Hotsu Bodaishin

Generally, there are three types of mind.

First, the citta-mind; in this land it is called the discerning mind.

Second, the hrdaya-mind; in this land it is called the plant-and-tree mind.

Third, the vijñāna-mind; in this land it is called the mind that accumulates essence.

Among these, to arouse the bodhi-mind, one must necessarily use the discerning mind. Bodhi is the sound from India; here it is called the Way. Citta is the sound from India; here it is called the discerning mind. If it is not this discerning mind, one cannot arouse the bodhi-mind. This does not mean that discerning itself is the bodhi-mind; rather, one uses this discerning mind to arouse the bodhi-mind. To arouse the bodhi-mind means, before one has oneself crossed over, to make the vow and undertake to enable all sentient beings to cross over. Even if one's form is lowly, if one arouses this mind, one is already the guide of all sentient beings.

This mind is not originally existent, nor does it newly arise abruptly. It is not one, nor is it many. It is not spontaneous, nor is it fixed. It is not within one's own body, nor is one's body within the mind. This mind does not pervade the dharma-realm. It is not before, nor after. It is not non-existent. It is not of self-nature, nor of other-nature. It is not of common nature, nor of causeless nature. Yet, in the place where resonance and response interpenetrate, the bodhi-mind is aroused. It is not bestowed by the buddhas and bodhisattvas, nor is it one's own capability; because it arises through the interpenetration of resonance and response, it is not spontaneous.

This arousing of the bodhi-mind mostly occurs in the human form of the southern Jambudvīpa. There is a little in the eight difficult realms and such, but not much. After arousing the bodhi-mind, one practices for three asamkhyeya kalpas and one hundred great kalpas. Some practice for immeasurable kalpas and become buddhas. Some practice for immeasurable kalpas, first enabling sentient beings to cross over, and themselves ultimately do not become buddhas, but only ferry sentient beings across and benefit sentient beings. It follows the aspiration of the bodhisattva.

Generally, the bodhi-mind is to ceaselessly undertake with the three actions how to cause all sentient beings to arouse the bodhi-mind and guide them into the buddha-way. It is not benefiting sentient beings by idly giving them worldly pleasures and desires. This arousing of the mind, this practice and realization, far transcend the boundaries of delusion and enlightenment. They surpass the three realms and stand out above all. Even the śrāvakas and pratyekabuddhas cannot reach them.

The Bodhisattva Kāśyapa praised Shakyamuni Buddha with a verse, saying:

The initial aspiration and ultimate realization are not two, not separate.

Of these two minds, the initial mind is difficult.

Though oneself has not yet attained liberation, one first liberates others.

Therefore, I bow to the initial aspiration.

The initial aspiration is already the teacher of devas and humans.

It surpasses śrāvakas and pratyekabuddhas.

Such aspiration transcends the triple world.

Therefore it is called the most unsurpassed.

To arouse the mind means to first generate the mind of vowing to save others before attaining one's own salvation; this is called the initial arousal of bodhi-mind. After generating this mind, upon meeting and making offerings to numerous buddhas, seeing the buddhas and hearing the dharma, one further arouses the bodhi-mind—this is like adding frost upon frost.

What is called ultimate is the buddha-fruit bodhi. If we compare anuttara-samyak-sambodhi and the initial arousal of bodhi-mind, it is like comparing a conflagration at the end of an eon to a firefly's light; yet when one generates the mind of vowing to save others before attaining one's own salvation, the two are not different.

Always I make this thought:

By what means shall I cause living beings

To enter the unsurpassed way

And quickly accomplish buddha-body?

This is precisely the life span of the Tathagata. The buddha's arousing the mind, practice, and realization of the fruit are all like this.

