Thirty Verbs for One City
Jewel Eye finishes the city-of-the-mind figure at thirty verbs in all, then explains what all of it removes — five specific obstacles standing between a seeker and the buddha, the Dharma, and the beings this whole practice serves.
Thirty Verbs for One City
The figure Jewel Eye began in the last Part reaches its full count here, before the teaching turns from what to do to what all of it actually removes.
應寬廣心城，謂：大悲哀愍一切眾生；應開心城門，謂：悉捨所有隨應給施；應密護心城，謂：防諸惡欲不令得入；應嚴肅心城，謂：逐諸惡法不令其住；應決定心城，謂：集一切智助道之法恒無退轉；應安立心城，謂：正念三世一切如來所有境界；應瑩徹心城，謂：明達一切佛正法輪修多羅中所有法門種種緣起；應部分心城，謂：普曉示一切眾生皆令得見薩婆若道；應住持心城，謂：發一切三世如來諸大願海；應富實心城，謂：集一切周遍法界大福德聚；應令心城明了，謂：普知眾生根欲等法；應令心城自在，謂：普攝一切十方法界；應令心城清淨，謂：正念一切諸佛如來；應知心城自性，謂：知一切法皆無有性；應知心城如幻，謂：以一切智了諸法性。「佛子！菩薩摩訶薩若能如是淨修心城，則能積集一切善法。何以故？蠲除一切諸障難故，所謂：見佛障、聞法障、供養如來障、攝諸眾生障、淨佛國土障。善男子！菩薩摩訶薩以離如是諸障難故，若發希求善知識心，不用功力則便得見，乃至究竟必當成佛。」
You should widen the city of the mind — meaning: with great compassion, have pity on every being. You should open the gates of the city of the mind — meaning: relinquish everything you have, giving it according to what is needed. You should closely guard the city of the mind — meaning: ward off every evil desire, never allowing it to enter. You should keep the city of the mind disciplined — meaning: drive out every unwholesome dharma, never allowing it to remain. You should make the city of the mind resolute — meaning: gather every dharma that assists the path to all-knowing wisdom, forever without regression. You should establish the city of the mind firmly — meaning: hold in right mindfulness the very domain of every tathāgata across the three periods of time. You should make the city of the mind lucid and clear — meaning: thoroughly understand every kind of causal arising within the dharma-gates of the true Dharma-wheel taught in every buddha's own sūtras. You should apportion the city of the mind — meaning: universally reveal to every being, causing them all to behold the path of sarvajñā. You should sustain the city of the mind — meaning: give rise to the ocean of every great vow of every tathāgata across the three periods of time. You should make the city of the mind rich and full — meaning: gather the great accumulation of merit that pervades the whole Dharma-realm. You should cause the city of the mind to become clear and bright — meaning: universally know every being's own faculties, desires, and other such dharmas. You should cause the city of the mind to attain sovereign freedom — meaning: universally gather in the whole Dharma-realm throughout the ten directions. You should cause the city of the mind to become pure — meaning: hold every buddha and tathāgata in right mindfulness. You should know the city of the mind's own nature — meaning: know that every dharma is entirely without any nature of its own. You should know that the city of the mind is like an illusion — meaning: through all-knowing wisdom, understand the very nature of every dharma. "Son of the Buddha! If a bodhisattva-mahāsattva is able to purify and cultivate the city of the mind in just this way, they will then be able to accumulate every wholesome dharma. Why is this? Because they eliminate every obstruction and difficulty. Namely: the obstruction to seeing the buddha, the obstruction to hearing the Dharma, the obstruction to making offerings to the tathāgata, the obstruction to gathering in every being, and the obstruction to purifying buddha-lands. Good son! Because a bodhisattva-mahāsattva is free of every such obstruction and difficulty, if they give rise to a mind that seeks a good spiritual friend, they will, without any exertion of effort at all, be able to see one — and will, in the end, most certainly attain buddhahood."
應寬廣心城⋯應知心城如幻 — you should widen the city of the mind⋯you should know that the city of the mind is like an illusion. Fifteen more verbs complete the figure Jewel Eye began in the last Part — thirty in total, every one of them governing the same object, 心城, the city of the mind — before the teaching closes on five specific obstacles this whole practice removes: to seeing the buddha, hearing the Dharma, making offerings, gathering beings, and purifying buddha-lands.
Part 1232 Complete
This continues chapter thirty-nine, 入法界品, in fascicle seventy-six. Part 1233 follows Good-Wealth further along the road toward Māyā, where a new spirit awaits him with a teaching of its own.