廣釋菩提心論

I take refuge in all the Buddhas of the three times

Briefly gathering the practices of the Mahāyāna teachings

Establishing from the very first the supreme undertaking

I now explain extensively the Mind of Awakening (Bodhicitta)

How is this so? If anyone wishes to realize all-knowing wisdom, let him, surveying in brief the very source of the mind throughout the three realms, give rise to the mind of compassion. From this mind of compassion there arises the mind of Great Awakening (Mahābodhicitta).

Therefore, within the Buddha-Dharma this is the most supreme of all. All of it takes the mind of compassion as its root. This mind of compassion arises through the cause of observing sentient beings, as the Noble Compendium of the Dharma (Dharma-saṃgīti) states: At that time the Bodhisattva Avalokiteśvara addressed the Buddha, and the World-Honored One taught, saying: The Bodhisattvas should not cultivate and study many kinds of Dharma-gates, but rather, devotedly and diligently practicing a single Dharma-gate, they hold all dharmas as though within the palm of the hand—how much more so a dharma such as Great Compassion.

O Bodhisattvas, through this Great Compassion one straightaway holds all the Buddha-dharmas as though within the palm of the hand. The World-Honored One is like a Wheel-Turning Sage King (Cakravartin) who, dwelling in good conduct, immediately gathers together all powers; and the Bodhisattvas too are likewise. The field of conduct of Great Compassion can accomplish the gathering together of all the powers of the Buddha-Dharma.

The World-Honored One is again like a man of firm and enduring life who is able to cause the faculties to be transformed; and the Bodhisattvas too are likewise: their Great Compassion being firm, they are able to cause the conduct of Awakening (Bodhi) to flow on continuously.

As the Akṣayamati Sūtra states: Furthermore, Śāriputra! Know that the Great Compassion of the Bodhisattvas is inexhaustible. Why is this so? Because it leads the way together with all dharmas. Śāriputra! It is like a man whose life-faculty, coming and going, before and after, leads the way thus. The Dharma-gate of the Mahāyāna, vast and universally pervading, is likewise. The Bodhisattva takes the mind of Great Compassion as foremost.

As the Gajaśīrṣa (Elephant-Head) Sūtra states: At that time a certain god (Devaputra) asked the Bodhisattva Mañjuśrī (Wondrous Auspicious One): How can one give rise to all the supreme conduct of the Bodhisattva? And wherein does it abide?

Mañjuśrī said: O Devaputra, it is Great Compassion that can give rise to all the supreme conduct of the Bodhisattva. The Bodhisattva, taking sentient beings as his object, abides within their realm. Therefore the Bodhisattva ever gives rise to thoughts of love for all sentient beings, and toward this body of his he sets no limit, single-mindedly nurturing benefit for their sake. Over a long span of time, what is hard to do he is able to do; thus he gives rise to the manifold practices.

As the Faith-Power Dharma-Gate Sūtra (Śraddhābalādhānāvatāra) teaches:

The compassionate mind of those Bodhisattvas is firm; because they seek to deliver all sentient beings, they have not the least thought of suffering. And when they have already delivered them, neither do they think that they have delivered them. They do not depart from any of the ascetic practices that are hard to do.

In this way, before long, those works of theirs are fulfilled. Their vows are accomplished; they vow to realize all-knowing wisdom and to attain all the Buddha-dharmas. Thus all of it takes the compassionate mind as its root.

Therefore the Buddha, the World-Honored One, presently realized all the wisdoms. His loving-kindness and compassion universally pervade, embracing and transforming. Broadly, for the sake of the world, he works supreme benefit, abiding in the non-abiding Nirvāṇa.

Thus has the Buddha done. All of it has Great Compassion as its cause. The Buddhas therein, where there exist causes of suffering and affliction, at that time take sentient beings as their object and, having directed their intention, transform and increase it, never retreating.

As the Buddha taught in the sūtras: All sentient beings throughout the realms have manifold sufferings, and thus they undergo great afflictions. The Bodhisattva ever, for the sake of sentient beings, observes them with compassion. Therefore in the hells there is suffering such as being burned by fire for long days without cease, suffering inexhaustible, like the punishment in the world of those who rob and steal.

