翻譯名義集 4.93

4.93

【尼坻】此云願。志求滿足曰願。《智論》有二種願：一者可得願，二者不可得願。不可得願者，有人欲量虛空盡其邊際，及求時方邊際，如小兒見水中月、鏡中像，如是等願，皆不可得。可得願者，鑽木求火，穿地得水，修福得人天中生，及得阿羅漢、辟支佛果，乃至得諸佛法王，如是等，皆名可得願。願有下、中、上：下願令致今世樂因緣；中願後世樂因緣；上願與涅槃樂因緣。《智論》「問：『佛在世時，眾生尚有飢餓，天不降雨，眾生困弊；佛不能滿一切眾生之願，云何菩薩能滿其願？』答：『菩薩住於十地，入首楞嚴三昧，於三千大千世界，或時現初發意，行六波羅蜜，乃至或現出家成佛，利益如是，何況於佛！而佛身有二種：一者真身，二者化身。眾生見佛真身，無願不滿。』」《智論》「問：『諸菩薩行業清淨，自得淨報。何以要須立願，然後得之？譬如田家得穀，豈復待願？』答：『作福無願，無所樹立，願為導御，能有所成。譬如銷金，隨師而作，金無定也。又莊嚴佛界事大，獨行功德，不能成故，要須願力。譬如牛力，雖能挽車，要須御者能有所至。淨世界願，亦復如是。』」故古德曰：「有行無願，其行必孤；有願無行，其願必虛。」

[Nidhi] is translated here as "vow" (praṇidhāna). Striving for fulfillment of will is called a vow. The Dazhidu lun speaks of two kinds of vows: first, obtainable vows; second, unobtainable vows. As for unobtainable vows, there are people who wish to measure empty space to its ends, or who seek the limits of time and space, like a small child seeing the moon in the water or a reflection in a mirror—such vows as these are all unobtainable. As for obtainable vows, drilling wood to seek fire, boring into the ground to obtain water, cultivating merit to be born among humans or gods, attaining the fruits of an arhat or pratyekabuddha, up to attaining the status of the Dharma Kings, the Buddhas—such as these are all called obtainable vows. Vows have low, middling, and superior levels: a low vow leads to the causes and conditions for happiness in the present life; a middling vow leads to the causes and conditions for happiness in future lives; a superior vow brings the causes and conditions for the bliss of nirvāṇa. The Dazhidu lun asks: "When the Buddha was in the world, sentient beings still suffered from hunger, heaven did not send down rain, and sentient beings were distressed and exhausted; the Buddha could not fulfill the vows of all sentient beings, so how could a bodhisattva fulfill their vows?" It answers: "A bodhisattva abiding in the ten bhūmis enters the Śūraṅgama-samādhi, and within the trichiliocosm sometimes manifests the initial resolve of the mind, practices the six pāramitās, or even manifests leaving home and attaining Buddhahood, benefiting beings like this—how much more so for a Buddha! Furthermore, the Buddha's body has two kinds: first, the true body; second, the transformation body. When sentient beings see the Buddha's true body, there is no vow that is not fulfilled." The Dazhidu lun asks: "The karmic practices of bodhisattvas are pure, and they naturally obtain pure retributions. Why is it necessary to make vows before obtaining them? For example, when a farming family harvests grain, how could they wait upon a vow?" It answers: "Creating merit without a vow leaves nothing established; a vow acts as a guide and driver, enabling accomplishment. For example, when melting gold, it is shaped according to the artisan; the gold has no fixed form. Furthermore, adorning the Buddha-realm is a great matter; solitary practice of merit cannot accomplish it, so one must have the power of vows. For example, the strength of an ox, though able to pull a cart, still requires a driver to arrive anywhere. The vow to purify a realm is also like this." Therefore the ancients said: "Action without vows leaves the action solitary; vows without action leave the vows empty."