宗鏡錄 9.15.4

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."'