲聞記，彼有情類所種善根；若諸天人、阿素洛等於諸佛所乃至正法未滅盡來所種善根；若善男子、善女人等所種善根，及有於他所成功德發生隨喜迴向善根。如是一切合集稱量，現前隨喜，與諸有情平等共有迴向無上正等菩提。』如是所說隨喜迴向，以有所得取相分別而為方便。譬如世間雜毒飲食初益後損故，此非善隨喜迴向。所以者何？以有所得取相分別，發起隨喜迴向之心，皆雜毒故。菩薩種性補特伽羅，不應隨彼所說而學。
"Such a class of persons who do not properly uphold, do not properly observe the textual meaning and principles of the profound Prajñāpāramitā, do not properly recite, and do not properly comprehend its profound significance, tell those of Mahāyāna lineage: 'Come! Good man! Regarding the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddha World-Honored Ones of the past, future, and present, as well as their other immeasurable and boundless merits; the wholesome roots that Buddha-disciples have planted in the presence of Buddhas; when the Buddha World-Honored One gives bodhisattvas the prediction of supreme perfect great enlightenment, the wholesome roots that those bodhisattvas have planted; when the Buddha World-Honored One gives predictions to pratyekabuddhas and śrāvakas, the wholesome roots that those sentient beings have planted; the wholesome roots that gods, humans, asuras, and others have planted in the presence of Buddhas until the true Dharma has not yet been completely extinguished; the wholesome roots planted by good men and good women, as well as the wholesome roots of rejoicing and transference that arise from the merits accomplished by others. Gathering all these together and measuring them, rejoice in them directly, and sharing them equally with all sentient beings, transfer them toward supreme perfect enlightenment.' Such rejoicing and transference as described uses grasping, characteristic-discrimination, and conceptual elaboration as skillful means. Like worldly food mixed with poison that initially benefits but later harms, this is not wholesome rejoicing and transference. Why is this so? Because generating the mind of rejoicing and transference through grasping, characteristic-discrimination, and conceptual elaboration is all mixed with poison. Persons of bodhisattva lineage should not follow and learn what they teach.
「是故，大德！應說云何住菩薩乘善男子等，應於三世十方諸佛及弟子等功德善根隨喜迴向，可說名為無毒妙善隨喜迴向？」
"Therefore, Great Virtuous One! Please explain how good men and others who abide in the bodhisattva vehicle should practice rejoicing and transference regarding the merits and wholesome roots of Buddhas and disciples of the three times and ten directions, which can be called non-toxic, wonderfully wholesome rejoicing and transference?"
具壽善現答慈氏言：「住菩薩乘善男子等行深般若波羅蜜多，欲不謗佛而發隨喜迴向心者，應作是念：『如諸如來、應、正等覺無障佛眼，通達遍知功德善根有如是性、有如是相、有如是法而可隨喜，我今亦應如是隨喜；如諸如來、應、正等覺無障佛眼，通達遍知應以如是諸福業事，迴向無上正等菩提，我今亦應如是迴向。』住菩薩乘諸善男子、善女人等，於諸如來、應、正等覺及弟子等功德善根，應作如是隨喜迴向。若作如是隨喜迴向則不謗佛，諸佛世尊同所隨喜。是菩薩摩訶薩如是隨喜迴向之心，不雜眾毒離諸過咎，名正名善隨喜迴向，稱真法界，意樂勝解俱善圓滿。
The Venerable Subhūti answered Maitreya, saying: "Good men and others who abide in the bodhisattva vehicle and practice the profound Prajñāpāramitā, wishing to generate the mind of rejoicing and transference without slandering the Buddha, should think thus: 'Just as the Tathāgatas, Arhats, and Perfectly Enlightened Ones with their unobstructed Buddha-eye completely understand and know that merits and wholesome roots have such nature, such characteristics, and such dharmas that can be rejoiced in, I too should rejoice in this way. Just as the Tathāgatas, Arhats, and Perfectly Enlightened Ones with their unobstructed Buddha-eye completely understand and know that such meritorious deeds should be transferred toward supreme perfect enlightenment, I too should transfer in this way.' Good men and good women who abide in the bodhisattva vehicle should practice such rejoicing and transference regarding the merits and wholesome roots of Tathāgatas, Arhats, Perfectly Enlightened Ones, and their disciples. If they practice rejoicing and transference in this way, they will not slander the Buddha, and all Buddha World-Honored Ones will equally rejoice in it. Such a bodhisattva-mahāsattva's mind of rejoicing and transference is not mixed with various poisons and is free from all faults. It is called correct and wholesome rejoicing and transference, accords with the true dharma-realm, and is perfectly complete in both aspiration and understanding."
