勸發菩提心集 1
English (machine translation) 1
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Compiled by the scripture-translating śramaṇa Huizhao
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1. Section Explaining the Characteristic Marks of the Bodhisattva Gotra; 2. Section Explaining the Causes and Conditions of Arousing the Mind; 3. Section Revealing the Debate on Superiority and Inferiority; 4. Section on Analogies and Praises; 5. Section Encouraging the Arousal [of Bodhicitta] Through [Contrasting] Superior and Inferior, Heavy and Vast; 6. Section Establishing Vows and Making Aspirations; 7. Section Again Explaining the Arousal of the Mind and Compassion; 8. Section Miscellaneous Explanations of Practice and Retrogression versus Non-retrogression; 9. Section on Repentance and Receiving Precepts in Reliance on the Sūtra on the Contemplation of Bodhisattva Samantabhadra.
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First: Section Explaining the Characteristic Marks of the Bodhisattva Gotra (drawn from Yogācārabhūmi, fascicle thirty-five)
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A bodhisattva has the characteristic marks of the gotra of the six pāramitās, and by these marks, others are made to know that they are truly a bodhisattva. To begin with, as for the marks of the gotra of giving: bodhisattvas by their very nature delight in giving; regarding what is presently fit to give, they give continuously and impartially, delighting in giving without regret. Although having little, they are able to share equally; [their gifts are] vast and not petty. If they have nothing to give, they harbor deep shame and embarrassment. Toward others, they constantly like to praise and encourage giving, and are pleased and gladdened to see it. Toward those who should be offered to, they respectfully present gifts. In this and other worlds, [their giving is] a blameless and beneficial matter. Asked or unasked, they explain the Dharma in accord with principle. If there are those who fear kings, bandits, water, or fire, they bestow fearlessness upon them. Amid extreme terror, they pull them out and rescue them according to their ability. Entrusted by others with safekeeping, they have never failed or defaulted. If owing debts to others, they never repudiate them. Regarding shared wealth, they have no mind of deception. When obtaining great riches and treasures, they are still not greedy for them, much less for petty gain. Such things as these are called the characteristic marks of the gotra of giving.
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As for the characteristic marks of the gotra of śīla: bodhisattvas by their very nature accomplish [only] mild grades of unwholesome bodily, verbal, and mental karma, and are not extremely violent or evil. Toward sentient beings, they do not cause extreme harm or affliction. Although doing evil deeds, they are able to repent swiftly. They constantly practice shame and remorse, and do not generate pleasure [in evil]. They do not harm or afflict sentient beings with weapons or the like; their nature is constantly loving and kind. Toward those worthy of respect, they bow down before them in person. They cultivate the karma of harmony and respect; they are alert and nimble, not foolish. They are skilled in accommodating the minds of others, always smiling first. With relaxed expressions and level gazes, they stay far from scowling. They speak first to inquire after others, and they recognize and repay kindness. When others come seeking straightforwardly, they do not turn them away with flattery. They seek wealth in accordance with Dharma, not through non-Dharma. They do not act precipitously or violently, but delight in cultivating merit. They even encourage others, not to mention doing so themselves. Hearing of others pressed by diverse sufferings, it affects them more than their own bodies. They fear even slight transgressions deeply, much less many transgressions. In everything in accord with Dharma they share common pursuits with others, but they do not follow along with non-Dharma; evil thoughts are not sustained, but abandoned as soon as they arise. They are virtuous, gentle, reverent, and speak the truth without deception; even toward their own servants they do not use harsh words, much less toward others. Such classes of things are called the characteristic marks of the gotra of śīla.
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As for the characteristic marks of the gotra of kṣānti: bodhisattvas by nature harbor no malice or intention to harm toward others when subjected to disadvantage, nor do they retaliate. If others admonish or apologize, they quickly accept it, never holding a grudge or nursing evil for long. Such classes of things are called the characteristic marks of kṣānti.
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As for the characteristic marks of vīrya: bodhisattvas by nature are self-motivated and diligent, rising early and retiring late, taking no pleasure in sleep; what they undertake is bold and decisive, and they delight in doing it without forgetfulness. The tasks they undertake are steadfast and brought to completion, never interrupted or abandoned; in the face of great matters they have no faintheartedness and do not belittle themselves. Capable of accomplishing difficult deeds, they are fearless and undaunted, able to bring about benefit. Even in the midst of great tasks they do not feel deep exhaustion, much less in minor affairs. Such classes of things are called the characteristic marks of vīrya.
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As for the characteristic marks of dhyāna: bodhisattvas by nature are able to investigate and contemplate the meaning of the Dharma with little distraction. Seeing or hearing of mountain crags or forest borders where people do not mingle, departing from evil beings and conforming to quietude, they immediately take pleasure in it. Their nature has few afflictions; going to solitary places, they reflect on their own welfare. Their minds are not extremely entanglingly disturbed by evil thoughts; toward enemies they still show loving-kindness, much more so toward relatives or neutral persons. Seeing suffering, they generate compassion, pulling them out and rescuing them according to their ability. They are intelligent by nature; regarding the Dharma, they can receive, hold, and contemplate it; having remembered long-past events, they also cause others to remember them. Such classes of things are called the characteristic marks of the gotra of dhyāna.