Bound fast to iron pillars, beaten, banished and tormented, their bodies cut apart, they undergo manifold sufferings and afflictions. Sufferings such as these—and among the hungry ghosts (preta) it is likewise: there are many kinds of extreme torment of hunger and thirst. Their bodies are withered and shriveled.

Because they seek only food and drink, they undergo much suffering and harm. Though they ever seek of themselves through a hundred years, in the end they cannot obtain even a small portion, harmed and never again made pure. Furthermore, there are hungry ghosts who, being themselves weak, rely upon those who are strong.

Though they obtain a refuge, they gain nothing. What they gain is to be turned into ghosts of greater strength, who torment and punish other sinners; thus they undergo immeasurable suffering and affliction. Among those who undergo such suffering, there are some who delight at ease in such ways.

Through those evil deeds they fall into the animal realm. As animals they undergo countless sufferings, giving rise to minds of anger and hatred, harming one another, contending for food. Or in some place their noses are pierced through, or their bodies are ruined.

Or they are beaten with ropes, truly not at ease. Their bodies in pain, truly they have not the least portion that can be at peace and joy. Like a man gravely wounded who cannot be rescued, they must, over a long span of time, not even recall their weariness.

Moreover, those animals in the wilds have minds of heedlessness. By this, they there are all the more without ease, slaying one another and giving rise to fear. In this realm too there arise many sufferings.

Thus the realms of the hells, hungry ghosts, and animals, through the arising of the various afflictions and evil karma as their cause—therefore within those realms beings ever undergo suffering and affliction, like a man fallen into a place of peril and affliction; it is likewise. Human beings within their realm also undergo pain and suffering. As it is there said, in the desire realm—even in the heavens—desire burns the mind and intention into distraction.

To cause this mind to abide at ease in one place, this too cannot be done. Know that when those pleasures of desire are exhausted, suffering is before one's eyes. What joy is there for one who craves and desires?

Those who crave desire even in the heavenly realms are also ever liable to fall and perish. Fear, sorrow, affliction, and ruin, and so forth—these too are without any joy.

Even up to the form realm of the gods: because the formations ever shift and turn, when the karmic reward of the gods is exhausted, they may fall into the hells. Thus, within the realms, the karma of afflictions ever binds beings fast, so that they cannot be at ease. Through this there arises suffering and affliction.

Therefore know that the fire of suffering blazes fiercely, burning this whole world without rest. The Bodhisattva, having seen suffering such as this, immediately gives rise to the mind of compassion, surveying all sentient beings. Furthermore, the Bodhisattva, seeing sentient beings undergo manifold kinds of suffering, does not distinguish enemy from kin, but gives rise to a mind of tender pity and, observing with equanimity, delivers them.

Moreover, all sentient beings, from beginningless time until now, have revolved and circled in the round of rebirth. But the Bodhisattva does not give rise to kindness for the sake of one sentient being alone; rather, his is a mind of equanimity toward all. Thus does he act.

Then, among all sentient beings in the ten directions, he surveys them all everywhere. If he sees a single sentient being still in suffering and affliction, the Bodhisattva loves it as his own child. Straightaway he takes upon himself and receives in their stead, so that sentient beings undergo suffering no more.

This is through the turning of loving-kindness and compassion. Able to cause all the suffering and affliction of sentient beings to be extinguished at once, he further accomplishes immeasurable loving-kindness.

As the Akṣayamati Sūtra states: When performing this observation of loving-kindness—the World-Honored One, in the Abhidharma, first said: Because I wish to deliver all sentient beings, I give rise to the power of the compassionate vow: I am not worthy of unsurpassed perfect and complete enlightenment (anuttarā samyaksaṃbodhi) if I do not deliver sentient beings; I therefore do not give rise to the mind of Awakening (Bodhicitta) [until they are delivered].

