Chinese
大正藏第 46 册 No. 1933 南岳思大禅师立誓愿文 No. 1933 南岳思大禅师立誓愿文 我闻如是。释迦牟尼佛悲门三昧观众生品本起经中说。佛从癸丑年七月七日入胎。至甲寅年四月八日生。至壬申年年十九。二月八日出家。至癸未年年三十。是腊月月八日得成道。至癸酉年年八十。二月十五日方便入涅槃。 正法从甲戌年至癸巳年。足满五百岁止住。像法从甲午年至癸酉年足满一千岁止住。末法从甲戌年至癸丑年足满一万岁止住。入末法过九千八百年后。月光菩萨出真丹国说法大度众生。满五十二年入涅槃后。首楞严经般舟三昧先灭不现。余经次第灭无量寿经在后得百年住。大度众生然后灭去至大恶世。我今誓愿持令不灭。教化众生至弥勒佛出。佛从癸酉年入涅槃后。至未来贤劫初。弥勒成佛时有五十六亿万岁。我从末法初始立大誓愿。修习苦行。如是过五十六亿万岁。必愿具足佛道功德见弥勒佛。如愿中说入道之由莫不行愿。早修禅业少习弘经。中间障难事缘非一。略记本源兼发誓愿及造金字二部经典。 稽首归命十方诸佛。 稽首归命十二部经。 稽首归命诸大菩萨。四十二地诸贤圣僧。 稽首归命一切缘觉。声闻学无学众。 现代汉语译本 《南岳思大禅师立誓愿文》 我（阿难）是这样听说的：在《释迦牟尼佛悲门三昧观众生品本起经》中说，佛陀于癸丑年七月七日入胎，至甲寅年四月八日出生，到壬申年十九岁时，二月八日出家，至癸未年三十岁时，在腊月八日得道成佛，至癸酉年八十岁时，二月十五日示现入涅槃（Nirvana）。 正法时期从甲戌年至癸巳年，圆满五百年止住。像法时期从甲午年至癸酉年，圆满一千年止住。末法时期从甲戌年至癸丑年，圆满一万年止住。进入末法时期九千八百年后，月光菩萨（Candraprabha）将在真丹国说法，广度众生，五十二年后入涅槃。之后，《首楞严经》（Śūraṅgama Sūtra）和《般舟三昧经》（Pratyutpanna Samādhi Sūtra）首先灭尽不现，其余经典次第灭尽，《无量寿经》（Amitāyus Sūtra）最后灭尽，还能住世百年，广度众生然后灭去，进入大恶世。我今发誓愿，持此经典令不灭，教化众生直至弥勒佛（Maitreya）出世。佛陀从癸酉年入涅槃后，至未来贤劫之初，弥勒成佛时，有五十六亿万年。我从末法时期初始立下大誓愿，修习苦行。如此经过五十六亿万年，必定圆满佛道功德，得见弥勒佛。如愿中所说，入道之因莫不是行愿。早年修习禅定，稍加学习弘扬经典，中间的障碍和因缘并非一二。略记本源，兼发誓愿，以及书写金字二部经典。 稽首归命十方诸佛。 稽首归命十二部经。 稽首归命诸大菩萨、四十二地诸贤圣僧。 稽首归命一切缘觉、声闻学无学众。
English
English version The Vow of Great Dhyana Master Si of Nan Yue Thus have I heard. In the Sūtra on the Original Cause of the Chapter on Contemplating Sentient Beings in the Samādhi of Compassion of Śākyamuni Buddha, it is said that the Buddha entered the womb on the seventh day of the seventh month of the year Gui Chou, was born on the eighth day of the fourth month of the year Jia Yin, left home on the eighth day of the second month at the age of nineteen in the year Ren Shen, attained enlightenment on the eighth day of the twelfth month at the age of thirty in the year Gui Wei, and expediently entered Nirvana on the fifteenth day of the second month at the age of eighty in the year Gui You. The Dharma will abide in its Correct Form from the year Jia Xu to the year Gui Si, completing five hundred years. The Semblance Dharma will abide from the year Jia Wu to the year Gui You, completing one thousand years. The Dharma will abide in its Degenerate Form from the year Jia Xu to the year Gui Chou, completing ten thousand years. After nine thousand eight hundred years into the Degenerate Dharma, Bodhisattva Candraprabha (Moonlight Bodhisattva) will preach the Dharma in the country of Zhen Dan, greatly liberating sentient beings, and will enter Nirvana after fifty-two years. After that, the Śūraṅgama Sūtra and the Pratyutpanna Samādhi Sūtra will be the first to perish and disappear. The remaining sūtras will gradually perish, with the Amitāyus Sūtra being the last to perish, remaining for another hundred years, greatly liberating sentient beings before perishing and entering the age of great evil. Now I vow to uphold this sūtra