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As for the characteristic marks of the gotra of prajñā: bodhisattvas accomplish innate prajñā, able to enter into the realms of all domains of knowledge. Their nature is not dull or obtuse; in situations of heedlessness, they have the power of discernment. Such classes of things are called the gotra of prajñā.
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Because all the gotras of bodhisattvas correspond with such guṇas as these, they accomplish virtuous and wholesome śukladharmas. Therefore, they serve as the cause for the attainment of the hard-to-attain, unsurpassed fruit of the Tathāgata, provided they are not defiled by the four upakleśas that contradict wholesome qualities, whether fully or partially. If that which corresponds to wholesome qualities is obscured and defiled, such wholesome qualities will not manifest. What are the four afflictions that contradict wholesome qualities? First is heedlessness: due to prior habituation with defilements, they become fierce by nature, resulting in long-lasting afflictions; this is called the first. Second, being foolish and unskilled, one associates with bad companions; this is called the second. Third, being constrained by elders, masters, rulers, bandits, enemies, and the like, one does not obtain independence, and one's mind is bewildered and distracted; this is called the third. Fourth, lacking the necessities of life, one clings to body and life; this is called the fourth.
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Due to the nature of upakleśas, even if possessing the gotra, due to four causes and conditions, one cannot swiftly realize unsurpassed bodhi. What are the four? First, bodhisattvas have not previously encountered the true kalyāṇamitras among the buddhas and bodhisattvas to explain the non-inverted path of bodhi to them; this is called the first cause. Second, although encountering a good friend who explains the right path, bodhisattvas grasp it invertedly and practice invertedly within what is rightly to be trained; this is called the second cause. Third, although encountering a good friend who explains the right path and being able to train correctly, they are lax and negligent in prayoga and upāya, unable to practice bold and blazing vīrya; this is called the third cause. Fourth, although encountering a good friend who explains the right path and being bold in prayoga, their wholesome roots are not yet ripe, their sambhāra is not yet complete, and they have not cultivated the bodhipakṣadharmas for a long time; this is called the fourth cause.
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Section Explaining the Causes and Conditions of Arousing the Mind
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Regarding the arousal of bodhicitta, the Cittotpādapaṭala of the Yogācārabhūmi states that there are briefly five kinds: first, svabhāva; second, ākāra; third, ālambana; fourth, guṇa; fifth, surpassing excellence. The bodhisattva's initial arousal of the mind is the first right vow among all the right vows of bodhisattvas, and it is universally able to encompass the remaining right vows; therefore, the arousal of the mind takes the first right vow as its svabhāva. Furthermore, when bodhisattvas give rise to the mind of right vows and seek bodhi, they arouse such a mind and speak such words: 'May I definitively realize anuttarā samyaksambodhi, be able to bring about all benefits for sentient beings, and ultimately establish them in ultimate nirvāṇa and in the vast wisdom of the Tathāgata.' Arousing the mind in this way definitively seeks unsurpassed bodhi for oneself, and seeks the ability to bring about benefit for sentient beings. Therefore, the arousal of the mind takes definitive aspiration as its ākāra, and takes great bodhi and all the benefits of sentient beings as its ālambana. The initial arousal of the mind can encompass all bodhipakṣadharmas, with excellent wholesome roots as their forerunner; thus it is wholesome and exceedingly wholesome, wondrous and exceedingly wondrous, able to exhaustively correspond with the guṇas of the three karmic activities regarding all realms of sentient beings. Furthermore, the right vow given rise to by the bodhisattva's initial arousal of the mind is foremost among all other wondrous and wholesome right vows that seek mundane and supramundane welfare.
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A bodhisattva's arousal of the mind is due to four conditions, four causes, and four powers.
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As for the first, the four conditions: first, a good man or good woman sees the inconceivable prātihārya and prabhāva of the buddhas and bodhisattvas, or hears of such things from a trustworthy source, and having seen or heard this, thinks: 'Unsurpassed bodhi possesses great guṇas, enabling those who abide in it and those who practice it to accomplish such inconceivable prātihārya, guṇas, and prabhāva.' By the predominant power of having seen or heard this, they generate deep faith and understanding in great bodhi. Relying on this, they arouse the great bodhicitta; this is called the first condition. (Here, one should explain to them that what the buddhas and bodhisattvas are able to cultivate is realizable, thereby causing them to arouse the mind.)
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Second, although not seeing or hearing the supernatural powers and guṇas of buddhas and bodhisattvas, having heard the Bodhisattvapiṭaka, one develops deep faith; by the power of hearing the true Dharma and having deep faith, one generates deep faith and understanding in the prātihārya and guṇas of the Tathāgata, and for the sake of obtaining the wondrous wisdom of the Tathāgata, one arouses bodhicitta. (The former was based on seeing for oneself or hearing of other buddhas' and bodhisattvas' supernatural powers and guṇas, according with what others who saw the Buddha recounted; this one is based on generating faith after hearing the teaching.)
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Third, there is a class who, although not seeing, hearing, or listening to the above true Dharma, sees that all the teachings of the Bodhisattvapiṭaka are about to disappear, and then thinks: 'If the teachings of the Bodhisattvapiṭaka remain long in the world, they can pull out the immeasurable great suffering of sentient beings. I ought to maintain the teachings of the Bodhisattvapiṭaka and arouse bodhicitta, in order to extinguish the immeasurable great suffering of sentient beings.' By the predominant power of protecting and upholding the teachings of the Bodhisattvapiṭaka, they generate deep faith and understanding in the wisdom of the Tathāgata, and for the sake of obtaining the wondrous wisdom of the Tathāgata, arouse bodhicitta.
