[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 14.19 # 大乘義章 14.19 大乘義章 14.19 - **Language:** Classical Chinese ### [14.19](https://indike.org/pramana/in.bauddha.taisho.1851.14.19) 第一釋名。十願之義，出《十地經》，隨求義名之為願。願別不同，一門說十。十名是何？一供養佛願，亦名攝功德願；二護正法願，亦名攝智慧願；三攝法上首願；四增長眾生心行願；五知眾生願，亦名化眾生願；六知世界願；七淨佛土願；八同心同行願；九三業不空願；十成菩提願。第一願以一切樂具供養一切佛，名供養願。以此功德攝勝功德，是故亦名攝功德願。問曰：五度皆是功德，何故是中偏願供養以攝功德？釋言：初地檀度為宗，供養是其檀度所收，故偏論之，理實齊具。又問：諸處多供養三實，今此何故偏願供佛？釋言：道理願供三寶，就初就勝，略言供佛。又佛是其所求之果，示所趣求，偏言供佛。第二願於諸佛教法行法證法攝持不失，名護法願。以此護法增長智慧，是故亦名攝智慧願。第三願於一切諸佛八相成時盡往供養，攝法為首，名攝法上首願。第四願以一切菩薩所修諸行教化一切，令其受行心得增長，名增長眾生心行願。第五願知一切所化眾生差別，名知眾生願。隨其所知化，令生信入三乘道，是故亦名化眾生願。第六願知眾生所居一切世界淨穢差別，名知世界願。第七願求諸佛淨土攝取眾生，名淨佛土願。第八願與一切菩薩同心同行，名同心同行願。言同心者，智慧心同。言同行者，功德行同。第九常願身口意中益物不空，名三業不空願。第十願成無上菩提，以菩提道利益眾生，名成菩提願。名義如此（此一門竟）。 > First, explaining the names. The meaning of the ten vows derives from the Daśabhūmika-sūtra; according to what is sought, it is named a vow. The vows differ, and in one framework ten are stated. What are the ten names? First is the vow to make offerings to the Buddhas, also called the vow of gathering merit; second is the vow to protect the true Dharma, also called the vow of gathering wisdom; third is the vow of holding the Dharma foremost; fourth is the vow to increase the mental practices of sentient beings; fifth is the vow to know sentient beings, also called the vow to transform sentient beings; sixth is the vow to know the worlds; seventh is the vow to purify Buddha-lands; eighth is the vow of identical aspiration and identical activity; ninth is the vow that the three karmas not be in vain; tenth is the vow to accomplish bodhi. The first is the vow to make offerings of all pleasurable requisites to all Buddhas, called the vow of making offerings. Because through this merit one gathers superior merit, it is therefore also named the vow of gathering merit. Question: The five pāramitās are all meritorious; why in this context does one singularly vow to make offerings so as to gather merit? Explanation: The first bhūmi takes the dāna-pāramitā as its principal theme, and making offerings is subsumed under dāna-pāramitā; hence it is discussed in particular, though in principle and reality all are equally present. Another question: In various places, offerings are mostly made to the Three Jewels; why here is there singularly a vow to make offerings to the Buddhas? Explanation: In principle, one vows to make offerings to the Three Jewels, but taking what is primary and supreme, it briefly speaks of offering to the Buddhas. Furthermore, the Buddha is the fruit that is sought; to show that toward which one tends and seeks, it singularly speaks of offering to the Buddhas. The second is the vow to maintain without loss the teaching dharmas, practice dharmas, and realization dharmas of all Buddhas, called the vow to protect the Dharma. Because through this protection of the Dharma one increases wisdom, it is therefore also named the vow of gathering wisdom. The third is the vow to go completely to make offerings whenever any Buddha accomplishes the eight aspects, holding the Dharma as foremost; this is called the vow of holding the Dharma foremost. The fourth is the vow to transform all by means of all the practices cultivated by all bodhisattvas, causing them to accept and practice them so that their minds increase, called the vow to increase the mental practices of sentient beings. The fifth is the vow to know the distinctions among all sentient beings to be transformed, called the vow to know sentient beings. Transforming them according to what one knows, causing them to generate faith and enter the path of the three vehicles, it is therefore also named the vow to transform sentient beings. The sixth is the vow to know the distinctions of purity and defilement among all the worlds inhabited by sentient beings, called the vow to know the worlds. The seventh is the vow to seek the pure lands of all Buddhas and gather in sentient beings, called the vow to purify Buddha-lands. The eighth is the vow to have identical aspiration and identical activity with all bodhisattvas, called the vow of identical aspiration and identical activity. 'Identical aspiration' means identical mind of wisdom. 'Identical activity' means identical practice of merit. The ninth is the vow to always benefit beings through body, speech, and mind without it being in vain, called the vow that the three karmas not be in vain. The tenth is the vow to accomplish unexcelled bodhi and benefit sentient beings through the path of bodhi, called the vow to accomplish bodhi. The names and meanings are thus (here ends this first section). > — English (machine translation) (machine translation) - [Previous: 14.18](https://indike.org/pramana/in.bauddha.taisho.1851.14.18) - [Next: 14.20](https://indike.org/pramana/in.bauddha.taisho.1851.14.20) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.19) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.11.220) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.19](https://indike.org/pramana/in.bauddha.taisho.1851.14.19) · Pramāṇa