To benefit sentient beings means to cause sentient beings to arouse the mind of 'before crossing over oneself, first crossing over others.'By the power of arousing this mind of 'before crossing over oneself, first crossing over others,'one should not think, 'I will become a buddha.'Even if the merit for becoming a buddha were to ripen and become perfect, one still turns it around and dedicates it to the enlightenment and attainment of the Way by sentient beings. This mind is not self, not other, not coming. Yet, after this initial thought, if one lifts the earth, it all becomes gold; if one crosses the great sea, it instantly becomes nectar. Thereafter, taking up soil, stones, sand, and gravel is precisely picking up the bodhi mind. Contemplating water bubbles, foam, and flames is intimately shouldering the bodhi mind.

Therefore, bestowing kingdoms, cities, wives, children, the seven treasures, sons, daughters, head, eyes, marrow, brain, flesh, body, hands, and feet—all are the clamorous activity of the bodhi mind, the lively leaping of the bodhi mind. The present mind of citta (heart-mind) and perception is not near, not far, not self, not other. Yet, because using this mind to revolve around the principle of 'before crossing over oneself, first crossing over others'is non-retrogressive, it is arousing the bodhi mind.

Therefore, is it not also arousing the bodhi mind to bestow upon the bodhi mind the grasses, trees, tiles, pebbles, gold, silver, and precious treasures that all sentient beings grasp as 'I have'? Because both mind and all dharmas are not without cause of self and other together, if for one instant one arouses this bodhi mind, all dharmas become contributing conditions. Generally, arousing the mind and attaining the Way all depend on instant-by-instant production and cessation. If there were no instant-by-instant production and cessation, the evil of the previous instant could not be avoided. If the evil of the previous instant has not yet been cleared away, the good of the subsequent instant could not manifest now. The measure of this instant is clearly known by the Tathagata alone. That one-instant mind can give rise to one phrase, that one-instant phrase can speak one word—this is the Tathagata alone. Other sages cannot do this.

Generally, within the interval of a strong man's snap of the fingers, there are sixty-five instants wherein the five skandhas are produced and cease, yet ordinary people have never been aware or known this. Compared to the measure of a *tatkshana* (short instant), even ordinary people know this. Within the passing of one day and one night, there are six billion four hundred nine million nine hundred ninety-nine thousand nine hundred eighty instants wherein the five skandhas together are produced and cease. Yet, ordinary people have never been aware or known it. Because they are not aware or do not know, they do not arouse the bodhi mind.

Those who do not know the Buddha Dharma, who do not believe in the Buddha Dharma, do not believe in the principle of instant-by-instant production and cessation. Those who clarify the Tathagata's True Dharma Eye Treasury, the Marvelous Mind of Nirvana, necessarily believe in this principle of instant-by-instant production and cessation. Now, we have encountered the Tathagata's teaching and have come to understand it, yet we only know it from the *tatkshana* and merely believe and accept that the principle is thus. All dharmas spoken by the World-Honored One, even those not clarified or known, are like not knowing the measure of an instant. Learners, do not be haughty.

It is not only that you do not know the extremely small; you also do not know the extremely large. If by the power of the Tathagata's Way, sentient beings also see the three-thousandfold world. Generally, from original existence to intermediate existence, from intermediate existence to the coming original existence—all shift and proceed instant by instant. In this way, it is not my mind; being pulled by karma, flowing in transmigration through birth and death, not stopping for even an instant.

With such a body and mind flowing in transmigration through birth and death, one should instantly arouse the bodhi mind of 'before crossing over oneself, first crossing over others.'Even if one begrudges body and mind on the path of arousing the bodhi mind, undergoing birth, aging, sickness, and death, ultimately it cannot be 'I have.'

The life-activity of sentient beings is produced and ceases without stopping; its swiftness is such that—

When the World-Honored One was in the world, there was a bhikshu who came to where the Buddha was, paid homage at his twin feet, withdrew to stand to one side, and addressed the World-Honored One, saying, 'The life-activity of sentient beings—how is it so swift in production and cessation?'

The Buddha said, 'I can proclaim it, but you would not be able to know it.'

The bhikshu said, 'Might there be a simile able to illustrate it or not?'

