大乘義章 12.4

12.4

五願之義，出《地持論》。求義名願，願別不同，一門說五。五名是何？一發心願、二者生願、三境界願、四平等願、五者大願。五中初一是自利願，後四利他。發心願者，菩薩自為發菩提心求大菩提，名發心願。後利他中言生願者，求利他身，為眾生故，願未來世隨善趣生以道益物，名為生願。問曰：何故不願惡趣？釋言：願心有其二種，一為拔苦願生惡道；二為授善願生善趣，善趣眾生堪受道故。境界願者，求利他智，願未來世成就五種無量之智，正知五種無量境界，名境界願。五無量者，一眾生境無量、二世界無量、三法界無量、四調伏界無量、五調伏界方便界無量。此義如後五無量中具廣分別。平等願者，求利他行，願未來世一切菩薩四攝之行平等成就，名平等願。言大願者，正求利他，願未來世於眾生以四攝法平等饒益，名為大願。故論釋言「大願者即平等願，用前等行廣利人故。」五願如是。

The meaning of the five vows derives from the *Bodhisattvabhūmi-śāstra* (*Dichi lun*). Seeking is called 'vow'. Because vows differ in particulars, one heading explains five. What are their five names? First is the vow of arousing the aspiration [for awakening]; second, the vow of birth; third, the vow of spheres of cognition; fourth, the vow of equality; fifth, the great vow. Among these five, the first is a vow for one's own benefit, and the latter four are for benefiting others. As for the vow of arousing the aspiration, the bodhisattva oneself generates the bodhicitta to seek great bodhi; hence it is called the vow of arousing the aspiration. Regarding the 'vow of birth' among those that benefit others: seeking a body to benefit others, for the sake of sentient beings one vows in future lifetimes to take birth in accordance with good destinies so as to benefit beings through the Way; hence it is called the vow of birth. Question: Why not vow [to be born in] evil destinies? Answer: The mind of vow has two types: first, to eradicate suffering, one vows to be born in evil destinies; second, to bestow good, one vows to be born in good destinies, because sentient beings in good destinies are capable of receiving the Way. As for the vow of spheres of cognition, one seeks wisdom that benefits others, vowing that in future lifetimes one will accomplish five kinds of immeasurable wisdom and correctly know the five kinds of immeasurable spheres of cognition; hence it is called the vow of spheres of cognition. The five immeasurables are: first, the immeasurability of the sphere of sentient beings; second, the immeasurability of worlds; third, the immeasurability of the dharmadhātu; fourth, the immeasurability of the sphere of discipline; fifth, the immeasurability of the sphere of skillful means for the sphere of discipline. This meaning will be fully and broadly distinguished below under the five immeasurables. As for the vow of equality, one seeks practice that benefits others, vowing that in future lifetimes all bodhisattvas' practices of the four means of embracing will be accomplished equally; hence it is called the vow of equality. As for the great vow, it directly seeks to benefit others, vowing that in future lifetimes one will equally and abundantly benefit sentient beings by means of the four dharmas of embracing; hence it is called the great vow. Therefore, the commentary explains: 'The great vow is just the vow of equality, because it uses the aforementioned equal practice to benefit people broadly.' Such are the five vows.