安樂集 1.35

1.35

第三、顯發心有異者。今謂行者修因、發心具其三種：一者、要須識達有、無從本已來自性清淨；二者、緣修萬行、八萬四千諸波羅蜜門等；三者、大慈悲為本，恒擬運度為懷。此之三因能與大菩提相應，故名發菩提心。又據《淨土論》云：「今言發菩提心者，即是願作佛心；願作佛心者，即是度眾生心；度眾生心者，即攝取眾生，生有佛國土心。」今既願生淨土，故先須發菩提心也。

Third, revealing differences in arousing the aspiration: We now say that a practitioner cultivating the cause and arousing the aspiration possesses three aspects: first, one must clearly comprehend that existence and non-existence have from the very beginning been inherently pure; second, one cultivates through conditions the myriad practices, the eighty-four thousand pāramitā gateways, and so forth; third, taking great compassion as the root, one constantly harbors the intention to convey and liberate beings. These three causes can accord with great bodhi; therefore it is called arousing bodhicitta. Furthermore, based on the Treatise on the Pure Land, it says: 'Now, speaking of arousing bodhicitta, it is the mind of aspiring to become a Buddha; the mind of aspiring to become a Buddha is the mind of liberating sentient beings; the mind of liberating sentient beings is the mind of gathering sentient beings and causing them to be born in a land where a Buddha resides.' Now, having already aspired to be reborn in the Pure Land, one must first arouse bodhicitta.