[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨土十疑論](https://indike.org/pramana/in.bauddha.taisho.1961) › 1.45 # 淨土十疑論 1.45 淨土十疑論 1.45 - **Language:** Classical Chinese ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1961.1.45) 「又願生淨土須具二行：一者、必須遠離三種障菩提門法；二者、須得三種順菩提門法。何者為三種障菩提法？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，當憐愍一切眾生，欲與其樂，遠離恭敬供養自身心故。若能遠三種菩提障，則得三種順菩提法：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，即染身心、障菩提門，是故無染清淨心是順菩提門；二者、安清淨心，為拔眾生苦故。菩提心是安隱一切眾生清淨處，若不作心拔一切眾生，令離生死苦，即違菩提門，是故安清淨心是順菩提門；三者樂清淨心，欲令一切眾生得大菩提、涅槃故，菩提、涅槃是畢竟常樂處，若不作心令一切眾生得畢竟常樂，即遮菩提門。此菩提因何而得？要因生淨土常不離佛，得無生忍已，於生死國中救苦眾生，悲、智內融，定而常用，自在無礙，即菩提心，此是願生之意。 > "Furthermore, in wishing to be reborn in the pure land, one must possess two practices: first, one must stay far away from three kinds of dharmas that obstruct the gate to bodhi; second, one must attain three kinds of dharmas that accord with the gate to bodhi. What are the three kinds of dharmas that obstruct bodhi? First, relying on the gate of wisdom, not seeking one's own pleasure, because one stays far away from the mind of self that greedily clings to one's own body. Second, relying on the gate of compassion, pulling all sentient beings out of suffering, because one stays far away from a mind that fails to bring peace to sentient beings. Third, relying on the gate of skillful means, having pity on all sentient beings and wishing to grant them joy, because one stays far away from a mind that seeks reverence and offerings for one's own body. If one can stay far away from these three obstructions to bodhi, one will then attain the three dharmas that accord with bodhi: First, an undefiled pure mind, because one does not seek pleasures for one's own body. Bodhi is the undefiled pure abode; if one seeks pleasures for one's own body, that defiles body and mind and obstructs the gate to bodhi. Therefore, the undefiled pure mind accords with the gate to bodhi. Second, a tranquil pure mind, because one pulls sentient beings out of suffering. Bodhicitta is the pure abode that brings peace and security to all sentient beings; if one does not set one's mind to pulling all sentient beings out and having them leave the suffering of birth and death, that runs contrary to the gate to bodhi. Therefore, the tranquil pure mind accords with the gate to bodhi. Third, a joyful pure mind, because one wishes to cause all sentient beings to attain great bodhi and nirvāṇa. Bodhi and nirvāṇa are the abodes of ultimate, eternal bliss; if one does not set one's mind to causing all sentient beings to attain ultimate, eternal bliss, that bars the gate to bodhi. Through what cause is this bodhi attained? It must be by virtue of being reborn in the pure land, constantly never parting from the Buddha, and after attaining anutpattikadharmakṣānti, saving suffering sentient beings in the realm of birth and death, compassion and wisdom inwardly blending, functioning constantly within meditative stability, unhindered and autonomous—this is bodhicitta, and this is the purpose of wishing for rebirth. > — English (machine translation) (machine translation) - [Previous: 1.44](https://indike.org/pramana/in.bauddha.taisho.1961.1.44) - [Next: 1.46](https://indike.org/pramana/in.bauddha.taisho.1961.1.46) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1961.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1961~en-mt.1.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1961.1.45](https://indike.org/pramana/in.bauddha.taisho.1961.1.45) · Pramāṇa