勝鬘寶窟 1.11

1.11

次明立名通別門者，有人言：此經所明，章別十五。始從歎佛、終至勝鬘師子吼章，章雖十五，要分為二：前十四章是自利行、後一利他。今言勝鬘師子吼者，是第十五利他行。一乘大方便及與方廣，是前十四自利行也。所以不次第者，彼後一章標人樹德，標人在初故前舉之。一乘者即是第五，一乘大方便者是初四章。方廣者，即是無邊聖諦等章。如此分配，謂之別也。今所明者不同斯義，一就此經難之、二用《淨名經》為類。一以此經難者，若言後有勝鬘師子吼章即用為題者，後立經名中「今以此勝鬘師子吼經囑汝」，亦應但付囑一章經也。然後既通付一部，知今題勝鬘師子吼，亦通題一經。勝鬘師子吼既通一部，則一乘大方便等義亦同然。引淨名為類者，如維摩經一名不思議解脫，然彼非但詺〈不思議品〉以為不思議解脫，乃是通名一部。故肇師言：「此經始自淨國、終于供養，其文雖殊，不思議一也。」以彼類此，故知今言一乘，非唯詺一乘章以為一乘。

Next, in clarifying the general and specific titles: some say that what this sūtra clarifies is divided into fifteen chapters. Beginning from 'Praising the Buddha' and ending with the 'Śrīmālā-siṃhanāda' chapter, although there are fifteen chapters, they are summarized into two: the first fourteen chapters are practices for one's own benefit (svārtha), and the latter one is for the benefit of others (parārtha). Now, stating 'Śrīmālā-siṃhanāda' refers to the fifteenth, the practice of benefiting others. 'Ekayāna-mahopāya' and 'vaipulya' refer to the first fourteen chapters on one's own benefit. The reason they are not in sequence is that the final chapter indicates the person to establish virtue, and because the person is indicated first, it is mentioned before. 'Ekayāna' is the fifth chapter, 'ekayāna-mahopāya' is the first four chapters, and 'vaipulya' refers to the chapters such as 'Boundless Noble Truths'. Such an allocation is called 'specific'. What is clarified now does not agree with this interpretation: first, I question it on the basis of this sūtra; second, I use the Vimalakīrtinirdeśa-sūtra as an analogy. First, to question it on the basis of this sūtra: if one says that because there is the 'Śrīmālā-siṃhanāda' chapter later, it is therefore used as the title, then in the later establishment of the sūtra's name—'I now entrust to you this Śrīmālā-siṃhanāda Sūtra'—it should also only entrust that single chapter of the sūtra. Yet since it generally entrusts the entire work later, we know that the present title 'Śrīmālā-siṃhanāda' also generally titles the single sūtra. Since 'Śrīmālā-siṃhanāda' applies generally to the entire work, the meaning of 'ekayāna-mahopāya' and the rest is likewise the same. To cite the Vimalakīrti as an analogy: the Vimalakīrti Sūtra is alternatively named Inconceivable Liberation; yet it does not designate merely the 'Inconceivable Chapter' as Inconceivable Liberation, but generally names the entire work. Thus Master Sengzhao said: 'Beginning with