大乘入道次第 1.22

1.22

次發願中，又分為二：初願，後誓也。願者，所習本矣。誓者，能讚緣矣。將備成功，闕一無可。亦猶輪翼，待而飛御。故《發菩提心論》云：「菩薩云何發趣菩提？以何業行成就菩提？發心菩薩住乾慧地，先當堅固發於正願，攝受一切無量眾生。我求無上菩提，救護度脫令無有餘，皆令究竟無餘涅槃。是故初始發心，大悲為首。以悲心故，能發轉勝十大正願。何等為十？一者，願我先世及以今身所種善根，施與一切，悉共迴向無上菩提。令我此願念念增長，生生不忘，為陀羅尼之所守護。二者，願我迴向大菩提已，以此善根，於一切生處，常得供養一切諸佛，恒常不生無佛國土。三者，願我得生諸佛國已，常得親近、隨侍左右，如影隨形，無剎那頃遠離諸佛。四者，願我得近佛已，隨我所應說法，即得成就菩薩五通。五者，願我得五通已，即達世諦假名流布，了第一義，得正法智。六者，願我得正法智已，以無厭心為生說法，示教利喜，皆令開解。七者，願我開解諸眾生已，以佛神力，遍至十方無餘世界，供養諸佛，聽受正法，廣攝眾生。八者，願我於諸佛所聞正法已，即能隨轉清淨法輪。十方世界一切眾生，聽我法者，聞我名者，即得捨離一切煩惱，發菩提心。九者，願我能令一切眾生發菩提心已，常隨將護，除無利益，與無量樂。捨身命財，攝受眾生，荷負正法。十者，願我能荷負正法已，雖行正法，心無所行。如諸菩薩，行於正法而無所行，亦無不行，為化眾生。」又，《瑜伽論》有十大願：「若諸菩薩，願於當來以一切種上妙供具，供養無量無邊如來，名第一願。願於當來攝受防護諸佛正法，傳持法眼，令無斷壞，名第二願。願於當來從覩史多天宮降下，八相成道，名第三願。願於當來，行一切種菩薩正行，名第四願。願於當來，普能成就一切有情，名第五願。願於當來，一切世界皆能示現，名第六願。願於當來，普能淨修一切佛土，名第七願。願於當來，一切菩薩皆同一種意樂加行，趣入大乘，名第八願。願於當來，所有一切無倒加行皆不唐捐，名第九願。願於當來，速證無上正等菩提，名第十願。」諸聖教中願行非一，恐繁不具。

Next, within making vows, there are also two parts: first, vows; second, oaths. Vows are the root of what is practiced. Oaths are the contributing conditions that can promote them. In preparing to achieve success, neither can be missing; they are like the wheels [of a cart] and the wings [of a bird], relying on each other to drive and fly. Thus the Treatise on Generating the Bodhicitta states: 'How does a bodhisattva set out toward bodhi? By what actions does he accomplish bodhi? A bodhisattva who has generated the resolve, dwelling on the ground of dry wisdom, should first make firm, correct vows to gather in all measureless sentient beings: "I seek unexcelled bodhi to rescue and liberate them without remainder, causing all to reach ultimate nirvāṇa without remainder." Therefore, at the initial generation of the resolve, great compassion comes first. Because of the mind of compassion, one can make ten increasingly superior great right vows. What are the ten? First, I vow that the roots of good planted in my past lives and in this present body shall be bestowed on all, dedicating them all together to unexcelled bodhi. May this vow of mine increase thought-moment after thought-moment, never forgotten life after life, and protected by dhāraṇī. Second, I vow that having dedicated them to mahābodhi, by means of these roots of good, in all rebirths, I may always make offerings to all Buddhas and never be born in a land without Buddhas. Third, I vow that having attained rebirth in the Buddha-lands, I may always draw near to and attend upon them, like a shadow following a form, without leaving the Buddhas for even a single kṣaṇa. Fourth, I vow that having drawn near to the Buddhas, in accord with what Dharma I ought to preach, I will immediately accomplish the bodhisattva's five supernormal powers. Fifth, I vow that having attained the five supernormal powers, I will instantly penetrate the circulation of conventional designations in worldly truth, understand the ultimate truth, and obtain the wisdom of the true Dharma. Sixth, I vow that having obtained the wisdom of the true Dharma, I will preach the Dharma to sentient beings with an untiring mind, instructing, benefiting, and gladdening them, causing all to gain awakening and understanding. Seventh, I vow that having brought sentient beings to understanding, through the Buddha's supernatural powers I will travel everywhere to all worlds in the ten directions without remainder, making offerings to the Buddhas, hearing and receiving the true Dharma, and broadly gathering in sentient beings. Eighth, I vow that having heard the true Dharma in the presence of the Buddhas, I can immediately turn the pure wheel of the Dharma in accord [with it]. May all sentient beings in the worlds of the ten directions who hear my Dharma or hear my name immediately cast off all afflictions and generate bodhicitta. Ninth, I vow that having brought all sentient beings to generate bodhicitta, I will constantly accompany and protect them, eliminate what is of no benefit, and bestow measureless joy. Casting aside my body, life, and wealth, I will gather in sentient beings and bear the burden of the true Dharma. Tenth, I vow that having borne the burden of the true Dharma, though practicing the true Dharma, my mind will have no practice. Like all bodhisattvas, I will practice the true Dharma and yet have nothing practiced, nor anything not practiced, in order to transform sentient beings.' Furthermore, the Yogācārabhūmi-śāstra has ten great vows: 'If bodhisattvas vow in the future to offer all kinds of superior and wondrous offering-requisites to measureless and boundless Tathāgatas, this is called the first vow. Vowing in the future to gather in and protect the true Dharma of the Buddhas, transmitting and upholding the eye of Dharma so that it is not severed or destroyed, is called the second vow. Vowing in the future to descend from the palace of Tuṣita heaven and accomplish the path through the eight aspects, is called the third vow. Vowing in the future to practice all kinds of correct bodhisattva practices, is called the fourth vow. Vowing in the future to be able to bring all sentient beings universally to accomplishment, is called the fifth vow. Vowing in the future to be able to manifest in all worlds, is called the sixth vow. Vowing in the future to be able to purify all Buddha-lands universally, is called the seventh vow. Vowing in the future that all bodhisattvas will share one single aspiration and preparatory application, entering the Mahāyāna, is called the eighth vow. Vowing in the future that all non-erroneous preparatory applications will not be in vain, is called the ninth vow. Vowing in the future to swiftly realize unexcelled, complete, perfect bodhi, is called the tenth vow.' In the various sacred teachings, vows and practices are not of only one kind; fearing prolixity, they are not detailed here.