[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) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 1.19 # 勝鬘寶窟 1.19 勝鬘寶窟 1.19 - **Language:** Classical Chinese ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1744.1.19) 次明宗旨門。此中有二：一正明宗旨、二明同異。此經章雖十五，統其旨趣以一乘為宗。所以然者，凡有二義：一者凡欲識經宗，宜觀經題。若舒之章有十五，若卷之則歸乎一乘，是故用一乘為經旨也。二者如《法華》云「三世諸佛略明五乘，廣則八萬法藏。」雖有廣略不同，而意唯為顯一理、教乎一人，故〈譬喻品〉云「諸有所說，皆為無上菩提，悉為化菩薩故。」今當復以譬喻更明此義。更明此義者，更明唯有一理、唯教一人。故知若法若譬、若語若默，諸有所作為明一乘。《法華》既爾，此經亦然問。若爾，一教便足，何煩兩經？答：般若一法遂有五時，一乘無二何妨兩說？又雖復至道唯一，轉勢說法故有多門，如將適病人迴變食味。又廣略有無互現，此經略說、法華廣明。此有二死五住之言，則《法華》無也；彼有三會及種種權實，則此教無也。餘有無事多，不可具敘。若約緣不同者，《法華》為迴小入大人說，故〈涌出品〉云「除前修習學小乘者，如是等人我今亦令得聞是經入於佛慧。」即明證也。此經為直往菩薩說。阿踰闍國謂無生國，此國常說無生、常有學大乘人習無生觀，故為之直說一乘使成佛也。問：若爾，但應說一乘法，何故文中復辨三乘？答：為一乘人令識權實，識權則無退路、解實直進不迴。又識權即能化他、解實則成自行。又此為會三故辨三，非為三緣而說三也。 > Next is the section clarifying the central theme. Within this there are two parts: first, directly clarifying the central theme; second, clarifying similarities and differences. Although this sūtra has fifteen chapters, unifying their import, it takes the ekayāna as its central theme. That this is so is due to two meanings in general: First, whenever one wishes to discern the central theme of a sūtra, one should look to its title. If unfolded, it has fifteen chapters; if rolled up, it returns to the ekayāna. Therefore, the ekayāna is taken as the sūtra's theme. Second, as the Saddharmapuṇḍarīka-sūtra says: "The buddhas of the three periods of time briefly explain five vehicles, and expansively, eighty thousand treasuries of Dharma." Although there are differences between expansive and brief, the intent is only to reveal the one principle and instruct the one person. Thus the "Parable Chapter" says: "Whatever is preached is all for the sake of anuttarasamyaksaṃbodhi, all for the sake of transforming bodhisattvas." Now, by means of parables, this meaning will again be clarified. To "again clarify this meaning" means to clarify again that there is only one principle, only the instruction of the one person. Hence we know that whether teachings or parables, whether speech or silence, whatever is done is done to clarify the ekayāna. Since the Saddharmapuṇḍarīka is like this, so too is this sūtra. Question: If so, one teaching would suffice; why trouble with two sūtras? Answer: The single Dharma of prajñā has five periods; how could two expositions hinder the ekayāna that is without duality? Furthermore, although the ultimate Path is one, there are many gates when rotating the method to preach the Dharma, just like altering the flavors of food to suit an ill person. Moreover, expansiveness, brevity, presence, and absence are mutually presented: this sūtra expounds briefly, while the Saddharmapuṇḍarīka explains expansively. Here there are the words of "two deaths" and "five entrenchments," which the Saddharmapuṇḍarīka lacks; there it has the three assemblies and various kinds of the provisional and the real, which this teaching lacks. Other differences of presence and absence are many and cannot be fully recounted. If considered from the standpoint of the difference in audiences, the Saddharmapuṇḍarīka was spoken for those who turn from the Small to enter the Great; hence the chapter "Emerging from the Earth" says: "Excepting those who previously practiced and learned the Small Vehicle, such people I now also cause to hear this sūtra and enter the Buddha's wisdom"—this is clear evidence. This sūtra was spoken for bodhisattvas of direct progress. The country of Ayodhyā means the "Unborn Country"; in this country, non-arising is constantly spoken of, and there are constantly people learning the Mahāyāna who practice the contemplation of non-arising. Therefore, it directly expounds the ekayāna for them to cause them to attain buddhahood. Question: If so, it should only preach the teaching of the ekayāna; why does the text also distinguish the three vehicles? Answer: It is to cause people of the ekayāna to recognize the provisional and the real: recognizing the provisional, there is no road of regression; understanding the real, they advance directly without turning back. Furthermore, recognizing the provisional allows them to transform others; understanding the real accomplishes their own practice. Furthermore, this distinguishes the three in order to integrate the three; it does not preach the three for three kinds of capacities. > — English (machine translation) (machine translation) - [Previous: 1.18](https://indike.org/pramana/in.bauddha.taisho.1744.1.18) - [Next: 1.20](https://indike.org/pramana/in.bauddha.taisho.1744.1.20) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1744.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.1.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.19](https://indike.org/pramana/in.bauddha.taisho.1744.1.19) · Pramāṇa