As the Daśabhūmika (Ten Grounds) Sūtra states: Among all sentient beings, there are those whom none rescue and aid, who have no refuge to turn to, no place to return to, no seeing and knowing. When the Bodhisattva has seen this, he immediately gives rise to compassionate thought, and gives rise to the mind of unsurpassed perfect and complete enlightenment. Were it not for this, in order to reveal and instruct them, then that Bodhisattva would not be giving rise to the mind of unsurpassed perfect and complete enlightenment. Therefore know that the Bodhisattvas, courageous and valiant, give rise to the mind of unsurpassed perfect and complete enlightenment. That is to say, that compassionate mind is exceedingly firm.

As the Tathāgata-jñāna-mudrā-samādhi Supreme Sūtra states: The Mind of Awakening (Bodhicitta) is precisely that which can dissolve away the suffering of the round of rebirth.

As the Maitreya Liberation Sūtra states: O Son of Good Family! It is as though a man who, not keeping a Great Vajra Jewel, is yet able to relieve the poor and destitute. O Son of Good Family!

The Bodhisattva too is likewise. He does not keep for himself alone all the precious wisdom-mind of the Great Vajra, so as to obtain for himself alone all the merit and full adornment of the Śrāvakas and Pratyekabuddhas; rather, neither does he cast away the Bodhisattva conduct of delivering all those within the round of rebirth who are poor and destitute and who can be relieved. The Bodhisattva is able, for the sake of all-kinds-of-knowing wisdom and all learning, to cultivate them in equal measure.

This is one among immeasurable supreme practices. Therefore from the mind of the Bodhisattva there issue forth the skillful means that accomplish the great fruit of enlightenment.

As the Tathāgata's Instruction to King Praseyajit (the Sūtra of the Tathāgata's Instruction to the Victorious-Army King) declares: The Buddha said to the Great King! If you perform many undertakings, throughout all places and all lands, such as the Perfection of Giving (Dāna-pāramitā) up to the Perfection of Wisdom (Prajñā-pāramitā), learning in this way—thus, Great King, you should in this way attain perfect enlightenment.

Give rise to faith, seeking the power of the vow, turning toward that mind. Even when standing, walking, lying down, or sitting, or when drinking, when eating, or when working, at all times think, direct the intention, and contemplate all the Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas. Just as even a foolish common man—whether bodies that have passed away in the past, or in the future or present—gathering together in one place all roots of goodness, gives rise to the unsurpassed mind and is able to rejoice accordingly; and then, making offerings and serving the Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas, he straightaway gains merit.

And toward all sentient beings it is likewise. Dedicating it to sentient beings so that they too may attain all-knowing wisdom, all the Buddha-dharmas are fully perfected. If three times each day one dedicates merit toward unsurpassed perfect and complete enlightenment, then, Great King! you have performed deeds that are purified.

The conduct of Awakening (Bodhi) too is thereby accomplished. Furthermore, Great King! The mind of unsurpassed perfect and complete enlightenment gives rise to roots of goodness and karmic rewards beyond number.

Whether one is born as a human or born among the gods, in all places one ever attains the supreme. And it is just as you, Great King, have now done. Broadly speaking, the Mind of Awakening of the Great King is likewise the most supreme and most excellent.

If those deeds are true and real, then straightaway one can accomplish the great fruit of enlightenment.

As the Abhaya-dada-paripṛcchā (Inquiry of the Fearless-Bestower) Sūtra states: Giving rise to the Mind of Awakening (Bodhicitta) is that which gives rise to merit like the realm of empty space, vast and supreme, never to be exhausted. It causes that person to fill Buddha-fields as numerous as the sands of the Ganges, and there, with a fullness of jeweled treasures, to make offerings to the World-Honored Ones. Yet should there be a man who, merely joining his palms with utmost sincerity and single-minded, gives rise to the mind of unsurpassed perfect and complete enlightenment, that merit surpasses the former merit beyond all comparison.

As the Avataṃsaka (Flower Ornament) Sūtra states: O Son of Good Family, from the Mind of Awakening (Bodhicitta) there arise all the Buddha-dharmas, vast and supreme, gloriously adorned. The Mind of Awakening is moreover of two kinds. The first is the aspiring mind (the mind of vow); the second is the engaging mind (the mind of the stage of application).

