梵網經古迹記 2.194

2.194

述曰：雖發大願，若不要心，串習中惡，難可棄之。傾貝酌海、潤羽灑林、獲珠感帝之至，莫不由於誓願。是故制立要契之戒。云何名為十大願耶？謂《發菩提心經》云：初始發心，大悲為首，皆發轉勝十大正願。一願曾今所有善根施與眾生，共我佛道。二願由此善不生無佛國。三願生已常不離佛，如影隨身。四願如應為我說法，成菩薩五通。五願由此即達二諦，得正法智。六願得智為眾生說，恒令開解。七願佛力遍生十方，奉佛聽法，廣攝眾生。八願聞已隨轉法輪，聽我名者發菩提心。九願令發菩提心已，常隨利樂，荷正法擔。十願荷已，雖行正法，心無所行。是名「十大願」。總誓此願，如真法界，無所不至；如眾生界，終無盡期。發此願已，立十三誓。此中，初十二護戒誓願，後一證果誓願。初中，前七護戒律儀，後五護根律儀，二種律儀如《瑜伽》說。此中「寧以此身投火坑」等，人間火等害一肉身，犯戒之罪害法身故，挍量應知。

The commentary states: Although one makes great vows, if one does not bind the mind [with a solemn pledge], habitual evil tendencies will be difficult to abandon. Emptying the sea with a ladle, sprinkling a forest with moistened feathers, or obtaining a gem and moving the heavenly emperor—none of these fail to come about through solemn vows. For this reason, the precept of making solemn covenants was established. What are called the ten great vows? The Fajing Pusa Xin Jing states: At the initial arousal of the mind, with great compassion foremost, all generate ten surpassing, correct vows: 1. Vowing to bestow all past and present roots of goodness upon sentient beings, that together we may attain the Buddha Path. 2. Vowing that by this goodness, one will not be born in a land without a Buddha. 3. Vowing that after being born, one will never be separated from the Buddha, just as a shadow follows the body. 4. Vowing that [the Buddha] will teach the Dharma to me as appropriate, and that I will accomplish the five supernormal knowledges of a bodhisattva. 5. Vowing that through this, one will immediately comprehend the two truths and obtain knowledge of the true Dharma. 6. Vowing that having attained knowledge, one will explain it to sentient beings, constantly causing them to awaken and understand. 7. Vowing that through the Buddha's power, one will be reborn throughout the ten directions, attend upon Buddhas, listen to the Dharma, and broadly gather sentient beings. 8. Vowing that having heard [the Dharma], one will turn the wheel of the Dharma accordingly, causing those who hear my name to arouse the mind of bodhi. 9. Vowing that having caused them to arouse the mind of bodhi, one will constantly follow them with benefit and joy, shouldering the burden of the true Dharma. 10. Vowing that having shouldered it, though practicing the true Dharma, one's mind has nothing that it practices. These are called the "ten great vows." Swearing these vows collectively, they are like the true dharmadhātu, reaching everywhere; like the realm of sentient beings, never coming to an end. Having aroused these vows, one establishes thirteen solemn pledges. Herein, the first twelve are solemn vows to protect the precepts, and the last one is a solemn vow to realize the fruit. Within the first [group], the first seven protect the moral code of the precepts, and the latter five protect the moral code of guarding the sense faculties; the two kinds of moral code are as explained in the Yogācārabhūmi. Here, "would rather throw this body into a pit of fire," etc., is because fire in the human realm and the like harms only a single physical body, whereas the offense of breaking the precepts harms the dharmakāya; one should know this by comparison.