華嚴經探玄記 11.4

11.4

初名者，願是希求義。《地論》云「發諸大願者，隨心求義故。」次顯別名，此論中但釋文不顯名，古來諸德依義作名，或有順或不順，今依梁《攝論》具列十名。彼云：一供養願，願供養勝緣福田師法主；二受持願，願受持勝妙正法；三轉法輪願，願於大集中轉未曾有法輪；四修行願，願如說修行一切菩薩正行；五成就願，願成就此器世界眾生三乘善根；六承事願，願往諸佛土，常見諸佛，恒得敬事、聽受正法；七淨土願，願清淨自土，安立正法及能修行眾生；八不離願，願於一切生處，恒不離諸佛菩薩，得同意行；九利益願，願於一切時恒作益利眾生事，無有空過；十正覺願，願與一切眾生同得無上菩提，恒作佛事。解云：此十中，最初供養願，此經中唯約供佛，《攝論》通餘勝緣師等。第二同。第三，此經中是請轉法輪為攝法上首，非是自身作轉法輪事。第四願，有人云：此是知眾生心願，此名非也。文中自釋是修菩薩行，故同《攝論》也。第五成就，是教化義，同也。第六，此經中名知世界願，現前了知世界差別，與《攝論》不同。會此二說，謂彼承事必往世界，此知世界必事佛故。又不須會，但此經為定，彼論十願從此經出，更餘處無文故。餘後四願，意義悉同可知。

First, the name: "Vow" (praṇidhāna) has the sense of aspiring and seeking. The Daśabhūmika-śāstra states: "Giving rise to all great vows means seeking the meaning according to the mind." Next is clarifying specific names: in this treatise, it merely explains the text without clarifying the names; ancient masters established names according to the meaning, some of which were fitting and some not. Now, following the Liang Mahāyānasaṃgraha, ten names are fully listed. It states: (1) the vow of offering, wishing to make offerings to excellent conditions, fields of merit, teachers, and Dharma lords; (2) the vow of receiving and upholding, wishing to receive and uphold the superior, wonderful, and correct Dharma; (3) the vow of turning the dharmacakra, wishing to turn the unprecedented dharmacakra in great assemblies; (4) the vow of practice, wishing to practice all correct practices of the bodhisattva according to what is taught; (5) the vow of maturation, wishing to mature the roots of goodness of the three vehicles of sentient beings in this receptacle world; (6) the vow of serving, wishing to go to all buddha-lands, constantly see all buddhas, always obtain the opportunity to revere and serve them, and hear and receive the correct Dharma; (7) the vow of pure lands, wishing to purify one's own land and establish the correct Dharma and sentient beings capable of practicing; (8) the vow of non-separation, wishing in all places of birth never to be separated from all buddhas and bodhisattvas and to obtain harmonious intention and practice; (9) the vow of benefit, wishing at all times to constantly perform acts of benefiting sentient beings without any being in vain; (10) the vow of samyaksaṃbodhi, wishing to attain unsurpassed bodhi together with all sentient beings and constantly perform the work of buddhas. Explanation: Among these ten, the very first, the vow of offering, is restricted to making offerings to buddhas in this sūtra, while the Mahāyānasaṃgraha extends generally to other excellent conditions, teachers, and so forth. The second is identical. Third, in this sūtra it is requesting the turning of the dharmacakra as the foremost of gathering dharmas, not oneself engaging in the activity of turning the dharmacakra. Fourth, regarding the vow of practice, someone says: This is the vow of knowing the minds of sentient beings; this name is incorrect. The text itself explains that it is cultivating bodhisattva practice, hence it is identical to the Mahāyānasaṃgraha. The fifth, maturation, has the meaning of teaching and transforming, which is identical. Sixth, in this sūtra it is named the vow of knowing worlds, directly and clearly knowing the differences of worlds, which differs from the Mahāyānasaṃgraha. Reconciling these two explanations: serving there necessarily involves going to worlds, and knowing worlds here necessarily involves serving buddhas. Alternatively, there is no need to reconcile them; this sūtra is simply taken as definitive, as the ten vows of that treatise originated from this sūtra and there is no text anywhere else. The remaining four vows are completely identical in meaning and can be known.