That sūtra also states: O Son of Good Family! For all sentient beings, unsurpassed perfect and complete enlightenment is hard to attain. If the vow of practice arises vast and great, then straightaway one attains unsurpassed perfect and complete enlightenment, abiding in the present.

For the sake of all the world one is able to perform deeds of benefit and ease. O Son of Good Family! From the time I became a Buddha until now, it has been by giving rise to the Mind of Awakening (Bodhicitta) and then taking that mind of vow as the foundation.

Only afterward did I perform the deeds. From first to last, performing every deed, I embraced and transformed beings, universally pervading the pure mind of the stage of application. Therefore, the power of the vow of practice having been established and completed, straightaway the Good Spiritual Friend (Kalyāṇamitra) appears before one and embraces one.

Letting go of all the appearances and marks that are not real—just as the Bodhisattva Mañjuśrī above relied upon the king and gave rise to the Mind of Awakening. The Bodhisattva, having thus given rise to the Mind of Awakening, then himself performs the giving of the Perfection (Dāna-pāramitā) in accord with those supreme practices. If a person cannot subdue and discipline himself, how can he subdue and discipline others?

Therefore know that if the Bodhisattva does not himself cultivate the practices, how then could he realize those great fruits of enlightenment?

Again, as the Gajaśīrṣa (Elephant-Head) Sūtra states: Because the deeds of the Bodhisattvas are true and real, therefore they realize Bodhisattvahood. If there are no practices performed, then it is not true and real.

As the Samādhirāja (King of Concentrations) Sūtra states: Young man, do as I have done, and therefore you will attain the real. And the young man should in this way learn. Why is this so, young man? If the deeds performed are true and real, then they do not depart from unsurpassed perfect and complete enlightenment.

The Bodhisattvas practice such conduct within the Ten Perfections (Pāramitās), the Four Immeasurables, the Four Means of Embracing (Saṃgraha-vastu), and so forth, as is set forth broadly in the Akṣayamati Sūtra, the Ratnamegha (Jewel Cloud), and the like. Furthermore, learning is of two kinds—namely, worldly and supramundane (transcendent). What is worldly learning? It means crafts, occupations, and the like. And what is supramundane learning? It means meditative concentration (dhyāna) and the like. To what end? For the benefit of sentient beings one performs all undertakings. Here one must know that the deeds of the Bodhisattva—spoken of here but in brief—are words possessing wisdom and skillful means. Therein one must not diminish these two dharmas.

As the Vimalakīrti Sūtra states: The Bodhisattva is not bound by any matter that fetters his wisdom, and yet he has the liberation of skillful means. There is no wisdom that is bound by skillful means. There is the liberation of the skillful means of wisdom.

Furthermore, as the Gajaśīrṣa (Elephant-Head) Sūtra states: The Bodhisattvas, in brief, have two paths. In these two paths they are fully complete. The Bodhisattvas can then swiftly attain unsurpassed perfect and complete enlightenment.

What are the two? They are wisdom and skillful means. If one departs from the conduct of the Perfection of Wisdom (Prajñā-pāramitā) together with the Perfections such as the Four Means of Embracing and the like, then how could one purify and adorn a Buddha-land, be rich and self-sovereign, ripen sentient beings, teach and transform in all matters, and universally embrace all dharmas with skillful means?

Therefore this is wisdom and skillful means. Because there is no nature of inversion, and there is the cause of discernment, by this there arises proper skillful means: as when, expounding the dharmas, one gives rise without inversion to thought and discernment, and is thereby able to bring ultimate benefit and ease to oneself and others. One is able to cause the afflictions not to arise, just as poisons, by reason of a charm, cause no harm.

Furthermore, this sūtra states: Wisdom embraces and takes up skillful means. This is to have the discernment of wisdom.

Furthermore, as the Faith-Power Dharma-Gate Sūtra (Śraddhābalādhānāvatāra) teaches: What is meant by performing skillful means? It means embracing all dharmas entirely. What is meant by performing all wisdom? It means that, with regard to all dharmas, one does not ruin the good.