「復次，大士！住菩薩乘諸善男子、善女人等行深般若波羅蜜多，於諸如來、應、正等覺及弟子等功德善根，應作如是隨喜迴向：『如佛戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊及諸餘法，不墮三界非三世攝，隨喜迴向亦應如是。所以者何？如彼諸法自性空故，不墮三界非三世攝，隨喜迴向亦復如是。謂諸如來自性空故，不墮三界非三世攝；諸佛功德自性空故，不墮三界非三世攝；聲聞、獨覺及人、天等自性空故，不墮三界非三世攝；彼諸善根自性空故，不墮三界非三世攝；於彼隨喜自性空故，不墮三界非三世攝；所迴向法自性空故，不墮三界非三世攝；能迴向者自性空故，不墮三界非三世攝。』若菩薩摩訶薩行深般若波羅蜜多時，如實了知諸法性相，不墮三界非三世攝。若不墮三界非三世攝，即不可以彼有相為方便、有所得為方便，發生隨喜迴向無上正等菩提。所以者何？以一切法自性不生，若法不生則無所有，不可以彼無所有法隨喜迴向，無所有故，是菩薩摩訶薩如是隨喜迴向無上正等菩提，不雜眾毒無所失壞名大迴向，無墮無攝，稱真法界，究竟圓滿。
"Furthermore, Great Being! Good men and good women who abide in the bodhisattva vehicle and practice the profound Prajñāpāramitā should practice such rejoicing and transference regarding the merits and wholesome roots of Tathāgatas, Arhats, Perfectly Enlightened Ones, and their disciples: 'Just as the Buddha's aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation, as well as all other dharmas, do not fall into the three realms and are not encompassed by the three times, so too should rejoicing and transference be like this. Why is this so? Just as those dharmas, being empty in their intrinsic nature, do not fall into the three realms and are not encompassed by the three times, rejoicing and transference are also like this. That is to say: the Tathāgatas, being empty in their intrinsic nature, do not fall into the three realms and are not encompassed by the three times; the Buddha's merits, being empty in their intrinsic nature, do not fall into the three realms and are not encompassed by the three times; śrāvakas, pratyekabuddhas, humans, gods, and others, being empty in their intrinsic nature, do not fall into the three realms and are not encompassed by the three times; those wholesome roots, being empty in their intrinsic nature, do not fall into the three realms and are not encompassed by the three times; the rejoicing in them, being empty in its intrinsic nature, does not fall into the three realms and is not encompassed by the three times; the dharmas to be transferred, being empty in their intrinsic nature, do not fall into the three realms and are not encompassed by the three times; the one who transfers, being empty in intrinsic nature, does not fall into the three realms and is not encompassed by the three times.' When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they truly understand the nature and characteristics of all dharmas as not falling into the three realms and not being encompassed by the three times. If they do not fall into the three realms and are not encompassed by the three times, then one cannot use characteristics as skillful means or grasping as skillful means to generate rejoicing and transference toward supreme perfect enlightenment. Why is this so? Because all dharmas are unborn in their intrinsic nature, and if dharmas are unborn, they are nonexistent. One cannot practice rejoicing and transference with those nonexistent dharmas, because they are nonexistent. Such bodhisattva-mahāsattvas' rejoicing and transference toward supreme perfect enlightenment is not mixed with various poisons, has nothing lost or destroyed, and is called the Great Transference—without falling, without encompassing, according with the true dharma-realm, ultimately perfect.
「住菩薩乘諸善男子、善女人等，若以有相而為方便，或有所得而為方便，於諸如來及弟子等功德善根，發生隨喜迴向之心，當知是邪隨喜迴向。此邪隨喜迴向之心，諸佛世尊所不稱讚。若菩薩摩訶薩行深般若波羅蜜多時，作如是念：『如十方界一切如來、應、正等覺如實通達功德善根有如是法，可依此法發生無倒隨喜迴向。我今亦應依如是法發生隨喜，迴向無上正等菩提，是為正發隨喜迴向。』由斯定證無上菩提，轉妙法輪饒益一切。」
"Good men and good women who abide in the bodhisattva vehicle, if they use characteristics as skillful means or grasping as skillful means to generate the mind of rejoicing and transference regarding the merits and wholesome roots of Tathāgatas and their disciples, know that this is wrong rejoicing and transference. Such a wrong mind of rejoicing and transference is not praised by the Buddha World-Honored Ones. When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they think thus: 'Just as all Tathāgatas, Arhats, and Perfectly Enlightened Ones throughout the ten directions truly understand that merits and wholesome roots possess such dharmas, and one can rely on these dharmas to generate correct rejoicing and transference, I too should rely on such dharmas to generate rejoicing and transfer toward supreme perfect enlightenment—this is correctly generating rejoicing and transference.' Through this they will definitely attain supreme enlightenment and turn the wonderful Dharma wheel to benefit all."
爾時，世尊讚善現曰：「善哉！善哉！汝今乃能為諸菩薩摩訶薩等作大佛事。所以者何？汝為菩薩摩訶薩等宣說無倒隨喜迴向，如諸如來、應、正等覺通達遍知諸善根等有如是性、有如是相、有如是法，發生無倒隨喜迴向。如是隨喜迴向之心，稱真法界，究竟圓滿，汝今乃能如實宣說。
At that time, the World-Honored One praised Subhūti, saying: "Excellent! Excellent! You are now able to perform great Buddha-work for bodhisattva-mahāsattvas and others. Why is this so? You have proclaimed for bodhisattva-mahāsattvas and others the correct rejoicing and transference, just as all Tathāgatas, Arhats, and Perfectly Enlightened Ones completely understand and know that wholesome roots and others possess such nature, such characteristics, and such dharmas, and generate correct rejoicing and transference. Such a mind of rejoicing and transference accords with the true dharma-realm and is ultimately perfect—you are now able to proclaim this truthfully."
