勝鬘寶窟 1.47

1.47

第二釋名門者，依下文云「不思議大受」，菩薩戒法深且廣，難持難行，非二乘所持，故明不思議。又不持不犯為正法戒，名不思議。所言大者，一當體大，謂普息一切惡、普修一切善、普度一切人。二得果大，謂諸佛菩薩大人王、大天王。三是大人所行故名為大，九道中六道，二乘皆不能行，唯菩薩能行，故名大也。四者時大，謂三大僧祇劫常持此戒。五者永不失，一日之戒，日盡便無；一形之戒，形盡便滅。若一受菩薩大戒，雖經六道而戒法不失，故名為大。馥法師云：「虛心敬納，剋己奉行，故稱為受。」

Second, the gate of explaining the name: according to the text below, it says 'inconceivable great vows.' The bodhisattva precept-dharma is deep and vast, difficult to uphold and difficult to practice, not something upheld by the two vehicles; therefore, it is explained as inconceivable. Furthermore, non-upholding and non-transgressing constitute the saddharma precepts, termed inconceivable. As for what is called 'great': First, great in its intrinsic essence, meaning universally putting an end to all evil, universally cultivating all good, and universally delivering all persons. Second, great in the attained fruit, referring to the buddhas and bodhisattvas, the great kings among humans, and the great heavenly kings. Third, because it is practiced by great persons, it is called great; among the nine realms, the six realms and the two vehicles are all unable to practice it, and only bodhisattvas are able to practice it; hence it is called great. Fourth, great in duration, meaning constantly upholding these precepts throughout three asaṃkhyeya kalpas. Fifth, never lost: the precepts for a single day cease when the day ends; the precepts for a single lifetime vanish when the physical form ends. If one receives the great bodhisattva precepts once, even though one passes through the six destinies, the precept-dharma is not lost; hence it is called great. Dharma Master Fu says: 'Humbly and respectfully accepting with an open mind, and subduing oneself to practice them, is therefore called receiving (acceptance).'