大通方廣懺悔滅罪莊嚴成佛經 2.7

2.7

信相菩薩復白佛言。云何名為。觀於無常。佛言。欲觀無常。除其煩惱。當行正念。慈悲為首。說法度人。而不取證。是名菩薩。不捨眾生。為求大乘。善男子。譬如一城。縱廣一由旬。多有諸門。路險黑闇。甚可怖畏。有入此城。受於快樂。復有一人。唯有一子。愛之甚重。遙聞彼城。受樂無窮。即便捨子。欲入此城。是人方便。得過險道。到彼城門。一足已入。未舉一足。即念其子。尋作是念。我唯一子。來時云何。竟不將來。誰能養護。令離眾苦。即捨樂城。還向子所。善男子。菩薩慈悲。亦復如是。為憐愍故。修集五通。既修集已。垂得盡漏。而不取證。何以故。愍眾生故。捨漏盡五通。乃至行於凡夫地中。善男子。城者。喻於大解脫樂。多諸門者。喻於八萬四千諸三昧。路險難者。喻諸魔道。到城門者。喻於五通。一足入者。喻於智慧。一足未入。喻諸大菩薩未證解脫。言一子者。喻於五道一切眾生。顧念子者。喻大悲心。還子所者。喻調眾生。實得解脫。不取證得。即是方便。善男子。是故菩薩摩訶薩。大慈大悲。救攝不捨。不可思議。復次。善男子。菩薩大士。從初發心。必至菩提。常為眾生。受十善法。何等為十。一不殺生。二不偷盜。三不婬逸。四不妄語。五不兩舌。六不惡口。七不無義語。八不貪嫉。九不瞋惱。十不邪見。菩薩如是。慈悲具足。慈能教善。見世所樂。悲能濟苦。地獄度之。見諸眾生。求涅槃門。不能知處。菩薩應當。於此眾生。修集悲心。悲因緣故。為諸眾生。開大涅槃門。顯示安隱處。使得大乘果。是名菩薩摩訶薩行。

The Bodhisattva *Śraddhāpratibhāna spoke again to the Buddha, saying: "What is called contemplating impermanence?" The Buddha said: "One who wishes to contemplate impermanence and eliminate their afflictions should practice right mindfulness, with kindness and compassion as the foremost, expounding the Dharma to deliver people without grasping realization. This is called a bodhisattva not abandoning sentient beings in order to seek the Mahāyāna. Good son, it is like a city, one yojana in length and breadth, with many gates, the road being perilous, dark, and extremely terrifying. There is one who enters this city and experiences happiness. There is another person who has only one son, whom he loves dearly. Hearing from afar that in that city one experiences endless joy, he abandons his son and wishes to enter that city. Using skillful means, this person manages to cross the perilous path and arrives at the city gate. One foot has already entered, and before lifting the other foot, he immediately thinks of his son. He then reflects: 'I have only one son; why, when coming, did I not bring him along after all? Who will nurture and protect him, causing him to be free from all suffering?' He immediately abandons the city of joy and returns to where his son is. Good son, the bodhisattva's kindness and compassion are also like this: for the sake of pity, he cultivates the five supernormal knowledges; having cultivated them, he is on the verge of exhausting the outflows, yet he does not grasp realization. Why is that? Out of pity for sentient beings, he relinquishes the exhaustion of outflows and the five supernormal knowledges, and goes so far as to practice among the stages of ordinary persons. Good son, the city is a metaphor for the joy of great liberation. The many gates are a metaphor for the eighty-four thousand samādhis. The perilous road is a metaphor for the paths of the māras. Reaching the city gate is a metaphor for the five supernormal knowledges. Having one foot enter is a metaphor for wisdom. Having one foot not yet entered is a metaphor for the great bodhisattvas not yet realizing liberation. The words 'one son' are a metaphor for all sentient beings in the five destinies. Caring for the son is a metaphor for the mind of great compassion. Returning to the son's place is a metaphor for taming sentient beings. Truly attaining liberation yet not grasping realization is skillful means. Good son, therefore, the great kindness and great compassion of the Bodhisattva-Mahāsattva, saving and gathering in without abandonment, is inconceivable. Furthermore, good son, a bodhisattva, a great being, from the initial resolve of the mind until definitely reaching bodhi, always undertakes the ten wholesome dharmas for the sake of sentient beings. What are the ten? First, not killing living beings; second, not stealing; third, not engaging in sexual misconduct; fourth, not speaking falsely; fifth, not using divisive speech; sixth, not using harsh speech; seventh, not speaking meaningless words; eighth, not being greedy or jealous; ninth, not having anger and irritation; tenth, not having wrong views. When a bodhisattva is thus complete in kindness and compassion: kindness can teach goodness, seeing what brings joy to the world; compassion can relieve suffering, delivering them from hell. Seeing that sentient beings seek the gate to nirvāṇa but cannot know its location, the bodhisattva ought to cultivate a compassionate mind toward these sentient beings. By the causes and conditions of compassion, he opens the gate of great nirvāṇa for all sentient beings and shows them the place of peace, enabling them to attain the fruit of the Mahāyāna. This is called the practice of a Bodhisattva-Mahāsattva."