「善現當知！若善男子、善女人等，方便教化殑伽沙數三千大千世界有情，皆令安住十善業道所獲功德，是菩薩摩訶薩所起無倒隨喜迴向，於彼功德為最為勝、為尊為高、為妙為微妙、為上為無上、無等無等等。
"Know this, Subhūti! If good men and good women skillfully teach and transform sentient beings equal in number to the grains of sand in the Ganges throughout trichiliocosms, causing them all to abide in the ten wholesome karmic paths, the merits obtained thereby—the correct rejoicing and transference generated by bodhisattva-mahāsattvas surpasses those merits, being the most excellent, the most supreme, the most honored, the most elevated, the most wonderful, the most sublime, the most superior, the most unsurpassed, incomparable and without equal.
「復次，善現！且置令住十善業道。若善男子、善女人等，方便教化殑伽沙數三千大千世界有情，皆令安住四靜慮、四無量、四無色定、五神通所獲功德，是菩薩摩訶薩所起無倒隨喜迴向，於彼功德為最為勝、為尊為高、為妙為微妙、為上為無上、無等無等等。
"Furthermore, Subhūti! Setting aside causing them to abide in the ten wholesome karmic paths—if good men and good women skillfully teach and transform sentient beings equal in number to the grains of sand in the Ganges throughout trichiliocosms, causing them all to abide in the four dhyānas, four immeasurables, four formless concentrations, and five supernatural powers, the merits obtained thereby—the correct rejoicing and transference generated by bodhisattva-mahāsattvas surpasses those merits, being the most excellent, the most supreme, the most honored, the most elevated, the most wonderful, the most sublime, the most superior, the most unsurpassed, incomparable and without equal.
「復次，善現！且置令住四靜慮等。若善男子、善女人等，方便教化殑伽沙數三千大千世界有情，皆令安住預流果、或一來果、或不還果、或阿羅漢果、或獨覺菩提所獲功德，是菩薩摩訶薩所起無倒隨喜迴向，於彼功德，為最為勝、為尊為高、為妙為微妙、為上為無上、無等無等等。
"Furthermore, Subhūti! Setting aside causing them to abide in the four dhyānas and so forth—if good men and good women skillfully teach and transform sentient beings equal in number to the grains of sand in the Ganges throughout trichiliocosms, causing them all to abide in the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or the fruit of arhatship, or pratyekabuddha enlightenment, the merits obtained thereby—the correct rejoicing and transference generated by bodhisattva-mahāsattvas surpasses those merits, being the most excellent, the most supreme, the most honored, the most elevated, the most wonderful, the most sublime, the most superior, the most unsurpassed, incomparable and without equal.
「復次，善現！且置令住預流果等。假使如是殑伽沙數三千大千世界有情，皆成預流、一來、不還、阿羅漢果、獨覺菩提所有功德，是菩薩摩訶薩所起無倒隨喜迴向，於彼功德為最為勝、為尊為高、為妙為微妙、為上為無上、無等無等等。
"Furthermore, Subhūti! Setting aside causing them to abide in the fruit of stream-entry and so forth—suppose sentient beings equal in number to the grains of sand in the Ganges throughout trichiliocosms all attain the fruits of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddha enlightenment, and all their merits—the correct rejoicing and transference generated by bodhisattva-mahāsattvas surpasses those merits, being the most excellent, the most supreme, the most honored, the most elevated, the most wonderful, the most sublime, the most superior, the most unsurpassed, incomparable and without equal.
「復次，善現！且置如是預流果等所有功德。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心。設有十方殑伽沙數三千大千世界有情，一一於彼諸菩薩所，皆以上妙衣服、飲食、臥具、醫藥及無量種上妙樂具，經如殑伽沙數大劫，以有所得而為方便，供養恭敬、尊重讚歎，於意云何？是諸有情由此因緣得福多不？」
"Furthermore, Subhūti! Setting aside all such merits of the fruits of stream-entry and so forth—suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment. And suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions, each one toward those bodhisattvas, all offer supreme clothing, food, bedding, medicine, and countless kinds of supreme pleasant objects, for eons equal in number to the grains of sand in the Ganges, using grasping as their skillful means to make offerings with reverence, honor, and praise. What do you think? Do these sentient beings obtain much merit through this cause and condition?"
善現答言：「甚多！世尊！甚多！善逝！如是福聚若有形色，十方各如殑伽沙界不能容受。」
Subhūti answered, saying: "Very much! World-Honored One! Very much! Well-Gone One! If such an accumulation of merit had physical form, the ten directions, each like worlds equal to the grains of sand in the Ganges, could not contain it."
佛告善現：「如是！如是！如汝所說。若菩薩乘諸善男子、善女人等，於諸如來、應、正等覺及弟子等功德善根，發起無倒隨喜迴向，所獲功德甚多於前無量無數算數譬喻所不能及。所以者何？此菩薩乘善男子等所起無倒隨喜迴向，以無所得而為方便，甚深般若波羅蜜多方便善巧所攝受故，稱法界故，最勝無比。彼諸有情所獲福聚，以有所得為方便故，於此所起隨喜迴向，百分不及一，千分不及一，乃至鄔波尼殺曇分亦不及一。」
The Buddha said to Subhūti: "So it is! So it is! As you have said. If good men and good women of the bodhisattva vehicle generate correct rejoicing and transference regarding the merits and wholesome roots of Tathāgatas, Arhats, Perfectly Enlightened Ones, and their disciples, the merits they obtain are immeasurably, countless times greater than those mentioned before, beyond the reach of numbers, calculations, and analogies. Why is this so? The correct rejoicing and transference generated by these good men and others of the bodhisattva vehicle uses non-grasping as skillful means and is embraced by the skillful means of the profound Prajñāpāramitā, accords with the dharma-realm, and is supremely excellent and incomparable. The accumulations of merit obtained by those other sentient beings use grasping as skillful means, so compared to this rejoicing and transference that has arisen, they do not equal one hundredth part, one thousandth part, or even one upanishad part."
