[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 9.15 # 宗鏡錄 9.15 宗鏡錄 9.15 - **Language:** Classical Chinese ### [9.15.1](https://indike.org/pramana/in.bauddha.taisho.2016.9.15.1) 答。 若正解圓明。 決定信入。 有超劫之功。 獲頓成之力。 雖在生死。 常入涅槃。 恒處塵勞。 長居淨剎。 現具肉眼。 而開慧眼之光明。 匪易凡心。 便同佛心之知見。 如太子具王儀之相。 迦陵超眾鳥之音。 將師子筋為琴絃。 餘音斷絕。 以善見藥而治病。 眾患潛消。 若那羅箭之功。 勢穿鐵鼓。 似金剛鎚之力。 擬碎金山。 則煩惱塵勞。 不待斷而自滅。 菩提妙果。 弗假修而自圓。 乃至等冤親。 和諍論。 齊凡聖。 泯自他。 一去來。 印同異。 融延促。 混中邊。 世出世間不可稱。 不可量。 不可說不可說之力。 莫能過者。 亦名佛力。 亦名般若力。 亦名大乘力。 亦名法力。 亦名無住力。 所以先德釋云。 無住力持者。 則大劫不離一念。 又云。 色平等是佛力。 色既平等。 則唯心義成。 故知觀心之門。 理無過者。 最尊最貴。 絕妙絕倫。 有剎那成佛之功。 頓截苦輪之力。 大涅槃經云。 譬如藥樹。 名曰樹王。 於諸藥中。 最為殊勝。 能滅諸病。 樹不作念。 若取枝葉及皮身等。 雖不作念。 能愈諸病。 涅槃亦爾。 是以若於宗鏡。 有圓信圓修。 乃至見聞隨喜。 一念發心者。 無不除八萬塵勞。 三障二死之病。 大品經云。 如摩尼珠。 所在住處。 一切非人。 不得其便。 以珠著身。 闇中得明。 熱時得涼。 寒時得溫。 若在水中。 隨物現色。 即況識此自心如意靈珠。 圓信堅固。 一切時處。 不為無明塵勞非人之所侵害。 則處繁不亂。 履險恒安。 高而不危。 滿而不溢。 台教引佛藏經云。 無名相中。 假名相說。 皆是如來不思議力。 譬如有人。 嚼須彌山。 飛行虛空。 石筏渡海。 負四天下及須彌山。 蚊脚為梯。 登至梵宮。 劫盡燒時。 一唾劫火即滅。 一吹世界即成。 以藕絲懸須彌山。 手接四天下。 雨。 如來所說。 一切諸法。 無相無為。 無生無滅。 令人信解。 甚為難有。 甚為希有。 若少有所得。 與佛法僧諍。 入於邪道。 不聽出家受戒。 飲一盃水。 當知經明無生外用。 以顯妙理因果無生。 是則不了一體三寶常住。 不聽出家。 言不聽者。 若不解此。 戒不具足。 若約觀心者。 一剎那起。 名一眾生。 即起即滅。 名為一期。 念念之中。 恒起三毒。 即當劫盡三災。 三毒貪為首。 三災火為端。 以不思議止觀。 觀此三毒。 一念貪心。 無有起處。 即是一唾劫火而滅。 了念成智。 即是一吹世界而成。 乃至一切不思議希有之事。 但達一念無明心。 成諸佛智。 無有不洞曉之者。 若不解此。 非唯不聽出家。 一切萬善。 皆不成就。 以不知佛法根本故。 大智度論云。 復次有人。 謂地為堅牢。 心無形質。 皆是虛妄。 以是故。 佛說心力為大。 行般若波羅蜜故。 散此大地以為微塵。 以地有色香味觸重故。 自無所作。 水少香故。 動作勝地。 火少香味。 勢勝於水。 風少色香味。 故動作勝火。 心無四事。 故所為力大。 又以心多煩惱結使繫縛。 故令心力微少。 有漏善心。 雖無煩惱。 以心取諸法相故。 其力亦少。 二乘無漏心。 雖不取相。 以智慧有量。 及出無漏道時。 六情隨俗分別。 取諸法相故。 不盡心力。 諸佛及大菩薩。 智慧無量無邊。 常處禪定。 於世間涅槃。 無所分別。 諸法實相。 其實不異。 但智有優劣。 行般若波羅蜜者。 畢竟清淨。 無所罣礙。 一念中。 能散十方一切如恒河沙等。 三千大千國土。 大地諸山微塵。 故知真心。 有此大力。 眾生妄隔而不覺知。 金光明經疏云。 如日光能照天下。 不能照道理。 心智之光明。 能發智照理。 故心是光。 若心癡闇。 體則憔悴。 心有智光。 膚色充澤。 > Answer: If one's correct understanding is complete and clear, and one enters with definitive faith, one has the efficacy of surpassing kalpas and obtains the power of sudden completion. Although dwelling in saṃsāra, one constantly enters nirvāṇa; although ever abiding in worldly defilements, one perpetually resides in a pure land. While presently possessing the physical eye, one opens the radiance of the wisdom eye; without changing the ordinary mind, one immediately shares the knowledge and vision of the Buddha's mind. It is like a crown prince possessing the marks of royal deportment, or the kalaviṅka surpassing the voices of all other birds. When the sinews of a lion are made into strings for a lute, all other sounds are severed; when the Sudarśana medicine is used to treat illness, all afflictions secretly vanish. Like the efficacy of an iron-piercing arrow whose momentum pierces an iron drum, or the power of a vajra mallet that is poised to shatter a mountain of gold, the afflictions and worldly defilements spontaneously perish without waiting to be severed; the wondrous fruit of bodhi is spontaneously perfected without relying on cultivation. Furthermore, it equalizes foe and friend, harmonizes disputes, equates the ordinary and the holy, obliterates self and other, unifies going and coming, seals sameness and difference, blends duration and brevity, and fuses the center and the extremes. Among mundane and supramundane powers that are ineffable, immeasurable, and inexpressible of the inexpressible, none can surpass it. It is also called the power of the Buddha, the power of prajñā, the power of the Great Vehicle, the power of the Dharma, and the power of non-abiding. Therefore, a former worthy explained: 'One who upholds with the power of non-abiding does not depart from a single thought for great kalpas.' It is also said: 'The equality of form is the power of the Buddha.' Since form is equal, the principle of mind-only is established. Thus we know that in the gateway of contemplating citta, no principle surpasses it. It is most supreme and most noble, peerless and incomparable, possessing the efficacy of becoming a buddha in an instant and the power of abruptly severing the wheel of suffering. The Mahāparinirvāṇasūtra says: 'For example, it is like a medicinal tree named the King of Trees. Among all medicines, it is the most extraordinary. It can eliminate all diseases. The tree does not form a thought; whether one takes its branches, leaves, bark, trunk, or the like, although it forms no thought, it can cure all illnesses. Nirvāṇa is also like this.' Therefore, if toward this mirror of the source one has complete faith and complete cultivation, or even just rejoices upon hearing and seeing it, generating the mind \[for bodhi\] in a single thought, there is none who will not eliminate the diseases of the eighty thousand worldly defilements, the three obstacles, and the two kinds of death. The Large Prajñāpāramitāsūtra says: 'Just like a mani jewel, wherever it abides, all non-humans cannot find any advantage. Wearing the jewel on one's body, one attains light in darkness, coolness when it is hot, and warmth when it is cold. If it is in water, it manifests colors according to the surrounding objects.' This is an analogy for recognizing this wish-fulfilling luminous jewel of one's own citta: with complete and solid faith, at all times and places one is not harmed by non-humans of avidyā and worldly defilements. Then, dwelling in complexity one is not disordered; treading on danger one is ever secure; high yet not imperiled, full yet not overflowing. The Tiantai teachings cite the Fo zang jing, saying: 'To speak with provisional names and characteristics within that which lacks names and characteristics—these are all the inconceivable powers of the Tathāgata. For example, it is like a person chewing Mount Sumeru, flying in empty space, crossing the ocean on a stone raft, carrying the four continents and Mount Sumeru, using a mosquito's leg as a ladder to ascend to the Brahma Palace; or, when a kalpa is ending in fire, extinguishing the kalpa fire with a single spitting of saliva, and establishing a world with a single puff of breath; or suspending Mount