華嚴經內章門等雜孔目章 2.15

2.15

The mind of bodhi: *bodhi* is Sanskrit, translated here as the path of fruition. Because the fruit-virtues are perfect and all-pervading, it is called bodhi. Arousing the intention to aspire to and seek great bodhi is called 'arousing the mind of bodhi'. However, this arousing of the mind is also called a 'vow' in the sūtras; demanding that great bodhi come to belong to oneself, it is called a 'vow'. As for its essence, following different meanings, there are briefly three kinds: first, arousing [the mind] through characteristics; second, arousing [the mind] through the cessation of characteristics; third, true arousing. 'Arousing through characteristics' means deeply seeing the faults of saṃsāra and the blessed benefits of nirvāṇa, abandoning saṃsāra and proceeding toward nirvāṇa, reviling and seeking according to characteristics; this is called arousing the mind through characteristics. 'Arousing through the cessation of characteristics' means deeply awakening to equality, knowing that the intrinsic nature of saṃsāra is quiescent, and nirvāṇa is likewise. Because saṃsāra is quiescent, there are no characteristics to be reviled; because nirvāṇa is suchness, there are no characteristics to be sought. Turning away from previous characteristics and returning to the correct path of suchness, this is therefore called 'arousing'. Truly, because grasping characteristics turns away from truth, renouncing characteristics is made to be 'arousal'. It may also be that the initial arising of an equal mind free from characteristics is called 'arousal'. Hence the sūtra says: 'Eliminating all arousal and non-arousal is the arousal of the mind of bodhi.' 'Eliminating arousal' means eliminating all characteristics. 'Eliminating non-arousal' means not giving rise to arousal through characteristics. 'This is the arousal of the mind' means that correspondence with the signless is called arousal. Third, 'true arousal' means that the true nature of bodhi has always been one's own substance; covered by false thoughts, it exists without being recognized, which is called saṃsāra. Later, calming the false mind, one tallies completely with one's own reality, which has always been one's own substance. Knowing the nature of bodhi to be one's own substance, one abandons alien seeking, and the true mark appears before one; hence it is called arousing the mind. It can also be called arousing the mind when true realized cognition arises. There are six gates of arousing the mind: first, arousing the mind of faith, which is the mind perfected in the ten faiths; second, arousing the mind of the station, which is the mind of the ten understandings; third, arousing the mind of practice, which is the mind of the ten practices; fourth, arousing the mind of expedient means, which is the mind of the ten dedications; fifth, arousing the mind of realization, which is the mind from the first ground upward; sixth, arousing the mind of ultimate bodhi, which is the Buddha-mind. These demarcations belong to the Triyāna meaning, and are partially present in the Hīnayāna. The ultimate Ekayāna has ten kinds of arousing the mind, as explained in the 'Chapter on Leaving the World'. To show that it is inexhaustible, the virtues of this arousal of the mind encompass two hundred and eighteen lines of sūtra [text], as explained below in the section on the good friend Maitreya.