宗鏡錄 9.15.4

9.15.4

菩提心者。 猶如命根。 任持菩薩大悲身故。 菩提心者。 猶如甘露。 能令安住不死界故。 菩提心者。 猶如大網。 普攝一切諸眾生故。 菩提心者。 猶如罥索。 攝取一切所應化故。 菩提心者。 猶如鉤餌。 出有淵中所居者故。 菩提心者。 如阿伽陀藥。 能令無病永安隱故。 菩提心者。 如除毒藥。 悉能消歇含愛毒故。 菩提心者。 如善持呪。 能除一切顛倒毒故。 菩提心者。 猶如疾風。 能卷一切諸障霧故。 菩提心者。 如大寶洲。 出生一切覺分寶故。 菩提心者。 如好種性。 出生一切白淨法故。 菩提心者。 猶如住宅。 諸功德法所依處故。 菩提心者。 猶如市肆。 菩薩商人貿易處故。 菩提心者。 如鍊金藥。 能治一切煩惱垢故。 菩提心者。 猶如好蜜。 圓滿一切功德味故。 菩提心者。 猶如正道。 令諸菩薩入智城故。 菩提心者。 猶如好器。 能持一切白淨物故。 菩提心者。 猶如時雨。 能滅一切煩惱塵故。 菩提心者。 則為住處。 一切菩薩所住處故。 菩提心者。 則為授行。 不取聲聞解脫果故。 菩提心者。 如淨瑠璃。 自性明潔無諸垢故。 菩提心者。 如帝青寶。 出過世間三乘智故。 菩提心者。 如更漏鼓。 覺諸眾生。 煩惱睡故。 菩提心者。 如清淨水。 性本澄潔無垢濁故。 菩提心者。 如閻浮金。 映奪一切有為善故。 菩提心者。 如大山王。 超出一切諸世間故。 菩提心者。 則為所歸。 不拒一切諸來者故。 菩提心者。 則為義利。 能除一切衰惱事故。 菩提心者。 則為妙寶。 能令一切心歡喜故。 菩提心者。 如大施會。 充滿一切眾生心故。 菩提心者。 則為尊勝。 諸眾生心無與等故。 菩提心者。 猶如伏藏。 能攝一切諸佛法故。 菩提心者。 如因陀羅網。 能伏煩惱阿脩羅故。 菩提心者。 如婆樓那風。 能動一切所應化故。 菩提心者。 如因陀羅火。 能燒一切諸惑習故。 菩提心者。 如佛支提。 一切世間應供養故。 善男子。 菩提心者。 成就如是無量功德。 舉要言之。 應知悉與一切佛法諸功德等。 何以故。 因菩提心。 出生一切諸菩薩行。 三世如來。 從菩提心而出生故。 是故善男子。 若有發阿耨多羅三藐三菩提心者。 則已出生無量功德。 普能攝取一切智道。 乃至善男子。 如有寶珠。 名自在王。 日月光明所照之處。 一切財寶衣服等物。 所有價直悉不能及。 菩薩摩訶薩。 發菩提心。 自在王寶。 亦復如是。 一切智光所照之處。 三世所有天人二乘。 漏無漏善一切功德。 皆不能及。 善男子。 海中有寶。 名曰海藏。 普現海中莊嚴事。 菩薩摩訶薩。 菩提心寶。 亦復如是。 普能顯現一切智海諸莊嚴事。 善男子。 譬如天上閻浮檀金。 唯除心王大摩尼寶。 餘無及者。 菩薩摩訶薩。 發菩提心閻浮檀金。 亦復如是。 除一切智心王大寶。 餘無及者。 乃至善男子。 菩提心者。 成就如是無量無邊。 乃至不可說不可說殊勝功德。 若有眾生。 發阿耨多羅三藐三菩提心。 則獲如是勝功德法。 如上略錄。 華嚴大教一百二十門。 讚發此心功德。 廣大無邊。 然經中。 雖引諸希奇珍寶譬況。 皆是世間有限之物。 以麁比妙。 將淺況深。 寧齊出世無盡之珍。 豈等佛法難思之旨。 故知世出世間。 天下之貴。 無過心寶。 如師子奮迅。 威猛最雄。 象王蹴蹋。 勢力無等。 所以大樹緊那羅王所問經云。 爾時大樹緊那羅王白言。 世尊。 我聞菩薩所有三昧。 名曰寶住。 若有菩薩得是三昧。 一切法寶。 諸功德法。 自然而得。 佛告緊那羅王言。 若有菩薩。 欲令佛寶種性不斷。 法寶種性僧寶種性不絕者。 修集生起八十種寶。 所謂不忘一切智寶之心。