Sumeru on a lotus fiber, and catching the rain of the four continents in the hand. That all phenomena spoken of by the Tathāgata are signless and unconditioned, unarisen and unceasing, and causing people to believe and understand them, is extremely difficult to happen, extremely rare. If one attains even a little something \[with attachment\], disputes with the Buddha, Dharma, and Saṅgha, and enters heretical paths, one is not permitted to leave the household, receive the precepts, or drink a single cup of water.' One should know that the sūtra clarifies the external function of non-arising in order to reveal that cause and effect in the wondrous principle are unarisen. Thus, if one does not comprehend that the Three Jewels are of one substance and eternally abiding, one is not permitted to leave the household. Saying 'not permitted' means that if one does not understand this, one's precepts are incomplete. If considered in terms of contemplating citta, the arising of a single kṣaṇa is called 'one sentient being'; its arising and immediately ceasing is called 'one lifetime.' In thought after thought, the three poisons constantly arise, which correspond to the three disasters at the end of a kalpa. Among the three poisons, rāga is foremost; among the three disasters, fire is the beginning. Through inconceivable śamatha-vipaśyanā, one contemplates these three poisons: a single thought of rāga has no place of arising, which is precisely extinguishing the kalpa fire with a single spitting of saliva; comprehending thought to become wisdom is precisely establishing a world with a single puff of breath. Up to all inconceivable and rare matters—as long as one penetrates the single-thought mind of avidyā to accomplish the wisdom of all buddhas, there is none that is not thoroughly understood. If one does not understand this, not only is one not permitted to leave the household, but all myriad goods will not be accomplished, because one does not know the root of the Buddhadharma. The Mahāprajñāpāramitopadeśa says: 'Furthermore, there are people who consider the earth to be solid and citta to have no physical form, all being illusory. For this reason, the Buddha spoke of the power of citta as being great. Because one practices the prajñāpāramitā, one can scatter this great earth into fine dust. Because the earth has visible form, fragrance, flavor, and touch and is heavy, by itself it performs no action. Because water lacks fragrance, its activity surpasses that of earth. Because fire lacks fragrance and flavor, its force surpasses that of water. Because wind lacks visible form, fragrance, and flavor, its activity surpasses that of fire. Because citta lacks these four things, the power of its actions is great. Moreover, because citta is bound by many kleśas and saṃyojanas, its power is made minute. Although a virtuous mind with outflows is without kleśas, because citta grasps the characteristics of phenomena, its power is also small. Although the outflow-free mind of the two vehicles does not grasp characteristics, because their wisdom is limited, and when emerging from the outflow-free path the six sense organs discriminate according to convention and grasp the characteristics of phenomena, they do not exhaust the power of citta. All buddhas and great bodhisattvas have boundless and limitless wisdom, constantly dwell in dhyāna, and make no discrimination regarding the world and nirvāṇa. The real mark of all phenomena is in fact not different; it is only that wisdom has superior and inferior grades. Those who practice the prajñāpāramitā are ultimately pure and without obstruction. In a single thought, they can scatter into fine dust all the great earths and mountains of the trichiliocosm in the ten directions, as numerous as the sands of the Ganges.' Thus we know that the true mind has this great power, yet sentient beings falsely obscure it and are unaware of it. The Commentary on the Suvarṇaprabhāsasūtra says: 'Just as the light of the sun can illuminate the world under heaven but cannot illuminate the principle, the brilliance of the wisdom of citta can generate wisdom to illuminate the principle; therefore, citta is light. If citta is foolish and dark, the physical body becomes haggard; if citta has the light of wisdom, the complexion is full and radiant.' > — English (machine translation) (machine translation) ### [9.15.2](https://indike.org/pramana/in.bauddha.taisho.2016.9.15.2) 故云。 般若大故色大。 般若淨故色淨。 即是明也。 天下萬物。 唯人為貴。 七尺形骸。 不如靈智為貴。 所以觀之心貴。 心即是金。 又知依知正名光。 知一切法無一切法為明。 是以若於宗鏡纔有信入。 便生圓解。 能發真正菩提心。 更無過上。 是無等等心。 是最勝心。 是最實心。 止觀云。 發此心者。 能翻一一塵勞門。 即是八萬四千諸三昧門。 無明轉。 即變為明。 如融氷成水。 更非遠物。 不餘處來。 但一念心。 普皆具足。 如如意珠。 非有寶。 非無寶。 若謂無者。 即妄語。 若謂有者。 即邪見。 不可以心知。 不可以言辯。 眾生於此不思議不縛法中。 而思想作縛。 於無脫法中。 而求於脫。 是故起大慈悲。 興四弘誓。 拔兩苦。 與兩樂。 故名非縛非脫。 真正菩提心。 此發一菩提心。 即一切菩提心。 譬如良醫。 有一祕方。 總攝諸方。 阿伽陀藥。 功兼諸藥。 如食乳糜。 更無所須。 一切具足。 如如意珠。 乃至此一心。 是大中大。 上中上。 圓中圓。 滿中滿。 實中實。 真中真。 了義中了義。 玄中玄。 妙中妙。 不可思議中不可思議。 若能如此。 簡非顯是。 體權識實。 而發心者。 是一切諸佛種。 譬如金剛。 從金性生。 佛菩提心。 從大悲起。 是諸行先。 如服阿娑羅藥。 先用清水。 諸行中最。 如諸根中。 命根為最。 佛正法正行中。 此心為最。 如太子生。 具王儀相。 大臣恭敬。 有大聲名。 如迦陵頻伽鳥㲉中鳴聲。 已勝諸鳥。 此菩提心。 有大勢力。 如師子筋絃。 如師子乳。 如金剛鎚。 如那羅延箭。 具足眾寶。 能除貧苦。 如如意珠。 雖小懈怠。 小失威儀。 猶勝二乘功德。 舉要言之。 此心即具一切菩薩功德。 能成三世無上正覺。 若解此心。 任運達於止觀。 無發無礙即是觀。 其性寂滅即是止。 止觀即菩提。 菩提即止觀。 如上廣讚。 發此圓信菩提心人。 實為難有。 若凡夫外道。 迷於此心。 而為分段生死。 藏通二乘。 背於此心。 而作有餘涅槃。 乃至通教菩薩。 始發大乘之人。 體於此心。 只成自性之空。 別教菩薩。 至大乘之終。 悟於此心。 雖見不空為十法界之所依。 然即今未具。 猶假別修次第生起。 俱不能識知。 自心。 一念頓圓平等正性。 凡聖共有。 一際。 無差。 以不識故。 皆不能發此無上無等。 最勝廣大不可思議菩提之心。 所有悲願智行。 俱不具足。 若一發此心。 功德無際。 念念圓滿十波羅蜜。 故淨名經云。 維摩詰言。 然汝等。 便發阿耨多羅三藐三菩提心。 是即出家。 是即具足。 今宗鏡。 正為開示此心。 一一搜窮。 重重引證。 普為一切法界含生。 凡有心者。 願皆信受。 纔得信入。 法爾自然發此無上菩提之心。 便坐道場。 行同體大悲。 起無緣慈化。 是以十方諸佛。 讚了此心。 能發菩提者。 功德無盡。 如華嚴經云。 菩提心者。 猶如種子。 能生一切諸佛法故。 菩提心者。 猶如良田。 能長眾生白淨法故。 菩提心者。 猶如大地。 能持一切諸世間故。 菩提心者。 猶如淨水。 能洗一切煩惱垢故。 菩提心者。 猶如大風。 普於世間無所礙故。 菩提心者。 猶如盛火。 能燒一切諸見薪故。 菩提心者。 猶如淨日。 普照一切諸世間故。 菩提心者。 猶如盛月。 諸白淨法悉圓滿故。 菩提心者。 猶如明燈。 能放種種法光明故。 菩提心者。 猶如淨目。 普見一切安危處故。 菩提心者。 猶如大道。 普令得入大智城故。 菩提心者。 猶如正濟。 令其得離諸邪法故。 菩提心者。 猶如大車。 普能運載諸菩薩故。 