大通方廣懺悔滅罪莊嚴成佛經 2.9

2.9

"Good son, it is to cause unwholesome dharmas not to arise and wholesome dharmas not to perish. If one cultivates this practice, although one courses in the three realms, one clarifies and masters the five desires so that none can defile one. Good son, one who wishes to course in the three realms to rescue and deliver sentient beings should travel among the three realms by means of ten dharmas. In accord with conventional worldly designations, the three times are spoken of. Unexcelled bodhi does not exist within the three times. Ultimate bodhi does not fall into any enumerated category, much less among the sentient beings of the three times and three realms. What are the ten? First, whether praised or reviled, one's mind neither increases nor decreases. Second, whether hearing of good or evil, one's mind makes no discrimination. Third, toward both the foolish and the wise, one shows impartial compassion. Fourth, seeing beings high or low, one's thought is ever equal. Fifth, toward slight and scorn, or toward veneration and offerings, one's mind knows no duality. Sixth, regarding the faults and deficiencies of others, one does not see their transgressions. Seventh, one sees that the various vehicles are but the One Vehicle. Eighth, if one hears of the three evil destinies, one is not terrified. Ninth, toward all bodhisattvas, one conceives the thought of the Tathāgata. Tenth, when a Buddha appears in the five turbidities, one conceives the thought of a rare occurrence. When a bodhisattva is thus endowed with these ten dharmas, severing ignorance, the fetters and propensities of affliction will have no power to obstruct him. When the great bodhisattva travels among the three realms, he takes great compassion as the foundation; dwelling in this defiled land, he harmonizes with its light without becoming stained by its dust—this is called inconceivable. If a person in a pure land keeps the precepts for a full kalpa, yet here in this land for merely a moment practices loving-kindness and great compassion, his bodily, verbal, and mental karmas will all attain purity. That which ought to lead to falling into the three evil paths will be eradicated through retributions experienced in the present life. When a bodhisattva is born in this land, he should harbor neither worry nor dread; even if he possesses sins leading to evil destinies, they will be eliminated merely by a headache. Why is this? If a person wishes to sever fetters and extinguish all afflictions, though born in this evil land, he protects the Dharma and increases his wisdom. To dwell in a pure land for countless billions of kalpas, constantly upholding pure precept-practice, is not as good as being born in this land from morning until the next day. I behold the land of Akṣobhya Buddha and the Western Land of Peace and Bliss; these two lands are exceedingly pure and even devoid of the name of suffering and anguish. To create merit there is not yet sufficient to be considered remarkable. If a person in this land can endure unbearable things and also teach others to endure them, his merit is the most supreme. Therefore, bodhisattvas, in coursing through this evil land to rescue and deliver sentient beings, do not harbor the sorrow of afflictions; firmly solidify the mind of bodhi, and you will surely attain the unexcelled path."