爾時，四大天王各與眷屬二萬天子俱，頂禮佛足，合掌恭敬白言：「世尊！是菩薩摩訶薩所起無倒隨喜迴向，以無所得而為方便，甚深般若波羅蜜多方便善巧所攝受故，威力廣大稱真法界，疾能證得一切智智，勝前所說有所得施，無量倍數不可為比。」
At that time, the Four Great Heavenly Kings, each together with a retinue of twenty thousand celestial sons, bowed their heads to the Buddha's feet, joined their palms respectfully, and said: "World-Honored One! The correct rejoicing and transference generated by bodhisattva-mahāsattvas uses non-grasping as skillful means and is embraced by the skillful means of the profound Prajñāpāramitā. Its power is vast and accords with the true dharma-realm, enabling swift attainment of omniscient wisdom, surpassing the aforementioned giving with grasping by immeasurable multiples beyond comparison."
時，天帝釋乃至他化自在天王，各與眷屬十萬天子俱，皆持種種天妙華鬘、塗散等香、衣服、瓔珞、寶幢、幡蓋、眾妙、珍奇，奏天樂音以奉施佛，供養恭敬、尊重讚歎，頂禮佛足，合掌白言：「是菩薩摩訶薩所起無倒隨喜迴向，以無所得而為方便，甚深般若波羅蜜多方便善巧所攝受故，威力廣大稱真法界，疾能證得一切智智，勝前所說有所得施，無量倍數不可為比。」
At that time, Śakra, Lord of the Devas, up to the king of the Paranirmitavaśavartin heaven, each together with retinues of one hundred thousand celestial sons, all holding various heavenly wonderful flower garlands, fragrant powders and incense, clothing, jewelry, jeweled banners, flags, canopies, and numerous wonderful treasures, playing heavenly music as offerings to the Buddha, making offerings with reverence, honor, and praise, bowing their heads to the Buddha's feet, and joining their palms, said: "The correct rejoicing and transference generated by bodhisattva-mahāsattvas uses non-grasping as skillful means and is embraced by the skillful means of the profound Prajñāpāramitā. Its power is vast and accords with the true dharma-realm, enabling swift attainment of omniscient wisdom, surpassing the aforementioned giving with grasping by immeasurable multiples beyond comparison."
時，大梵天廣說乃至色究竟天各與無量百千天眾，前詣佛所，頂禮佛足，合掌恭敬俱發聲言：「希有！世尊！甚奇！善逝！是菩薩摩訶薩所起無倒隨喜迴向，以無所得而為方便，甚深般若波羅蜜多方便善巧所攝受故，威力廣大稱真法界，疾能證得一切智智，勝前所說有所得施，無量倍數不可為比。」
At that time, the Great Brahmā and extensively speaking up to the Akaniṣṭha heaven, each together with immeasurable hundreds of thousands of celestial beings, came before the Buddha, bowed their heads to the Buddha's feet, joined their palms respectfully, and all declared: "Rare indeed! World-Honored One! Most wonderful! Well-Gone One! The correct rejoicing and transference generated by bodhisattva-mahāsattvas uses non-grasping as skillful means and is embraced by the skillful means of the profound Prajñāpāramitā. Its power is vast and accords with the true dharma-realm, enabling swift attainment of omniscient wisdom, surpassing the aforementioned giving with grasping by immeasurable multiples beyond comparison."
爾時，佛告淨居天等諸天眾言：「且置十方殑伽沙數三千大千世界有情皆發無上正等覺心。假使十方無邊世界一切有情皆發無上正等覺心，設有十方無邊世界一切有情，一一於彼諸菩薩所，皆持上妙衣服、飲食、臥具、醫藥及無量種上妙樂具，經如殑伽沙數大劫，以有所得而為方便，供養恭敬、尊重讚歎。若菩薩乘諸善男子、善女人等，於諸如來、應、正等覺及弟子等功德善根，發起無倒隨喜迴向所獲功德，甚多於前無量無數算數譬喻所不能及。所以者何？此菩薩乘善男子等，所起無倒隨喜迴向，以無所得而為方便，甚深般若波羅蜜多方便善巧所攝受故，稱法界故，最勝無比。彼諸有情所獲福聚，以有所得為方便故，於此所起隨喜迴向，百分不及一，千分不及一，乃至鄔波尼殺曇分亦不及一。
At that time, the Buddha said to the Pure Abode gods and other celestial beings: "Setting aside the case where sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment—suppose all sentient beings throughout the boundless worlds of the ten directions generate the mind of supreme perfect enlightenment, and suppose all sentient beings throughout the boundless worlds of the ten directions, each one toward those bodhisattvas, all offer supreme clothing, food, bedding, medicine, and countless kinds of supreme pleasant objects for eons equal in number to the grains of sand in the Ganges, using grasping as their skillful means to make offerings with reverence, honor, and praise. The merits obtained by good men and good women of the bodhisattva vehicle who generate correct rejoicing and transference regarding the merits and wholesome roots of Tathāgatas, Arhats, Perfectly Enlightened Ones, and their disciples are immeasurably, countless times greater than those mentioned before, beyond the reach of numbers, calculations, and analogies. Why is this so? The correct rejoicing and transference generated by these good men and others of the bodhisattva vehicle uses non-grasping as skillful means and is embraced by the skillful means of the profound Prajñāpāramitā, accords with the dharma-realm, and is supremely excellent and incomparable. The accumulations of merit obtained by those sentient beings use grasping as skillful means, so compared to this rejoicing and transference that has arisen, they do not equal one hundredth part, one thousandth part, or even one upanishad part.
