淨土十疑論 1.45

1.45

"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.