The bodhicitta is like the life-faculty, because it supports and maintains the bodhisattva's body of great compassion. The bodhicitta is like ambrosia, because it enables one to abide peacefully in the deathless realm. The bodhicitta is like a great net, because it gathers in all sentient beings everywhere. The bodhicitta is like a lasso, because it pulls in all those who are to be transformed. The bodhicitta is like a hook and bait, because it draws out those dwelling in the abyss of existence. The bodhicitta is like the agada medicine, because it brings about disease-free and eternal peace. The bodhicitta is like an antidote, because it completely extinguishes the poison of sensual attachment. The bodhicitta is like an expertly recited spell, because it removes all poisons of error. The bodhicitta is like a swift wind, because it can roll away all mists of hindrance. The bodhicitta is like a great jewel continent, because it brings forth all the jewels of the factors of awakening. The bodhicitta is like a good pedigree, because it brings forth all pure and wholesome dharmas. The bodhicitta is like a residence, because it is the place upon which all virtuous qualities rely. The bodhicitta is like a market bazaar, because it is the place where bodhisattva merchants trade. The bodhicitta is like an alchemical elixir, because it can treat all defilements of kleśa. The bodhicitta is like fine honey, because it perfects the taste of all virtues. The bodhicitta is like the direct path, because it causes all bodhisattvas to enter the city of wisdom. The bodhicitta is like a fine vessel, because it can hold all pure and wholesome things. The bodhicitta is like timely rain, because it can extinguish all dust of kleśa. The bodhicitta is an abode, because it is the abode of all bodhisattvas. The bodhicitta is the conferral of practice, because it does not grasp the liberation fruit of the śrāvaka. The bodhicitta is like pure lapis lazuli, because its intrinsic nature is clear, clean, and without any defilement. The bodhicitta is like an indranīla jewel, because it surpasses the wisdom of the world and the triyāna. The bodhicitta is like a clepsydra drum, because it awakens all sentient beings from the slumber of kleśa. The bodhicitta is like pure water, because its nature is fundamentally limpid, clean, and free of taints and murkiness. The bodhicitta is like jambūnada gold, because it outshines all conditioned good. The bodhicitta is like the king of mountains, because it towers above all worlds. The bodhicitta is a refuge, because it does not turn away any who come. The bodhicitta is a beneficial purpose, because it can eliminate all decline and distress. The bodhicitta is a wonderful jewel, because it can make every heart rejoice. The bodhicitta is like a great feast of giving, because it satisfies the hearts of all sentient beings. The bodhicitta is the most venerable and supreme, because the minds of sentient beings have none to equal it. The bodhicitta is like a hidden treasure, because it can contain all Buddha-dharmas. The bodhicitta is like Indra's net, because it can subdue the asuras of kleśa. The bodhicitta is like Varuṇa's wind, because it can move all those who are to be transformed. The bodhicitta is like Indra's fire, because it can burn away all habits of delusion. The bodhicitta is like a caitya of the Buddha, because it should be venerated by all the world. Good sons, the bodhicitta accomplishes such immeasurable merits. In brief, you should know that it is equal to all the merits of all Buddha-dharmas. Why is this? Because from the bodhicitta arise all bodhisattva practices, and the tathāgatas of the three times arise from the bodhicitta. Therefore, good sons, if anyone generates the mind of anuttarā samyaksaṃbodhi, they have already brought forth immeasurable merits and are universally capable of gathering the path of omniscience. Furthermore, good sons, just as there is a jewel called 'Sovereign King', and wherever the light of the sun and moon shines, the value of all treasures, clothing, and other goods cannot match it; so it is with the Sovereign King jewel of the bodhisattva mahāsattva who generates the bodhicitta. Wherever the light of omniscience shines, all the merits—conditioned and unconditioned, wholesome—of all heavenly beings, humans, and followers of the two vehicles across the three times cannot match it. Good sons, in the sea there is a jewel called 'Ocean Treasury', which universally manifests all the adornments in the sea; so it is with the bodhicitta jewel of the bodhisattva mahāsattva: it is universally able to manifest all the adornments of the ocean of omniscience. Good sons, just as with the jambūnada gold of the heavens, except for the great cintāmaṇi jewel of the mind-king, nothing else can match it; so it is with the jambūnada gold of the bodhisattva mahāsattva's generation of the bodhicitta: except for the great jewel of the mind-king of omniscience, nothing else can match it. Furthermore, good sons, the bodhicitta accomplishes such immeasurable, boundless, and even ineffably ineffable supreme merits. If any sentient beings generate the mind of anuttarā samyaksaṃbodhi, they will obtain such superior dharmas of merit.' The above is an abridged excerpt of the hundred and twenty gates from the great teaching of the Huayan [Sūtra], praising the merits of generating this mind as vast and boundless. However, although the sūtra cites various rare and precious jewels as metaphors, these are all limited worldly things. Using the crude to illustrate the wondrous, or employing the shallow to analogize the deep—how could they equal the inexhaustible treasures that transcend the world? How could they match the inconceivable purport of the Buddha-dharma? Thus we know that in the world and beyond the world, of all that is precious under heaven, nothing surpasses the mind-jewel. It is like the lion's sprint, exceedingly fierce and heroic; like the king of elephants trampling, its power without equal. Therefore, the Drumakinnararājaparipṛcchāsūtra says: 'At that time, Druma, King of the Kinnaras, addressed the Buddha: "World-Honoured One, I have heard that there is a samādhi of the bodhisattvas called 'Jewel Abiding'. If a bodhisattva attains this samādhi, all jewels of the Dharma and all virtuous qualities will be obtained naturally." The Buddha told the King of the Kinnaras: "If a bodhisattva wishes that the lineage of the Buddha Jewel not be broken, and the lineages of the Dharma Jewel and the Saṅgha Jewel not be cut off, they must cultivate and generate eighty kinds of jewels—namely, the mind that does not forget the jewel of omniscience."'