「諸天當知！且置是事。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，普於過去未來現在一切如來、應、正等覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊及餘無量無邊佛法，若諸弟子所有善根，若餘有情已集當集現集善根，如是一切合集稱量，以有相有所得為方便，現前隨喜迴向無上正等菩提。若菩薩乘善男子等，發趣無上正等菩提，普於過去未來現在一切如來、應、正等覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊及餘無量無邊佛法，若諸弟子所有善根，若餘有情已集當集現集善根，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提，如是所起隨喜迴向，於前所起隨喜迴向，百倍為勝，千倍為勝，乃至鄔波尼殺曇倍亦復為勝。所以者何？如是所起隨喜迴向，無相、無得而為方便，彼前所起隨喜迴向，有相、有得為方便故。」
"Devas, know this! Setting aside this matter—suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment, and universally regarding all the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Tathāgatas, Arhats, and Perfectly Enlightened Ones of the past, future, and present, as well as the remaining immeasurable and boundless Buddha-dharmas, the wholesome roots of all disciples, and the wholesome roots that other sentient beings have accumulated, will accumulate, and are now accumulating—gathering all these together and measuring them, using characteristics and grasping as skillful means, they directly rejoice and transfer toward supreme perfect enlightenment. But if good men and others of the bodhisattva vehicle who aspire to supreme perfect enlightenment universally regard all the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Tathāgatas, Arhats, and Perfectly Enlightened Ones of the past, future, and present, as well as the remaining immeasurable and boundless Buddha-dharmas, the wholesome roots of all disciples, and the wholesome roots that other sentient beings have accumulated, will accumulate, and are now accumulating—gathering all these together and measuring them, directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing, and furthermore take such meritorious deeds associated with rejoicing and share them equally with all sentient beings, transferring them toward supreme perfect enlightenment—such rejoicing and transference that arises is a hundred times superior, a thousand times superior, and even an upanishad times superior to the previously mentioned rejoicing and transference. Why is this so? Such rejoicing and transference that arises uses non-characteristics and non-grasping as skillful means, while the previously mentioned rejoicing and transference uses characteristics and grasping as skillful means."
爾時，善現便白佛言：「如世尊說，若菩薩乘善男子等發趣無上正等菩提，普於過去未來現在一切如來、應、正等覺及弟子等功德善根，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提，如是所起隨喜迴向，勝前所起隨喜迴向乃至鄔波尼殺曇倍。世尊！齊何說後所起隨喜迴向，勝前所起隨喜迴向，乃至鄔波尼殺曇倍？」
At that time, Subhūti addressed the Buddha, saying: "As the World-Honored One has said, if good men and others of the bodhisattva vehicle who aspire to supreme perfect enlightenment universally regard the merits and wholesome roots of all Tathāgatas, Arhats, Perfectly Enlightened Ones, and their disciples of the past, future, and present, gathering all these together and measuring them, directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing, and furthermore take such meritorious deeds associated with rejoicing and share them equally with all sentient beings, transferring them toward supreme perfect enlightenment—such rejoicing and transference that arises surpasses the previously mentioned rejoicing and transference by even an upanishad multiple. World-Honored One! By what measure is it said that the later-arising rejoicing and transference surpasses the previously arising rejoicing and transference by even an upanishad multiple?"
佛告善現：「是菩薩乘善男子等，於三世法不取、不捨、不矜、不蔑，非有所得、非無所得，無所分別、無異分別，無所觀見、無隨觀見，觀如是法皆是分別之所積集，達一切法無生無滅、無去無來、無集無散、無入無出：『此中無法已當現生，亦無有法已當現滅，我應如法真如、法界，以無所得而為方便，發生隨喜迴向無上正等菩提。』善現當知！齊此所起隨喜迴向，勝前所起有所得想、有所得見隨喜迴向，乃至鄔波尼殺曇倍。
The Buddha told Subhūti: "These good men and others of the bodhisattva vehicle, regarding the dharmas of the three times, neither grasp nor reject, neither take pride in nor despise, neither have grasping nor non-grasping, have no discrimination nor different discrimination, have no observation nor following observation. They observe that such dharmas are all accumulated through discrimination, and realize that all dharmas are without birth or extinction, without going or coming, without gathering or scattering, without entering or exiting: 'Herein no dharmas have arisen, are arising, or will arise, nor are there any dharmas that have been extinguished, are being extinguished, or will be extinguished. I should, in accordance with the dharma-nature, true suchness, and dharma-realm, use non-grasping as skillful means to generate rejoicing and transference toward supreme perfect enlightenment.' Know this, Subhūti! Such rejoicing and transference that arises in this way surpasses the previously mentioned rejoicing and transference with grasping-thoughts and grasping-views by even an upanishad multiple."
