淨土十疑論 1.44

1.44

「二、明欣願行者，復有二種：一者、先明求往生之意；二者、觀彼淨土莊嚴等事，欣心願求。明往生意者，所以求生淨土，為欲救拔一切眾生苦故。即自思忖：『我今無力，若在惡世，煩惱境強，自為業縛，淪溺三塗，動經劫數，如此輪轉，無始已來未曾休息，何時能得救苦眾生？為此求生淨土親近諸佛，若證無生忍，方能於惡世中救苦眾生。』故《往生論》云：『言發菩提心者，正是願作佛心；願作佛心者，則是度眾生心；度眾生心者，則是攝眾生，生佛國心。』

"Second, explaining the practice of joyous aspiration: there are again two kinds: first, to clarify beforehand the intention of seeking rebirth; second, to contemplate the adornments and other features of that Pure Land, seeking them with a joyous mind. In clarifying the intention of rebirth: the reason for seeking rebirth in the Pure Land is to rescue all sentient beings from suffering. Thus, one reflects: 'I presently have no power; if I remain in an evil world where the objects of affliction are strong, bound by my own karma, I will sink into the three wretched paths, passing through kalpas at every turn. Transmigrating like this from beginningless time without ever resting, when would I be able to rescue sentient beings from suffering? For this reason, I seek rebirth in the Pure Land to draw near to the buddhas; only after realizing anutpattikadharmakṣānti will I be able to rescue sentient beings from suffering in an evil world.' Therefore, the Discourse on Rebirth states: 'To generate bodhicitta is precisely the mind that vows to become a buddha; the mind that vows to become a buddha is the mind that delivers sentient beings; the mind that delivers sentient beings is the mind that gathers sentient beings to be born in the buddha-land.'"