菩提心者。 猶如門戶。 開示一切菩薩行故。 菩提心者。 > Therefore, it is said: “Because prajñā is great, form is great; because prajñā is pure, form is pure.” That is precisely luminosity. Among the ten thousand things under heaven, only humanity is noble; a seven-foot bodily frame is not as noble as spiritual wisdom. Thus, examining it, citta is noble, and citta is gold itself. Furthermore, knowing the dependent and knowing the primary is called “light”; knowing that all dharmas are devoid of all dharmas is called “luminosity.” Therefore, if one only has faith and entry into the mirror of the source, complete understanding immediately arises, and one is able to bring forth the true and authentic bodhicitta, than which none is higher, the peerless mind, the most supreme mind, the truest mind. The \*Zhiguan\* says: “One who brings forth this mind can overturn each and every gate of afflictive toil, which are then the eighty-four thousand gates of samādhi. When avidyā is transformed, it immediately changes into luminosity, like ice melting into water. It is not at all a distant thing, nor does it come from somewhere else; in merely a single thought-moment of citta, all is ubiquitously complete. It is like the wish-fulfilling jewel: it does not possess gems, nor is it devoid of gems. If one says it lacks them, that is false speech; if one says it possesses them, that is wrong view. It cannot be known through citta, nor can it be debated with words. Sentient beings, in this inconceivable and unbonded dharma, produce bondage through conceptual thought, and in that which is devoid of liberation, they seek liberation. Therefore, one gives rise to great compassion, raises the four universal vows, uproots both sufferings, and bestows both joys; hence it is called neither bonded nor liberated, the true and authentic bodhicitta.” When this single bodhicitta is generated, it is all bodhicittas. It is like a good physician having one secret prescription that gathers together all prescriptions; like agada medicine, its efficacy embraces all medicines; like eating milk-porridge, there is no further need for anything else; everything is complete, like a wish-fulfilling jewel. And so this one mind is the greatest of the great, the highest of the high, the roundest of the round, the fullest of the full, the truest of the true, the realest of the real, the definitive meaning within definitive meanings, the mystery within mysteries, the marvel within marvels, the inconceivable within the inconceivable. If one is able to generate the mind in this way, discarding the false and revealing the true, realizing the provisional and recognizing the ultimate, then one is the seed of all buddhas. Just as a diamond is produced from the nature of gold, the bodhicitta of the buddhas arises from great compassion. It is foremost among all practices: just as in taking asara medicine, one first uses clear water, so it is the supreme among all practices; just as among all sense faculties, the life faculty is supreme, so within the right Dharma and right practice of the buddhas, this mind is supreme. Like a prince born with the marks of royal deportment, whom the ministers revere and who possesses great renown; like the cry of a kalaviṅka bird while still within the shell, which already surpasses all other birds—this bodhicitta has great power and influence: like strings of lion-sinew, like lion's milk, like a vajra mallet, like a Nārāyaṇa arrow. Endowed with all treasures, it can eliminate poverty and suffering, like a wish-fulfilling jewel. Even if one is slightly lax or slightly violates deportment, one still surpasses the merits of the two vehicles. In brief, this mind is endowed with all the virtues of a bodhisattva and can accomplish the unexcelled right awakening of the three periods of time. If one understands this mind, one naturally arrives at śamatha and vipaśyanā: having no rising and no obstruction is vipaśyanā; its nature being calm and extinguished is śamatha. Śamatha and vipaśyanā are bodhi; bodhi is śamatha and vipaśyanā. As praised extensively above, a person who brings forth such complete faith and bodhicitta is truly rare to find. Ordinary beings and non-Buddhists are deluded about this citta and undergo fragmented birth and death. The two vehicles of the Piṭaka and Shared Teachings turn their backs on this citta and produce nirvāṇa with remainder. Furthermore, bodhisattvas of the Shared Teaching, who are beginners in the Mahāyāna, realize this citta merely as emptiness of self-nature. Bodhisattvas of the Distinct Teaching, reaching the culmination of the Mahāyāna, awaken to this citta; though they see the non-empty as that upon which the ten dharmadhātus rely, it is not yet complete in the present moment, still relying on distinct cultivation to arise sequentially. None of them can recognize and know that their own citta, in a single thought-moment, is the頓-complete, equal, and right nature, shared by ordinary beings and sages alike, of a single limit and without distinction. Because they do not recognize it, none of them can generate this unexcelled, peerless, most supreme, vast, and inconceivable bodhicitta. All of their compassionate vows, wisdom, and practices are incomplete. If one generates this mind even once, its merit is boundless, fulfilling the ten pāramitās in thought-moment after thought-moment. Therefore, the \*Vimalakīrti-nirdeśa\* says: “Vimalakīrti said, ‘However, if you all simply generate the mind of anuttarā-samyak-saṃbodhi, that is precisely leaving home; that is precisely completeness.’” Now this mirror of the source is precisely meant to reveal this citta, searching it out exhaustively one by one and citing proofs layer upon layer, universally for all sentient beings in the dharmadhātu who possess a mind, wishing that all may faithfully accept it. The moment one attains faith and enters, one naturally and spontaneously generates this