「復次，善現！住菩薩乘善男子等，欲於過去未來現在諸佛世尊及弟子等，布施、淨戒、安忍、精進、靜慮、般若波羅蜜多相應善根，發生無倒隨喜迴向，應作是念：『如真解脫，布施亦爾；如真解脫，淨戒亦爾；如真解脫，安忍亦爾；如真解脫，精進亦爾；如真解脫，靜慮亦爾；如真解脫，般若亦爾；如真解脫，戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊亦爾；如真解脫，隨喜亦爾；如真解脫，隨喜俱行諸福業事亦爾；如真解脫，諸佛世尊獨覺亦爾；如真解脫，已般涅槃聲聞亦爾；如真解脫，過去已滅諸法亦爾；如真解脫，未來未生諸法亦爾；如真解脫，現在現轉諸法亦爾；如真解脫，過去諸佛弟子亦爾；如真解脫，未來諸佛弟子亦爾；如真解脫，現在十方無量、無數、無邊世界諸佛世尊弟子亦爾；如真解脫，一切功德善根亦爾；如諸法性無縛無解、無染無淨、無起無盡、無生無滅、無取無捨。我於如是功德善根現前隨喜，持此善根與諸有情平等共有，以無移轉及無失壞、無相、無得而為方便，迴向無上正等菩提。如是隨喜迴向，非能隨喜迴向，無所隨喜所迴向故。如是所起隨喜迴向非轉、非息，無生滅故。』善現當知！是菩薩乘善男子等，所起無倒隨喜迴向，勝前所起有相有得隨喜迴向乃至鄔波尼殺曇倍。若菩薩摩訶薩成就如是隨喜迴向，疾證無上正等菩提。
"Furthermore, Subhūti! Good men and others who abide in the bodhisattva vehicle, wishing to generate correct rejoicing and transference regarding the wholesome roots associated with giving, pure morality, patience, vigor, meditation, and the prajñāpāramitā of all Buddha World-Honored Ones and their disciples of the past, future, and present, should think thus: 'Just as true liberation is, so too is giving; just as true liberation is, so too is pure morality; just as true liberation is, so too is patience; just as true liberation is, so too is vigor; just as true liberation is, so too is meditation; just as true liberation is, so too is prajñā; just as true liberation is, so too are the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation; just as true liberation is, so too is rejoicing; just as true liberation is, so too are the meritorious deeds associated with rejoicing; just as true liberation is, so too are the Buddha World-Honored Ones and pratyekabuddhas; just as true liberation is, so too are the śrāvakas who have already entered parinirvāṇa; just as true liberation is, so too are all past and extinguished dharmas; just as true liberation is, so too are all future and unborn dharmas; just as true liberation is, so too are all present and currently arising dharmas; just as true liberation is, so too are the disciples of past Buddhas; just as true liberation is, so too are the disciples of future Buddhas; just as true liberation is, so too are the disciples of Buddha World-Honored Ones throughout the immeasurable, countless, and boundless worlds of the present ten directions; just as true liberation is, so too are all merits and wholesome roots; just as the nature of all dharmas is without bondage or liberation, without defilement or purity, without arising or cessation, without birth or extinction, without grasping or abandoning. I rejoice directly in such merits and wholesome roots, holding these wholesome roots equally shared with all sentient beings, using non-transference, non-destruction, non-characteristics, and non-grasping as skillful means, transferring them toward supreme perfect enlightenment. Such rejoicing and transference is not capable of rejoicing and transference, because there is nothing to rejoice in or transfer. Such arising of rejoicing and transference neither moves nor ceases, because it is without birth or extinction.' Know this, Subhūti! The correct rejoicing and transference generated by these good men and others of the bodhisattva vehicle surpasses the previously mentioned rejoicing and transference with characteristics and grasping by even an upaniṣad multiple. If bodhisattva-mahāsattvas accomplish such rejoicing and transference, they will swiftly attain supreme perfect enlightenment.
「復次，善現！假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，方便善巧修菩薩行。復有十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提。此諸菩薩，一一於彼諸菩薩眾，皆持上妙衣服、飲食、臥具、醫藥及無量種上妙樂具，經如殑伽沙等大劫，以有所得而為方便，供養恭敬、尊重讚歎。
"Furthermore, Subhūti! Suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment, aspire to supreme perfect enlightenment, and skillfully cultivate bodhisattva practices. And suppose there are sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions who all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment. Each of these bodhisattvas, toward those assemblies of bodhisattvas, all offer supreme clothing, food, bedding, medicine, and countless kinds of supreme pleasant objects for eons equal in number to the grains of sand in the Ganges, using grasping as their skillful means to make offerings with reverence, honor, and praise."
「若菩薩摩訶薩甚深般若波羅蜜多方便善巧所攝受故，普於過去未來現在諸佛世尊所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸聲聞所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若餘有情施、戒、修性三福業事，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。善現當知！如是菩薩隨喜迴向諸福業事，勝前所說諸菩薩眾以有所得而為方便布施俱行諸福業事百倍、千倍乃至鄔波尼殺曇倍。所以者何？彼諸菩薩布施俱行諸福業事，以有所得而為方便，如是菩薩隨喜迴向，以無所得為方便故。
"If bodhisattva-mahāsattvas are embraced by the skillful means of the profound Prajñāpāramitā, they universally contemplate the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddha World-Honored Ones of the past, future, and present; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all pratyekabuddhas; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all śrāvakas; and the three meritorious deeds of giving, morality, and cultivation performed by other sentient beings. Gathering all these together and measuring them, they directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment. Know this, Subhūti! Such bodhisattvas' meritorious deeds of rejoicing and transference surpass the aforementioned meritorious deeds associated with giving performed by those assemblies of bodhisattvas using grasping as their skillful means by a hundred times, a thousand times, and even by an upaniṣad multiple. Why is this so? Those bodhisattvas' meritorious deeds associated with giving use grasping as their skillful means, while such bodhisattvas' rejoicing and transference uses non-grasping as skillful means.
