翻譯名義集 4.93

4.93

[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."