勸發菩提心集 1.18

1.18

四者或有一類，雖不覩見正法欲滅，而於末劫末世末時，見諸濁惡眾生身心十隨煩惱之所惱亂，謂多愚癡，多無慚愧，多諸慳嫉，多諸憂苦，多諸麁重，多諸煩惱，多諸惡行，多諸放逸，多諸懈怠，多諸不信。見是事已便作是念：大濁惡世於今正起諸隨煩惱所惱亂時，能發下劣獨覺菩提心尚難可得，況於無上正等菩提能發心者。我當應發大菩提心，令此惡世無量有情，隨學於我起菩提願。由見惡世發心難得增上力故，於大菩提深生信解，因斯發起大菩提心。是名四緣。

Fourth, there is a class who, although not witnessing the impending disappearance of the true Dharma, in the final kalpa, the final age, and the final time, sees the bodies and minds of corrupt and evil sentient beings tormented by ten upakleśas—namely, great foolishness, great shamelessness, great lack of remorse, great stinginess and jealousy, great sorrow and suffering, great coarseness, great defilements, great evil conduct, great heedlessness, great indolence, and great lack of faith. Having seen these things, they then think: 'Now that the great corrupt and evil age is arising, when they are tormented by various upakleśas, it is difficult to find even those who can arouse the inferior pratyekabuddha bodhicitta, let alone those who can arouse the mind directed toward anuttarā samyaksambodhi! I ought to arouse the great bodhicitta, causing the immeasurable sentient beings of this evil age to follow and learn from me, giving rise to the vow for bodhi.' By the predominant power of seeing that arousing the mind is hard to attain in an evil age, they generate deep faith and understanding in great bodhi, and relying on this, arouse the great bodhicitta. These are called the four conditions.