瑜伽師地論略纂 12.92

12.92

論云「內證修性菩薩大願，超過一切餘白淨願」者，是第一願。舊《地持》有一、二等數。《十地論》云初、名觀相，經言無離。謂願求菩提，無離願也，即以後得智觀為也。若得此文，言內證修性菩薩大願，法師云：此是無分別智也。　「無等不共果，是世間超過一切世間境界」者，是第二願。《地論》云第二、真實，經言不可見。謂後得智是無等不共二乘之果，離是世間，以緣事故，超過一切世間境界，故經言不可見，即後得智也。　「隨救一切有情苦故，不共一切聲聞、獨覺」，是第三願也。《地論》云第三、勝善，經言廣大如法界。即後得智起大悲救生，普救群生，故言廣大。又義別，如下第五中釋會。　「雖一剎那生起此願，法性自爾，能得菩薩無量白法可愛之果」，是第四願也。《地論》云第四、因善，經言究竟如虛空，盡未來際。言由此願等因善故，能得無量白法之果，如虛空也。　「又大願無變無盡因性得已，無異因緣令其退轉變異可得」，是第五願也。《地論》之第五、大善，經言覆語一切生界。看經形勢，當此次第三、隨救一切有情者是。彼第三，經言廣大如法界，是此第五。謂得無盡之願，不可退轉，廣大如法界也。　「又是勝分，墮後邊際極大菩提」，《地論》云第六、不怯，經言能入三世智地，是第六願也。謂此願是勝分，能墮後邊際，能窮大極菩提，入三世智地。三世智地即佛果也，得大菩提能不怯也，不於大菩提而生怯也。後之三願通二智也，前三如前。

Regarding the treatise saying, 'Having internally realized their cultivated nature, the great vow of the bodhisattva surpasses all other pure vows': this is the first vow. The old Bodhisattvabhūmi-sūtra has numbers such as first and second. The Daśabhūmika-śāstra says that the first is named 'contemplating marks', and the sūtra says 'inseparable'. This means vows aspiring to bodhi; it is an inseparable vow, which is practiced via the subsequent-attainment wisdom. If one considers this text saying 'having internally realized their cultivated nature, the great vow of the bodhisattva', the Dharma Master says: this is the non-conceptual wisdom. Regarding 'The peerless and uncommon fruit surpasses the worldly sphere of all worldly things': this is the second vow. The Daśabhūmika-śāstra calls the second 'reality', and the sūtra says 'invisible'. This means that the subsequent-attainment wisdom is the peerless fruit uncommon to the two vehicles; leaving behind this world, because it takes conditioned facts as objects, it surpasses all worldly spheres; hence the sūtra says 'invisible', which is precisely the subsequent-attainment wisdom. Regarding 'Because it rescues all sentient beings from suffering accordingly, it is uncommon to any śrāvakas and pratyekabuddhas': this is the third vow. The Daśabhūmika-śāstra calls the third 'superior goodness', and the sūtra says 'vast as the dharmadhātu'. That is, the subsequent-attainment wisdom gives rise to great compassion to rescue living beings, rescuing all beings universally; hence it is called 'vast'. Furthermore, the meaning is distinguished, as explained and reconciled in the fifth below. Regarding 'Although giving rise to this vow in a single instant, the nature of phenomena being naturally so, one can attain the bodhisattva's immeasurable, lovable fruits of white qualities': this is the fourth vow. The Daśabhūmika-śāstra calls the fourth 'causal goodness', and the sūtra says 'ultimate as empty space, exhausting the future limit'. This means that due to the causal goodness of this vow and so forth, one can attain the fruit of immeasurable white qualities, like empty space. Regarding 'Furthermore, having attained the causal nature of the great vow being immutable and inexhaustible, no different conditions can be found to cause it to retrogress or mutate': this is the fifth vow. The fifth in the Daśabhūmika-śāstra is 'great goodness', and the sūtra says 'covering all realms of sentient beings'. Looking at the phrasing of the sūtra, it corresponds to the third here, 'rescuing all sentient beings accordingly'. That third one, which the sūtra says is 'vast as the dharmadhātu', is the fifth here. It means attaining an inexhaustible vow that cannot retrogress, vast as the dharmadhātu. Regarding 'Furthermore, it is a superior share, falling into the final limit of the greatest bodhi': the Daśabhūmika-śāstra calls the sixth 'non-timid', and the sūtra says 'capable of entering the ground of the wisdom of the three times'; this is the sixth vow. It means that this vow is a superior share, capable of descending to the final limit, capable of exhausting the utmost great bodhi, and entering the ground of the wisdom of the three times. The ground of the wisdom of the three times is precisely the Buddha-fruit; attaining great bodhi, one can be non-timid, not giving rise to cowardice toward great bodhi. The latter three vows apply to both wisdoms, while the first three are as above.