unexcelled bodhicitta, immediately sits in the bodhimanda, practices great compassion of identical substance, and gives rise to transformation through unconditioned kindness. Therefore, the buddhas of the ten directions praise the inexhaustible merit of one who understands this citta and can generate bodhi. As the \*Avataṃsakasūtra\* says: “Bodhicitta is like a seed, because it can produce all buddha-dharmas. Bodhicitta is like a fertile field, because it can grow the pure, white dharmas of sentient beings. Bodhicitta is like the great earth, because it can sustain all worlds. Bodhicitta is like pure water, because it can wash away all stains of kleśa. Bodhicitta is like a great wind, because it is unobstructed throughout the worlds. Bodhicitta is like a blazing fire, because it can burn the firewood of all views. Bodhicitta is like a pure sun, because it universally illuminates all worlds. Bodhicitta is like a full moon, because all pure, white dharmas are perfected by it. Bodhicitta is like a bright lamp, because it can emit the light of various dharmas. Bodhicitta is like pure eyes, because it universally sees all places of safety and danger. Bodhicitta is like a great highway, because it universally enables entry into the city of great wisdom. Bodhicitta is like a right ford, because it enables departure from all wrong dharmas. Bodhicitta is like a great cart, because it can universally transport all bodhisattvas. Bodhicitta is like a doorway, because it opens and displays all bodhisattva practices. Bodhicitta…” > — English (machine translation) (machine translation) ### [9.15.3](https://indike.org/pramana/in.bauddha.taisho.2016.9.15.3) 猶如宮殿。 安住修習三昧法故。 菩提心者。 猶如園苑。 於中遊戲受法樂故。 菩提心者。 猶如舍宅。 安隱一切諸眾生故。 菩提心者。 則為所歸。 利益一切諸世間故。 菩提心者。 則為所依。 諸菩薩行所依處故。 菩提心者。 猶如慈父。 訓導一切諸菩薩故。 菩提心者。 猶如慈母。 生長一切諸菩薩故。 菩提心者。 猶如乳母。 養育一切諸菩薩故。 菩提心者。 猶如善友。 成益一切諸菩薩故。 菩提心者。 猶如君主。 勝出一切二乘人故。 菩提心者。 猶如帝王。 一切願中得自在故。 菩提心者。 猶如大海。 一切功德悉入中故。 菩提心者。 如須彌山。 於諸眾生心平等故。 菩提心者。 如鐵圍山。 攝持一切諸世間故。 菩提心者。 猶如雪山。 長養一切智慧藥故。 菩提心者。 猶如香山。 出生一切功德香故。 菩提心者。 猶如虛空。 諸妙功德廣無邊故。 菩提心者。 猶如蓮華。 不染一切世間法故。 菩提心者。 猶如調慧象。 其心善順。 不獷戾故。 菩提心者。 猶如良善馬。 遠離一切諸惡性故。 菩提心者。 如調御師。 守護大乘一切法故。 菩提心者。 猶如良藥。 能治一切煩惱病故。 菩提心者。 猶如坑阱。 陷沒一切諸惡法故。 菩提心者。 猶如金剛。 悉能穿徹一切法故。 菩提心者。 猶如香篋。 能貯一切功德香故。 菩提心者。 猶如妙華。 一切世間所樂見故。 菩提心者。 如白栴檀。 除眾生欲熱使清涼故。 菩提心者。 如黑沈香。 能熏法界悉周遍故。 菩提心者。 如善見藥王。 能破一切煩惱病故。 菩提心者。 如毘笈摩藥。 能拔一切諸惑箭故。 菩提心者。 猶如帝釋。 一切主中最為尊故。 菩提心者。 如毘沙門。 能斷一切貧窮苦故。 菩提心者。 如功德天。 一切功德所莊嚴故。 菩提心者。 如莊嚴具。 莊嚴一切諸菩薩故。 菩提心者。 如劫燒火。 能燒一切諸有為故。 菩提心者。 如無生根藥。 長養一切諸佛法故。 菩提心者。 猶如龍珠。 能消一切煩惱毒故。 菩提心者。 如水精珠。 能清一切煩惱濁故。 菩提心者。 如如意珠。 周給一切諸貧乏故。 菩提心者。 如功德瓶。 滿足一切眾生心故。 菩提心者。 如如意樹。 能雨一切莊嚴具故。 菩提心者。 如鵝羽衣。 不受一切生死垢故。 菩提心者。 如白㲲線。 從本已來性清淨故。 菩提心者。 如快利犁。 能治一切眾生田故。 菩提心者。 如那羅延。 能摧一切我見敵故。 菩提心者。 猶如快箭。 能破一切諸苦的故。 菩提心者。 猶如利矛。 能穿一切煩惱甲故。 菩提心者。 猶如堅甲。 能護一切如理心故。 菩提心者。 猶如利刀。 能斬一切煩惱首故。 菩提心者。 猶如利劍。 能斷一切憍慢鎧故。 菩提心者。 如勇將幢。 能伏一切諸魔軍故。 菩提心者。 猶如利鋸。 能截一切無明樹故。 菩提心者。 猶如利斧。 能伐一切諸苦樹故。 菩提心者。 猶如兵仗。 能防一切諸苦難故。 菩提心者。 猶如善手。 防護一切諸度身故。 菩提心者。 猶如好足。 安立一切諸功德故。 菩提心者。 猶如眼藥。 滅除一切無明瞖故。 菩提心者。 猶如鉗鑷。 能拔一切身見刺故。 菩提心者。 猶如臥具。 息除生死諸勞苦故。 菩提心者。 如善知識。 能解一切生死縛故。 菩提心者。 如好珍財。 能除一切貧窮事故。 菩提心者。 如大導師。 善知菩薩出要道故。 菩提心者。 猶如伏藏。 出功德財無匱乏故。 菩提心者。 猶如涌泉。 生智慧水無窮盡故。 菩提心者。 猶如明鏡。 普現一切法門像故。 菩提心者。 猶如蓮華。 不染一切諸罪垢故。 菩提心者。 猶如大河。 流引一切度攝法故。 菩提心者。 如大龍王。 能雨一切妙法雨故。 > \[The bodhicitta\] is like a palace, because it rests securely in practicing the dharmas of samādhi. The bodhicitta is like a garden, because one sports within it enjoying the bliss of the Dharma. The bodhicitta is like a residence, because it brings peace and security to all sentient beings. The bodhicitta is a refuge, because it benefits all worlds. The bodhicitta is a reliance, because it is the locus of reliance for the practices of all bodhisattvas. The bodhicitta is like a compassionate father, because it instructs and guides all bodhisattvas. The bodhicitta is like a loving mother, because it gives birth to and raises all bodhisattvas. The bodhicitta is like a wet nurse, because it nourishes all bodhisattvas. The bodhicitta is like a good friend, because it accomplishes benefit for all bodhisattvas. The bodhicitta is like a sovereign ruler, because it surpasses all persons of the two vehicles. The bodhicitta is like an emperor, because it attains sovereignty among all vows. The bodhicitta is like a great ocean, because all merits flow into it. The bodhicitta is like Mount Sumeru, because its mind is impartial toward all sentient beings. The bodhicitta is like the Iron Ring Mountains, because it encompasses and holds all worlds. The bodhicitta is like the Snow Mountains, because it fosters all the medicines of wisdom. The bodhicitta is like the Fragrant Mountain, because it produces all the incense of merit. The bodhicitta is like empty space, because its wondrous merits are vast and boundless. The bodhicitta is like a lotus blossom, because it is undefiled by any worldly dharmas. The bodhicitta is like a tamed, intelligent elephant, because its mind is gentle and compliant, never violent or intractable. The bodhicitta is like a fine, gentle horse, because it is far removed from all evil natures. The bodhicitta is like a charioteer, because it guards all dharmas of the Great Vehicle. The bodhicitta is like fine medicine, because it cures all diseases of kleśa. The bodhicitta is like a pitfall, because it swallows up all evil dharmas. The bodhicitta is like a vajra, because it can pierce through all dharmas. The bodhicitta is like a perfume casket, because it can store all the incense of merit. The bodhicitta is like a wondrous flower, because it is delightful to behold for all the world. The bodhicitta is like white sandalwood, because it eliminates the heat of desire in sentient beings and brings coolness. The bodhicitta is like black agallochum, because its fragrance thoroughly pervades the dharmadhātu. The bodhicitta is like the king of medicines 'Pleasant to Behold', because it destroys all diseases of kleśa. The bodhicitta is like the vigama herb, because it can extract all arrows of delusion. The