瑜伽論記 11.452

11.452

次舉十無盡句成十大願，十盡句者，一、眾生界盡；二、世界盡；三、虛空界盡；四、滿法界盡；五、涅槃界盡；六、出佛世界盡；七、如來起界盡；八、心所緣界盡；九、佛境界故入界盡；十、世間轉法輪智轉界盡。作是願言：加有情界等者，如眾生界不盡我願不盡。亦如世道已下，如器世界不盡我願不盡，此則願前十願，乃至菩提終不忘失下判二願所起，前十八願別緣十事，故發十願，後十無盡願緣願起願也。

Next, it adduces the ten inexhaustible phrases to accomplish the ten great vows. The ten inexhaustible phrases are: first, the exhaustion of the realm of sentient beings; second, the exhaustion of the realm of worlds; third, the exhaustion of the realm of space; fourth, the exhaustion of the fullness of the realm of dharmas; fifth, the exhaustion of the realm of nirvāṇa; sixth, the exhaustion of the realm of appearing Buddha-worlds; seventh, the exhaustion of the realm of the Tathāgata's arising; eighth, the exhaustion of the realm of cognitive objects of mind; ninth, the exhaustion of the realm of entering into the Buddha's domain; tenth, the exhaustion of the realm of the worldly turning of the wheel of Dharma and turning of wisdom. Making such a vow: 'if the realm of sentient beings, etc. [were exhausted]' means that just as the realm of sentient beings is inexhaustible, my vows are inexhaustible. Also, from 'just as the paths of the world' downward: just as the container world is inexhaustible, my vows are inexhaustible. This is to vow that the preceding ten vows will never be forgotten or lost all the way to bodhi. Below, it distinguishes the origins of the two vows: the first ten vows take ten specific matters as their objects, hence the ten vows are generated; the subsequent ten inexhaustible vows take the vows as objects to generate the vows.