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Fourth, there is a class who, although not witnessing the impending disappearance of the true Dharma, in the final kalpa, the final age, and the final time, sees the bodies and minds of corrupt and evil sentient beings tormented by ten upakleśas—namely, great foolishness, great shamelessness, great lack of remorse, great stinginess and jealousy, great sorrow and suffering, great coarseness, great defilements, great evil conduct, great heedlessness, great indolence, and great lack of faith. Having seen these things, they then think: 'Now that the great corrupt and evil age is arising, when they are tormented by various upakleśas, it is difficult to find even those who can arouse the inferior pratyekabuddha bodhicitta, let alone those who can arouse the mind directed toward anuttarā samyaksambodhi! I ought to arouse the great bodhicitta, causing the immeasurable sentient beings of this evil age to follow and learn from me, giving rise to the vow for bodhi.' By the predominant power of seeing that arousing the mind is hard to attain in an evil age, they generate deep faith and understanding in great bodhi, and relying on this, arouse the great bodhicitta. These are called the four conditions.
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What are the four causes? First, bodhisattvas are endowed with the gotra; this is called the first. Relying on the embrace and support of buddhas and bodhisattvas as good friends; this is called the second. Generating great compassion toward all sentient beings; this is called the third. In the face of the great suffering of saṃsāra and hard-to-practice austerities for an extremely long time, having no fear or faintheartedness; this is called the fourth.
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The first is being endowed with the bodhisattva gotra; the second is being endowed with four characteristic marks. One should know that for a bodhisattva to be endowed with good friends means that the good friends whom the bodhisattva meets are not stupid or dull by nature, but are clever and wise, and do not fall into bad views. This is called the first endowment with good friends. The good friends whom one meets never teach people to practice negligence, nor do they confer upon them the implements of negligence. This is called the second endowment with good friends. The good friends whom one meets never teach people to practice evil conduct, nor do they confer upon them the implements of evil conduct. This is called the third endowment with good friends. The good friends whom one meets never encourage abandoning superior faith, the desire to receive and train in vīrya, expedients, and virtues, nor do they encourage the cultivation of inferior faith and desire, or various inferior virtues; that is, they do not encourage abandoning the Mahāyāna to cultivate the two vehicles, nor do they encourage abandoning superior merit and wisdom to cultivate inferior merit and wisdom. This is called the fourth endowment with good friends. Because of four causes and conditions, one should know that a bodhisattva mostly arouses a compassionate mind toward sentient beings: although there are immeasurable, boundless worlds free of suffering in the ten directions, the bodhisattvas are born among worlds possessing suffering, wherein various sufferings are constantly found. At times they see another suffering a single pain, or at times they see themselves confronted with a single pain, or they see both self and other suffering a single pain that confronts and oppresses them, or they see both simultaneously suffering for a long time various intense, uninterrupted, and immense pains that confront and oppress them. Yet this bodhisattva, relying on their own gotra and their own benevolence and worthiness, and relying on these four objective conditions, although not habituated [to them], can arouse lower, middling, and superior compassion without interruption. Due to four causes and conditions, they first arouse a compassionate mind toward sentient beings, and toward the immense suffering and difficult austerities of saṃsāra, which are of various kinds, intense, uninterrupted, and incessant over an extremely long time, they still have no fear or dread, much less toward minor suffering. That is, bodhisattvas by nature are brave, robust, patient, and powerful: this is the first cause. They are by nature clever and sharp, capable of correct reflection, and endowed with the power of discernment: this is the second cause. Toward anuttarā samyaksambodhi, they achieve superior, pure faith and understanding: this is the third cause. Toward sentient beings, they achieve superior, deep-minded compassion: this is the fourth cause. (These explain the above four causes in their proper order.)
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As for the four powers: through their own power and effort, the bodhisattvas are capable of deeply conceiving love and joy toward anuttarā samyaksambodhi: this is called the first. Through the power and effort of others, they deeply conceive love and joy toward great bodhi: this is called the second. Having past habituation in the wholesome dharmas associated with the Mahāyāna, now upon briefly seeing the Buddhas and bodhisattvas or briefly hearing their praise and extolment, they can swiftly arouse bodhicitta—how much more so if they witness prātihārya and hear the true Dharma: this is called the third. In the present life, they draw near to good persons, listen to the true Dharma, properly reflect, and cultivate various wholesome dharmas for a long time; through this prayoga, they arouse bodhicitta: this is called the fourth power.
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The Section on Retrogression from Bodhicitta. There are four causes and conditions that can cause a bodhisattva to retrogress from bodhicitta: first, not being fully endowed with the gotra; second, being influenced by bad friends; third, having weak and meager compassion toward sentient beings; fourth, feeling fear, dread, and terror toward the great suffering and difficult austerities of saṃsāra over an extremely long time.
