法界次第初門 3.4

3.4

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.