大乘理趣六波羅蜜多經

Chapter 3: AROUSING THE MIND OF BODHI

After the Blessed One had uttered words like a lion’s roar (2) and revealed the Secret Gateway of Complete Retention (3), the great bodhisattva Maitreya, the Loving One, rose from his seat, bared his right shoulder, knelt upon his right knee, joined his palms with wholehearted reverence, faced the Buddha, and said: “Excellent, excellent! Great Sage, World-Honored One, with your great compassion you have praised and proclaimed this Secret, Ambrosial, Supreme Dharani (4) in order to protect the realm.

I pray that the Blessed One will have compassion for sentient beings and expound the Dharma of unsurpassed bodhi. How may sentient beings who have not yet aroused the mind arouse it? Once they have aroused it, how should they practice?

And through what causes and conditions may they become irreversible in the mind of the Mahayana?” (5)

The Blessed One then told the great bodhisattva Maitreya: “If good men or good women wish to practice the Mahayana conduct for the sake of sentient beings and wish to deliver them to great nirvana, they must first arouse five supreme states of mind. What are these five supreme states of mind?

“First, toward all sentient beings, they arouse a mind of great loving-kindness and compassion that is impartial and all-embracing. Second, their minds do not retreat from omniscience in all its aspects (6). Third, they regard all sentient beings as close friends and vow to rescue and protect them amid every danger. Fourth, they constantly regard themselves as indebted to sentient beings. Fifth, they always feel shame and remorse, wondering when they will have fully repaid their debt to them. Those who can arouse these five states of mind will certainly and swiftly realize the fruit of unsurpassed, complete and perfect awakening.” (7)

“Furthermore, great bodhisattva Maitreya! How does one practice single-mindedly within the Mahayana and attain non-retrogression? In ancient times, there was an intelligent and discerning merchant who always acted with benevolence and filial devotion.

Seeing his parents and relatives suffering from poverty, he was constantly grieved and deeply distressed in body and mind, wondering by what means he could provide for and assist them. The merchant thought: ‘Nothing would be better than going to sea, finding a wish-fulfilling jewel (8), and bringing it home to provide for them. Only then could they escape poverty.’ For this reason, the merchant aroused a courageous resolve, cared nothing for his own body or life, and immediately left home.

By many expedient means, he sought provisions, good companions, a ship, and a navigator.

“When the merchant had traveled halfway, he met a stranger returning from the sea. The stranger asked him: ‘Where are you going, and what are you seeking in such haste?’ The merchant fully explained the foregoing causes and conditions: because he wished to rescue those suffering from poverty, he was now going to sea to find a wish-fulfilling jewel and bring it back to provide for them.

“The stranger said: ‘I once left home for the same reason, wishing to rescue my relatives from the sufferings of poverty. After resolving to leave home, I encountered many perils along the road. I crossed vast wildernesses and boundless deserts of sand and gravel where there was not a drop of water or a single plant.

There were also many wild elephants, tigers, leopards, jackals, venomous snakes, lions, and other beasts. At times I encountered bandits, great mountains, mighty rivers, hunger, thirst, cold, heat, terror, and fear. After passing through those regions and entering the great ocean with a navigator, I encountered violent winds, enormous fish, evil nagas, thunder, lightning, hail, pounding waves, and whirlpools.

The many dangers cannot be fully described. Although I endured such hardships, I did not find a wish-fulfilling jewel. I obtained only enough material goods to sustain my own body temporarily and was unable to relieve my relatives’ poverty and deprivation.

“‘I now advise you, worthy one, not to force yourself to endure those hardships, for you will only exhaust yourself! I would like to arrange some other undertaking with you elsewhere. Why? Because the great ocean contains not merely one danger but many: black winds, black mountains, yakshas, rakshasas, whales, sea dragons, and more. We have only ever heard the name “wish-fulfilling jewel.” In truth, among the thousands and tens of thousands who go in search of the jewel, perhaps not even one or two obtain that precious gem. For this reason, I advise you to turn back quickly!’

“When the merchant leader heard these words, his resolve grew still stronger. He aroused three supreme states of mind and resolved to enter the sea and seek the jewel without retreating. What were these three supreme states of mind?

“First, he thought: ‘My parents, brothers, and relatives suffer such poverty. How could I bear to return empty-handed without helping them in any way?’ Second, he thought: ‘My relatives were once wealthy and kindly provided me with food and clothing, showing me deep compassion. Now they have become so poor that they cannot preserve their very lives. How could I abandon them and turn back?’ Third, he thought: ‘When I was at home, I managed the household, ordered the servants, both senior and junior, about, and even rebuked them in many ways. How could I see them suffer in poverty and fail to compassionately help them attain happiness, but instead turn back?’