The Buddha said, 'There is something I will now explain for you. Suppose there are four skilled archers, each holding bow and arrow, standing back to back in a cluster, wishing to shoot in the four directions. A swift man comes and says to them, "You may all release your arrows at once; I can catch them all, preventing any from falling." What do you think? Is this swiftness not swift?'

The bhikshu said to the Buddha, 'Extremely swift, World-Honored One.'

The Buddha said, 'That man's swiftness does not equal that of a terrestrial yaksha. The terrestrial yaksha's swiftness does not equal that of a celestial yaksha. The celestial yaksha's swiftness does not equal the swiftness of the Four Heavenly Kings. Their swiftness does not equal the swiftness of the two wheels of the sun and moon. The swiftness of the sun and moon wheels does not equal the swiftness of the Firm-Walking Heavenly Son. This is the one who guides the chariot of the sun and moon wheels. These various heavens are swift in succession. The arising and ceasing of the life-span is swifter than that. It flows and turns in an instant, without the slightest pause.'

Our life-span's arising and ceasing, its instant flow and turning, is swift like this. Practitioners, do not forget this principle in the space between thoughts. Though this instant arising and ceasing flows and turns swiftly, if one gives rise to a single thought of 'not yet attaining liberation oneself, first liberating others,'then the eternal life-span immediately manifests fully present. All buddhas of the three times and ten directions, together with the Seven Buddhas, World-Honored Ones, and the Twenty-Eight Patriarchs of the Western Heavens, the Six Patriarchs of the Eastern Land, and even the Patriarchs who transmit the Buddha's treasury of the true dharma eye, the wondrous mind of nirvana—all equally maintain and uphold the bodhi-mind. One who has not aroused the bodhi-mind is not a Patriarch.

The Chan Monastery Pure Regulations, One Hundred Twenty Questions, says, 'Have you awakened to the bodhi-mind or not?'

Know clearly: it is said that the study of the Way by buddhas and patriarchs necessarily takes awakening to the bodhi-mind as foremost. This is precisely the constant dharma of buddhas and patriarchs. 'Awakening'means clear understanding. This is not the great enlightenment. Even if one suddenly attains the ten stages, one is still a bodhisattva. The Twenty-Eight Patriarchs of the Western Heavens, the Six Patriarchs of the Tang Land, and the various great Patriarchs are bodhisattvas. They are not buddhas, nor are they shravakas or pratyekabuddhas. Among companions engaged in study today, there is not a single one who clearly knows they are bodhisattvas and not shravakas. They merely call themselves 'monk'or 'monastic'at random, and because they do not know the truth, they act recklessly. Pitiable indeed is the decline and abandonment of the Patriarchal Way in this degenerate age.

Therefore, whether one is a layperson or a monastic, whether in the heavens or among humans, whether in suffering or in pleasure, one should quickly arouse the mind of 'not yet attaining liberation oneself, first liberating others.'Though the realm of sentient beings is neither finite nor infinite, one arouses the mind to first liberate all sentient beings. This is precisely the bodhi-mind.

When the One-Life-Succeeding Bodhisattva is about to descend to Jambudvipa, he gives the final teaching for the various gods of Tushita Heaven, saying, 'The bodhi-mind is the gate of dharma illumination, because it does not sever the Three Treasures.'

Clearly know this: the unbroken continuity of the Three Treasures is due to the power of the bodhi mind. After arousing the bodhi mind, firmly guard it and do not let it regress.

The Buddha said: What is the one thing that bodhisattvas guard? It is the bodhi mind. Bodhisattva-mahasattvas constantly and diligently guard this bodhi mind, just as worldly people guard their only child. It is also like a blind person protecting their remaining eye. Like one traveling in a wilderness guarding their guide. Bodhisattvas guarding the bodhi mind is also like this. Because of guarding such a bodhi mind, one attains anuttara-samyak-sambodhi. Because of attaining anuttara-samyak-sambodhi, one is fully endowed with permanence, bliss, self, and purity. This is precisely the unsurpassed great nirvana. Therefore, bodhisattvas should guard this one dharma.