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Section on Revealing the Surpassing [Excellence]
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A bodhisattva whose initial arousal of the thought [of awakening] is firm briefly has two kinds of extremely rare qualities not shared with the worldly: What are the two? First, gathering all sentient beings as their retinue. Second, not being defiled by the faults of gathering a retinue. There are two kinds of faults in gathering a retinue: benefiting or harming the retinue, and being defiled by compliance or opposition. A bodhisattva is free from both of these things. When the initial arousal of the thought [of awakening] is firm, the bodhisattva arouses toward sentient beings two kinds of wholesome and surpassing intentions: first, the intention to benefit; second, the intention to bring peace and happiness. The intention to benefit means wishing to rescue sentient beings from those unwholesome states and establish them in wholesome states. The intention to bring peace and happiness means, toward sentient beings who are destitute, without shelter, and without refuge, being free of a defiled mind and wishing to grant them various implements of benefit and happiness. Because the bodhisattva who has aroused the thought seeks bodhi, the wholesome dharmas they gather have two kinds of superiority compared to all other gathered wholesome dharmas: first, the cause; second, the fruit. That is, the gathered wholesome dharmas are all the causes capable of realizing anuttarā samyaksambodhi; and the unexcelled [state] realized is its fruit. Thus they surpass even the two vehicles, how much more so all other worldly causes and effects. The bodhisattva who has aroused the thought has two kinds of benefits from arousing the thought: first, having initially aroused the thought, they are immediately a field of merit respected by sentient beings, worthy of offerings by all sentient beings, and they also act as parents to all sentient beings. Second, having initially aroused the thought, they immediately gather merits that are free from harm and torment. When this bodhisattva accomplishes such merits free from harm and torment, they receive protection twice that of a wheel-turning king. Because they obtain such protection, whether sleeping, waking, or unconscious, all mōryō demons, humans, non-humans, and the like cannot harass or harm them. Furthermore, in receiving subsequent rebirths, because they are guarded and sustained by such merits, they have few illnesses or no illness, are not afflicted by prolonged serious illnesses, constantly benefit sentient beings without fatigue or loss, and experience extensive surpassing affairs.
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In the second [fascicle] of the Mahāyānasūtrālaṅkāra, the bodhisattva's arousal of the thought [of awakening] has four kinds of greatness: first, greatness of vigor, meaning that the great vow of vīrya is extremely profound and difficult to perform, being continuously conformed to over a long time; second, greatness of expedients, meaning that having donned the armor of the great vow, one constantly and with expedients exerts diligent vīrya; third, greatness of benefit, meaning that at all times one acts for the benefit of self and others; fourth, greatness of departure, meaning that it is for the sake of seeking unexcelled bodhi. With what as its root, up to with what as its obstacles, fulfillment, and so forth, is the bodhisattva's arousal of the thought? It has great compassion as its root; benefiting living beings as its basis; the Mahāyāna teachings as that which is trusted; omniscience as its ālambana, because it is sought; superior aspiration as that upon which it rides, because it aspires to the supreme vehicle; the great protection as that in which it abides, because it abides in the bodhisattva precepts; the experiencing of obstacles as its difficulty, because thoughts of different vehicles arise; the increase of good as its guṇa; merit and wisdom as its svabhāva; the practice of the pāramitās as its departure; and the fulfillment of the bhūmis as its culmination, because through diligent expedients stage by stage it corresponds with each of them. Beginning with the initial conventional arousal of the thought: that which is aroused from hearing, retaining, and awakening the mind on the stages is called the conventional arousal of the thought.
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This arises from four powers: first, the power of friends, meaning the arousal of the thought through following along with a kalyāṇamitra; second, the power of causes, meaning that in past lives having once aroused the thought serves as the nature; third, the power of faculties, meaning fulfillment by having practiced wholesome roots in the past; fourth, the power of hearing, meaning that when the Dharma is preached in various places, immeasurable sentient beings arouse bodhicitta. In the second [fascicle] of the Prakaraṇāryavācā, the conventional arousal of the thought is described as follows: for instance, there is a class [of practitioners] who stand respectfully before a wise person, give rise to a superior mind, and make a vow, saying: 'May the Venerable Elder be mindful of me (or saying: May the Noble One be mindful of me, or saying: Upādhyāya). I, named so-and-so, from this day forth, arouse the mind directed toward anuttarā [samyak]bodhi, for the sake of benefiting sentient beings. From this day forward, I vow that all the ten thousand practices of the six pāramitās cultivated by me shall all be for the sake of realizing unexcelled bodhi. I now join in harmony with all bodhisattva mahāsattvas to leave household life; may the Venerable One bear witness that I am a bodhisattva.' The second and third [repetitions] are also like this.
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The arousal of the thought in the ultimate sense has three kinds of surpassing excellence: first, surpassing excellence of instruction, because of drawing near to the Perfectly Enlightened One; second, surpassing excellence of conformity, because of skillfully gathering merit and wisdom; third, surpassing excellence of obtaining the fruit, because non-conceptual wisdom is generated, expanding this arousal of the thought, which is called the Joyful Ground (Pramuditā-bhūmi). What serves as the cause for this surpassing excellence? There are four: first, equality of dharmas, through penetrating the selflessness of dharmas; second, equality of sentient beings, through attaining the equality of self and others; third, equality of deeds, through making others end suffering just as oneself ends suffering; fourth, equality of the Buddha's essence, through definitively being able to penetrate that the dharmadhātu and oneself are non-different. This is the arousal of the thought in the ultimate sense.