so that it will not perish, and to teach sentient beings until the appearance of Maitreya Buddha. From the year Gui You when the Buddha entered Nirvana, to the beginning of the future Bhadrakalpa, when Maitreya attains Buddhahood, there will be five billion six hundred million years. I make this great vow from the beginning of the Degenerate Dharma, practicing asceticism. After five billion six hundred million years, I will surely fulfill the merits of the Buddha path and see Maitreya Buddha. As stated in the vows, the cause of entering the path is none other than practice and vows. In my early years, I practiced dhyana and studied and propagated the sūtras a little. The obstacles and circumstances in between were not just one or two. I briefly record the origin, make vows, and write two parts of the sūtras in golden letters. I bow in reverence and take refuge in all the Buddhas of the ten directions. I bow in reverence and take refuge in the twelve divisions of the scriptures. I bow in reverence and take refuge in all the great Bodhisattvas and the virtuous and holy Sangha of the forty-two stages. I bow in reverence and take refuge in all Pratyekabuddhas and Śrāvakas, both learners and non-learners. -------------------------------------------------------------------------------- 又复。
Chinese
稽首梵释四王天龙八部。冥空善神护法大将。慧思自惟。有此神识无始已来。不种无漏善根。是故恒为爱见所牵。无明覆蔽致令虚妄。生死日增苦轮常转未曾休息。往来五道横使六识轮回六趣。进不值释迦出世。后复未蒙弥勒三会。居前后众难之中。又藉往昔微善根力。释迦末世得善人身。仰承圣教之所宣说。释迦牟尼说法住世八十余年。导利众生化缘既讫便取灭度。灭度之后正法住世迳五百岁。正法灭已像法住世迳一千岁。像法灭已末法住世迳一万年。我慧思即是末法八十二年。太岁在乙未十一月十一日。于大魏国南豫州汝阳郡武津县生。至年十五出家修道。诵法华经及诸大乘。精进苦行至年二十。见世无常众生多死。辄自思惟。此身无常苦空无有我人不得自在。生灭败坏众苦不息。甚可怖畏。世法如云有为难信。其爱著者即为烦恼大火所烧。若弃舍者则至无为涅槃大乐。一切众生迷失正道永无出心。我为众生及为我身求解脱故。发菩提心立大誓愿。欲求如来一切神通。若不自证何能度人。先学已证然后得行。自求道果为度十方无量众生。为断十方一切众生诸烦恼故。为令十方无量众生。通达一切诸法门故。为欲成就十方无量一切众生菩提道故。求无上道为首楞严。遍历齐国诸大禅师学摩诃衍。恒居 现代汉语译本： 再说。 我，慧思，稽首顶礼梵天、帝释天、四大天王、天龙八部，以及冥空中护持正法的善神和护法大将。我反思自己，自从无始以来，没有种下无漏的善根，所以总是被爱欲和邪见所牵引，被无明所覆盖，导致虚妄产生，生死日益增长，痛苦的轮回不停运转，从未停止。往来于五道之中，横生六识，在六趣中轮回。往前没有遇到释迦牟尼佛出世，往后又没能赶上弥勒菩萨的三次法会，处在前不着村后不着店的困境之中。幸亏凭借往昔微薄的善根之力，在释迦牟尼佛末法时期得到人身，仰仗佛陀圣教的宣说。释迦牟尼佛说法住世八十多年，引导利益众生，教化因缘完毕后便入灭。佛陀灭度后，正法住世经历了五百年，正法灭亡后，像法住世经历了一千年，像法灭亡后，末法住世经历一万年。我慧思正处于末法时期第八十二年，太岁在乙未年十一月十一日，出生于大魏国南豫州汝阳郡武津县。到十五岁时出家修道，诵读《法华经》及诸部大乘经典，精进苦行到二十岁。看到世事无常，众生多死，常常自己思惟：此身无常，充满痛苦，空无所有，没有我，没有人，不得自在，生灭败坏，各种痛苦不会停止，实在令人恐惧。世间法如浮云，有为法难以令人相信。执着于爱欲的人，就会被烦恼的大火所焚烧；如果能舍弃爱欲，就能到达无为的涅槃大乐。一切众生迷失了正道，永远没有出离之心。我为了众生，也为了自己能够解脱，发菩提心，立下大誓愿，想要证得如来的一切神通。如果自己不能证悟，又怎么能度化他人？先学习证悟，然后才能修行。为度十方无量众生，自己求证道果；为了断除十方一切众生的各种烦恼；为了让十方无量众生通达一切诸法门；为了成就十方无量一切众生的菩提道，求无上道，为了首楞严三昧，走遍齐国各大禅师处学习摩诃衍，一直居住
English
