觀音玄義 2.26

2.26

二弘誓普者，弘名為廣，誓名為制，願名要求，是故制御其心，廣求勝法，故名弘誓也。弘誓本成慈悲，慈悲既緣苦樂，弘誓亦約四諦。若見苦諦逼迫，楚毒辛酸，緣此起誓，故言未度令度也；若見集諦顛倒流轉，迷惑繫縛，生死浩然而無涯畔，甚可哀傷，約此起誓，故言未解令解也；清淨之道眾生不識，行此道者能出生死至安樂地，欲示眾生立於此道，故言未安令安；滅煩惱處名為涅槃，子果縛斷獲二涅槃，約此起誓，故云未得涅槃令得涅槃。生死因難識，苦果易知，故先果後因；涅槃理妙，須方便善，故先因後果。《大經》云「不解鑽搖，漿猶難得，況復生酥醍醐？」如此四意，但一往只迷心起業，業即感果；欲識果源，知果因集，制心息業，則生死輪壞，煩惱調伏，名之為道；修行不懈，苦忍明發，子果俱斷，證盡無生，名之為滅。雖有四別，終是一念，更非異法。四諦既爾，弘誓亦然。

Second, regarding the universality of the vast vows: 'vast' means broad; 'vow' means restraint; 'aspiration' means seeking; therefore, restraining one's mind and broadly seeking superior dharmas is called a 'vast vow.' The vast vows fundamentally fulfill benevolence and compassion; since benevolence and compassion condition suffering and pleasure, the vast vows are also based on the four truths. If one sees the truth of suffering pressing upon them with bitter poison and grief, conditioning this gives rise to vows; hence it says, 'causing those not yet ferried across to be ferried across.' If one sees the truth of origin in inverted flow, delusion, and fetters, where birth and death are boundless and vast, truly lamentable, based on this one gives rise to vows; hence it says, 'causing those not yet liberated to be liberated.' Sentient beings do not recognize the pure path; those who practice this path can transcend birth and death to reach the land of peace and bliss; wishing to show it to sentient beings and establish them in this path, it says, 'causing those not yet at peace to be at peace.' The place where defilements are extinguished is called nirvāṇa; severing the fetters of defilement-seeds and fruition-rebirth, one attains the two nirvāṇas; based on this one gives rise to vows; hence it says, 'causing those who have not yet attained nirvāṇa to attain nirvāṇa.' The cause of birth and death is difficult to recognize, while the fruit of suffering is easy to know, hence the fruit comes first and the cause after; the principle of nirvāṇa is subtle and requires good expedients, hence the cause comes first and the fruit after. The Great Sūtra says, 'If one does not know how to churn and shake, even thin buttermilk is hard to obtain, how much more so raw butter and sarpir-maṇḍa?' These four intents, in general, are merely that from a confused mind karma arises, and karma immediately brings about retribution; wishing to recognize the source of the fruit, one knows that the fruit is caused by origin; restraining the mind and pacifying karma, then the wheel of birth and death is broken and defilements are subdued, which is called the Path; cultivating without remiss, when the clarity of patience with suffering dawns, seed and fruit are both severed, realizing the exhaustion of non-arising, which is called Cessation. Although there are four distinctions, they are ultimately a single thought, not separate phenomena. The four truths being thus, the vast vows are also thus.