勝鬘寶窟 1.61

1.61

「世尊我從今日」下，釋此一戒不同。有人言：十戒為二，前九受世教戒、第十受正法戒。今明攝善法戒，然攝善即是正法，攝善之外無別正法，故三戒攝一切戒盡也。就文為二：第一正明戒體、第二解釋。初言「攝受正法終不忘失」，有人言：正法者，即六度行也。攝者，攝六度也。故言攝受正法者，只以攝受正法不忘失故，六度便得成也。有人言：諸法實相理，名為正法。證法在心，名為攝受。一證常然，名不忘失。然正法語通，若理若行皆是正法。故備取此二現於後文。問：忘失是何惑耶？答：忘失是無明獨一癡使也。「何以故」下，第二解釋。此中應有問答。何以故，即是問也。問意云：不攝受正法，此有何失；攝有何利，而言不得忘失？「忘失正法者」下，第二答也。就文為二：初明忘失之損、次辨不忘之益。損中又二：前別明損、後總結也。就別明失凡有二：一者從初至攝受正法欲，明忘正法則退聖；「隨所樂入」下，第二明不得越凡。初又二：第一明失乘三義、第二明失乘兩欲。失乘三義者，乘有三種，謂乘性、乘隨、乘得。忘失正法者，謂失乘性，乘性即是實相理。「忘失正法則忘失大乘」者，第二明失乘得，乘得即是乘果。乘由實相理成，既忘失實相則忘失大乘也。「忘大乘則忘諸波羅蜜」者，第三忘失乘隨。乘隨謂因也，以隨順實相以修諸度，故以諸度故名曰乘隨。問：此釋出何文？答：龍樹《十二門論》云「大分深義，所謂空也。若通達是義則通達大乘，具足六波羅蜜，無所障礙。」大分深義所謂空也，所謂乘性。通達是義則通達大乘，即是乘得。具足六波羅蜜，即是乘隨也。彼論與此經文義全同。「忘波羅蜜者則不欲大乘」者，上來明忘正法失於乘三，今明失於兩欲。初辨忘失六度之因，則於佛果大乘無欲樂心也。「若菩薩不決定大乘者」，決定，謂信也。不決定，明於大乘無信。既於大乘無信，則於實相正法之理無欲樂心也。前明於佛果無欲，後明於理無欲。佛果望理，由理果成，故理為本、以果為末，故無本末二欲也。若欲於佛果，則欲於正法；若不欲於佛果，則不欲於正法，故文相接也。若約位論者，忘失大乘，謂忘失佛果。忘失諸一切波羅蜜，則忘失十地。於大乘不欲，則無內凡三十心，於正法不欲，則無外凡十信。此四攝一切位盡，從本以至末也。此四位得成者，初正法實相觀明晦，故有四種階位。故忘失正法，失此四位。後攝受正法中亦明四位，謂廣大無量，得一切佛法八萬四千。今之四位，即是後四中，則是無量及得一切佛法之二位也。今之大乘，即是後得一切佛法。今之波羅蜜及二欲，此三位並攝入後之無量。後但明二者，無量謂因、得一切佛法謂果，但明因果二義。故今三位屬因，一位屬果。今欲廣忘失之果過，故開為四；後欲明因果之義，故合之為二。至後當顯。「隨所樂入」下，上辨明忘正法故退聖，此明忘正法故不得越凡。既於實相之理無欲樂心，則隨虛妄所樂便入三有，故永不得越凡。有人言：就位釋之，凡有六階，從上向下次第論忘失。忘失正法者則忘大乘，是第一階，謂失佛果。諸佛得果大人所乘，故云大乘。乘依理成，理是正法，故不成彼乘，是以言忘。忘大乘者則忘波羅蜜，是第二階，失十地行。十地所行名波羅蜜。忘正法者，非直失彼佛果大乘，亦失十地波羅蜜行。波羅蜜義後當釋之。忘波羅蜜者則不欲大乘，是第三階，失初地心。初地發心求佛大乘，名欲大乘。忘正法者，非直失波羅蜜行，亦失初地欲大乘心。不決定大乘則不能得攝正法欲，是第四階，失解行心。不決大乘，猶前文中不欲大乘。欲於大乘，決定趣向，故名決定。解行發心，求初地上攝受正法，名攝正法欲。忘正法者，非直失彼初地之中決定欲心，亦失解行攝正法欲。則不能得隨所樂入者，是第五階，失種性心。前一不能，括通此句。樂入，猶前攝正法欲。前正法欲，於初地上攝受正法，願樂趣入，故名樂入。種入種性所行，隨彼樂入，名隨樂入。忘正法者，非直失前解行地中攝正法欲，亦失種性隨樂入行也。永不堪任越凡夫，是第六階，失種性前善趣行心。善趣位中修習淨信，能越凡地。忘正法者，非直失前種性隨樂，亦失善趣，故不堪忍越凡夫地。良由諸行皆依理成，故忘理者，諸行皆失。此皆應得，不得名失也。「我見如是」下，上來第一別明過失，今第二總結也。「又見未來」下，上第一明忘失正法之損，今第二明不忘之益。而言未來者，若據勝鬘一人，據今受時為現在，說後時為未來。若就二人，勝鬘為現在，勝鬘已後為未來。「攝受正法菩薩」者，出未來證理之人也。「無量福利」者，還翻上失也。此「受十大受」者，結歸大宗也。菩薩摩訶薩義，如《法華疏》釋。得實慧故名菩薩，得方便慧名摩訶薩。又得般若故名為菩薩，得大悲故名摩訶薩。又具智慧故名為菩薩，具福德故名摩訶薩。聲聞下根，從教立名，聲者教也。緣覺中根，從義立名，緣者十二因緣名為義。菩薩上根，從果立名，菩提者無學果智也。求此果智，故名菩薩。聲聞一超，但能超凡，故受一名；菩薩二超，故有二名。菩薩者，超凡也；摩訶薩者，超聖也。所謂有大心大行大願，故名摩訶薩。「法主世尊現為我證」下，第三請證除疑。就文為二：初明請證、次辨除疑。所以須請證者，十戒難行，恐勝鬘有言無事，是故請證。佛既現前證我，必能行此十事，即是如說而行。凡有二句：初明佛親現前，簡非隔世，則對面前故名為現。「唯佛世尊」下，第二句正請，明佛內心現知證法。自有對面，未必現知；今對佛面，佛復現知。「而諸眾生」下，第二除疑。就文亦二：初明除疑請瑞、第二明大眾疑除歡喜發願。就初又二：前明生疑、次辨除疑請瑞。「而諸眾生」者，辨所為之人也。「善根微薄」者，顯須為所以，亦是起疑之因也。「或起疑網」者，正明生疑。薄善則疑，厚善不疑，所以稱或。「以十大受極難度故」者，上明起疑之因，今明起疑之緣，即釋生疑也。度謂究竟。恐勝鬘但有十受之初言，未能究竟到度彼岸，是故疑也。故俗書云「靡不有初，尠剋有終。」「彼或長夜非義饒益」下，出生疑之過也。非義饒益，謂失現在善法利也。「不得安樂」者，疑既在心，或當起謗，則未來受苦，故云不得安樂也。又非義饒益者有苦，不得安樂者無樂也。「為安彼故」下，第二斷疑請瑞。前請瑞。問：何故偏請華及音聲？答：華令彼見，聲使其聞。問：佛何故不自發言印證？答：不須佛言，空自聲出。如自所誓，則取信為易也。又佛若發言，謂是人情，是故默證，正明感瑞。「彼見妙華」下，第二覩瑞疑除歡喜發願。初明發願。「世尊悉記」下，明佛記其所願也。

From "World-Honoured One, from this day forth" below, the explanations of this one precept differ. Some say: the ten precepts are divided into two—the first nine take on the worldly moral precepts, while the tenth takes on the saddharma precept. Here, it explains the precept of embracing wholesome dharmas; however, embracing the wholesome is itself the saddharma, and apart from embracing the wholesome there is no separate saddharma, so the three sets of precepts encompass all precepts completely. In the text there are two parts: first, directly clarifying the essence of the precept; second, explaining it. First, it says, "embracing the saddharma, I will never forget or lose it." Some say: "saddharma" refers to the practice of the six pāramitās. "Embracing" means embracing the six pāramitās. Thus, in saying "embracing the saddharma," it is precisely because one embraces the saddharma without forgetting or losing it that the six pāramitās come to fruition. Some say: the principle of the true mark of all phenomena is called "saddharma." Realising this Dharma in one's mind is called "embracing." Once realised, it is ever so, which is called "never forgetting or losing it." However, the term "saddharma" is comprehensive: whether principle or practice, both are saddharma. Therefore, both are fully included and displayed in the subsequent text. Question: What delusion is "forgetting and losing"? Answer: Forgetting and losing is the single, isolated affliction of ignorance. From "Why is that?" below is the second part, explaining it. Here there should be a question and answer. "Why is that?" is itself the question. The point of the question is: if one does not embrace the saddharma, what fault is there; if one embraces it, what benefit is there, such that it is said one must not forget or lose it? From "Those who forget and lose the saddharma" below is the second part, the answer. In the text there are two parts: first, clarifying the harm of forgetting and losing; next, discerning the benefit of not forgetting. Within the harm there are also two: first, individually clarifying the harms; second, a concluding summary. Regarding individually clarifying the losses, there are two: first, from the beginning up to the desire to embrace the saddharma, clarifies that by forgetting the saddharma one falls back from the noble state; from "entering in accordance with what one takes pleasure in" below, second, clarifies that one cannot transcend the ordinary. The first part also has two: first, clarifying the loss of the three meanings of the vehicle; second, clarifying the loss of the two desires of the vehicle. As for the loss of the three meanings of the vehicle: the vehicle has three aspects, namely the vehicle's nature, the vehicle's concordance, and the vehicle's attainment. "Those who forget and lose the saddharma" refers to losing the vehicle's nature; the vehicle's nature is the principle of the true mark. "If one forgets and loses the saddharma, one forgets and loses the Mahāyāna": this second part clarifies the loss of the vehicle's attainment; the vehicle's attainment is the fruit of the vehicle. The vehicle is realised through the principle of the true mark; once one forgets and loses the true mark, one then forgets and loses the Mahāyāna. "If one forgets the Mahāyāna, one forgets the pāramitās": this third part clarifies forgetting and losing the vehicle's concordance. The vehicle's concordance refers to the cause: by according with the true mark to cultivate the pāramitās, because of the pāramitās it is called the vehicle's concordance. Question: From which text does this explanation derive? Answer: Nāgārjuna's Dvādaśamukha-śāstra states: "The great, profound meaning is what is called emptiness. If one penetrates this meaning, one penetrates the Mahāyāna and is fully endowed with the six pāramitās without obstruction." "The great, profound meaning is what is called emptiness" refers to the vehicle's nature. "If one penetrates this meaning, one penetrates the Mahāyāna" is the vehicle's attainment. "Fully endowed with the six pāramitās" is the vehicle's concordance. The meaning of that śāstra is completely identical to this sūtra text. "Those who forget the pāramitās do not desire the Mahāyāna": the preceding clarified that forgetting the saddharma loses the three aspects of the vehicle; now it clarifies the loss of the two desires. First it discerns that by forgetting and losing the cause of the six pāramitās, one has no mind of desire and delight toward the Mahāyāna of the buddha-fruit. "If a bodhisattva is not resolute in the Mahāyāna": "resolute" means faith. "Not resolute" clarifies that one lacks faith in the Mahāyāna. Once one lacks faith in the Mahāyāna, one has no mind of desire