I bow to the bodhicitta
And the ability to devise excellent skillful means.
Becoming free of the birth, old age, death,
Illness, and discomfort is based on the overcoming of error.
(1)
Briefly speaking, bodhicitta [1] has twelve topics, and these
are this present work's substance. Those of sharp wisdom should
know as a sequence what is said to be its result, its cause,
its self-nature, its distinct name, its being without distinction,
its seperate positions, its being without taint, its everlastingness,
its correspondence, the meaning of its inactive benefit, the
meaning of its active benefit, and its singular nature. Among
these, the very first demonstrates the bodhicitta's result, leading
to seeing its excellent benefit. Next, then, is a discussion
of the cause of its arising. And the very last section establishes
this that produces the mark of its birth and demonstrates that
it is distinctly named and yet without distinction. In all positions,
it is devoid of the taint of clinging. It is a constant and pure
Dharma, yet is concommittant. Within the impure position, there
is no function of its merits, while in pure positions, it is
able to actively bestow blessings. The singular nature should
be known as Nirvana. Thus are the twelve topics. Now, in this
work, these will be successively elaborated.
What is it that is called the result of the bodhicitta? It refers
to that most tranquil realm of Nirvana (nirvana-dhaatu) [2].
This it is only the Buddhas who realize and no others are able
to attain it. And why is that? Because it is only the Buddhas,
the Tathaagatas, who are able to forever bring to cessaton all
the minute and suble afflictions and passions [3]. Because in
that there is no birth, forever unrepeated is the birth of mind
or the birth of skandhas [4]. Because there is no old age, these
merits are developed to the very most perfection, ultimate and
without decline or change. Because there is no death, they forever
depart inconceivably from change, transformation, and death.
Because there is no illness, all the afflictions that are known
as obstruction, illness, and habitual energy, these are forever
ended. Because there is no discomfort, being based on the beginningless
past, coming to the abiding place of ignorance (avidya) [5],
and having habits, these are forever removed. Because there is
no error, all the bodily, verbal, and mental mistakes and immoralities
are not done.
This, therefore, comes from the bodhicitta performing the most
excellent skillful means and not going back to error, thus causing
all virtues. It arrives in the ultimate and so attains that fruit.
That fruit, then, is the realm of Nirvana. What is the realm
of Nirvana? It refers to that to which the Buddhas turn, based
upon the mark of the inconceivable essential body (dharma-kaaya)
[6]. It is by the bodhicitta that this inconceivable fruit is
caused. It is because of this that like a full moon in its first
period that I now bow to it.
Furthermore,
It is able to advantage the world's good Dharma,
The noble Dharma, the Buddhas
And those who depend on them. A precious place is such.
It is like the Earth, ocean, and seeds. (2)
Furthermore, the bodhicitta is like the Earth, since what depends
on it is the sprouting, birth, and development of all the worldly
good. It is like the ocean since it is a place where all the
noble Dharmas are like a heap of precious pearls. It is like
seed because it is the cause of all the Buddha-trees being produced
and inherited [7].
Thus having discussed the fruit of bodhicitta, what then is
the cause of it?
Faith is its seed,
Praj~na its mother,
Samaadhi its womb, [8]
And great compassion the breast that nourishes it. (3)
Furthermore, what is the heap of its causes? It should be known
as the wheel-turning prince. Among them is regarding the Dharma
the profound faith that is the bodhicitta's seed. The thorough
penetration of wisdom is the mother. Samaadhi is the womb. Because
from concentration is the joyful abiding in all good Dharmas,
it's establishment is attained. The great compassion is the mother's
breast. It is because one commiserates with the sentient beings
who are in samsara [9], without ever giving up or tiring, that
the knowledge of all modes is perfectly fullfilled.
What is its self-nature?
The self-nature is to be untainted by clingings,
Like the fire jewel, space, and water.
The light Dharma that is consummated
Is just like the king of mountains [10]. (4)
Furthermore, it should be known that once this bodhicitta's
causes have been piled up, it has two characteristics. They are
the characteristic of being free of taint and pure. The other
is the characteristic of the light Dharma being complete.
