華嚴經探玄記 11.5

11.5

第二體性者，有六門：一約剋性門，《唯識論》第九以欲勝解及信為性，願以此三為自性故。二約相應門，梁《攝論》第十清淨意欲以為願體，依般若故得清淨，依大悲故有意欲。解云：此有五法，一清淨是信、二意是意樂、三欲、四智、五悲，後二是所依。何故依此二者？以願有二故。《唯識》云「願有二種，謂求菩提願、利樂他願。」三約所依，以依後得智起此願故，如餘論說，十度之中後四皆是後得智故。四約行漸增為性，如《地論》云「何故名大願？光明善根轉勝增廣故。」五約眷屬，通一切行故。《唯識》云「若辨眷屬，一一皆以一切俱行功德為性。」六約究竟，梁《攝論》第十云「此十願至登初地乃得成立。何以故？此願以真如為體，初地能見真如故。」

Second, concerning the intrinsic nature [of the vows], there are six perspectives. First, according to their essential nature: the ninth fascicle of the Vijñaptimātratāsiddhi-śāstra takes desire, resolute conviction, and faith as their nature, because vows have these three as their intrinsic nature. Second, according to their mental associates: the tenth fascicle of the Liang translation of the Mahāyānasaṃgraha takes pure aspiration as the essence of the vows; they attain purity by relying on prajñā, and they possess aspiration by relying on great compassion. By way of explanation: this comprises five dharmas: (1) purity is faith, (2) 'intention' is joyful aspiration, (3) desire, (4) wisdom, and (5) compassion; the last two are that upon which they rely. Why do they rely on these two? Because vows are of two kinds. The Vijñaptimātratāsiddhi says: 'Vows are of two kinds: the vow to seek bodhi, and the vow to benefit and bring joy to others.' Third, according to that upon which they rely: because these vows are generated in reliance upon subsequent wisdom; as other treatises say, among the ten pāramitās, the latter four are all subsequent wisdom. Fourth, taking the gradual increase of practice as their nature: as the Daśabhūmika-śāstra says, 'Why are they called great vows? Because the radiant roots of goodness become progressively superior, expansive, and broad.' Fifth, according to their retinue: because they pervade all practices. The Vijñaptimātratāsiddhi says: 'If distinguishing the retinue, each has all co-arising merits as its nature.' Sixth, according to the ultimate [attainment]: the tenth fascicle of the Liang Mahāyānasaṃgraha states, 'These ten vows are established only upon ascending to the first bhūmi. Why is this? These vows have tathatā as their essence, and it is on the first bhūmi that one can see tathatā.'