成唯識論述記 10.72

10.72

述曰：《攝論》說：「謂發種種微妙大願，引攝當來波羅蜜多殊勝眾緣」。無性云：求到彼岸緣，為利有情故，及為速證佛果涅槃。世親云：此願即度，名為願度，願為當來，此是所為，第七轉聲，為當來故發種種願。四十九說：如前五種大願，名波羅蜜多。五大願者，四十五說：一、發心願，謂初發菩提心；二、受生願，願當來隨順生諸善趣饒益有情；三、所行願，無倒思擇諸法，願於境界修習無量等殊勝功德；四、正願，願當來攝受一切菩提功德，若總若別；五、大願，此從正願所出，此復有十種，謂供養無邊佛等。此中初是菩提願，餘利樂他願，為利有情起此願故，此中配屬如文可知。《瓔珞》有三：一、自行願；二、神通願；三、外化願。

The Commentary states: The Mahāyānasaṃgraha says: "It refers to generating various subtle and vast vows, attracting and gathering the superior conditions for future pāramitās." Asanga (Wuxing) says: One seeks the conditions for reaching the other shore for the sake of benefiting sentient beings and for swiftly realizing the fruit of buddhahood, nirvāṇa. Vasubandhu says: This vow is itself the pāramitā, called the vow pāramitā; vows are for the future, which is the objective—the seventh grammatical case (locative)—generating various vows for the sake of the future. Fascicle Forty-nine says: Like the previous five great vows, it is called a pāramitā. As for the five great vows, fascicle forty-five says: first, the vow of generating the aspiration, referring to first arousing the bodhicitta; second, the vow of taking rebirth, vowing in the future to conform to being born in good realms to benefit sentient beings; third, the vow of conduct, non-erroneously reflecting on all dharmas and vowing to cultivate immeasurable and other superior virtues in cognitive spheres; fourth, the right vow, vowing in the future to embrace all bodhi virtues, whether general or specific; fifth, the great vow, which arises from the right vow and has ten types, namely making offerings to boundless buddhas and so forth. Here, the first is the bodhi vow, and the rest are vows to benefit and bring joy to others; because one arouses these vows to benefit sentient beings, their matching here can be known from the text. The Yingluo jing has three: first, the vow of personal practice; second, the vow of supernormal powers; third, the vow of external transformation.