安樂集 1.38

1.38

「又依天親《淨土論》云：『凡欲發心會無上菩提者，有其二義：一者、先須離三種與菩提門相違法，二者、須知三種順菩提門法。何等為三？一者、依智慧門不求自樂，遠離我心貪著自身故；二者、依慈悲門拔一切眾生苦，遠離無安眾生心故；三者、依方便門憐愍一切眾生心，遠離恭敬供養自身心故。是名遠離三種菩提門相違法。順菩提門者，菩薩遠離如是三種菩提門相違法，即得三種隨順菩提門法。何等為三？一者、無染清淨心，不為自身求諸樂故。菩提是無染清淨處，若為自身求樂，即違菩提門，是故無染清淨心是順菩提門；二者、安清淨心，為拔一切眾生苦故，菩提安穩一切眾生清淨處，若不作心拔一切眾生離生死苦，即便違菩提，是故拔一切眾生苦是順菩提門；三者、樂清淨心，欲令一切眾生得大菩提故，攝取眾生生彼國土故。菩提是畢竟常樂處，若不令一切眾生得畢竟常樂者，則違菩提門。』此畢竟常樂依何而得？要依大義門。大義門者，謂彼安樂佛國是也。故令一心專至，願生彼國，欲使早會無上菩提也。」

"Furthermore, relying on Vasubandhu's Treatise on the Pure Land, it says: 'Whoever wishes to arouse the aspiration and meet with unexcelled bodhi has two meanings: first, one must initially stay free from three kinds of dharmas contrary to the gate of bodhi; second, one must know three kinds of dharmas that accord with the gate of bodhi. What are the three? First, by relying on the gate of wisdom, not seeking one's own pleasure, because one stays far from the mind of self and craving attachment to one's own body; second, by relying on the gate of compassion, pulling out the suffering of all sentient beings, because one stays far from a mind that does not bring peace to sentient beings; third, by relying on the gate of upāya, having a mind of pity for all sentient beings, because one stays far from a mind that seeks reverence and offerings for one's own body. These are called staying far from the three kinds of dharmas contrary to the gate of bodhi. As for according with the gate of bodhi: when a bodhisattva stays far from these three kinds of dharmas contrary to the gate of bodhi, he attains three kinds of dharmas that accord with the gate of bodhi. What are the three? First, the undefiled pure mind, because he does not seek various pleasures for his own body. Bodhi is the undefiled, pure abode; if one seeks pleasure for one's own body, that goes contrary to the gate of bodhi; therefore the undefiled pure mind accords with the gate of bodhi. Second, the peaceful pure mind, because he pulls out the suffering of all sentient beings. Bodhi is the pure abode that brings peace to all sentient beings; if one does not arouse the mind to pull all sentient beings out of the suffering of saṃsāra, that goes contrary to bodhi; therefore pulling out the suffering of all sentient beings accords with the gate of bodhi. Third, the joyful pure mind, because he wishes to cause all sentient beings to attain great bodhi, and because he gathers sentient beings and causes them to be born in that land. Bodhi is the abode of ultimate, eternal joy; if one does not cause all sentient beings to attain ultimate, eternal joy, that goes contrary to the gate of bodhi.' Through what is this ultimate, eternal joy attained? It must rely on the gate of the great meaning. The gate of the great meaning refers to that Buddha-land of Peace and Bliss. Therefore, it causes one to be single-minded and focused, aspiring to be reborn in that land, so as to quickly meet with unexcelled bodhi."