The characteristic of being free of taint and pure: This refers,
then, to this mind's self-nature of not being tainted. Further,
it is leaving the wayfarer's inn [11] of defilement, affliction,
and obstruction, and so it becomes pure. It is just like a burning
mani pearl [12], sky, and water. It is the ashes that dirty [the
pearl], and the clouds and mud that obscure seeing [the the sky
and water]. While their self-nature is tainted by nothing, just
so it is because of being removed from and made free of ash that
causes the fire to become pure. Thus is it that the self-nature
of all sentient beings is the mind without discriminations. While
the cravings afflict them, they cannot be tainted by them. Just
so, it is because of being removed from and made free of cravings
that their minds become pure.
The characteristic of the light Dharma that completes it: This
refers thus to the self-nature that is the pure mind, on which
all light Dharmas do depend. Therefore, with all the light and
pure Dharmas its nature is completed. It is like the saying that
the myriad jewels depend upon mount Sumeru because, therefore,
with the myriad jewels is it formed.
What is its distinct name?
Arriving at the seat of Buddhahood
Is not called bodhicitta
But rather is called the worthy (aarhan),
The liberation of purity, self, joy, and constancy;
This mind's nature is luminous and clear.
And the Dharma-realm is equal in substance to it.
The Tathagata depends on this mind
That is said to be the inconceivable Dharma. (5)
Furthermore, this bodhicitta
is forever removed from all the wayfarer's inn's defilments,
errors, and evils, but not not removed from all the virtues
consummated there. Attaining the four kinds of the supreme
perfections (paraamitaas) [13] is called the essential body
of the Tathaagata. As is it said, the World Honored One's,
the Tathaagata's, essential body then is the perfection of
constancy, the perfection of joy, the perfection of self, and
the perfection of purity. Regarding the Tathaagata's essential
body, then, the wayfarer's inn of defilement and affliction
is what taints the self-nature, the pure mind discriminating
with names and words. Further as it is said, "Sariputra,
the nature of this pure Dharma then is the Dharma-realm. The
self depends on this self-nature, this pure mind. It is said
to be the inconceivable Dharma."
What is without distinction?
Within the essential body the sentient beings
Are originally indistinct images
Without action, without beginning or ending,
And also without any taint or stain.
The knowledge of the nature's emptiness is what is known.
The markless nobility is what is practiced.
All things are its basis.
And temporarality and eternity are both left behind. (6)
Furthermore, this bodhicitta resides within the bodies of all
sentient beings and has ten marks of non-distinction. It is without
action because it is unconditioned. It is beginningless because
it is unarisen. It is unending because is without cessation.
It is without stain because its self-nature is purity. The knowledge
of the nature's emptiness is what is known because of the single-flavored
characteristic of all things (sarvadharmas) being selfless. It
is without image or character because it is without the [sensory]
faculties. The noble is what is practice because it is the Buddha's
great and noble perspective. All things are its basis because
it is both tainted and pure things that are its basis. It is
not eternal because the various taints are not eternal by nature
(dharmataa). It is not temporary because the pure is not temporary
by nature.
What are the seperate positions?
Impure is the realm of sentient beings (sattvadhaatu).
Within the tainted is the pure bodhisattva.
The one who is the very utmost in purity
Is said to be the Tathaagata. (7)
Furthermore, because this bodhicitta
is marked by non-distinction, when in the impure position that
is called the realm of sentient beings it is called the bodhisattva,
and while in the most pure position it is called the Tathaagata.
So it is said, "Sariputra,
therefore this essential body is fundemental, its boundaries
boundless, ensnared by the heap of afflictions. From within the
beginningless past of birth and death's destinations, one cycles
between arising and ceasing. That is called the realm of sentient
beings.
"Furthermore, Sariputra,
this essential body wearies of and departs from the discomfort
of the circulation in samsara. Leaving behind the perspective
of all desires, in the ten perfections and 84,000 teachings
[14] it searches for bodhi and so cultivating those practices.
That is called a bodhisattva.
"Furthermore, Sariputra,
this essential body is liberated from the heap of all the afflictions,
distantly removed from all discomfort. Forever removed from
all the afflictions and the resulting distress [15] and defilement.
It is pure, very pure, the very most pure; resting in the underlying
reality (dharmataa). To all of the sentient beings in the ground
of clear meditation, it is the exhaustion of that ground of
all that is known, ascending to the place of the non-dual man
and, becoming unobstructed and nowhere clinging to anything,
the sovereign power. This is said to be the Tathaagata, the
Arhat, the perfected enlightened.
"This is why, Sariputra,
the realm of the sentient beings is not different from the
essential body. The essential body is not different from the
realm of sentient beings. The realm of sentient beings, then,
is the essential body. The essential body, then, is the realm
of sentient beings. These are only in name different. They
do not in meaning have seperation."
