四教義 7.5

7.5

一發菩提心者，如釋迦牟尼菩薩於過去世為陶師，值釋迦牟尼佛，供養彼佛。又見彼佛智慧第一弟子名舍利弗，神通第一弟子名目揵連，多聞侍者名曰阿難，爾時陶師供養佛已，即便發菩提心，作是誓願：「願未來世我得作佛，還號釋迦牟尼，智慧弟子名舍利弗，神足弟子名目揵連，多聞侍者名阿難。」可悅其願。從是初發菩提心，即慈悲四弘誓願發也。但三藏教慈悲四弘誓願，皆緣生滅四諦而起。所言慈悲心者，一大慈心，欲與愛、見二種眾生道、滅之樂也；二大悲心，欲拔愛、見二種眾生苦、集之苦也。四弘誓願者，一未度者令度者，即是天魔外道愛、見二種六道眾生，未度三界火宅之苦諦，令得度也；二未解者令解者，即是愛、見二種眾生未解愛見、二十五有業集，令得解也；三未安者令安者，即是愛、見二種眾生未安三十七品、一切諸道，令安道諦也；四未涅槃者令得涅槃者，此愛、見二種眾生未滅二十五有生死因果，皆令得滅諦涅槃也。若緣愛見二種眾生生滅四諦而起慈悲四弘誓願者，即是菩薩初發菩提心也。知愛見四諦故，智慧勝諸天魔、一切外道；有慈悲誓願功德故，勝一切聲聞、緣覺。故《大智度論》云：「初發心以為天人師，勝出一切聲聞、緣覺。」

First, generating the aspiration for bodhi: for instance, when the Bodhisattva Śākyamuni in a past lifetime was a potter, he encountered the Buddha Śākyamuni and made offerings to that Buddha. He also saw that Buddha's disciple foremost in wisdom named Śāriputra, his disciple foremost in spiritual penetrations named Maudgalyāyana, and his attendant of vast learning named Ānanda. Thereupon, after making offerings to the Buddha, the potter immediately generated the aspiration for bodhi and made this vow: "May I in a future lifetime become a Buddha, likewise named Śākyamuni, with a foremost disciple in wisdom named Śāriputra, a foremost disciple in spiritual supernormal power named Maudgalyāyana, and an attendant of vast learning named Ānanda." His vow was gratifying. From this initial generating of the aspiration for bodhi, the four universal vows of benevolence and compassion arose. However, in the Tripiṭaka teaching, the four universal vows of benevolence and compassion all arise based on the four noble truths of arising and ceasing. As for what is termed the mind of benevolence and compassion: first is the mind of great benevolence, wishing to bestow upon both types of sentient beings—those characterized by craving and those characterized by views—the joy of the path and cessation; second is the mind of great compassion, wishing to eradicate from both types of sentient beings—those characterized by craving and those characterized by views—the suffering of suffering and accumulation. As for the four universal vows: first, 'those who have not crossed over, I will cause to cross over' refers to the two types of sentient beings of the six paths characterized by craving and views, who are heavenly māras and heterodox practitioners; having not crossed over the suffering truth of the burning house of the three realms, he causes them to attain crossing over. Second, 'those who are not liberated, I will cause to be liberated' refers to the two types of sentient beings characterized by craving and views who have not unraveled their accumulation of karmas of craving, views, and the twenty-five states of existence; he causes them to attain liberation. Third, 'those who are not at peace, I will cause to be at peace' refers to the two types of sentient beings characterized by craving and views who are not settled in the thirty-seven factors [of awakening] and all the various paths; he causes them to be settled in the truth of the path. Fourth, 'those who have not attained nirvāṇa, I will cause to attain nirvāṇa' refers to these two types of sentient beings characterized by craving and views who have not extinguished the causes and effects of birth-and-death in the twenty-five states of existence; he causes them all to attain the nirvāṇa of the truth of cessation. If, based on these two types of sentient beings of craving and views and the four noble truths of arising and ceasing, one gives rise to the four universal vows of benevolence and compassion, this is the bodhisattva's initial generation of the aspiration for bodhi. Because he knows the four truths concerning craving and views, his wisdom surpasses all heavenly māras and all heterodox practitioners; because he possesses the meritorious virtues of the vows of benevolence and compassion, he surpasses all śrāvakas and pratyekabuddhas. Therefore, the Dà zhìdù lùn states: "Upon initially generating the aspiration, one serves as a teacher of gods and humans, surpassing all śrāvakas and pratyekabuddhas."