English version: Furthermore, I, Huisi, bow my head in reverence to Brahma, Shakra (Indra, the lord of gods), the Four Heavenly Kings, the Eight Classes of Gods and Dragons (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas), the benevolent spirits in the dark void, and the great Dharma-protecting generals. I, Huisi, reflect upon myself, that since beginningless time, I have not planted any undefiled roots of goodness. Therefore, I am constantly drawn by love and wrong views, and obscured by ignorance, leading to delusion. Birth and death increase daily, and the wheel of suffering constantly turns without rest. I travel through the five paths (hell, hungry ghosts, animals, humans, and asuras), and my six consciousnesses (sight, hearing, smell, taste, touch, and mind) are horizontally used to transmigrate through the six realms (hell, hungry ghosts, animals, asuras, humans, and heavens). I did not encounter Shakyamuni Buddha's appearance in the world, nor will I be able to attend Maitreya Buddha's three assemblies in the future. I dwell in the midst of difficult circumstances. Fortunately, relying on the power of slight good roots from the past, I obtained a good human body in the final age of Shakyamuni Buddha's Dharma, and I rely on the teachings proclaimed by the Holy One. Shakyamuni Buddha taught the Dharma and lived in the world for over eighty years, guiding and benefiting sentient beings. After the conditions for transformation were fulfilled, he entered Nirvana. After the Buddha's Nirvana, the Proper Dharma Age lasted for five hundred years. After the Proper Dharma Age ended, the Semblance Dharma Age lasted for one thousand years. After the Semblance Dharma Age ended, the Dharma Decline Age lasted for ten thousand years. I, Huisi, am in the eighty-second year of the Dharma Decline Age. The year is Yiwèi (乙未), the eleventh day of the eleventh month, and I was born in Wujin County, Ruyang Commandery, Nanyù Province of the Great Wei Kingdom. At the age of fifteen, I left home to cultivate the Way, reciting the Lotus Sutra and various Mahayana scriptures. I diligently practiced asceticism until the age of twenty. Seeing the impermanence of the world and the frequent deaths of sentient beings, I often contemplate: this body is impermanent, full of suffering, empty, without self, without person, not free, subject to birth, death, decay, and various sufferings that do not cease, which is truly frightening. Worldly dharmas are like clouds, and conditioned dharmas are difficult to believe. Those who are attached to love are burned by the great fire of afflictions; if one abandons love, one will reach the great bliss of unconditioned Nirvana. All sentient beings are lost in the wrong path and have no intention of liberation. For the sake of sentient beings and for my own liberation, I generate the Bodhi mind and make great vows, desiring to attain all the supernatural powers of the Tathagata. If I do not realize it myself, how can I