大乘入道次第 1.23

1.23

既發願已，次立於誓。准《莊嚴論》，由五義故，立六種誓。五義者，一能堅固其心，二能制伏煩惱，三能遮放逸，四能破五蓋，五能勤修六度。云何立誓？若有人來種種求索，我於爾時，隨有施與，乃至不生一念慳悋。若我持戒，乃至失命建立淨心，誓無改悔。若我修忍，為他侵害，乃至割截，常生慈心，誓不恚礙。若修精進，遭逢寒暑、王賊水火、師子虎狼、無水穀處，要必堅固，誓不退沒。若我修禪，為外事惱，不得攝心。要繫念境，誓不暫起非法亂想。若修智慧，觀一切法如真實性，隨順受持。於善不善、有為無為、生死涅槃，不起二見。若我心悋悔、恚礙、退沒、亂想，起於二見，如彈指頃，以施、戒、忍、精進、禪、智求得報者，我即欺誑十方世界無量無邊阿僧祇現在諸佛，於未來世亦當必定不證菩提。菩薩以十大願持正法行，以六大願制伏放逸。必能精進修習六度，成無上菩提。

Having already made the vows, next one establishes the oaths. According to the Mahāyānasūtrālaṃkāra, based on five meanings, six kinds of oaths are established. The five meanings are: first, being able to solidify one's mind; second, being able to subdue afflictions; third, being able to prevent negligence; fourth, being able to destroy the five hindrances; fifth, being able to diligently cultivate the six perfections. How does one establish the oaths? 'If someone comes seeking all kinds of things, at that time I will give in accordance with what I have, not even generating a single thought of stinginess. If I maintain the precepts, even to the loss of my life, I will establish a pure mind, swearing never to regret or alter it. If I cultivate patience and am harmed or even dismembered by others, I will constantly generate a mind of benevolence, swearing to have no anger or hindrance. If I cultivate vigor and encounter cold or heat, kings, bandits, floods, fires, lions, tigers, wolves, or places without water or grain, I must be firm, swearing not to retreat or sink. If I cultivate dhyāna and am troubled by external affairs so that I cannot collect my mind, I must bind mindfulness to the object, swearing not to let improper disordered thoughts arise even for a moment. If I cultivate wisdom, I will contemplate all dharmas in accordance with their real nature, following and upholding it. Regarding the good and non-good, the conditioned and unconditioned, saṃsāra and nirvāṇa, I will not give rise to dualistic views. If my mind is stingy, regretful, angry, hindered, retreating, sunken, or filled with disordered thoughts, or gives rise to dualistic views even for the snap of a finger, and I seek recompense through giving, morality, patience, vigor, dhyāna, or wisdom, then I would be deceiving the measureless, boundless, asamphyeya present Buddhas of the worlds in the ten directions, and in future ages I would certainly not realize bodhi.' Bodhisattvas uphold the practice of the true Dharma through the ten great vows, and subdue negligence through the six great vows. They will surely be able to cultivate the six perfections diligently and accomplish unexcelled bodhi.