..續本文上一頁 the undefiled mind, to manifest the vision of all buddhas; the purified mind, to penetrate all knowledge of past, present, and future; the m ind of knowledge, to remove all obstructive knowledge and enter the ocean of a l-knowing knowledge. (Thomas Cleary, tr., The Flower Ornament Scripture [ Avatamsaka Sutra], Vol. III, p. 59.)

　　Just as someone in water is in no danger from fire, the [Bodhisattva] who is soaked in the virtue of the aspiration for enlightenment [Bodhi Mind] is in no danger from the fire of knowledge of inpidual liberation… Just as a diamond, even if cracked, relieves poverty, in the same way the diamond of the [Bodhi Mind], even if split, relieves the poverty of the mundane whirl.

　　Just as a person who takes the elix ir of life lives for a long time and does not grow weak, the [Bodhisattva] who uses the elix ir of the [Bodhi Mind] goes around in the mundane whirl for countless eons without becoming exhausted and without being stained by the ills of the mundane whirl. (Ibid., p. 362, 364.)

　　***

　　We can see that in the Avatamsaka Sutra, the Buddhas and Bodhisattvas explained the virtues of the Bodhi Mind at length. The above are merely a few major excerpts. The sutras also state:

　　The principal door to the Way is development of the Bodhi Mind. The principal criterion of practice is the making of vows.

　　If we do not develop the broad and lofty Bodhi M ind and do not make firm and strong vows, we will remain as we are now, in the wasteland of Birth and Death for countless eons to come. Even if we were to cultivate during that period, we would find it difficult to per-severe and would only waste our efforts. Therefore, we should realize that in fo lowing Buddhism, we should definitely develop the Bodhi M ind without delay.

　　That is why Elder Zen Master Hsing An wrote the essay, “Developing the Bodhi Mind” to encourage the Fourfold Assembly. In it, the Master described eight approaches to developing the Bodhi Mind, depending on sentient beings” vows: “erroneous/correct, true/false, great/sma l, imperfect/perfect.” What fo lows is a summary of his main points.

　　1) Some inpiduals cultivate without meditating on the Self-Nature. They just chase after externals or seek fame and profit, clinging to the fortunate circumstances of the present time, or they seek the fruits of future merits and blessings. Such development of the Bodhi M ind is ca led “erroneous.”

　　2) Not seeking fame, profit, happiness, merit or blessings, but seeking only Buddhahood, to escape Birth and Death for the benefit of oneself and others – such development of the Bodhi M ind is ca led “correct.”

　　3) Aiming with each thought to seek Buddhahood “above” and save sentient beings “below,” without fearing the long, arduous Bodhi path or being discouraged by sentient beings who are difficult to save, with a m ind as firm as the resolve to ascend a mountain to its peak – such development of the Bodhi M ind is caled “true.”

　　4) Not repenting or renouncing our transgressions, appearing pure on the outside while remaining filthy on the inside, formerly full of vigor but now lazy and lax, having good intentions intermingled with the desire for fame and profit, practicing good deeds tainted by defilements – such development of the Bodhi M ind is ca led “false.”

　　5) Only when the realm of sentient beings has ceased to exist, would one”s vows come to an end; only when Buddhahood has been realized, would one”s vows be achieved. Such development of the Bodhi M ind is ca led “great.”

　　6) Viewing the Triple World as a prison and Birth and Death as enemies, hoping only for swift self-salvation and being reluctant to help others – such development of the Bodhi M ind is ca led “smal. ”

　　7) Viewing sentient beings and Buddhahood as outside the Self-Nature while vowing to sa…

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