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Furthermore, there are six surpassing excellences: first, the stage of birth; second, the stage of vows; third, vigor; fourth, pure basis; fifth, residual skillfulness; sixth, residual departure. The surpassing excellence of birth has four aspects: first, the surpassing excellence of the seed, taking faith in the great Dharma as the seed; second, the surpassing excellence of the birth mother, because prajñāpāramitā is the birth mother; third, the surpassing excellence of the womb, because the bliss of great dhyāna is the womb; fourth, the surpassing excellence of the wet nurse, because the nurturing of great compassion is the wet nurse. The vows are the ten great vows, which should be relied on according to the forty-fifth [fascicle] of the Yogācārabhūmi, as explained below: 1. Making offerings and paying respect to all Buddhas; 2. Upholding all the Buddhas' teachings of the three times; 3. Wherever the Tathāgatas turn the wheel of the Dharma, going to all those places to make offerings and listen to the true Dharma; 4. Illuminating the superior practices performed by all bodhisattvas; 5. Maturing all sentient beings, as spoken in the Prajñā[pāramitā]; 6. Completely understanding the receptacle world and the realm of sentient beings; 7. Adorning and purifying all Buddha lands; 8. Never being separated from all bodhisattvas and Buddhas; 9. Benefiting sentient beings like a medicinal tree or a wish-fulfilling jewel, benefiting whenever met; 10. In benefiting sentient beings according to circumstances, constantly without rest, not like the two vehicles who quickly enter nirvāṇa.
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As for the first, making offerings, it has three aspects: first, all Buddhas without remainder; second, making offerings without remainder, which has three aspects: 1. offerings of material benefit, meaning clothing and the like; 2. offerings of respect, meaning incense, flowers, and the like; 3. offerings of practice, meaning cultivating faith, śīla, and the like; third, paying respect without remainder, which has three aspects: 1. respect of personal service; 2. respect of welcoming; 3. respect of practice. This is explained extensively as in the third [fascicle] of the Daśabhūmivyākhyāna. The Daśabhūmikasūtra further establishes all the great vows with ten exhaustive phrases. What are the ten? Namely: 1. the exhaustion of the realm of sentient beings, meaning all births of living beings; 2. the exhaustion of the realms of the world, meaning the realms of where they abide; 3. the exhaustion of the realm of space, meaning all space; 4. the exhaustion of the realm of phenomena (dharmadhātu), meaning whatever dharmas are expounded to teach and transform; 5. the exhaustion of the realm of nirvāṇa, meaning according to which realm of nirvāṇa those to be transformed are placed; 6. the exhaustion of the realm of Buddhas appearing in the world; 7. the exhaustion of the realm of the Tathāgata's wisdom, meaning by what skillful expedients the realm of the Tathāgata's wisdom is exhausted; 8. the exhaustion of the realm of mental objects (ālambana), meaning the exhaustion of the realms cognized according to the mind's cognitive objects; 9. the exhaustion of the realm of entry of the wisdom of the Buddha's domain, further according to which realm the wisdom of the Buddha's domain enters exhaustively; 10. the exhaustion of the realm of the operation of the wisdom that turns the wheel of the Dharma in the world. Because one makes these surpassing vows, one is vigorous and constantly non-retrogressing, capable of practicing difficult practices, and never retrogressing.
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The pure basis relies on two benefits to arise: first, knowing that oneself is near to bodhi; second, knowing the expedients for benefiting others. The surpassing skillfulness is obtaining the expedients to advance to higher stages. The surpassing departure is skillfully reflecting on and abiding in the dharmas established within the various stages.
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Section on Similes and Praises
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The verse of similes for the arousal of bodhicitta states:
'Like the earth, like pure gold, / like the moon, like an increasing fire,
Like a treasure, like a jewel casket, / like the ocean, like a vajra,
Like a mountain, like the king of medicines, / like a friend, like a wish-fulfilling [gem],
Like the sun, like melodious music, / like a king, like a granary and storehouse,
Like a road, like a carriage, / like a spring, like a joyful sound,
Like a flowing stream, and also like a cloud: / the arousal of bodhicitta is exemplified like these.'
