大乘起信論裂網疏 5.57

5.57

真如乃是一切行本，不念真如而集諸善，善無由集，縱有種種善行，並成有漏、有為。不念真如而拔眾苦，苦無由拔，縱令緣念眾生，秖足起愛起見，故須首發正直心也。真如本具無邊功德，理須顯發，故順真如發深重心。真如即是眾生心性，憫物迷此，故順真如發大悲心也。正直心，即正因理心發，成法身德。深重心，即了因慧心發，成般若德。大悲心，即緣因善心發，成解脫德。三心圓發，不縱橫、不並別，不可思議。故曰：初發心時便成正覺，所有慧身不由他悟，清淨妙法身，湛然應一切也。

Tathatā is the basis of all practices. If one does not keep tathatā in mind yet accumulates various goods, the goods have no basis for accumulation; even if there were all sorts of good practices, they would all become tainted and conditioned. If one does not keep tathatā in mind yet pulls [sentient beings] out of various sufferings, suffering has no basis for being alleviated; even if one directs mindfulness toward sentient beings, it merely serves to give rise to attachment and views. Therefore one must first generate the straightforward mind. Tathatā inherently possesses boundless merits, which in principle must be revealed and manifested; therefore, in accordance with tathatā, one generates the profound and grave mind. Tathatā is precisely the mind-nature of sentient beings; pitying beings' delusion regarding this, one generates the mind of great compassion in accordance with tathatā. The straightforward mind is the correct-cause rational mind generated, accomplishing the virtue of the dharmakāya. The profound and grave mind is the revealing-cause wisdom mind generated, accomplishing the virtue of prajñā. The mind of great compassion is the conditional-cause good mind generated, accomplishing the virtue of liberation. The three minds are roundly generated, neither sequential nor parallel nor separate, inconceivable. Therefore it is said: upon the initial generation of the mind, one immediately achieves correct awakening; all bodies of wisdom are not awakened through another; the pure, wondrous dharmakāya serenely responds to all.