---
title: "法界次第初門 · 41 四弘誓願初門"
description: "智顗是隋代天台宗创始人，被尊为智者大师。《法界次第初門》是他系统阐述佛教修行次第的重要著作，成书于隋朝佛教鼎盛时期。该书以清晰层次解析佛法名相与修行阶位，从基础概念到深奥义理，逐步引导学人深入法界实相。内容涵盖三观、十乘等天台核心教义，体现止观并重的修行特色。作为天台宗根本典籍之一，本书对汉传佛教教理体系化影响深远，为后世学佛者提供了系统化的修行指南，在中国佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmbdf0and01jkjy04xk38s3kp"
---

## 法界次第初門卷下之上

> "Gradual Entry to the Dharma Realm, First Gate, Volume 2, Part 1"

陳隋國師智者大師撰

> Great Master Zhiyi, National Teacher of the Chen and Sui Dynasties

### 四弘誓願初門第四十一

> Forty-One: The Four Great Vows

一未度者令度　二未解者令解　三未安者令安　四未涅槃者令得涅槃

> 1\. Those who have not yet crossed over, I will help them cross over. 2. Those who have not yet found liberation, I will help them attain liberation. 3. Those who are not yet at peace, I will help them find peace. 4. Those who have not yet reached Nirvana, I will help them realize Nirvana.

次十二因緣。而辯四弘誓願者。上二卷所出法門。或是凡夫共法。或與二乘同有。並未明菩薩諸佛不共之道。故今此一卷。略出二十科法門。皆是別明菩薩所行。諸佛證法。故從弘誓而辯也。所以凡夫二乘法中。雖有慈悲。而並無弘誓之德者。若凡夫人。既不識四諦十二因緣。雖修慈悲。止是為大福德。生梵天中。受梵王果報。此於眾生。無出世利益。豈能因慈悲。樹立弘誓之功。若是二乘。雖知四諦十二因緣。所修慈悲。但為自調。其心欲於一世盡苦。獨入無餘。既不能久處生死。荷負一切。豈能因慈悲。而起弘誓之德。今菩薩善達四諦十二因緣。憐愍一切。同於子想。故能為眾生。久處生死。發心荷負一切。共入涅槃。是以必須大誓莊嚴。要心不退也。此四通言弘誓願者。廣普之緣。謂之為弘。自制其心名之曰誓。志求滿足。故云願也。菩薩摩訶薩。以慈悲緣四真諦。運懷曠闊。自要其心志令一切眾生。同證四真實究竟之道。故云四弘誓願也。菩薩若以諸法實相之慧。發此四願。即是發菩提心。萬行之本。靈覺之源。是以一切大士。由斯弘誓。曩劫修因。十方大聖。緣此四願常處生死。廣度眾生而不永滅。今明不共之法。先從弘誓為始。意在此也。

> Now I will explain the Four Great Vows in relation to the Twelve Links of Dependent Origination. In the previous two volumes, the teachings presented were either practices shared with ordinary beings or those common to the Two Vehicles (Listeners and Pratyekabuddhas). They did not yet clarify the unique path of Bodhisattvas and Buddhas—the path that is not shared with others. Therefore, this volume briefly presents twenty categories of teachings, all of which specifically illuminate the practices of Bodhisattvas and the realization of Buddhas. Thus, we begin with the discussion of the Great Vows. Why is it that although ordinary beings and the Two Vehicles may cultivate compassion, they lack the virtue of the Great Vows? Ordinary beings, not understanding the Four Noble Truths and the Twelve Links, may cultivate compassion, but it merely leads to great merit, resulting in rebirth in the Brahma Heaven and enjoyment of the fruits of a Brahma King. This brings no worldly or transcendental benefit to sentient beings. How could such compassion establish the merit of the Great Vows? As for the Two Vehicles, although they understand the Four Noble Truths and the Twelve Links, their compassion is cultivated solely for self-discipline. They seek to end all suffering within a single lifetime and enter Nirvana alone. Unable to remain in the cycle of birth and death for the long term, they cannot bear the burden of all beings. How could they, through compassion, give rise to the virtue of the Great Vows? Now, the Bodhisattva skillfully understands the Four Noble Truths and the Twelve Links. Filled with compassion for all beings, regarding them as their own children, they are able to remain in birth and death for the sake of all beings, resolving to bear the burden of all and lead everyone together into Nirvana. Therefore, they must be adorned with the Great Vows, firmly resolving their minds so as never to retreat. These four are called the "Great Vows" because "great" refers to the vast and universal scope of their compassion, "vows" refers to the self-imposed commitment of the mind, and "aspirations" refers to the determined pursuit of fulfillment. The Great Bodhisattva, through compassion, takes up the Four Noble Truths, embracing a vast and expansive vision. They bind their own minds, resolving that all sentient beings will likewise realize the ultimate truth of the Four Noble Truths. Hence, these are called the Four Great Vows. When a Bodhisattva, with the wisdom of the ultimate nature of all phenomena, makes these four vows, it is the arising of the Bodhi Mind—the root of all practices and the source of spiritual awakening. For this reason, all great beings, through these Great Vows, have cultivated the causes of enlightenment over countless eons. The great sages of the ten directions, through these four vows, remain in birth and death, liberating countless beings without ever extinguishing themselves. Now, in clarifying the path that is not shared with others, we begin with the Great Vows—this is the intent behind this discussion.

一未度者令度　此弘誓緣苦諦而起。故纓絡經云。未度苦諦。令度苦諦。今明苦者即是生死也。生死有二種。一分段生死。謂六道眾生。所稟陰入界身。果報既麁。有形質分段之成壞也。二變易生死。謂羅漢辟支。及大力菩薩。三種意生身。雖無分段麁報。猶有細微因轉果移。變易生滅之所遷也。若一切未度二種生死苦者菩薩發心。願令得度故云未度者令度。

二未解者令解　此弘誓緣集諦而起。故纓絡經云。未解集諦。令解集諦。今明集者。即是煩惱潤業。能招聚生死。煩惱潤業有二種。一四住地煩惱。潤分段生死業。能招集分段生死苦果也。二無明住地煩惱。潤變易生死業。能招聚變易生死苦果也。若一切未解此二種集者。菩薩發心。願令得解。故云未解者令解。

三未安者令安　此弘誓緣道諦而起。故纓絡經云。未安道諦。令安道諦。今明即是能通涅槃之正助道也。有二種正助道。一偏緣真諦。修正助道。此道但得至小乘盡苦涅槃。二正緣中道實相。修正助道。此道能到大乘大般涅槃若一切未安此二種道者。菩薩發心。願令得安。故云未安道者令安也。

四未涅槃者令得涅槃　此弘誓緣滅諦而起。故纓絡經云。未得滅諦。令得滅諦。今明滅諦者。即是業煩惱滅。生死苦果滅也。有二種業煩惱生死。一分段生死業。四住地煩惱。滅。則分段生死苦果滅。即二乘所得滅諦也。二變易生死業。無明住地煩惱滅。即變易生死苦果滅。諸佛及大菩薩所得。不共究竟滅諦也。若一切未得此二種滅諦者。菩薩發心。願令得滅。故云未得涅槃者令得涅槃。今四種弘誓所緣四諦。與前聲聞中明四諦。有半滿異。前但明半字有作四聖諦。今明滿字無作四聖諦。所以二種四聖諦合明者菩薩之道。教門不同。若是三藏教通教。所明弘誓。但緣有作四聖諦而起。若是別教圓教。所明弘誓。通緣有作無作二種四聖諦而起。故約弘誓分別四諦。半滿異於前也。