bodhicitta is like Śakra, because it is supreme among all lords. The bodhicitta is like Vaiśravaṇa, because it can sever all suffering of poverty. The bodhicitta is like the Goddess of Merit, because it is adorned with all merits. The bodhicitta is like an ornament, because it adorns all bodhisattvas. The bodhicitta is like the fire of the kalpa's end, because it burns up all conditioned things. The bodhicitta is like the medicine of the birthless root, because it fosters all buddhadharmas. The bodhicitta is like a dragon jewel, because it neutralizes all poisons of kleśa. The bodhicitta is like a water-clearing jewel, because it clarifies all taints of kleśa. The bodhicitta is like a wish-fulfilling jewel, because it provides abundantly for all who are destitute. The bodhicitta is like a vase of merit, because it satisfies the hearts of all sentient beings. The bodhicitta is like a wish-fulfilling tree, because it rains down all ornaments. The bodhicitta is like a garment of goose feathers, because it does not catch any grime of saṃsāra. The bodhicitta is like a thread of white cotton, because its nature has been pure from the very beginning. The bodhicitta is like a swift and sharp plow, because it cultivates the fields of all sentient beings. The bodhicitta is like Nārāyaṇa, because it crushes the enemy that is all views of self. The bodhicitta is like a swift arrow, because it can pierce the target of all suffering. The bodhicitta is like a sharp spear, because it can penetrate all armor of kleśa. The bodhicitta is like solid armor, because it protects all minds that conform to truth. The bodhicitta is like a sharp blade, because it can sever the head of all kleśa. The bodhicitta is like a sharp sword, because it cuts through all armor of arrogance. The bodhicitta is like the banner of a valiant general, because it subdues all armies of Māra. The bodhicitta is like a sharp saw, because it fells all trees of avidyā. The bodhicitta is like a sharp axe, because it chops down all trees of suffering. The bodhicitta is like weapons, because it defends against all hardships. The bodhicitta is like an able hand, because it protects the body of all pāramitās. The bodhicitta is like good feet, because it securely establishes all merits. The bodhicitta is like an eye salve, because it eliminates all cataracts of avidyā. The bodhicitta is like tweezers, because it can extract all thorns of the view of self. The bodhicitta is like bedding, because it rests and dispels all fatigue of saṃsāra. The bodhicitta is like a good spiritual friend, because it unbinds all shackles of saṃsāra. The bodhicitta is like fine treasure, because it eliminates all conditions of poverty. The bodhicitta is like a great guide, because it knows well the bodhisattva's path of deliverance. The bodhicitta is like a hidden treasury, because its yields of meritorious wealth are never deficient. The bodhicitta is like a gushing spring, because it produces the water of wisdom inexhaustibly. The bodhicitta is like a bright mirror, because it universally reflects the images of all Dharma gates. The bodhicitta is like a lotus blossom, because it is unstained by any taint of fault. The bodhicitta is like a great river, because it flows onward, drawing along all dharmas of the perfections and attractions. The bodhicitta is like a great dragon king, because it can rain down all the rains of wondrous Dharma. > — English (machine translation) (machine translation) ### [9.15.4](https://indike.org/pramana/in.bauddha.taisho.2016.9.15.4) 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."' > — English (machine translation) (machine translation) ### [9.15.5](https://indike.org/pramana/in.bauddha.taisho.2016.9.15.5) 乃至觀空無相無願解脫門寶心。 入甘露門故。 觀一切法無生。 寶心。 得無生法忍故。 見一切法如幻如夢如焰如影如響如水月。 寶心。 不住諸見故。 觀因緣法。 寶心離斷常見故。 離諸邊見垢穢。 寶心。 離於二故。 入無二法門。 寶心。 覺一道故。 離一切行。 寶心。 至正位故。 正觀法位。 寶心。 一切法平等故。 集助一切菩提法。 寶心。 覺了一切佛法故。 乃至喻如大海。 為眾法主。 集一切寶。 一切眾寶。 皆悉來歸。 於是海中出生諸寶。 如是緊那羅王。 菩薩。 得是寶住三昧。 為諸一切眾生之主。 集一切寶。 一切法寶。 皆悉歸趣。 是以祖師云。 一切寶中。 心寶為上。 故知一切法寶。 皆歸宗鏡中。 無有法財珍寶。 而不積聚。 如入法界體性經云。 文殊師利。 復白佛言。 以何因緣。 名以三昧為寶積耶。 佛告文殊師利。 譬如大摩尼寶。 善磨瑩已。 安置淨處。 隨彼地方。 出諸珍寶不可窮盡。 如是文殊師利。 我住此三昧。 觀於東方。 見無量阿僧祇世界。 現在諸佛如來。 阿羅訶。 三藐三佛陀。 如是南西北方四維上下。 如是。 十方無量阿僧祇世界。 我皆現見是諸如來。 住此三昧。 為眾說法。 文殊師利。 我住此三昧。 不見一法。 然非法界。 釋曰。 寶積三昧者。 即一切眾生心。 是。 無量功德聚。 猶如世間寶積。 若能住此一心寶積三昧。 有何功德寶而不知。 故能見十方佛寶。 普照無餘。 所以云不見一法。 然非法界。 是以萬類之中。 唯心為貴。 如金翅鳥。 命終之後。 骨肉散盡。 唯有心在。 難陀龍王。 取此鳥心。 以為明珠。 轉輪王得。 以為如意珠。 然一切眾生心。 亦復如是。 幻身雖滅。 真心不壞。 如經云。 如劫燒火。 不燒虛空。 又祖師云。 百骸雖潰散。 一物鎮長靈。 若能了此常住真心。 即同獲於如意珠寶。 若得之者。 廣濟於法界。 用之者。 普潤於十方。 以此諸大乘經中。 十方諸佛。 同共讚揚此菩提心。 況如無際虛空。 未言少分。 若下位淺智。 焉敢言之。 故先德釋涅槃教義云。 種種名目。 只是一心法。 此法即是佛師。 諸菩薩母。 諸佛菩薩。 辯不能宣。 凡夫千舌。 豈解揄揚。 二乘百盲。 焉能舞手者哉。 此論開發信入。 功德無邊。 若但見聞。 設不信樂。 尚種善根。 無空過者。 如華嚴經云。 佛子。 譬如丈夫。 食少金剛。 終竟不消。 要穿其身。 出在於外。 何以故。 金剛不與肉身雜穢而同止故。 於如來所。 種少善根。 亦復如是。 要穿一切有為諸行煩惱身。 過到於無為究竟智處。 何以故。 此少善根。 不與有為諸行煩惱而共住故。 佛子。 假使乾草。 積同須彌。 投火於中。 如芥子許。 必皆燒盡。 何以故。 火能燒故。 於如來所。 種少善根。 亦復如是。 必能燒盡一切煩惱。 究竟得於無餘涅槃。 何以故。 此少善根。 性究竟故。 佛子。 譬如雪山有藥王樹。 名曰善見。 若有見者。 眼得清淨。 若有聞者。 耳得清淨。 若有嗅者。 鼻得清淨。 若有甞者。 舌得清淨。 若有觸者。 身得清淨。 若有眾生。 取彼地土。 亦能為作除病利益。 佛子。 如來應正等覺無上藥王。 亦復如是。 能作一切。 饒益眾生。 若有得見如來色身。 眼得清淨。 若有得聞如來名號。 耳得清淨。 若有得嗅如來戒香。 鼻得清淨。 若有得甞如來法味。 舌得清淨。 具廣長舌。 解語言法。 若有得觸如來光者。 身得清淨。 究竟獲得無上法身。 若於如來生憶念者。 則得念佛三昧清淨。 若有眾生。 供養如來所經土地。 及塔廟者。 亦具善根。 滅除一切諸煩惱患。 得賢聖樂。 佛子。 我今告汝。 設有眾生。 > ...and up to: the jewel-mind that contemplates the gates of liberation of emptiness, signlessness, and wishlessness, because it enters the gate of ambrosia (amṛta); the jewel-mind that contemplates all dharmas as unarisen, because it attains the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti); the jewel-mind that sees all dharmas as like an illusion, like a dream, like a mirage, like a shadow, like an echo, like the moon in the water, because it does not abide in views; the jewel-mind that contemplates conditioned arising, because it is free from the views of annihilation and permanence; the jewel-mind free from the defilements of extreme views, because it is free from duality; the jewel-mind that enters the non-dual Dharma-gate, because it awakens to the one path; the jewel-mind free from all conditioned practices, because it reaches the correct station; the jewel-mind that correctly contemplates the station of reality, because all dharmas are equal; the jewel-mind that gathers and aids all bodhi-dharmas, because it fully awakens to all Buddha-dharmas. And up to: it is like the great ocean, which is the sovereign of all waters and gathers all jewels; all treasures come and return to it, and within this ocean all jewels are produced. So it is, King of the Kinnaras: a bodhisattva who attains this samādhi of the Jewel Abode becomes the sovereign of all sentient beings, gathers all jewels, and all treasures of the Dharma return to him. Therefore, an ancestral master said: 'Among all jewels, the jewel of citta is supreme.' Thus we know that all treasures of the Dharma return to the mirror of the source, and there is no wealth of Dharma or precious treasure that is not accumulated there. As the \*Sūtra on Entering the Essence of the Dharmadhātu\* says: 'Mañjuśrī addressed the Buddha again, saying: "By what cause and condition is this samādhi named Jewel Accumulation (Ratnakūṭa)?" The Buddha told Mañjuśrī: "It is just like a great maṇi jewel which, when well polished and placed in a clean place, inexhaustibly yields all sorts of precious jewels in that place. Just so, Mañjuśrī: when I abide in this samādhi and look toward the east, I see immeasurable asaṃkhyeya worlds with the present Buddhas, Tathāgatas, Arhats, Samyaksambuddhas; so too in the south, west, north, the four intermediate directions, above, and below—thus throughout the immeasurable asaṃkhyeya worlds of the ten directions, I see all these Tathāgatas abiding in this samādhi and expounding the Dharma for the assemblies. Mañjuśrī, when I abide in this samādhi, I do not see a single dharma that is not the dharmadhātu."' Commentary: The Ratnakūṭa Samādhi is the citta of all sentient beings. It is an accumulation of immeasurable merit, just like an accumulation of worldly treasures. If one can abide in this Ratnakūṭa Samādhi of the one mind, what treasure of merit would one not know? Hence one can see the Buddha-jewels of the ten directions illuminating universally without remainder. Therefore it says, 'I do not see a single dharma that is not the dharmadhātu.' Thus among all kinds of things, citta alone is supreme. Just as when a garuḍa dies, its flesh and bones completely disperse, yet its heart alone remains intact: the Nāga King Nanda takes this bird's heart as a luminous pearl, and a cakravartin king obtains it as a wish-fulfilling jewel (cintāmaṇi). The citta of all sentient beings is also like this: although the illusory body perishes, the true citta is not destroyed. As a sūtra states: 'Just as the fire of the kalpa's destruction does not burn empty space.' And an ancestral master said: 'Although the hundred bones collapse and scatter, one thing remains eternally numinous.' If one can comprehend this ever-abiding true citta, it is the same as obtaining the wish-fulfilling gem. One who attains it extensively aids the dharmadhātu; one who employs it universally enriches the ten directions. For this reason, in the Mahāyāna sūtras, the Buddhas of the ten directions together praise this bodhicitta. How much more so since it is like boundless empty space, and not even a fraction has yet been spoken—how could those of inferior stations and shallow wisdom dare to speak of it? Therefore a past master, explaining the doctrinal meaning of nirvāṇa, said: 'The various names are merely the one dharma of citta. This dharma is the teacher of Buddhas and the mother of bodhisattvas. The eloquence of the Buddhas and bodhisattvas cannot fully express it; how could worldlings with a thousand tongues understand how to extol it? How could the twice-blind among the two vehicles be able to dance their hands?' This treatise inspires faith and entry, and its merit is boundless. Even if one merely sees and hears it without yet having joyful faith, one still plants good roots and does not pass by in vain. As the \*Avataṃsaka Sūtra\* says: 'Disciples of the Buddha! Suppose a man consumes a small amount of diamond: in the end it will never be digested, but will pierce through his body and emerge outside. Why? Because diamond does not dwell together with the impurity of the physical body. Planting a small good root in the presence of the Tathāgata is also like this: it must pierce through all bodies of conditioned actions and kleśa, passing over to the station of unconditioned, ultimate wisdom. Why? Because this small good root does not dwell together with conditioned actions and kleśa. Disciples of the Buddha! Suppose dry grass were piled up equal to Mount Sumeru, and a fire as small as a mustard seed were thrown into it: it would surely burn it all away. Why? Because fire can burn. Planting a small good root in the presence of the Tathāgata is also like this: it will surely burn away all kleśas and ultimately attain nirvāṇa without remainder. Why? Because the nature of this small good root is ultimate. Disciples of the Buddha! For example, on the Snow Mountains there is a king of medicinal trees named Good-to-Behold (Sudarśana). If anyone sees it, their eyes are purified; if anyone hears it, their ears are purified; if anyone smells it, their nose is purified; if anyone tastes it, their tongue is purified; if anyone touches it, their body is purified. If any sentient beings take the earth from beneath it, it can also bring about the benefit of eliminating illness. Disciples of the Buddha! The Tathāgata, Arhat, Samyaksambuddha, the unsurpassed king of medicine, is also like this, capable of performing all actions to benefit sentient beings. If anyone gets to see the Tathāgata's physical form, their eyes are purified; if anyone gets to hear the Tathāgata's