“For these reasons, remembering that he must repay their kindness, the merchant aroused great courage and resolutely pressed onward. He was determined to enter the ocean, find the wish-fulfilling jewel, return home, and use it to assist his relatives, enabling them to enjoy its benefits freely and forever escape hardship and destitution.” (9)

“A great bodhisattva is likewise. Having aroused the mind of bodhi, a great bodhisattva contemplates the beings of the six destinies and four modes of birth (10) throughout the ten directions, recognizing that all were his parents in former lives. Out of compassion for him, they created many evil karmas and consequently fell into the hells, the realm of hungry ghosts, or the animal realm, where they undergo every kind of suffering. For this reason, he reflects: ‘By what expedient means can I rescue those undergoing such tribulations?’

“Having formed this thought, he sees that only by entering the great ocean of Dharma comprising the six paramitas and seeking the Buddha’s omniscience can he rescue sentient beings from the sufferings of birth and death. Having reflected in this way, the bodhisattva arouses great courage, never yielding or retreating. He diligently seeks without laziness or discouragement, employing many expedient means to obtain provisions and find good friends of awakening, the true Dharma, and Dharma masters.

“When the bodhisattva has traveled halfway, he encounters a Mara king leading his retinue. Mara may manifest in the body of a deva, a human being, a brahmin, a merchant leader, a bhikshu, a bhikshuni, or some other kind of being. That Mara king then asks the bodhisattva who has aroused the mind: ‘Where are you going in such haste?’

“The bodhisattva replies: ‘For the sake of all suffering sentient beings, I now wish to enter the great ocean of the six paramitas and seek the wish-fulfilling jewel of the Buddha’s omniscience, so that I may rescue all sentient beings suffering from poverty and deprivation.’

“The Mara king then says: ‘When I first aroused the mind, I did the same. Wishing to deliver all suffering sentient beings from the house of birth and death, I crossed the wilderness and the great desert of ceaseless wandering, enduring every kind of hunger, thirst, banditry, fear, and danger—not merely one danger—before reaching the great ocean of Dharma comprising the six paramitas.

“‘At times I encountered someone asking for my head. Others asked for my eyes, ears, nose, tongue, body, hands, feet, limbs, heart, lungs, intestines, stomach, liver, gallbladder, spleen, or kidneys. Some even asked for my country, cities, wife, children, male and female servants, or attendants. Whatever anyone requested from among these things, I gave without stinginess, seeking only the jewel of wisdom, which is the Buddha’s wisdom.

“‘For immeasurable kalpas I wandered through birth and death in the ocean of suffering. Although I endured every kind of hardship, I still did not attain unsurpassed bodhi. I therefore turned instead to seek the fruit of arhatship, whereby I escaped the three realms and attained the tranquil extinction of nirvana. I now advise you not to force yourself to endure such toil. You should cultivate for your own sake, and I wish to ascend together with you to the stage of that fruit.

“‘Why? Consider those in the three evil destinies who constantly suffer hunger and think only of food and drink. Though they raise their faces toward the sky, who will place even one satisfying meal into their mouths? Every kind of suffering afflicts body and mind. Human life is impermanent, passing more swiftly than water rushing down a mountain. Good spiritual friends are difficult to encounter. If you do not trust and accept this counsel, it will be too late for regret afterward!

“‘In the ocean of birth and death, one wanders without certainty; the mind is like the moon reflected in water—what reality does it possess? Bad spiritual friends are easy to see and meet. They often exhort those practicing the bodhisattva path to relinquish their possessions and their lives in the hope of reaching bodhi. Moreover, buddhas appear in the world only after exceedingly long intervals. Among the thousands and tens of thousands who seek bodhi, perhaps not even one or two attain it. Therefore, I advise you not to undergo such hardship. Instead, seek liberation and personally realize nirvana.

“‘Furthermore, only after enduring every hardship for three incalculable kalpas can one realize the Buddha’s fruit of bodhi, whereas in this very life—or within only three lives—one can realize the fruit of arhatship, become one beyond training, and be free of suffering. Why endure such hardship? Ignorant and foolish people aspire to the fruit of buddhahood and undergo every hardship for immeasurable kalpas, yet one has never even heard of them realizing arhatship, much less the unsurpassed fruit of bodhi!

“‘It is like a man who catches a small bird and then sees a garuda. He releases the bird already caught and held in his hand, goes forward, and chases the garuda. But the great bird beats its wings and soars high, while the small bird also flies away. Fools who seek the fruit of buddhahood are the same: they abandon the fruit of arhatship here to seek the fruit of buddhahood there, and lose both. Knowing this, I hope that you will quickly change your mind. In this very life, you will certainly realize the fruit of arhatship!’

“Immediately after hearing these words, the bodhisattva became still more courageous and aroused three states of mind. What were these three?

“First, he thought: ‘All sentient beings, throughout beginningless birth and death until the present, have been my relatives or companions. They now undergo suffering and have not yet escaped. How could I bear to retreat and turn back?’ Second, he thought: ‘Since beginningless time, all sentient beings have provided me with food and clothing and shown me profound compassion. They now endure many sufferings within samsara, and I have not yet repaid them. How could I give rise to a mind of retreat?’ Third, he thought: ‘Since beginningless time, all sentient beings have been members of my family. I have ordered them about and sometimes rebuked them, yet I have not repaid even the smallest part of their kindness!’

