四明尊者教行錄 1.114

1.114

現前諸人今日既已得戒，當須發起度生之心。良由世人自昔已來，凡所作為皆是自己邊事，不能發一念利他之心，所以輪迴六道，福慧微薄。今既受持大戒，已後必須發菩提心起四弘誓願。此四弘者諸佛所師，諸佛由茲而成正覺。菩提此翻為道，以道為心故名道心。發此道心，依乎四教境智不同，今依圓教無作四諦以發道心。此道心者，即與十方諸佛及一切眾生之心等無有異。故《華嚴》云：如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。若知此心即是佛心亦即眾生之心，則事理不二、生佛一如，三諦天然，微妙寂絕。依此發心，是名真正。違茲立願，願不名普。故天台云：發心僻越，萬行徒施是也。然則此心在理，同名佛心。理雖無別，事相天殊，故須學佛慈悲發起弘誓，上求佛道、下化眾生。弘者廣也，誓者制也，依四諦境廣制其心。先依苦諦境發一弘誓，眾生無邊誓願度；二依集諦境發一弘誓，煩惱無數誓願斷；三依道諦境發一弘誓，法門無量誓願學；四依滅諦境發一弘誓，佛道無上誓願成。現前諸人於一念凡心，全用佛境佛智起此四弘，自利利他功不可量。憑此勝緣，求生上品淨土，宜各志誠隨聲發願。

Now that all of you present have today received the precepts, you must give rise to the aspiration to deliver sentient beings. This is truly because worldly people, from ancient times onward, have directed all their actions solely toward their own side, unable to give rise to a single thought of benefiting others; for this reason they cycle in the six destinies, with scanty blessings and wisdom. Now that you have received and uphold the great precepts, hereafter you must generate the bodhicitta and raise the four universal vows. These four universal vows are that which all buddhas take as their master, and it is by means of them that all buddhas achieve correct awakening. 'Bodhi' is translated here as 'Way' (dao); taking the Way as one's mind, it is therefore called the 'mind of the Way' (daoxin). Generating this mind of the Way differs in object and wisdom according to the four teachings; now we rely upon the unconditioned Four Noble Truths of the perfect teaching to generate the mind of the Way. This mind of the Way is equal to and no different from the mind of all buddhas of the ten directions and all sentient beings. Thus the Avataṃsaka Sūtra says: 'As is the mind, so also is the Buddha; as is the Buddha, so are sentient beings; the mind, the Buddha, and sentient beings—these three are without distinction.' If one knows that this mind is none other than the Buddha-mind and also none other than the mind of sentient beings, then phenomenon and principle are non-dual, sentient beings and the Buddha are as one, and the three truths are natural, wondrous, and utterly quiescent. Generating the mind based upon this is called true and genuine. If one establishes vows contrary to this, the vows are not called universal. Thus Tiantai says: 'If the generation of the aspiration is perverse and deviant, the myriad practices are applied in vain.' This is what it means. However, this mind in principle is identically named the Buddha-mind. Although in principle there is no distinction, in phenomenal appearances there is a vast difference; therefore one must emulate the Buddha's compassion and generate great vows to seek the Buddha-path above and transform sentient beings below. 'Universal' (hong) means broad; 'vow' (shi) means constraint: relying upon the realms of the Four Truths, one broadly constrains one's mind. First, relying upon the realm of the truth of suffering, one generates a universal vow: 'Sentient beings are boundless; I vow to deliver them.' Second, relying upon the realm of the truth of arising, one generates a universal vow: 'Afflictions are countless; I vow to sever them.' Third, relying upon the realm of the truth of the path, one generates a universal vow: 'Dharma gates are measureless; I vow to learn them.' Fourth, relying upon the realm of the truth of cessation, one generates a universal vow: 'The Buddha-path is supreme; I vow to attain it.' All of you present, in a single ordinary thought, fully utilize the Buddha's realm and the Buddha's wisdom to give rise to these four universal vows; the merit of benefiting oneself and others is immeasurable. Relying upon this supreme condition to seek rebirth in the superior grade of the Pure Land, each of you should, with utmost sincerity, follow my voice in making the vows.