大乘入道次第 1.22

1.22

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.