liberate others? First learn and realize, then practice. I seek the fruit of the Way for myself in order to liberate countless sentient beings in the ten directions; to cut off all the afflictions of all sentient beings in the ten directions; to enable countless sentient beings in the ten directions to understand all the Dharma gates; to accomplish the Bodhi path of countless sentient beings in the ten directions, I seek the unsurpassed Way for the Shurangama Samadhi, traveling to various great Chan masters in the Qi kingdom to learn Mahayana, constantly residing --------------------------------------------------------------------------------
Chinese
林野经行修禅。年三十四时在河南兖州界论义。故遭值诸恶比丘以恶毒药令慧思食。举身烂坏五脏亦烂。垂死之间而更得活。初意。欲渡河遍历诸禅师。中路值此恶毒困药。厌此言说知其妨道。即持余命还归信州不复渡河。心心专念入深山中。欲去之间是时信州刺史。共诸守令苦苦留停。建立禅斋说摩诃衍义。频经三年未曾休息。梁州许昌而复来请。又信州刺史复欲送启。将归邺郡慧思意决不欲向北。心欲南行即便舍众渡。向淮南山中停住。从年二十至三十八。恒在河南习学大乘。亲觐供养诸大禅师。游行诸州非一处住。是时国敕唤国内一切禅师入台供养。慧思自量。愚无道德。不肯随敕方便舍避。渡淮南入山至年三十九。是末法一百二十年。淮南郢州刺史刘怀宝共游郢州山中。唤出讲摩诃衍义。是时为义相答。故有诸法师起大瞋怒。有五人恶论师以生金药置饮食中令慧思食。所有余残三人啖之一日即死。慧思于时身怀极困。得停七日气命垂尽。临死之际一心合掌向十方佛忏悔。念般若波罗蜜作如是言。不得他心智不应说法。如是念时生金毒药。即得消除还更得差。从是已后数遭非一。年至四十是末法一百二十一年。在光州开岳寺。巴子立五百家共光州刺史。请讲摩诃衍般若波罗蜜经一遍。至年四十一是末法一百二十 二年。在光州境大苏山中。讲摩诃衍义一遍。至年四十二是末法一百二十三年。在光州城西观邑寺上。又讲摩诃衍义一遍。是时多有众恶论师。竞来恼乱生嫉妒心。咸欲杀害毁坏般若波罗蜜义。我于彼时起大悲心念众恶论师。即发誓愿作如是言。誓造金字摩诃般若及诸大乘。琉璃宝函奉盛经卷。现无量身于十方国土讲说是经。令一切众恶论师。咸得信心住不退转。至年四十三是末法一百二十四年。在南定州。刺史请讲摩诃衍义一遍。是时多有众恶论师。竞起恶心作大恼乱。复作种种诸恶方便。断诸檀越不令送食。经五十日唯遣弟子化得以济身命。于时发愿。我为是等及一切众生。誓造金字摩诃衍般若波罗蜜一部。以净琉璃七宝作函奉盛经卷。众宝高座七宝帐盖珠交露幔。华香璎珞种种供具。供养般若波罗蜜。然后我当十方六道普现无量色身。不计劫数至成菩提。当为十方一切众生。讲说般若波罗蜜经。于是中间若作法师如昙无竭。若作求法弟子如萨陀波仑。发愿之后众恶比丘皆悉退散。发此愿已即便教化作如是言。我造金字摩诃般若波罗蜜经。至年四十四是末法一百二十五年。太岁戊寅还于大苏山光州境内。唱告诸方。我欲奉造金字摩诃般若波罗蜜经。须造经首谁能造者。时有一比丘名曰僧合而忽自来。作如是言。我 能造金字般若。既得经首即遍教化诸州。刺史及土境人民白黑道俗得诸财宝。持买金色造作经用。从正月十五日教化至十一月十一日。于南光州光城都光城县齐光寺。方得就手报先心愿。奉造金字摩诃般若波罗蜜经一部。并造琉璃宝函盛之。即于尔时发大誓愿。愿此金字摩诃般若波罗蜜经及七宝函。以大愿故。一切众魔诸恶灾难不能沮坏。愿于当来弥勒世尊出兴于世。普为一切无量众生。说是般若波罗蜜经时。 以我誓愿 金字威力 当令弥勒 庄严世界 六种震动 大众生疑 稽首问佛 有何因缘 大地震动 唯愿世尊 敷演说之 时弥勒佛 告诸弟子 汝等应当 一心合掌 谛听谛信 过去有佛 号释迦文 出现世间 说是般若 波罗蜜经 广度众生 彼佛世尊 灭度之后 正法像法 皆已过去 遗法住世 末法之中 是时世恶 五浊竞兴 人令短促 不满百年 行十恶业 共相杀害 是时般若 波罗蜜经 兴于世间 时有比丘 名曰慧思 造此摩诃 波罗蜜经 黄金为字 琉璃宝函 盛此经典 发弘誓愿 我当度脱 无量众生 未来贤劫 弥勒出世 说是摩诃 般若经典 波罗蜜经 我以誓 现代汉语译本 能够用金字抄写《般若》（Prajna，智慧）经典。得到经书后，便在各个州进行教化。刺史以及当地的百姓，不论僧俗，都拿出自己的财物，购买黄金来抄写经典。从正月十五日开始教化，到十一月十一日，在南光州光城都光城县的齐光寺，终于完成了心愿，用金字抄写了一部《摩诃般若波罗蜜经》（Mahaprajnaparamita Sutra，伟大的智慧圆满经典），并制作了琉璃宝函来盛放它。当时就发下大誓愿，愿这部金字《摩诃般若波罗蜜经》和七宝函，凭借这大愿的力量，一切众魔和各种灾难都不能破坏它。愿在未来弥勒世尊（Maitreya，未来佛）出世的时候，能够普遍地为一切无量的众生，宣说这部《般若波罗蜜经》。 凭借我的誓愿，金字的威力，当使弥勒庄严的世界，发生六种震动，大众心生疑惑，稽首问佛，是什么因缘，导致大地如此震动？唯愿世尊，详细地解说。当时弥勒佛告诉诸位弟子，你们应当一心合掌，仔细地听，仔细地相信。过去有佛，名为释迦文（Sakyamuni，佛教创始人），出现在世间，宣说这部《般若波罗蜜经》，广度众生。那位佛世尊灭度之后，正法和像法都已经过去，遗法住世，末法时代，这时世道险恶，五浊竞相兴起，人们的寿命短促，活不到一百年，行十恶业，互相残杀。这时《般若波罗蜜经》兴盛于世间，当时有比丘（bhiksu，佛教出家人），名叫慧思，抄写这部《摩诃般若波罗蜜经》，用黄金为字，用琉璃宝函盛放这部经典，发下弘大的誓愿，我当度脱无量众生，未来贤劫，弥勒出世，宣说这部《摩诃般若》经典，《波罗蜜经》，我以誓愿。