'Like the earth': the initial arousal of bodhicitta is also like this, because it can produce and sustain all Buddha-dharmas. 'Like pure gold': the arousal of bodhicitta associated with resolution is also like this, because [its intent to bring] benefit and ease never deteriorates. 'Like the crescent moon': the arousal of bodhicitta associated with zeal is like this, because all wholesome qualities gradually increase. 'Like an increasing fire': the arousal of bodhicitta associated with utmost resolution is like this, because as more fuel is added the fire blazes up, just as the accumulated practice relies on the utmost. 'Like a treasure [of jewels]': the arousal of bodhicitta associated with dāna-pāramitā is also like this, because its universal provision of material wealth is also inexhaustible. 'Like a jewel casket': the arousal of bodhicitta associated with śīla is also like this, because the jewel of meritorious dharmas is produced from it. 'Like the ocean': the arousal of bodhicitta associated with kṣānti-pāramitā is also like this, because its mind is unmoved by whatever adversities come. 'Like a vajra': the arousal of bodhicitta associated with vīrya is also like this, because it is brave, firm, and indestructible. 'Like the king of mountains': the arousal of bodhicitta associated with dhyāna-pāramitā is also like this, because nothing can move it, on account of its undistractedness. 'Like the king of medicines': the arousal of bodhicitta associated with prajñā is also like this, because it can destroy both diseases of defilement and [wrong] cognition. 'Like a good friend': the arousal of bodhicitta associated with the immeasurables is also like this, because at all times it does not abandon sentient beings. 'Like a wish-fulfilling [gem]': the arousal of bodhicitta associated with supernatural powers is also like this, because it can accomplish whatever one desires to manifest. 'Like the blazing sun': the arousal of bodhicitta associated with the [four] attractions is also like this, because just as the sun ripens grain, it ripens sentient beings. 'Like melodious music': the arousal of bodhicitta associated with analytical knowledge is also like this, because it gathers sentient beings by expounding the Dharma and transforming them. 'Like a king': the arousal of bodhicitta associated with the [correct] capacity is also like this, because it can serve as the indestructible cause for the correct path. 'Like a granary and storehouse': the arousal of bodhicitta associated with accumulation is also like this, because it is the accumulation of the Dharma wealth of merit and wisdom. 'Like a road': the arousal of bodhicitta associated with the bodhipakṣadharmas is also like this, because the Great Sage travels it first and others follow after. 'Like a carriage': the arousal of bodhicitta associated with śamatha and vipaśyanā is also like this, because endowed with the two wheels it travels along in ease. 'Like a gushing spring': the arousal of bodhicitta associated with dhāraṇī is also like this, because although listeners are many, the Dharma is inexhaustible. 'Like a joyful sound': the arousal of bodhicitta associated with the Dharma seal is also like this, because those seeking liberation delight to hear it. 'Like a flowing river': the arousal of bodhicitta associated with svabhāva is also like this, because the path of the tolerance of unarisen dharmas flows naturally without deliberate effort. 'Like a great cloud': the arousal of bodhicitta associated with expedients capable of accomplishing [the liberation of] the world is also like this, because it transforms sentient beings by manifesting the eight aspects of attaining awakening.
1.33
As in the *Akṣayamatinirdeśa-sūtra*, there are thirty-two similes. The bodhisattva has four delights: first, the delight of contemplating benefit, which refers to the time when one contemplates benefiting others; second, the delight of obtaining skillful expedients, which refers to the time when one attains skillful expedients; third, the delight of understanding the meaning, which refers to the time when one thoroughly understands the meaning of the Mahāyāna; fourth, the delight of realizing reality, which refers to the time when one realizes and enters into the selflessness of dharmas. If a person abandons sentient beings and heads toward quiescence, one should know that this person does not obtain these four delights of a bodhisattva (this explains the fault of a bodhisattva who does not arouse bodhicitta).
1.34
Next, praising the arousal of bodhicitta is explained. If a bodhisattva initially arouses the great bodhicitta, at that time, by relying on limitless sentient beings, he immediately obtains good protection and does not commit any evil. On account of this, this person is far removed from the fear of regressing and falling into evil destinies. Furthermore, because he possesses and increases wholesome qualities, he constantly rejoices in joy; because he possesses and increases compassion, he constantly rejoices in suffering. On account of this, this person is far removed from the fear of losing the wholesome path, and therefore through the arousal of bodhicitta he obtains protection from non-action (meaning he can well protect [himself] and not commit evils). The verse says:
'Loving others more than loving oneself, / forgetting oneself to benefit sentient beings;
Not hating others for one's own sake, / how could one commit unwholesome actions?'
The bodhisattva loves others more than loving himself; on account of this, he forgets his own body and life to benefit others. He does not harm others for his own benefit; on account of this, he can terminate all evil actions toward sentient beings and attain non-retrogression. The bodhisattva takes his own merits as his personal adornment, takes joy in benefiting [others] as his own food, takes intentional places of rebirth as his pleasure gardens, and takes supernatural transformations as his playful delight. Such four things belong only to the bodhisattva and are absent in practitioners of the two vehicles. Since he possesses such four things, how could he ever regress?
1.35
Next, warding off the mind that contemplates suffering. Since the bodhisattva has great compassion as his essence, he is extremely diligent in benefiting others; even if entering Avīci Hell, it is like visiting a pleasure park. With the bodhisattva being like this, how could fear arise in the face of other sufferings, and how could his mind regress on account of such fear? All bodhisattvas constantly have the ācārya of great compassion in their minds; if they see sentient beings suffering, they themselves immediately generate suffering. By this principle, they naturally ought to act. If they were to wait for a kalyāṇamitra to encourage and incite them, they would feel deeply and extremely ashamed. The verse says:
'Bearing the burden of sentient beings, / being lazy is ugly, not supreme.
In order to untie the bonds of others, / one's vigor should be a hundredfold.'
The bodhisattva arouses the mind to shoulder the heavy burden of sentient beings. If he is sluggish and remiss, this is an ugly thing, not that of a foremost and upright sentient being. The bodhisattva should contemplate the various pressing bonds of both self and others, namely defilements, karma, and rebirth; in order to untie these bonds, he must apply vigor a hundredfold greater than those śrāvakas and pratyekabuddhas to do what ought to be done.
