[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) › 1.56 # 勝鬘寶窟 1.56 勝鬘寶窟 1.56 - **Language:** Classical Chinese ### [1.56](https://indike.org/pramana/in.bauddha.taisho.1744.1.56) 就文為三：第一經家敘列受戒之儀、第二正受戒、第三請證除疑。初是受戒前方便、次正受戒、後是方便。攝三為二：初兩正明受戒、後一明受之意。菩薩所以受戒者，為欲止謗除疑，令尊人重道，然後始得開宗授法。「爾時勝鬘聞授記已」，此領前記也。「恭敬而立」者，正敘授戒之儀。佛處空、勝鬘在地，欲使空地言交，受法儀便，是故立也。又勝鬘禮佛，請佛攝受，佛即授記，故聞記歡喜，恭敬而立，非欲立而受戒也。又佛前授記，聞記歡喜，將欲受戒，更整容儀，盡於處悟，為受戒方便，是故立。或言立是將行之貌，勝鬘將欲受行戒法，是故而立。受十受者，上之受字明內心能受，下之受字明戒是所受法。為行者預納，故稱為受。又要心攝持故名受。十是圓數之名。菩薩戒法長而且廣，是故稱大。 > With respect to the text, there are three parts: First, the sūtra compiler narrates and lists the ritual of receiving the precepts; second, the direct reception of the precepts; third, requesting confirmation to eliminate doubt. The first is the preliminary upāya before receiving the precepts; the second is the direct reception of the precepts; the last is a subsequent upāya. Subsuming the three into two: the first two directly explain the reception of the precepts, and the last explains the purpose of receiving them. The reason why a bodhisattva receives the precepts is to stop slander and eliminate doubts, causing people to venerate the person and esteem the path, after which the doctrine can first be opened and the Dharma conferred. 'At that time Śrīmālā, having heard the prophecy'—this is accepting the previous prophecy. 'Stood respectfully' directly describes the ritual of conferring the precepts. The Buddha was in the air and Śrīmālā was on the ground; desiring that speech between air and ground be exchanged and the ritual of receiving the Dharma be convenient, she therefore stood. Furthermore, Śrīmālā bowed to the Buddha and requested the Buddha to embrace her, and the Buddha immediately conferred the prophecy; thus hearing the prophecy she rejoiced and stood respectfully, not that she intended to receive the precepts while standing. Again, the Buddha having conferred the prophecy before her, hearing the prophecy she rejoiced; about to receive the precepts, she further adjusted her appearance and deportment, bringing her state of awakening to its utmost as a preparatory upāya for receiving the precepts, and therefore stood. Or it is said that standing is the appearance of being about to practice: Queen Śrīmālā was about to receive and practice the precept-dharma, and therefore stood. As for 'received the ten vows': the first character 'receive' explains that the internal mind is capable of receiving; the second character 'vow/precept' explains that the precepts are the dharma received. Because the practitioner takes them in beforehand, it is called 'receiving'. Furthermore, because an earnest mind gathers and holds them, it is called 'receiving'. Ten is the designation of a complete number. The bodhisattva precept-dharma is vast and extensive, and is therefore called 'great'. > — English (machine translation) (machine translation) - [Previous: 1.55](https://indike.org/pramana/in.bauddha.taisho.1744.1.55) - [Next: 1.57](https://indike.org/pramana/in.bauddha.taisho.1744.1.57) - [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.1.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.56](https://indike.org/pramana/in.bauddha.taisho.1744.1.56) · Pramāṇa