菩薩戒本疏 2.123

2.123

在心為願，形口為誓，恐隨緣傾動，故立誓自要。大小不共，七眾同學。文中「發十大願已」者，或有本云「發十三大願」，即下所立十三誓也。先心中發已然後口立，故云發已。若言「十大願」者，別有十願，初心菩薩之所先發。如《發菩提心經》說：「菩薩云何發趣菩提？以何業行成就菩提心？發心菩薩住于慧地，先當堅固發於正願，攝受一切無量眾生：『我求無上菩提，救護度脫令無有餘，皆令究竟無餘涅槃。』是故初發心大悲為首，以悲心故能發轉勝十大正願。何為十？謂一者願我先世及以今身所種善根，以此善根施與一切無邊眾生，悉共迴向無上菩提，令我此願念念增長，世世所生常係在心終不忘失，為陀羅尼之所守護。二者願我迴向大菩提已，以此善根於一切生處常得供養一切諸佛，永必不生無佛國土。三者願我得生諸佛國已，常得親近隨侍左右如影隨形，無剎那頃遠離諸佛。四者願我得親近佛已，隨我所應為我說法，則得成就菩薩五通。五者願我成就菩薩五通已，則通達世諦假名流布，解了第一義諦如真實性得正法智。六者願我得正法智已，以無厭心為眾生說，示教利喜皆令開解。七者願我能開解諸眾生已，以佛神力遍至十方無餘世界，供養諸佛聽受正法廣攝眾生。八者願我於諸佛所受正法已，則能隨轉清淨法輪，十方世界一切眾生，聽我法者聞我名者，即得捨離一切煩惱發菩提心。九者願我能令一切眾生發菩提心已，常隨將護除無利益，與無量樂捨身命財，攝受眾生荷負正法。十者願我能荷負正法已，雖行正法心無所行。如諸菩薩行於正法，而無所行亦無不行，為化眾生不捨正願，我是名發心菩薩十大正願。此十大願遍眾生界，攝受一切恒河沙諸願。若眾生盡我願乃盡，而眾生實不可盡，我此大願亦無有盡。」「持佛禁戒作是願言」下，立誓自要。十三誓中，前十二作護戒誓，最後一願作證果誓。十二中，前七護律儀戒，後五護五根戒。七中，前一對境立誓，女境易染可畏中甚，故偏誓護。後六對供立誓，與《涅槃》聖行說大意同也。

What is in the mind is an aspiration (praṇidhāna); what is expressed through the mouth is a vow (sapatha). Fearing that one will waver according to circumstances, one therefore establishes vows to bind oneself. This is not shared between the Great and Small [Vehicles], and all seven assemblies train together in it. In the text, regarding 'having made these ten great vows', some versions say 'having made the thirteen great vows', which refers to the thirteen vows established below. Having first generated them in the mind and afterward established them with the mouth, it is therefore said 'having made'. If one speaks of the 'ten great vows', there are distinct ten vows that are first generated by a beginner bodhisattva. As the Sutra on the Generation of Bodhicitta states: 'How does a bodhisattva set out toward bodhi? By what actions and practice does one accomplish the bodhicitta? A bodhisattva who has generated the mind and dwells on the stage of wisdom should first firmly generate proper vows and gather in all immeasurable sentient beings: "I seek unexcelled bodhi and will rescue, protect, and deliver them so that none are left, causing all to attain ultimate nirvāṇa without remainder." Therefore, for the initial generation of the mind, great compassion is foremost; because of the compassionate mind, one can generate the ten increasingly supreme proper vows. What are the ten? First, I vow that whatever roots of goodness have been planted in my past lives and in this present body, by means of these roots of goodness I shall bestow them upon all boundless sentient beings and dedicate them together to unexcelled bodhi, causing this vow of mine to increase thought by thought, to be constantly bound to my mind in every life and never forgotten, protected by dhāraṇī. Second, I vow that having dedicated [them] to great bodhi, by means of these roots of goodness I may always make offerings to all Buddhas in all places of birth, and never be born in a land without a Buddha. Third, I vow that having attained birth in the Buddha-lands, I may always draw near to them and attend at their side like a shadow following a form, not being separated from the Buddhas for even a single kṣaṇa. Fourth, I vow that having drawn near to the Buddhas, they will preach the Dharma to me in accordance with what is appropriate for me, so that I shall accomplish the five supernatural powers of a bodhisattva. Fifth, I vow that having accomplished the five supernatural powers of a bodhisattva, I shall thoroughly penetrate the worldly conventional truth of circulating designations, understand the ultimate truth of the nature of reality as it truly is, and attain the wisdom of the true Dharma. Sixth, I vow that having attained the wisdom of the true Dharma, I shall preach it to sentient beings with an untiring mind, showing, teaching, benefiting, and gladdening them, causing all to awaken and understand. Seventh, I vow that having been able to awaken and cause all sentient beings to understand, by the Buddha's spiritual power I shall travel universally to the worlds of the ten directions without remainder, make offerings to the Buddhas, listen to and receive the true Dharma, and widely gather in sentient beings. Eighth, I vow that having received the true Dharma from the Buddhas, I shall then be able to turn the pure wheel of Dharma accordingly; for all sentient beings in the worlds of the ten directions who hear my Dharma or hear my name, they will immediately abandon all afflictions and generate the bodhicitta. Ninth, I vow that having been able to cause all sentient beings to generate the bodhicitta, I shall always follow and protect them, eliminate what is without benefit, bestow immeasurable joy, give up body, life, and wealth, gather in sentient beings, and bear the burden of the true Dharma. Tenth, I vow that having been able to bear the burden of the true Dharma, although practicing the true Dharma, my mind has nothing practiced. Just as all bodhisattvas practice the true Dharma yet have nothing practiced and nothing not practiced, for the sake of transforming sentient beings they do not abandon their proper vows. These are called the ten proper vows of a bodhisattva who has generated the mind. These ten great vows encompass the realm of sentient beings and gather in all vows as numerous as the sands of the Ganges. If sentient beings are exhausted, my vows will be exhausted; but since sentient beings can never in truth be exhausted, these great vows of mine will likewise never be exhausted.' From 'holding the Buddha's prohibitive precepts, one makes this vow' onward, one establishes vows to bind oneself. Among the thirteen vows, the first twelve make vows to protect the precepts, and the final vow makes a vow to realize the fruit. Among the twelve, the first seven protect the precepts of moral conduct (saṃvara-śīla), and the latter five protect the precepts of the five sense faculties. Among the seven, the first establishes a vow in relation to sense objects; the realm of women is easy to be defiled by and is the most terrifying among things to be feared, so one specifically vows to guard against it. The latter six establish vows in relation to offerings, sharing the broad meaning of the Holy Conduct in the Nirvāṇa [Sūtra].