Secondly, what is taintless?
Just like the luminous and pure sun
That is obscured by clouds,
The afflictions are clouds that if removed
Allow the sun of the essential body to shine brightly. (8)
This, again, is what is within the impure position. Manifested
are measureless afflictions, yet it is not tainted by them. It
is just as when the sun's disc is obscured by clouds. Yet, its
nature is constant and pure. This mind is also so, because this
mix of affliction is only a wayfarer's inn.
What is everlasting?
Just as at the end of an eon (kalpa) the fire
Is unable to burn space [16],
Thus is it with old age, illness, and death:
That are unable to burn the Dharma-realm.
As all the worldly beings
Rest upon space, arising and ending,
Their roots are also so:
They rest on being unconditioned by birth and death. (9)
Furthermore, what is there here
manifested having birth, old age, and death and is called 'eternal'?
It is just as space which, even when eon's calamity of fire
arises, is incapable of being harmed. The Dharma-realm is also
so. This is why the Sutras says, "World
Honored One, birth and death is only provisionally said to exist.
World Honored one, death is the roots completely finnished and
birth is the roots newely arisen. It is not the Tathaagata embryo
(Tathaagata-garbha) [17] that is born, ages, and dies, or ends
and arises. World Honored One, the Tathaagata embryo transcends
conditioned characteristics because it is tranquil and constantly
abiding, unchanging, and unending.
What is its correspondence?
As a light ray that heats matter
And a lamp are without a difference in character,
So it is with the Buddha Dharmas:
In their underlying reality, they are also thus.
The nature of affliction is characterized by departure,
For empty is the affliction of the wayfarer's inn.
The pure Dharma is in constant correspondence
To the non-empty, undefiled Dharma. (10)
Furthermore, what has yet to
acheive the true enlightenment and yet is said to be in correspondence
to the Buddha Dharma? It is just like the light ray that heats
matter and the lamp that is without any difference in character
to that. The Buddha Dharmas in the essential body are also
so. As it is said, "Sariputra,
the Buddha's essential body possesses the virtuous Dharma just
as a lamp has light that heats matter, being neither removed
or freed. The mani-pearl's bright color, looks, and shape is
also so. Sariputra, the Tathaagata has taught that the Buddha's
essential body is a knowledge of the virtuous Dharma that is
neither removed or freed. That is called the Tathagata's Dharma
that surpasses the sands of the Ganges."
Furthermore, as it is taught that there are two kinds of Tathaagata
embryo: emptiness and knowledge. And what are those two? They
are the empty Tathaagata embryo, which is the knowledge of all
afflictions whether removed or freed; and the non-empty Tathaagata
embryo, which is the knowledge of the inconceivable Buddha Dharmas
that surpass the sands of the Ganges, whether removed or freed.
What is the meaning of its inactive benefit?
The mound of afflictions ensnare and obscure it,
So that it is unable to bless sentient beings.
It is then like the lotus flower that has yet to open,
Like gold that is in excrement,
And also like the moon at its fullest
Being eaten by a titan [18]. (11)
Furthermore, sentient beings are the essential body and therefore
endowed thus with the virtue in correspondence. So why are they
devoid of the functional virtue of a Tathaagata? It should be
known that they are like a lotus that has yet to open, their
evil views causing petals to remain packed inside. They are like
gold that has fallen into a toilet, their resting in enlightenment
being seen in the excrement and filth. They are like the full
moon being eaten, their self-conceit being like [the titan] Rahuu
who takes it. They are like a pond whose water is muddied, greed
and desire being the mud and earth that is stirred up. They are
like a gold mountain that is hidden from view, anger and enmity
being the obscuring defilement that covers it up. They are like
the sky when it is hidden, dull wittedness being the overcasting
of heavy clouds. They are like the sun that has yet to rise,
because they rest in the ground of ignorance and habitual energies.
They are like a world that has yet to be created, because they
rest in the six [sensory] nexi as in the great body of water
[19]. They are like clouds without rain, because marks are mistaken
for conditions that are presently manifest. The rest of the verse
says,
Like the lotus and gold that has yet to open and be found,
The Buddha's essense and wayfarer's inn are difficult to discern
as well.
At this time, its virtue does not bless oneself.
Reversing this, it then can be of great benefit. (12)
What is the meaning of its active benefit?
Like a pond without dirtying mud,
Like a lotus opened wide,
And also like real gold:
It is cleansed of the myriad filths.