「復次，善現！且置十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，諸菩薩眾以有所得而為方便布施俱行諸福業事。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，是諸菩薩各住殑伽沙數大劫，修身妙行，修語妙行，修意妙行，以有所得而為方便受持淨戒。
"Furthermore, Subhūti! Setting aside the meritorious deeds associated with giving performed by those assemblies of bodhisattvas using grasping as their skillful means, where sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment—suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment, and these bodhisattvas each abide for eons equal in number to the grains of sand in the Ganges, cultivating excellent bodily conduct, excellent verbal conduct, and excellent mental conduct, using grasping as their skillful means to uphold pure morality."
「若菩薩摩訶薩甚深般若波羅蜜多方便善巧所攝受故，普於過去未來現在諸佛世尊所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸聲聞所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若餘有情施、戒、修性三福業事，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。善現當知！如是菩薩隨喜迴向諸福業事，勝前所說諸菩薩眾以有所得而為方便淨戒俱行諸福業事百倍、千倍乃至鄔波尼殺曇倍。所以者何？彼諸菩薩淨戒俱行諸福業事，以有所得而為方便，如是菩薩隨喜迴向，以無所得為方便故。
"If bodhisattva-mahāsattvas are embraced by the skillful means of the profound Prajñāpāramitā, they universally contemplate the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddha World-Honored Ones of the past, future, and present; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all pratyekabuddhas; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all śrāvakas; and the three meritorious deeds of giving, morality, and cultivation performed by other sentient beings. Gathering all these together and measuring them, they directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment. Know this, Subhūti! Such bodhisattvas' meritorious deeds of rejoicing and transference surpass the aforementioned meritorious deeds associated with pure morality performed by those assemblies of bodhisattvas using grasping as their skillful means by a hundred times, a thousand times, and even by an upaniṣad multiple. Why is this so? Those bodhisattvas' meritorious deeds associated with pure morality use grasping as their skillful means, while such bodhisattvas' rejoicing and transference uses non-grasping as skillful means.
「復次，善現！且置十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，諸菩薩眾以有所得而為方便淨戒俱行諸福業事。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，是諸菩薩各住殑伽沙數大劫，恒為十方殑伽沙數三千大千世界有情呵毀、凌辱、刀杖加害，以有所得而為方便受行安忍。
"Furthermore, Subhūti! Setting aside the meritorious deeds associated with pure morality performed by those assemblies of bodhisattvas using grasping as their skillful means, where sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment—suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment, and these bodhisattvas each abide for eons equal in number to the grains of sand in the Ganges, constantly being scolded, reviled, insulted, and harmed with weapons and sticks by sentient beings throughout the trichiliocosms of the ten directions equal in number to the grains of sand in the Ganges, using grasping as their skillful means to practice patience."
「若菩薩摩訶薩甚深般若波羅蜜多方便善巧所攝受故，普於過去未來現在諸佛世尊所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸聲聞所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若餘有情施、戒、修性三福業事，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。善現當知！如是菩薩隨喜迴向諸福業事，勝前所說諸菩薩眾以有所得而為方便安忍俱行諸福業事百倍、千倍乃至鄔波尼殺曇倍。所以者何？彼諸菩薩安忍俱行諸福業事，以有所得而為方便，如是菩薩隨喜迴向，以無所得為方便故。
"If bodhisattva-mahāsattvas are embraced by the skillful means of the profound Prajñāpāramitā, they universally contemplate the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddha World-Honored Ones of the past, future, and present; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all pratyekabuddhas; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all śrāvakas; and the three meritorious deeds of giving, morality, and cultivation performed by other sentient beings. Gathering all these together and measuring them, they directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment. Know this, Subhūti! Such bodhisattvas' meritorious deeds of rejoicing and transference surpass the aforementioned meritorious deeds associated with patience performed by those assemblies of bodhisattvas using grasping as their skillful means by a hundred times, a thousand times, and even by an upaniṣad multiple. Why is this so? Those bodhisattvas' meritorious deeds associated with patience use grasping as their skillful means, while such bodhisattvas' rejoicing and transference uses non-grasping as skillful means.
「復次，善現！且置十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，諸菩薩眾以有所得而為方便安忍俱行諸福業事。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，是諸菩薩各住殑伽沙數大劫，不坐不臥恒不睡眠，以有所得而為方便受行精進。
"Furthermore, Subhūti! Setting aside the meritorious deeds associated with patience performed by those assemblies of bodhisattvas using grasping as their skillful means, where sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment—suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment, and these bodhisattvas each abide for eons equal in number to the grains of sand in the Ganges, never sitting, never lying down, never sleeping, using grasping as their skillful means to practice vigor.
