法界次第初門 3.4

3.4

次十二因緣而辯四弘誓願者，上二卷所出法門，或是凡夫共法、或與二乘同有，並未明菩薩、諸佛不共之道。故今此一卷略出二十科法門，皆是別明菩薩所行、諸佛證法，故從弘誓而辯也。所以凡夫、二乘法中雖有慈悲，而並無弘誓之德者，若凡夫人，既不識四諦、十二因緣，雖修慈悲，止是為大福德，生梵天中，受梵王果報。此於眾生無出世利益，豈能因慈悲樹立弘誓之功？若是二乘，雖知四諦、十二因緣，所修慈悲但為自調，其心欲於一世盡苦，獨入無餘。既不能久處生死荷負一切，豈能因慈悲而起弘誓之德？今菩薩善達四諦、十二因緣，憐愍一切同於子想，故能為眾生久處生死、發心荷負一切，共入涅槃，是以必須大誓莊嚴要心不退也。此四通言弘誓願者，廣普之緣謂之為弘，自制其心名之曰誓，志求滿足故云願也。菩薩摩訶薩以慈悲緣四真諦，運懷曠闊，自要其心，志令一切眾生同證四真實究竟之道，故云四弘誓願也。菩薩若以諸法實相之慧發此四願，即是發菩提心，萬行之本、靈覺之源。是以一切大士由斯弘誓曩劫修因，十方大聖緣此四願常處生死，廣度眾生而不永滅。今明不共之法，先從弘誓為始，意在此也。

Explaining the four universal vows next after the twelve links of dependent origination is because the dharmas presented in the previous two fascicles were either common dharmas of ordinary beings or shared in common with the two vehicles, and none yet clarified the unshared path of bodhisattvas and buddhas. Therefore, this single fascicle now briefly presents twenty categories of dharmas, all of which specifically clarify the practices of bodhisattvas and the dharmas realized by buddhas; hence they are explained beginning with the universal vows. Why is it that, although ordinary beings and the two vehicles have kindness and compassion in their dharmas, they lack the virtue of the universal vows? For ordinary beings, not knowing the four noble truths or the twelve links of dependent origination, although they cultivate kindness and compassion, it is only for great merit, to be born in the Brahmā heaven and receive the retribution of a Brahmā king. This offers no supramundane benefit to sentient beings; how could they establish the merit of the universal vows on the basis of kindness and compassion? As for the two vehicles, although they know the four noble truths and the twelve links of dependent origination, the kindness and compassion they cultivate is only for self-regulation; their minds wish to extinguish suffering in a single lifetime and enter remainderless [nirvāṇa] alone. Since they cannot dwell long in saṃsāra bearing the burden of all, how could they give rise to the virtue of the universal vows on the basis of kindness and compassion? Now, bodhisattvas skillfully penetrate the four noble truths and the twelve links of dependent origination, pitying all beings like their own children; therefore, for the sake of sentient beings, they are able to dwell long in saṃsāra, resolve to bear the burden of all, and enter nirvāṇa together. For this reason, they must be adorned with great vows and firmly resolve not to retrogress. These four are collectively called "universal vows": an expansive and universal condition is called "universal" (hong); restraining one's own mind is called "vow" (shi); and seeking fulfillment with determined purpose is called "aspiration" (yuan). Because bodhisattvas-mahāsattvas take the four noble truths as conditions through kindness and compassion, expanding their minds broadly, firmly resolving their own minds, and aspiring to cause all sentient beings to jointly realize the four real and ultimate paths, they are called the four universal vows. If a bodhisattva gives rise to these four vows with the wisdom of the real mark of all dharmas, this is the arousal of bodhicitta, the root of the myriad practices, and the fountainhead of spiritual awakening. Therefore, all great beings cultivated causes through long kalpas on the basis of these universal vows, and the great sages of the ten directions dwell constantly in saṃsāra on the basis of these four vows, widely ferrying across sentient beings without perpetual extinction. In now elucidating the unshared dharmas, beginning first with the universal vows is intended for this purpose.