Like the sky when it is clear
With the bright moon and stars all around,
When departing from desire and liberated
It's virtue is also thus.
Just as when the sun shines,
It's awesome light pervades the world.
Like the earth that yields myriad grains
And like the sea that produces myriad treasures,
Thus are the blessings to sentient beings.
Causing one to be freed from the existences,
One comprehends the nature of those existences,
And yet there arises in him a great empathy.
Whether finished or not finished,
Those, they have nothing to which to cling.
The Buddha mind is like a great cloud,
Abiding in truth at the limits of the sky.
His samaadhi entirely upholds the Dharma,
And the sweet rain falls according to the seasons.
All the good sprouts'
Causes are comparable to these and being born will live a long
time. (13)
The meaning in these gaathaas is the endowment of having the
previous characteristics reversed. One should know, therefore,
that this is because the pure essential body is far removed now
from the wayfarer's inn of defilement and myriad troubles. Because
of the consummation of the merits of his self-nature, the one
who realizes this Dharma is therefore called a Tathaagata, an
Arhat, one who is truely enlightened. Always resting in the tranquil,
pure, refreshing, and inconceivable realm of Nirvana, he forever
experiences a peaceful happiness. Such a one is a place of refuge
and honor for all sentient beings.
What is the singular nature?
This, then, is the essential body
And is also, then, the Tathaagata.
Thus, as well, is this
The supreme meaning of the noble truths.
Nirvana is not different from the Buddha,
Just as ice is not different from water.
Virtue does not appear seperately,
Which is why there is no difference in Nirvaan.a. (14)
If the Tathaagata and essential body were different from Nirvaan.a,
then in the Suutras it would not thus be expounded, as with this
verse,
"The realm of sentient beings
is pure
And should be known to be the essential body.
The essential body, then, is Nirvana
And Nirvana then is the Tathaagata." (15)
Furthermore, it is as the Sutra
that says, "World Honored
One, then this supremely unexcelled awakening is called the realm
of Nirvana. Then this realm of Nirvana is called the essential
body of the Tathaagata. World Honored One, there is no difference
with the Tathaagata or with the essential body. The one who is
called 'Tathaagata' is then the essential body."
Furthermore, it should be known
that these are also not different from the truth of the cessation
of suffering. This is why a Sutra says, "It is not by the destruction of suffering that it
is called the truth of the cessation of suffering. One who is
said to have ceased his suffering is from the beginningless past
inactive and unarisen, unborn and undying, unexhausted and departed
from exhaustion. He is constant, eternally unchanging and devoid
of any termination. His self nature is pure, being distantly
removed from all the mound of afflictions. He perfects the inconceivable
Buddha Dharmas that surpass the sands of the Ganges, the knowledge
of which is neither removed or freed. This is why we say that
he is called the essential body of the Tathaagata. World Honored
One, when this essential body of the Tathaagata has yet to be
free of the mound of afflictions, we say it is called the Tathaagata
embryo. World Honored One, the knowledge of the Tathagata embryo
is the Tathagata's emptiness and knowledge. World Honored One,
the Tathagata embryo is all of the voice-hearers and solitarily
awakened ones [20]. The fundemental they do not see, the fundemental
they do not realize. It is only the Buddha, the World Honored
One, who has forever destroyed all the mound of afflictions,
for he has the practice that has realized the path to the cessation
of all discomfort." This is why it will be known that the
Buddha and Nirvana are devoid of distinction, just as ice when
touched is not different from water.
Furthermore, it should be known
that there is only the path of one vehicle. If it were not
so, then different paths should lead to other Nirvaan.as. It
is the same, single Dharma-realm, so how could there be a lower
or inferior Nirvaan.a than the most wondrous Nirvaan.a? Also,
it cannot be said that from the lower, middling, and higher,
the excellent and inferior causes, one then attains the same
result. With the manifestation of causes is distinguished their
results as well distinguished their reasons. This is why the
Sutras say, "World Honored One, really there
is no excellent and inferior distinctions to the Dharma that
when realized attains Nirvaan.a. World Honored One, equal are
the Dharmas that realize Nirvaan.a. World Honored One, equal
is the knowledge, equal is the liberation, equal is the liberation
of realizing the attainment of Nirvaan.a. This is why, World
Honored One, the realm of Nirvaan.a is called the single flavor.
That means that it is a equal flavor, the flavor of liberation."