Regarding the bodhi mind, the Buddha's words are clearly thus. The reason for guarding it and preventing regression is, as the worldly common teaching says: even if born, there are three kinds that do not ripen. Namely: fish eggs, mango fruits, and bodhisattvas who have aroused the mind. Generally, because those who regress from the Great Vehicle are many, one should beforehand fear becoming one who regresses. Therefore, guard the bodhi mind.

When bodhisattvas are at the initial stage, their regression from the bodhi mind mostly occurs from not meeting a true teacher. Not meeting a true teacher, one does not hear the true dharma. Not hearing the true dharma, one is likely to deny cause and effect, deny liberation, deny the Three Treasures, deny the various dharmas such as the three times. Idly clinging to the five desires of the present, one loses the merit of future bodhi.

Or, in order to obstruct practitioners, demons like Mara Papiyas and others transform into Buddha forms, appear in the shapes of parents, teachers, even relatives, various devas, and so forth, come near, approach the bodhisattva, fabricate and urge, saying: 'The Buddha Way is long and distant, one endures various sufferings for a long time; one should originally be concerned. However, first liberate yourself from birth and death, afterwards ferry sentient beings.'Hearing this talk, the practitioner regresses from the bodhi mind, regresses from the bodhisattva practice. You should know: such discourse is precisely demonic speech; bodhisattvas knowing this should not follow it. Solely do not regress from the vow and practice of 'not yet attaining liberation oneself, first liberating others.'Anything contrary to 'not yet attaining liberation oneself, first liberating others'should be known as demonic speech, as externalist speech, as evil friend speech. Do not follow it further.

There are four kinds of maras. First: the mara of afflictions. Second: the mara of the five aggregates. Third: the mara of death. Fourth: the mara of the deva's son.

The mara of afflictions: so-called one hundred eight afflictions, etc., differentiated as eighty-four thousand various afflictions.

The mara of the five aggregates: this is due to the causes and conditions of the combination of afflictions that one obtains this body. The four great elements and the forms created by the four great elements, the eye faculty and other forms—this is called the aggregate of form. The combination of various feelings such as the one hundred eight afflictions is named the aggregate of feeling. All thoughts, whether great, small, or immeasurable, differentiated and combined, are named the aggregate of perception. Because pleasant and unpleasant minds arise, able to give rise to minds of greed, desire, anger, hatred, etc., corresponding and non-corresponding dharmas, are named the aggregate of formations. Because of the combination of the six faculties and six objects, the six consciousnesses arise. These six consciousnesses, differentiated and combined, have immeasurable, boundless minds—this is called the aggregate of consciousness.

The demon of death, due to the cause and condition of impermanence, destroys the continuous lifespan of the five aggregates, completely separating from the threefold vitality of consciousness, warmth, and life; thus it is called the demon of death.

The demon of the celestial king, as the lord of the desire realm, deeply attached to worldly pleasures, gives rise to wrong views due to grasping, and hates and envies all sages and the path of nirvana. This is called the demon of the celestial king.

Māra is a Sanskrit term; in Qin, it is called 'one who can seize life.'Although the demon of death truly seizes life, the others also create causes and conditions for seizing life and also seize the life of wisdom. Therefore, it is called the killer.

Question: The one demon of the five aggregates includes three types of demons; why are they separately explained as four?

Answer: Truly it is one demon; due to distinguishing its meaning, there are four.

The above is the teaching of the ancestral teacher Nāgārjuna; practitioners should know and diligently study it. Do not vainly suffer demonic disturbances and regress the bodhi mind; this is protecting the bodhi mind.

Shōbōgenzō: Arousing the Bodhi Mind, Fourth

Written from the draft on the ninth day of the fourth month, the year Kinoto-U, Kenchō 7.