遊心安樂道 1.35

1.35

言隨事者，煩惱無數，欲心悉斷之；善法無量，願悉修之；眾生無邊願悉度之。於此三事決定期願，初是如來斷德正因，次是如來智德正因，第三心者恩德正因，三德合為無上菩提，即是三心，總為無上菩提之因。因、果雖異，廣長量齊，等無所遺，無不苞故。如經言：「發心畢竟二不別」，如是二心前心難，自未得度先度他，是故我禮發心。此心果報雖是菩提，而其華報在於淨土。所以然者，菩提心量，廣大無邊，長遠無限，故能感得廣大無際依報淨土，長遠無量正報壽命，除菩提心無能當被，故說此心為彼正因，是明隨事發心相也。

As for "in accordance with phenomena": afflictions are countless, and with an aspiring mind one wishes to cut them all off; wholesome dharmas are immeasurable, and one vows to cultivate them all; sentient beings are boundless, and one vows to deliver them all. Determining one's aspirations in regard to these three matters, the first is the primary cause for the Tathāgata's virtue of severance; the second is the primary cause for the Tathāgata's virtue of wisdom; the third mind is the primary cause for the virtue of grace. The three virtues combine into supreme bodhi; that is, the three minds collectively serve as the cause for supreme bodhi. Although cause and effect differ, their breadth and length are equal, having nothing omitted and containing everything without exception. As a sūtra says: "Initial generation of the mind and ultimate [realization] are not two or different. / Between these two minds, the prior mind is the harder: / delivering others first while oneself is not yet delivered; / therefore, I pay homage to the [initial] generation of the mind." Although the fruit of this mind is bodhi, its flowering retribution lies in the pure land. Why is this? The measure of bodhicitta is vast and boundless, everlasting and limitless; therefore, it can induce the vast, boundaryless pure land as circumstantial retribution and the everlasting, immeasurable lifespan as primary retribution. Nothing other than bodhicitta can match it; therefore, this mind is said to be the primary cause for [that rebirth]. This explains the characteristics of generating the mind in accordance with phenomena.