English
English version This expedient method of delivering beings is not universal, therefore the fifth, sixth, seventh, and eighth vows are established based on the Truth of the Path (Dukkha-nirodha-gamini-patipada-ariya-sacca, the path leading to the cessation of suffering). Although there are myriad practices on the path, they do not go beyond the three studies of morality (Sila), concentration (Samadhi), and wisdom (Prajna). Now, first, we seek true wisdom, Prajna, which is the study of wisdom. Second, we vow that wisdom will be accomplished, transcending the sea of suffering of the two deaths (birth and death). Third, we seek the supreme morality and concentration of the world-transcending kind. Finally, we vow that the merits of the two studies of morality and concentration will be accomplished, and we will enter the three virtues of Nirvana: Dharmakaya (法身), Prajna (般若), and liberation (解脱). The three studies of Nirvana are the beginning of the Truth of the Path. Transcending suffering and attaining extinction reveals the ultimate goal of the Truth of the Path. The ninth and tenth vows are established based on the Truth of Cessation (Nirodha-ariya-sacca, the cessation of suffering). First, we seek the unconditioned Dharma to settle our minds, so that delusion ceases and actions are stilled. Then, we vow to merge with the Dharma-nature and restore our originally pure body, ultimately reaching the state of eternal stillness. Even if there are hundreds or thousands of vows, how could they exceed the scope of the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it)? Moreover, these are ten vows. Furthermore, vows that are not based on the Four Noble Truths (catvāri ārya satyāni) can be called wild vows. Although these ten vows do not exceed the scope of the Four Great Vows, now, because of the skillful wisdom and deep compassion of Avalokiteśvara (观音菩萨), the Four Great Vows are expanded into ten vows, so that practitioners can clearly understand the goals from the beginning to the end when making vows and practicing. It is still necessary to understand the principles of the beginning and the end being equal, and the nature being integrated. Therefore, Master Jingxi said: 'The initial mind universally encompasses the realm of delusion and Dharma, that is, delusion becomes wisdom, and birth becomes extinction, which is called the perfect Four Vows.' Also, understanding the first two vows removes the suffering of inherent virtue, and the last two vows give the joy of inherent virtue. What need is there to remove and give the suffering and joy of nature? That is the vow of non-action. Two, if we interpret it according to the Ten Vehicles of the Tiantai School (Tiantai), the holy intention contains multiple meanings, and here we will temporarily make two interpretations. From the beginning to the end of the scripture, using the following content to verify the previous content, we can know that this is the vow to accomplish the Ten Vehicles of Dharma. Why do we say that? Because before reciting the mantra, we must first make ten vows; after reciting the mantra, we show the appearance of the mantra, which has nine sentences, together with the mantra itself, constituting ten dharmas. This is no different from the Ten Vehicles of the Tiantai School. It will be said in the subsequent contemplation practice that the Ten Vehicles of Contemplation are: 1. Contemplate the inconceivable realm; 2. Generate Bodhicitta (菩提心, the mind of enlightenment); 3. Skillfully establish Samatha-vipassana (止观, cessation and contemplation); 4. Break through attachments to Dharma; 5. Recognize understanding and obstruction; 6. Harmonize appropriate Bodhipakkhiyadhamma (菩提分法, factors of enlightenment); 7. Use antidotes to assist enlightenment; 8. Understand the stages; 9. Endure; 10. Stay away from attachment to Dharma that is in accordance with the path. These ten vows correspond to the Ten Vehicles of Contemplation, with only one place being reversed. The Ten Vehicles of Contemplation are based on the realm to generate the mind, while these ten vows are based on the realm to cultivate contemplation. Each has its own meaning. The first 'Vow to know all Dharmas' reveals the inconceivable realm. If it is not a single thought of three thousand realms, how can it encompass everything? The second 'Vow of the eye of wisdom' perfects cessation and contemplation, and accomplishes the wisdom of the Buddha's eye. Without this eye of wisdom, the wonderful Dharma cannot be revealed. --------------------------------------------------------------------------------
Chinese