Thus wisdom and skillful means are the two kinds that pervade and enter into all places, ever to be practiced and upheld at all times. One must not, therein, cause any diminishment. Even the Bodhisattvas at the Ten Grounds (Daśabhūmi), practicing the Ten Perfections up to the broad practice of this conduct—as is set forth broadly in the Daśabhūmika Sūtra—and even the Bodhisattva of the Eighth Ground, who, from the majestic bearing of the Buddha, gives rise to a halting and abiding—this too is conduct.

That sūtra states: Furthermore, Son of the Buddha! The Bodhisattva-Mahāsattva should rely upon the foregoing to give rise to great vows, sustaining the roots of goodness, and the power that causes him to remain. The Buddhas, the World-Honored Ones, also from this Dharma-gate cause to flow forth the Great Wisdom that perfects all deeds. This then is the gateway of the supreme forbearance (kṣānti). All the Buddha-dharmas are by this perfumed and brought to completion.

Furthermore, O Son of Good Family! You should not, in this way, give rise to a conduct of halting and resting—saying, "As I have attained the Ten Powers, the Four Fearlessnesses, the Eighteen Distinctive Dharmas (āveṇika-dharmas), the various spiritual penetrations, and so forth, which are all the Buddha-Dharma." Yet you are not yet complete in them; you must therefore strive diligently and with vigor. Give rise to the vows, seeking to be made equal to these practices. Therefore, at the gateway of forbearance you have attained, you should not part far from it.

O Son of Good Family! Do you not see other foolish people of the world who, hoarding many afflictions, give rise to seekings continuous and without interruption? How then can there be a conduct that gives rise to the wish to halt and rest?

Furthermore, O Son of Good Family! Know that the nature of the dharmas of itself ever abides. Therefore the dharma-nature ever abides. "Tathāgata" means the unborn. It means that the Śrāvakas and Pratyekabuddhas (Solitary Realizers) have not yet perfected the dharmas of non-discrimination and the unborn. Therefore the Tathāgata, by skillful means, has appeared within this world.

Furthermore, O Son of Good Family! When you see that my bodies are many and my wisdom too is much, that the Buddha-lands are many and the full and complete radiance is also much, then know that the present is purified and immeasurable in this way, together with all the dharmas. Therefore now, as you perform deeds in accord with this vow of practice, you should know to think for the benefit of sentient beings. Straightaway you will enter the gateway of inconceivable wisdom.

As the Daśabhūmika Sūtra speaks of the marks of practice, it differs from the Vimalakīrti Sūtra. That sūtra states regarding the Bodhisattva Mañjuśrī: If there is anyone who, when the Tathāgata expounds the Dharma, gives rise to contempt and arrogance and reviles it—that person, though uttering words of revilement, as I have said, also attains purity. Herein the principle and the matter are again not the same.

As the Gajaśīrṣa (Elephant-Head) Sūtra states: The Buddha said to Maitreya (the Loving One) and to the Bodhisattvas that, for the sake of Awakening (Bodhi), they accumulate the Six Perfections. Yet there may be some deluded person who speaks words like these—"To learn the Perfection of Wisdom (Prajñā-pāramitā) is to learn the Bodhisattva path. Why then should one learn anything beyond Prajñā?" Or, having heard, relying on skillful means together with the Perfections, gives rise to the intention to abandon and forsake them. Maitreya! What do you think?

As when King Kāśi himself took flesh from his own body to ransom a dove—was that king foolish?

Maitreya answered: He was not, World-Honored One.

The Buddha said: Maitreya! When I cultivated the Bodhisattva conduct, broadly cultivating the Six Perfections in accord with roots of goodness—was that not of benefit?

Maitreya said: It was not without benefit, World-Honored One.

The Buddha taught: Thus, Maitreya! Just as you, over sixty kalpas, accumulated the Perfection of Giving (Dāna-pāramitā) and the rest—so too, over sixty kalpas, you accumulated the Perfection of Wisdom (Prajñā-pāramitā) likewise. Therein you performed the practices deeply; as has been set forth broadly, in accord with wisdom.

The Extensive Exposition of the Treatise on the Mind of Awakening (Bodhicitta-vivaraṇa) — (End of Fascicle One)