「若菩薩摩訶薩甚深般若波羅蜜多方便善巧所攝受故，普於過去未來現在諸佛世尊所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸聲聞所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若餘有情施、戒、修性三福業事，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有，迴向無上正等菩提。善現當知！如是菩薩隨喜迴向諸福業事，勝前所說諸菩薩眾以有所得而為方便精進俱行諸福業事百倍、千倍乃至鄔波尼殺曇倍。所以者何？彼諸菩薩精進俱行諸福業事，以有所得而為方便，如是菩薩隨喜迴向，以無所得為方便故。
"If bodhisattva-mahāsattvas are embraced by the skillful means of the profound Prajñāpāramitā, they universally contemplate the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddha World-Honored Ones of the past, future, and present; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all pratyekabuddhas; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all śrāvakas; and the three meritorious deeds of giving, morality, and cultivation performed by other sentient beings. Gathering all these together and measuring them, they directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment. Know this, Subhūti! Such bodhisattvas' meritorious deeds of rejoicing and transference surpass the aforementioned meritorious deeds associated with vigor performed by those assemblies of bodhisattvas using grasping as their skillful means by a hundred times, a thousand times, and even by an upaniṣad multiple. Why is this so? Those bodhisattvas' meritorious deeds associated with vigor use grasping as their skillful means, while such bodhisattvas' rejoicing and transference uses non-grasping as skillful means.
「復次，善現！且置十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，諸菩薩眾以有所得而為方便精進俱行諸福業事。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，是諸菩薩各住殑伽沙數大劫，離諸散動心住一緣，以有所得而為方便受行靜慮。
"Furthermore, Subhūti! Setting aside the meritorious deeds associated with vigor performed by those assemblies of bodhisattvas using grasping as their skillful means, where sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment—suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment, and these bodhisattvas each abide for eons equal in number to the grains of sand in the Ganges, free from all distraction with minds dwelling in single-pointed concentration, using grasping as their skillful means to practice meditation."
「若菩薩摩訶薩甚深般若波羅蜜多方便善巧所攝受故，普於過去未來現在諸佛世尊所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸聲聞所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若餘有情施、戒、修性三福業事，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。善現當知！如是菩薩隨喜迴向諸福業事，勝前所說諸菩薩眾以有所得而為方便靜慮俱行諸福業事百倍、千倍乃至鄔波尼殺曇倍。所以者何？彼諸菩薩靜慮俱行諸福業事，以有所得而為方便，如是菩薩隨喜迴向，以無所得為方便故。
"If bodhisattva-mahāsattvas are embraced by the skillful means of the profound Prajñāpāramitā, they universally contemplate the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddha World-Honored Ones of the past, future, and present; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all pratyekabuddhas; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all śrāvakas; and the three meritorious deeds of giving, morality, and cultivation performed by other sentient beings. Gathering all these together and measuring them, they directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment. Know this, Subhūti! Such bodhisattvas' meritorious deeds of rejoicing and transference surpass the aforementioned meritorious deeds associated with meditation performed by those assemblies of bodhisattvas using grasping as their skillful means by a hundred times, a thousand times, and even by an upaniṣad multiple. Why is this so? Those bodhisattvas' meritorious deeds associated with meditation use grasping as their skillful means, while such bodhisattvas' rejoicing and transference uses non-grasping as skillful means.
「復次，善現！且置十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，諸菩薩眾以有所得而為方便靜慮俱行諸福業事。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，是諸菩薩各住殑伽沙數大劫，思惟觀察諸法性相，以有所得而為方便，受行般若及餘善根。
"Furthermore, Subhūti! Setting aside the meritorious deeds associated with meditation performed by those assemblies of bodhisattvas using grasping as their skillful means, where sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment—suppose sentient beings equal in number to the grains of sand in the Ganges throughout the trichiliocosms of the ten directions all generate the mind of supreme perfect enlightenment and aspire to supreme perfect enlightenment, and these bodhisattvas each abide for eons equal in number to the grains of sand in the Ganges, contemplating and observing the nature and characteristics of all dharmas, using grasping as their skillful means to practice prajñā and other wholesome roots.
「若菩薩摩訶薩甚深般若波羅蜜多方便善巧所攝受故，普於過去未來現在諸佛世尊所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸聲聞所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若餘有情施、戒、修性三福業事，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。善現當知！如是菩薩隨喜迴向諸福業事，勝前所說諸菩薩眾以有所得而為方便般若及餘善根俱行諸福業事百倍、千倍乃至鄔波尼殺曇倍。所以者何？彼諸菩薩般若及餘善根俱行諸福業事，以有所得而為方便，如是菩薩隨喜迴向，以無所得為方便故。」
"If bodhisattva-mahāsattvas are embraced by the skillful means of the profound Prajñāpāramitā, they universally contemplate the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all Buddha World-Honored Ones of the past, future, and present; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all pratyekabuddhas; the aggregates of morality, concentration, wisdom, liberation, and knowledge and vision of liberation of all śrāvakas; and the three meritorious deeds of giving, morality, and cultivation performed by other sentient beings. Gathering all these together and measuring them, they directly generate the most honored, most excellent, most superior, most wonderful, inconceivable, immeasurable, supreme, and unequaled meritorious deeds associated with rejoicing. Furthermore, taking such meritorious deeds associated with rejoicing and sharing them equally with all sentient beings, they transfer them toward supreme perfect enlightenment. Know this, Subhūti! Such bodhisattvas' meritorious deeds of rejoicing and transference surpass the aforementioned meritorious deeds associated with prajñā and other wholesome roots performed by those assemblies of bodhisattvas using grasping as their skillful means by a hundred times, a thousand times, and even by an upaniṣad multiple. Why is this so? Those bodhisattvas' meritorious deeds associated with prajñā and other wholesome roots use grasping as their skillful means, while such bodhisattvas' rejoicing and transference uses non-grasping as skillful means."