1.36
Next, explaining the practice that accords with benefiting self and others (it has six great aspects): Great Reliance: because one arouses the mind in reliance upon great bodhi. Great Practice: because one initiates practice to benefit oneself and others. Great Fruit: because one presently attains unsurpassed great bodhi. Great Adoption: because at the time of initial arousal of the mind, one gathers all sentient beings. Great Endurance: because at the time of initiating practice, one endures all great sufferings. Great Purpose: because at the time of attaining the fruit, one's activities of widely benefiting all sentient beings are accomplished. Furthermore, there are four great things: first, Great Transzendence, because one transcends the three realms of existence and five destinies; second, Great Quiescence, because one accords with and turns toward non-abiding nirvāṇa; third, Great Merit, because the two accumulations of merit and wisdom increase; fourth, Great Benefiting of Beings, because one constantly relies on great compassion and does not abandon sentient beings. Relying on the initial intention of the *Bodhidharmacitta-śāstra*, it praises and encourages the arousal of the mind, expounding that the various merits and superior practices cultivated are able to provide antidotes and benefits, and praising the various virtues of the Buddhas, bodhisattvas, Dharma, and Saṅgha to cause them to arouse the mind. It says: If sons of the Buddha or disciples of the Buddha uphold the Buddha's words and can expound the Dharma for sentient beings, they should first praise the Buddha's virtues; when sentient beings hear this, they can then arouse the mind to seek the Buddha's wisdom, and because of this arousal of the mind, the lineage of the Buddhas is not cut off. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās are mindful of the Buddha and the Dharma, and also mindful of when the Tathāgata was practicing the bodhisattva path, undergoing various hardships for asaṃkhyeya kalpas for the sake of seeking the Dharma, with this intention they should be mindful of the Buddha's benevolence, [knowing that] his arduous search for the Dharma was for our sake. Now, in order to repay the Buddha's benevolence in this way, one should appropriately speak to others to cause them to arouse the mind and cultivate bodhisattva practices. With such mindfulness, one expounds the Dharma to a bodhisattva, even down to a single verse. When the bodhisattva hears this Dharma, being instructed, encouraged, and gladdened, he will plant wholesome roots, cultivate the Buddha-dharma, and attain unsurpassed bodhi. In order to sever the various sufferings of limitless sentient beings in beginningless saṃsāra, wishing to accomplish limitless physical and mental vigor, he deeply arouses great vows, practices great expedients, gives rise to great loving-kindness and compassion, seeks great wisdom, up to the Tathāgata's mark of the invisible uṣṇīṣa, seeking such great dharmas of all Buddhas. One should know that because the Dharma is limitless, the retribution of merit and virtue is also limitless.
1.37
Section on Encouraging the Arousal [of Bodhicitta] Through the Superior, Inferior, Weighty, and Broad
1.38
Next, the superiority and inferiority of the arousal of the mind are explained. It is said that the Tathāgata stated: 'The karmic fruit of merit from even a single thought of the initial, inferior arousal of the mind by all bodhisattvas cannot be fully described in hundreds of thousands of myriads of kalpas. How much more so could the karmic fruit of merit from the various minds cultivated for a single day, a single month, a single year, or even a hundred years ever be fully described? Why is this? Because what the bodhisattva practices is inexhaustible, desiring to cause all sentient beings to abide in the tolerance of unarisen dharmas and attain unsurpassed bodhi.'
1.39
Next, adducing similes to show its superiority, it says: 'Sons of the Buddha! When a bodhisattva initially arouses bodhicitta, it is, for example, just as when the great ocean first begins to form, you should know that it serves as the dwelling place for wish-fulfilling jewels of low, medium, high, and even priceless value, because these jewels are all produced from the great ocean. The bodhisattva's arousal of bodhicitta is also like this: it is the place from which all the merits of dhyāna and wisdom of the beings of the three vehicles are produced. Furthermore, it is just as when the trichiliocosm first begins to form, you should know that it carries and serves as the support for all sentient beings within the twenty-five states of existence. The bodhisattva is also like this: when he first begins, he universally carries and serves as the support for all limitless sentient beings—namely, those of the six destinies and four modes of birth, those of right views and wrong views, those who cultivate good and practice evil, those who keep precepts and break precepts, those who revere the Three Jewels, those who slander the true Dharma, all Māras and heterodox teachers, śramaṇas and brahmins, down to the four castes. Next, the characteristic mark of the bodhi of the arousal of the mind takes great loving-kindness and compassion as its root; now, explaining the bodhisattva's cultivation of loving-kindness and compassion, etc., it broadly explains the ālambana and ākāra of cultivating loving-kindness, compassion, sympathetic joy, and equanimity. Using similes to explain the realm, it adduces the dust of the great earth, the water of the great ocean, a single trichiliocosm, down to the immeasurable limits of the ten directions that are difficult to know: since the realm of beings that is the object of cognition is vast and inexhaustible, the bodhisattva's arousal of the mind can fully cover all such sentient beings. How then, sons of the Buddha, could this bodhicitta ever be exhausted? If there is a bodhisattva who, hearing such an exposition, is not startled, not terrified, does not regress, and does not sink down, you should know that this person is certainly capable of arousing the mind of bodhi. Even if limitless Buddhas and Tathāgatas were to praise his merits for limitless kalpas, they could never finish doing so. Why is this? Because bodhicitta is without boundary or limit.'