境故。三度一切众愿发分满菩提心也。无缘与拔。初住已上方现前故。四善方便愿。成破遍也。三惑破已。方能任运与拔破遍。即度生方便。菩萨破惑。为度生故。五般若船愿。识通塞如水有船。即塞能通也。六越苦海愿。成道品也。非无作道品莫越二死海故。七戒定道愿。成助道也。以无作心修事戒定。最能治恶故。八登涅槃山愿。知次位也。山须自下升高。虽观即理道不浪阶故。九会无为舍愿。成安忍行也。舍名舍众速证无为故。此行不专。初品上地亦然。天龙恭敬不以为喜。即其例也。十同法性身愿。离法爱也。不滞似解合佛真身。故准文二二相成者。照境由止观。与拔由破惑。先知通塞方修道品。无对治功安有次位。若不安忍。则无似爱可离也。此之观法。修在名字成在五品。似发在六根。真发在分证。究尽在妙觉。今立愿者。愿修之得门成之即世。或于一观或历余心。便入似真以至等妙。又复应知此之十法。虽论修证及以因果。而现前一念本自圆成。全性起修即因成果。今立十愿标心在兹。又复应知此之十法。虽是智者像代宣扬。而并是渐顿诸经之旨。以离此十更无修证之法。法华大车深可例也。后之六愿一往破恶。于中前三破地狱。而初二别破刀火二种。第三破一切地狱。后三破余三趣。应知六愿皆就对 现代汉语译本 境界的缘故。三次圆满一切众生的愿望，发起圆满的菩提心。无缘大慈与拔苦。因为初住菩萨以上才能显现。四、善巧方便愿。成就破除一切障碍。三种迷惑破除后，才能自然而然地给予安乐和拔除痛苦。这就是度化众生的方便。菩萨破除迷惑，是为了度化众生。五、般若船愿。认识到通达和阻塞，就像水上有船一样，阻塞也能通达。六、越过苦海愿。成就道品。如果没有修习道品，就无法越过生死苦海。七、戒定道愿。成就助道。以无为的心修习事相上的戒定，最能对治恶业。八、登上涅槃山愿。了解次第位。山必须从下往上攀登。虽然观照就是理，但道不应浪掷阶梯。九、会归无为舍愿。成就安忍行。舍弃一切，迅速证得无为。这种修行不局限于此，初品以上的菩萨也是如此。天龙恭敬而不以为喜，就是例子。十、同法性身愿。远离法爱。不执着于相似的解脱，与佛的真身合一。因此，按照文中的说法，两两相互成就：照了境界依靠止观，给予安乐和拔除痛苦依靠破除迷惑，先知道通达和阻塞才能修习道品，没有对治的功夫怎么会有次第位，如果不修安忍，就没有相似的爱可以远离。这种观法，在名字位上开始修习，在五品位上成就，相似的证悟在六根中显现，真实的证悟在分证位显现，究竟圆满在妙觉位。现在立下这些愿望，是希望修习能够找到门径，成就就在今生今世。或者在一种观法中，或者经历其余的心念，就能进入相似的证悟，以至于等觉和妙觉。还应该知道，这十种法，虽然讨论的是修证以及因果，但现前一念本来就是圆满成就的，全性起修就是因，成果就在其中。现在立下十种愿望，标明心意就在这里。还应该知道，这十种法，虽然是智者像佛一样宣扬，但都是渐教和顿教各种经典的宗旨。因为离开这十种法，就没有修证之法。《法华经》中的大车可以作为例子。后面的六个愿望，一般是破除恶业。其中，前三个破除地狱，而前两个分别破除刀和火两种地狱，第三个破除一切地狱，后三个破除其余三恶道。应该知道，这六个愿望都是针对性的。
English
English version It is because of the realm. Three times fulfilling all beings' vows, generating the complete Bodhi mind. Without conditions, giving joy and removing suffering. Because only from the first dwelling Bodhisattva and above can it manifest. Four, the vow of skillful means. Accomplishing the breaking of all obstacles. After the three confusions are broken, one can naturally give joy and remove suffering. This is the expedient of saving sentient beings. Bodhisattvas break through confusion for the sake of saving sentient beings. Five, the vow of the Prajna boat. Recognizing the unobstructed and obstructed, just as there is a boat on the water, the obstructed can also be unobstructed. Six, the vow of crossing the sea of suffering. Accomplishing the qualities of the path. Without cultivating the qualities of the path, one cannot cross the sea of birth and death. Seven, the vow of precepts, concentration, and the path. Accomplishing the aiding path. Cultivating precepts and concentration in phenomena with a non-active mind is the most effective way to cure evil. Eight, the vow of ascending Mount Nirvana. Knowing the order of positions. The mountain must be climbed from the bottom up. Although contemplation is the principle, the path should not waste steps. Nine, the vow of converging into the non-active abode. Accomplishing the practice of forbearance. Abandoning everything, quickly attaining non-action. This practice is not limited to this; Bodhisattvas above the first stage are also like this. Heavenly dragons respect without being happy, which is an example. Ten, the vow of the same Dharmakaya. Abandoning love of the Dharma. Not clinging to similar liberation, uniting with the true body of the Buddha. Therefore, according to the text, two by two mutually accomplish: illuminating the realm relies on cessation and contemplation, giving joy and removing suffering relies on breaking through confusion, knowing the unobstructed and obstructed first can cultivate the qualities of the path, without the effort of counteracting, how can there be order of positions, if one does not cultivate forbearance, there is no similar love to abandon. This method of contemplation begins to be cultivated in the name position, is accomplished in the five ranks, similar realization manifests in the six senses, true realization manifests in the partial realization position, and ultimate perfection is in the wonderful enlightenment position. Now, making these vows is to hope that cultivation can find a path, and accomplishment will be in this life. Or in one contemplation, or experiencing the remaining thoughts, one can enter similar realization, to the point of equal and wonderful enlightenment. It should also be known that these ten dharmas, although discussing cultivation and realization as well as cause and effect, the present moment is originally completely accomplished, the whole nature arises in cultivation is the cause, and the result is in it. Now, making ten vows marks the intention here. It should also be known that these ten dharmas, although wise people proclaim like the Buddha, are all the tenets of the gradual and sudden teachings of various sutras. Because apart from these ten dharmas, there is no method of cultivation and realization. The great vehicle in the Lotus Sutra can be used as an example. The latter six vows generally break evil. Among them, the first three break hell, and the first two break the two kinds of knives and fire respectively, the third breaks all hells, and the latter three break the remaining three evil paths. It should be known that these six vows are all targeted. --------------------------------------------------------------------------------