name, their ears are purified; if anyone gets to smell the Tathāgata's fragrance of morality (śīla), their nose is purified; if anyone gets to taste the flavor of the Tathāgata's Dharma, their tongue is purified, endowed with a broad and long tongue and understanding the Dharma of language; if anyone gets to touch the Tathāgata's light, their body is purified, ultimately attaining the unsurpassed dharmakāya; if anyone gives rise to mindfulness of the Tathāgata, they attain purity in the mindfulness-of-the-Buddha samādhi (buddhānusmṛtisamādhi); if any sentient beings make offerings to the ground the Tathāgata has walked upon, or to his stūpas and temples, they also are endowed with good roots, extinguish all troubles of kleśa, and attain the joy of the noble ones. Disciples of the Buddha! I now declare to you: even if there are sentient beings...' > — English (machine translation) (machine translation) ### [9.15.6](https://indike.org/pramana/in.bauddha.taisho.2016.9.15.6) 見聞於佛。 業障纏覆。 不生信樂。 亦種善根。 無空過者。 乃至究竟入於涅槃。 佛子。 菩薩摩訶薩應如是知。 於如來所。 見聞親近。 所種善根。 悉離一切諸不善法。 具足善法。 故知若見若聞。 若信不信。 皆得究竟無上善根。 以見圓覺之佛。 普門之法故。 以覺圓故。 無有缺減。 以法普故。 自然具足。 豈非究竟耶。 所以華嚴初發心功德品頌云。 菩薩發心功德量。 億劫稱揚不可盡。 以出一切諸如來。 獨覺聲聞安樂故。 十方國土諸眾生。 皆悉施安無量劫。 勸持五戒及十善。 四禪四等諸定處。 復於多劫施安樂。 令斷諸惑成羅漢。 彼諸福聚雖無量。 不與發心功德比。 又教億眾成緣覺。 獲無諍行微妙道。 以彼而校菩提心。 算數譬喻無能及。 一念能過塵數剎。 如是經於無量劫。 此諸剎數尚可量。 發心功德不可知。 又頌云。 所說種種眾譬喻。 無有能及菩提心。 以諸三世人中尊。 皆從發心而得生。 華嚴指歸云。 明經有十種益。 一見聞益。 謂此見聞如來。 及此遺法。 所種善根。 成金剛種不可破壞。 要心成佛。 如性起品云。 佛子。 乃至不信邪見眾生。 見聞佛者。 彼諸眾生。 於見聞中得種善根。 果報不虛。 乃至究竟涅槃等。 二發心益。 謂信位既滿。 稱彼佛懷發此大心。 此心即是普賢法攝。 是故融通。 即遍無盡時處等法界。 既入彼攝彼。 即全諸位。 悉皆成滿。 故經云。 初發心即是佛故。 悉與三世諸如來等。 三起行益。 謂若起一普賢行時。 即遍一切行。 一切位。 一切德。 一切法。 一切處。 一切時。 一切因。 一切果。 窮盡法界。 具足一切。 如帝網等。 故經云。 菩薩摩訶薩得聞此法。 以少方便。 疾得菩提。 四攝位益。 謂信等五位。 一一位中攝一切位。 然有二門。 一全位相是門。 即一切位是一位故。 十信滿處。 即便成佛。 二諸位相資門。 則一位中具一切位。 如十信中有十住。 乃至十地。 故經云。 住於一地普攝一切諸地功德。 如十玄門。 五速證益。 依此普門。 一證一切證。 如經明地獄眾生。 蒙光滅苦。 纔從地獄門出。 昇兜率天。 聞此普法。 即得十地者。 明是此法之深益。 六滅障益。 依此普法。 亦一斷一切斷。 如前兜率天子。 非直自身頓得十地。 亦乃毛孔香熏。 全示眾生。 頓滅無量煩惱。 並是普法之勝力。 七轉利益。 普行亦成。 即能頓益無邊眾生。 悉亦同得此十地法。 如前兜率天子。 得十地已。 毛孔中出蓋雲供養佛。 經云。 若有眾生見此蓋雲者。 彼諸眾生。 種一恒河沙轉輪王所植善根等。 八造修益。 如善財依此普法。 一得一切得。 以前生曾見聞普法。 成金剛種。 遂令今生頓成解行。 九頓得益。 如經明六千比丘。 頓見如來。 得十眼境界。 祇洹林中。 不可說塵數菩薩。 頓得無盡自在法海等。 十稱性益。 謂依此普法。 一切眾生。 無不皆悉稱其本性。 在佛果海中。 即是舊來益。 如經明於佛身中。 見一切眾生已成佛竟。 已涅槃竟。 是以此宗鏡錄中。 並是稱性而談。 約本而說。 因果皆實。 理事俱真。 以是圓滿之宗。 普門之法。 見普法故。 名為普眼。 普法者。 一具一切。 一一稱性。 同時具足。 眼外無法。 乃稱普眼。 亦名普眼經。 遂令見聞之人。 皆同性得。 以此性無盡。 則所益何窮。 故能總括無邊。 該通一切。 攝前則攝後。 如舉初步。 即到千里之程途。 得一則得餘。 猶觀天月。 即了一切之水月。 故知有教的有其位。 有法必有其人。 如地獄眾生。 見聞為種。 處八難內超十地階。 善財童子。 行解在躬。 於一生中。 圓多劫果。 文理有據。 果報非虛。 可示後賢。 > “If they see or hear the Buddha, though wrapped and obstructed by karmic hindrances and failing to generate faith and joy, they nevertheless plant roots of goodness, none of which are in vain, until they ultimately enter nirvāṇa. Sons of the Buddha, bodhisattva-mahāsattvas should understand this: the roots of goodness planted through seeing, hearing, or drawing near to the Tathāgata are entirely freed from all unwholesome phenomena and fully endowed with wholesome phenomena.” Therefore, one knows that whether seeing or hearing, whether having faith or lacking faith, all ultimately attain unsurpassed roots of goodness, because they see the Buddha of perfect awakening and the teaching of the universal gate. Because awakening is perfect, there is no deficiency; because the teaching is universal, it is naturally complete. How could it not be ultimate? Therefore, the verse in the “Chapter on the Merit of the Initial Generation of the Mind” of the Avataṃsaka Sūtra says: “The measure of the merit of a bodhisattva generating the mind / cannot be fully praised throughout a hundred million kalpas. / Because it gives rise to all the Tathāgatas, / and the bliss of solitary realizers and śrāvakas. / To all sentient beings in the lands of the ten directions, / one may bestow peace for immeasurable kalpas, / encouraging them to uphold the five precepts and ten virtues, / and the states of concentration of the four dhyānas and the four immeasurables; / further, over many kalpas one may bestow peace and bliss, / causing them to cut off all afflictions and become arhats. / Although those masses of merit are immeasurable, / they cannot compare to the merit of generating the mind. / Further, one may teach a hundred million beings to become pratyekabuddhas, / obtaining the subtle path of non-contentious practice; / yet comparing that with the bodhimind, / no calculation or metaphor could ever reach it. / In a single thought-moment one can pass through dust-mote numbers of lands; / though passing through immeasurable kalpas like this, / the number of these lands can still be measured, / but the merit of generating the mind cannot be known.” Another verse says: “None of the various metaphors that are spoken / can ever reach the bodhimind, / for all the Honoured Ones among humans of the three times / are born from generating the mind.” The Huayan zhigui states: “It clarifies that this sūtra has ten kinds of benefits: First, the benefit of seeing and hearing. This means that the roots of goodness planted by seeing and hearing this Tathāgata and his remaining teachings become an adamantine seed that cannot be destroyed, guaranteeing the resolve to become a Buddha. As the ‘Chapter on the Arising of Nature’ says: ‘Sons of the Buddha, even sentient beings with lack of faith and wrong views who see or hear the Buddha—those sentient beings, within that seeing and hearing, plant roots of goodness; the retribution is not in vain, until ultimately reaching nirvāṇa, and so forth.’ Second, the benefit of generating the mind. This means that once the stage of faith is fulfilled, one accords with the Buddha’s intent and generates this great mind. This mind is subsumed by the Dharma of Samantabhadra, and therefore it is harmonious and pervasive, instantly pervading the dharmadhātu of inexhaustible time and place. Having entered it and subsumed it, all stages in their entirety are fulfilled. Hence the sūtra says: ‘The initial generation of the mind is itself the Buddha’; thus one is equal to all Tathāgatas of the three times. Third, the benefit of initiating practice. This means that when one initiates a single practice of Samantabhadra, it instantly pervades all practices, all stages, all virtues, all phenomena, all places, all times, all causes, and all fruits, exhausting the dharmadhātu and being complete with all, like Indra's net. Hence the sūtra says: ‘Bodhisattva-mahāsattvas who hear this teaching, with few skillful means, swiftly attain bodhi.’ Fourth, the benefit of subsuming the stages. This means that within each of the five stages, such as faith, all stages are subsumed. However, there are two approaches: First, the approach of the identity of all stages, which is because all stages are a single stage; where the ten faiths are fulfilled, one immediately becomes a Buddha. Second, the approach of all stages mutually assisting, wherein a single stage contains all stages, just as within the ten faiths there are the ten abodes, up to the ten grounds. Hence the sūtra says: ‘Dwelling in a single ground universally subsumes the merits of all grounds,’ as in the Ten Mysterious Gates. Fifth, the benefit of swift realization. Relying on this universal gate, one realization is all realization. As the sūtra explains, hell-beings who were touched by the light had their suffering extinguished; having just exited the gates of hell and ascended to Tuṣita Heaven, upon hearing this universal teaching they immediately attained the ten grounds; this illustrates the profound benefit of this teaching. Sixth, the benefit of extinguishing hindrances. Relying on this universal teaching, one severance is also all severance. Just like the Tuṣita devaputra mentioned before, not only did he directly and suddenly attain the ten grounds himself, but the fragrance of his pores completely revealed \[the Dharma\] to sentient beings, suddenly extinguishing immeasurable afflictions. All these are the superior power of the universal teaching. Seventh, the benefit of transforming and benefiting \[others\]. When the universal practice is perfected, one can instantly benefit boundless sentient beings, causing them all to equally attain this teaching of the ten grounds. Just as the Tuṣita devaputra mentioned before, having attained the ten grounds, clouds of canopies issued from his pores to make offerings to the Buddha. The sūtra says: ‘If any sentient beings see these canopy clouds, those sentient beings plant roots of goodness equal to those planted by a Ganges-sands of wheel-turning kings,’ and so forth. Eighth, the benefit of cultivation. Just as Sudhana, relying on this universal teaching, attained everything through attaining one, because in a former life he had seen and heard the universal teaching and formed an adamantine seed, it caused him in his present life to suddenly accomplish understanding and practice. Ninth, the benefit of sudden attainment. As the sūtra explains, six thousand monks suddenly saw the Tathāgata and attained the realm of the ten eyes; in the Jeta Grove, ineffable dust-mote numbers of bodhisattvas suddenly attained the inexhaustible, unobstructed ocean of teachings, and so forth. Tenth, the benefit of according with nature. This means that relying on this universal teaching, there are no sentient beings who do not accord with their original nature within the ocean of the fruit of buddhahood; this is the benefit inherent from the beginning. As the sūtra explains, within the Buddha’s body, one sees that all sentient beings have already completed buddhahood and have already entered nirvāṇa.” Therefore, in this Record of the Mirror of the Source, all discussions accord with nature and speak from the root. Cause and fruit are both real; principle and phenomena are both true. Because this is the perfect source and the teaching of the universal gate, seeing the universal teaching is called the universal eye. The universal teaching is where one contains all, each according with nature, simultaneously complete. Beyond the eye there is no phenomenon; hence it is called the universal eye; it is also named the Universal Eye Sūtra. Consequently, it causes those who see or hear it to all equally attain it by nature. Because this nature is inexhaustible, how could the benefit be limited? Therefore, it can comprehend the boundless and universally encompass all. Subsuming what precedes subsumes what follows, just as raising the first step reaches the journey of a thousand li; attaining one attains the rest, just as gazing at the moon in the sky discerns all water-moons. Hence one knows that where there is a teaching, there is certainly its stage; where there is a Dharma, there must be its person. As with the hell-beings who took seeing and hearing as a seed, dwelling within the eight difficulties they surpassed the steps of the ten grounds; with the youth Sudhana, practice and understanding embodied in himself, within a single life he rounded out the fruit of many kalpas. The text and principle have their basis; the fruit and retribution are not in vain. This can be shown to future worthies. > — English (machine translation) (machine translation) _First 6 of 8 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016.9.15)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.9.15.1) — English, machine translation ## Linked texts (4) - [大樹緊那羅王所問經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.paripriccha.drumakinnararajapariprccha*zh-kumarajiva.2.6) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.502) — Classical Chinese - [佛說觀佛三昧海經](https://indike.org/pramana/in.bauddha.taisho.643.1.19) — Classical Chinese - [入法界體性經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.ratnakuta.ratnakutasutra*zh-jnanagupta.1.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.9.15](https://indike.org/pramana/in.bauddha.taisho.2016.9.15) · Pramāṇa