勝鬘寶窟 1.43

1.43

於人天中第二明得果。人天簡惡趣，自在王簡庶民。勝鬘受質五礙三濫，對此故言自在。古注云：居上化物，為自在王也。勝鬘未來形遍六道，無所不為，就勝言之，故云人天之中為自在王也。「一切生處常得見我」者，上明尊勝果，今得見佛果。雖得尊勝果，若不見佛則行願不成，故須明見佛也。又尊勝果者受世樂，見佛者求出世樂。又尊勝果者明受果也，見佛者行因也。又尊勝果下利也，見佛者上弘也。即顯成上佛攝受義也。又自有尊勝而不見佛、自有見佛而不尊勝，今具二也。通而言之，讚佛一因得此兩果。別而言之，讚佛感尊勝、請攝受感見佛，隨相似義也。以常得見我，則知我常攝受汝也。即詶上願佛常攝受言也。現前無異者，此一往美其歎佛之言耳，若後時悟解則有勝於今也。「過二萬」已下，第二得遠果。前辨時節，次明得果。問：二萬僧祇劫當得作佛者，是何位人耶？答：有人言此是第十地入住滿三心外更起勝進，金剛心中所經小劫進入佛地方便，非是大劫僧祇劫。今謂《瓔珞經》說：無垢地菩薩千劫學佛威儀，謂象王視觀等。無垢地即是等覺地金剛心菩薩。不云無量僧祇劫學佛威儀，有人言：前云無量僧祇劫為自在王者，此在初地，更經二萬僧祇修行方得作佛。經二萬僧祇劫者，此是水火等中劫。經言三大僧祇行成佛者，此取數六十四為大劫之劫滿三僧祇劫也。今謂經中多明水火等劫為三僧祇，不取後大劫為三僧祇。若必有文證者，亦宜用之。今言過二萬僧祇者，或可是劫僧祇，非善行僧祇；或可是小僧祇也。

"Among humans and devas" is the second part, explaining the attainment of the fruit. Humans and devas exclude the evil destinies; the independent king excludes the common people. Śrīmālā received a bodily form with the five obstacles and three contaminations; in contrast to these, it speaks of "independence." An ancient commentary says: Residing above to transform beings, she is an independent king. In the future, Śrīmālā's forms will pervade the six destinies and leave nothing undone; speaking in terms of superiority, it therefore says "among humans and devas you will be an independent king." "In all places of birth you will always get to see me": the above explained the fruit of preeminence, while this is the fruit of getting to see the Buddha. Although one attains the fruit of preeminence, if one does not see the Buddha, one's practices and vows will not be accomplished; hence it was necessary to explain seeing the Buddha. Furthermore, the fruit of preeminence receives worldly pleasure, while seeing the Buddha seeks supramundane pleasure. Furthermore, the fruit of preeminence explains receiving the fruit, while seeing the Buddha is practicing the cause. Furthermore, the fruit of preeminence benefits below, while seeing the Buddha propagates above. This precisely clarifies and completes the above meaning of the Buddha's embracing. Furthermore, there are those who have preeminence but do not see the Buddha, and there are those who see the Buddha but lack preeminence; now she has both. Speaking generally, the single cause of praising the Buddha obtains both of these fruits. Speaking specifically, praising the Buddha brings about preeminence, while requesting to be embraced brings about seeing the Buddha, in accordance with their respective similarity of meaning. Because you always get to see me, it is known that I always embrace you. This precisely answers the previous statement requesting that the Buddha always embrace her. "Just as you do now without difference": this preliminarily praises her words of extolling the Buddha; when she awakens and understands at a later time, she will surpass the present. From "Passing two myriad" onward is the second part, attaining the distant fruit. First it distinguishes the time span, and next it explains the attainment of the fruit. Question: When she will become a Buddha after two myriad asaṃkhyeya-kalpas, a person of what stage is this? Answer: Some say that after fulfilling the three minds of entering, abiding in, and consummating the tenth bhūmi, she further generates superior progress; these are the minor kalpas traversed within the adamantine mind as skillful means to enter the Buddha-bhūmi, not mahākalpa-asaṃkhyeyas. We now say that the Yingluo jing states: A bodhisattva of the Immaculate Bhūmi studies the deportment of a Buddha for a thousand kalpas, such as looking like an elephant king, and so forth. The Immaculate Bhūmi is precisely the adamantine-mind bodhisattva of the stage of Equal Enlightenment. It does not say that one studies the deportment of a Buddha for immeasurable asaṃkhyeya-kalpas. Some say: The earlier statement of being an independent king for immeasurable asaṃkhyeya-kalpas refers to being at the first bhūmi, and one must practice for another two myriad asaṃkhyeyas before attaining buddhahood. Traversing two myriad asaṃkhyeya-kalpas refers to the medium kalpas of water, fire, and so forth. The sūtra's statement that practicing for three mahā-asaṃkhyeyas accomplishes buddhahood takes the number of sixty-four as a mahākalpa, completing three asaṃkhyeya-kalpas of such kalpas. We say now that the sūtras mostly explain the kalpas of water, fire, and so forth as the three asaṃkhyeyas, not taking the latter mahākalpas as the three asaṃkhyeyas. If there is definitive textual evidence, it should also be used. Here, saying "passing two myriad asaṃkhyeyas" may perhaps refer to an asaṃkhyeya of kalpas, not an asaṃkhyeya of wholesome practice; or it may refer to minor asaṃkhyeyas.