1.40
Next, the causes and conditions for the arousal of bodhicitta are explained. It is said: 'If bodhisattvas draw near to kalyāṇamitras, make offerings to the buddhas, cultivate and accumulate roots of goodness, resolutely seek the supreme Dharma, maintain an ever-gentle mind, are able to endure when meeting with suffering, possess genuine and deep loving-kindness and compassion, have an impartial profound mind, delight with faith in the Mahāyāna, and seek the wisdom of the buddhas—if one is able to possess these ten dharmas, one will then be able to arouse the mind of anuttarā [samyak]sambodhi.' Now, drawing near to good friends has eight [aspects]. The ninth verse of the Mahāyānasūtrālaṃkāra states: 'Disciplined, tranquil, [afflictions] dispelled, endowed with superior virtues, energetic, rich in scripture, / Awakened to reality, skilled in expounding the Dharma, deeply compassionate, and free from slackening.' This verse clarifies the first: relying on and drawing near to a good friend who possesses ten virtues, one should deem them worthy to draw near to. What are the ten? First is being disciplined, which means being in accord with śīla, because the sense faculties are tamed. Second is being tranquil, which means being in accord with concentration (samādhi), because of inward restraint. Third is dispelling delusion, which means that faith and mindfulness are in accord with prajñā, because afflictions are severed. Fourth is endowed with superior virtues, meaning that śīla, samādhi, and prajñā are complete and without deficiency. Fifth is energetic, meaning not becoming weary when benefiting others. Sixth is rich in scripture, meaning having attained extensive learning. Seventh is awakened to reality, meaning understanding the ultimate truth. Eighth is skilled in expounding, because of being non-perverted. Ninth is deeply compassionate, because of relinquishing expectations [of return]. Tenth is free from slackening, because of expounding with reverence at all times. (These are the marks of a good friend whom one should draw near to.) Second, drawing near with things has three [aspects]: first, wealth, meaning reverent offerings; second, body, meaning according with and attending upon them; third, mind, meaning that body and mind correspond when attending upon them. Third, drawing near to good friends based on conditions has three [aspects]: first, wishing and delighting; second, knowing the proper time; third, eliminating conceit. Fourth, drawing near through dedication, which is not done out of clinging to profit and sustenance, but solely to practice in accord [with teachings]. Fifth, drawing near as a cause, where practicing in accord with what is instructed serves as the cause for drawing near. Why? Because by means of this accord, joy arises in that good friend's mind. Sixth, drawing near through wisdom, in order to skillfully understand the three yānas and bring one's own yāna to fulfillment. Seventh, drawing near to good friends as a field, which refers to purifying the buddha-field. Why is it called a field? Because based on the teachings one has heard oneself, one establishes them in the mental continuums of sentient beings, cultivating the causes of purity in accordance with the buddha-land in which one resides. Eighth, drawing near through reliance: one takes reliance only upon the fullness of the benefit of the Dharma. For this reason, in drawing near to a good friend, one does not take reliance upon the fullness of material gain. There are six distinctions in drawing near to a good friend: first, the distinction of cause and effect, where drawing near in the past is the cause and the present is the effect, while the present is the cause and the future is the effect; second, the distinction according to teachings, meaning that one practices according to the differences among the Dharma gates expounded by the kalyāṇamitra; third, the distinction of internal and external, where drawing near oneself is internal and causing others to draw near is external; fourth, the distinction of coarse and subtle, where listening oneself is coarse and inward reflection is subtle; fifth, the distinction of superior and inferior, where drawing near with conceit is inferior and drawing near without conceit is superior; sixth, the distinction of distant and near, where the present rebirth is near and drawing near in the immediately subsequent rebirth is distant, the immediately subsequent rebirth and later rebirths being uninterruptedly separated by lifetimes as near and far in sequence. What is called the most supreme drawing near? There are five: first, pure faith, because pure faith arises toward the one who is approached; second, profound mind, which contains nine [minds]: a mind of single taste, a mind of rejoicing, a mind of hope, an untiring mind, a vast mind, a mind of superior joy, a mind of superior benefit, an unstained mind, and a purely cleansed mind; third, spiritual powers, meaning drawing near by relying on the Ākāśagarbha and other samādhis; fourth, skillful means, meaning being embraced by relying on non-conceptual wisdom; fifth, harmony, meaning that a great bodhisattva enters all fruits by means of a single fruit. (Each of those ten practices should be explained.) Furthermore, there are four conditions: First is contemplating the buddhas to arouse bodhicitta, which further has five kinds: First, contemplating that when all buddhas of the ten directions and three times initially aroused their resolve, they possessed an afflicted nature just as I do now, yet ultimately attained true awakening and became the unsurpassable honored ones; based on this condition, one arouses bodhicitta. Second, contemplating that all buddhas of the three times aroused great valor, each being able to attain anuttarā samyaksambodhi; if this bodhi is an attainable dharma, I too ought to attain it; based on this condition. Third, contemplating that all buddhas of the three times brought forth great luminous prajñā, established the supreme mind within the shell of ignorance, accumulated ascetic practices, and were all able to extricate themselves and transcend the three realms; I too in like manner ought to extricate and deliver myself; based on this matter. Fourth, contemplating that all buddhas of the three times were heroes among men, who all crossed over the great ocean of saṃsāra and afflictions; I too am a person of stature and ought likewise to be able to cross over; based on this matter. Fifth, contemplating that all buddhas of the three times aroused great vīrya, giving up body, life, and wealth to seek all-knowledge; I now ought also to train following the buddhas; based on this matter, observing the faults of the body, one arouses bodhicitta.
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- 勸發菩提心集 — Classical Chinese