法界次第初門 3.8

3.8

四、未涅槃者令得涅槃。此弘誓緣滅諦而起，故《纓絡經》云：「未得滅諦，令得滅諦。」今明滅諦者，即是業煩惱滅，生死苦果滅也。有二種業煩惱生死：一、分段生死業，四住地煩惱滅，則分段生死苦果滅，即二乘所得滅諦也；二、變易生死業，無明住地煩惱滅，即變易生死苦果滅，諸佛及大菩薩所得不共究竟滅諦也。若一切未得此二種滅諦者，菩薩發心，願令得滅，故云未得涅槃者令得涅槃。今四種弘誓所緣四諦，與前聲聞中明四諦有半、滿異。前但明半字有作四聖諦，今明滿字無作四聖諦。所以二種四聖諦合明者，菩薩之道，教門不同。若是三藏教、通教所明弘誓，但緣有作四聖諦而起；若是別教、圓教所明弘誓，通緣有作、無作二種四聖諦而起，故約弘誓分別四諦半滿，異於前也。

Fourth, to cause those who have not attained nirvāṇa to attain nirvāṇa. This universal vow arises with the truth of cessation as its condition; hence the Yingluo jing says: "Those who have not attained the truth of cessation are caused to attain the truth of cessation." Now, explaining the truth of cessation, it is precisely the cessation of karma and afflictions and the cessation of the painful fruit of saṃsāra. There are two kinds of karma, afflictions, and saṃsāra: first, the cessation of the karma of portion-and-segment saṃsāra and the afflictions of the four resting grounds, whereby the painful fruit of portion-and-segment saṃsāra ceases; this is the truth of cessation attained by the two vehicles. Second, the cessation of the karma of transformational saṃsāra and the affliction of the resting ground of ignorance, whereby the painful fruit of transformational saṃsāra ceases; this is the unshared, ultimate truth of cessation attained by the buddhas and great bodhisattvas. If there are any who have not attained these two kinds of truths of cessation, the bodhisattva resolves and vows to cause them to attain cessation; hence it is said, "to cause those who have not attained nirvāṇa to attain nirvāṇa." The four noble truths that serve as conditions for the four universal vows now differ in terms of "half" and "full" compared with the four noble truths explained previously under the śrāvakas. Previously, only the half-letter, conditioned four noble truths were explained; now, the full-letter, unconditioned four noble truths are explained. The reason the two kinds of four noble truths are explained together is that on the bodhisattva's path, the teaching gates differ. If it is the universal vows explained in the Tripiṭaka teaching and the shared teaching, they arise merely by taking the conditioned four noble truths as conditions; if it is the universal vows explained in the distinct teaching and the perfect teaching, they arise by comprehensively taking both the conditioned and unconditioned four noble truths as conditions. Therefore, distinguishing the half and full of the four noble truths in relation to the universal vows differs from before.