“Therefore, I must not yield or retreat. I must become still more courageous in seeking realization of bodhi. If I realize bodhi, the jewel of omniscience, I will use it to rescue sentient beings from the sufferings of birth and death. This is called a great bodhisattva practicing single-mindedly within the Mahayana and attaining non-retrogression.” (11)

“Furthermore, Bodhisattva Maitreya! You should know that a great bodhisattva who practices the Mahayana conduct arouses five states of mind. Of those five, the first is the mind of great compassion aroused toward all sentient beings. The second is the non-retrogressive mind that seeks omniscience for the sake of all sentient beings. With these two states of mind, the bodhisattva must diligently practice the Mahayana Dharma.

“The third is the thought: ‘All sentient beings are my close friends.’ The fourth is the thought: ‘All sentient beings have shown me kindness, yet I have not repaid even the slightest part of it.’ The fifth is the thought: ‘All sentient beings have been members of my family. I have committed unwholesome karma toward them, unreasonably rebuking and punishing them. Deeply ashamed, I wonder when I shall fully repay them!’ These three states of mind cause bodhisattvas to be courageous and irreversible until they realize unsurpassed, complete and perfect awakening.” (12)

Notes:

(1) This is sutra number 261 in the Chinese Buddhist Canon. Its title was explained in the volume “Taking Refuge in the Three Jewels.” This sutra contains ten chapters: the first is the Chapter on Taking Refuge in the Three Jewels, the second is the Chapter on Dharani, and this Chapter on Arousing the Mind of Bodhi is the third. There are three kinds of mind of bodhi: the shravaka’s mind of bodhi, the pratyekabuddha’s mind of bodhi, and the Buddha’s mind of bodhi. The unsurpassed mind of bodhi discussed here is the Buddha’s mind of bodhi. Bodhi was formerly translated as “the Way” and is now translated as “awakening.” “Arousing the mind of bodhi” means arousing the mind that seeks the true Way or arousing the mind that seeks perfect awakening.

(2) The lion’s roar: The lion is foremost among beasts, and when it roars, all other beasts are afraid. The Buddha is fully endowed with majestic virtue. Whatever he declares before the great assembly is decisive and fearless. Moreover, when the assembly hears it, their afflictions vanish and the Mara kings are frightened. Thus, the Buddha’s words are likened to a lion’s roar.

(3) Gateway of Complete Retention: This means the dharani gateway. Dharani is translated into Chinese as “complete retention,” meaning retaining wholesome qualities so they are not lost and preventing evil from arising. Its essence consists of mindfulness, samadhi, and wisdom. Bodhisattvas who fully cultivate mindfulness, samadhi, and wisdom attain this merit. “Gateway” here means a “Dharma gateway.” Strictly speaking, the Dharma gateway of complete retention includes four kinds: retention of the Dharma, meaning, mantras, and acceptance. It commonly refers, however, to the mantra gateway of Esoteric Buddhism, called the Gateway of Complete Retention.

(4) This dharani gateway is profoundly secret, subtle, and supreme, and possesses the ambrosial savor of liberation.

(5) This is the occasion for the teaching. Bodhisattva Maitreya praises the Buddha’s merit in revealing the Secret Gateway of Complete Retention and also asks the Buddha how sentient beings may arouse the unsurpassed mind of bodhi, how they should practice after arousing it, and how they may become irreversible.

(6) Omniscience in all its aspects means the Buddha’s wisdom: through the Buddha’s single, perfectly luminous wisdom, he knows all paths and teachings of all buddhas and all the causes and conditions of sentient beings.

(7) Above, the Buddha answers Bodhisattva Maitreya’s question by explaining that sentient beings who wish to practice the Mahayana conduct and reach nirvana must arouse five supreme states of mind. Those who arouse these five states do not retreat and swiftly realize unsurpassed bodhi.

(8) Wish-Fulfilling Jewel (Cintamani): Also called the mani jewel, it is said that this jewel produces whatever accords with sentient beings’ wishes. Here, the wish-fulfilling jewel is a metaphor for the Buddha’s wisdom, namely omniscience in all its aspects.

(9) In the foregoing passage, the Buddha speaks of a merchant who, being intelligent and able to observe matters thoroughly, feels compassion for his parents and relatives and firmly vows to enter the sea in search of a wish-fulfilling jewel to bring back and help them all. Although someone tries to dissuade him along the road and he encounters many dangers, he does not lose heart or become discouraged but fulfills his aspiration. This illustrates that a bodhisattva who resolves to practice the Mahayana conduct must act in the same way.

(10) The six destinies are devas, human beings, asuras, hell beings, hungry ghosts, and animals. The four modes of birth are birth from eggs, birth from a womb, birth from moisture, and transformational birth.

(11) The foregoing explains that a bodhisattva who arouses the resolve to practice the Mahayana conduct and attain unsurpassed bodhi must advance diligently with single-mindedness, even when encountering many obstacles and temptations from Mara kings.

(12) The foregoing passage concludes the teaching on the five supreme states of mind.