宗鏡錄 9.15
English (machine translation) 9.15
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- English
9.15.1
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.'
9.15.2
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…”
9.15.3
[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.
9.15.4
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."'
9.15.5
...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...'
9.15.6
“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.
9.15.7
So that they jointly inherit this seed. Therefore, in the Tathāgatagarbha Sūtra, when evaluating merit: ‘To uphold this sūtra is [greater than] making offerings to present Buddhas numerous as the sands of the Ganges in the past, building seven-jewel towers high as ten yojanas, numerous as the sands of the Ganges, doing so day after day, up to fifty Ganges-sands of seven-jewel towers offered to Ganges-sands of Tathāgatas; it does not equal a person taking joy in bodhi and upholding this sūtra, even beyond what calculation and metaphor can reach.’ Commentary: The seven jewels are limited wealth, and making offerings is conditioned merit. If one upholds this sūtra, it is the treasure of the ever-abiding One Vehicle and the inexhaustible merit of tathatā. Like comparing the dharmadhātu to a fine dust mote, how could it ever be measured?
Linked texts (1)
- 宗鏡錄 — Classical Chinese