and delight toward the principle of the saddharma of the true mark. The former clarified the lack of desire toward the buddha-fruit; the latter clarifies the lack of desire toward the principle. Regarding the buddha-fruit in relation to the principle: because the fruit is realised through the principle, the principle is the root and the fruit is the branch; hence one lacks both root and branch desires. If one desires the buddha-fruit, one desires the saddharma; if one does not desire the buddha-fruit, one does not desire the saddharma; hence the texts are connected. If discussed in terms of stages: forgetting and losing the Mahāyāna refers to forgetting and losing the buddha-fruit. Forgetting and losing all the pāramitās refers to forgetting and losing the ten grounds. Not desiring the Mahāyāna means lacking the thirty minds of the internal ordinary stage; not desiring the saddharma means lacking the ten faiths of the external ordinary stage. These four encompass all stages completely, proceeding from the root down to the branches. That these four stages can be attained is because the brightness or dimness in contemplating the saddharma of the true mark gives rise to four gradations of stages. Therefore, forgetting and losing the saddharma causes the loss of these four stages. Later, in embracing the saddharma, it also clarifies four stages: namely vast, immeasurable, and obtaining all eighty-four thousand buddha-dharmas. The present four stages are, within the later four, precisely the two stages of being immeasurable and obtaining all buddha-dharmas. The present Mahāyāna is precisely the later obtaining of all buddha-dharmas. The present pāramitās and the two desires—these three stages are subsumed into the later "immeasurable." The reason the later only clarifies two is that "immeasurable" refers to the cause, and "obtaining all buddha-dharmas" refers to the fruit; it merely clarifies the two meanings of cause and fruit. Therefore, the present three stages belong to the cause, and one stage belongs to the fruit. Now, wishing to explain the faults of the results of forgetting and losing broadly, it opens them into four; later, wishing to clarify the meaning of cause and fruit, it combines them into two. This will be made clear later. From "entering in accordance with what one takes pleasure in" below: the preceding discerned that forgetting the saddharma leads to falling back from the noble state; this clarifies that by forgetting the saddharma one cannot transcend the ordinary. Since one lacks a mind of desire and delight toward the principle of the true mark, one enters the three realms of existence following what is falsely taken pleasure in; thus one can never transcend the ordinary. Some say: interpreting it according to stages, there are six steps altogether, discussing forgetting and losing in succession from above down to below. "Those who forget and lose the saddharma forget the Mahāyāna" is the first step, referring to losing the buddha-fruit. The fruit attained by all buddhas is that which great persons ride, hence called the Mahāyāna. The vehicle is realised relying on the principle, and the principle is the saddharma; hence one does not bring that vehicle to fruition, which is why it is called "forgetting." "Those who forget the Mahāyāna forget the pāramitās" is the second step, losing the practices of the ten grounds. What is practiced on the ten grounds is called pāramitā. Forgetting the saddharma does not merely lose the Mahāyāna of the buddha-fruit; it also loses the pāramitā practices of the ten grounds. The meaning of pāramitā will be explained later. "Those who forget the pāramitās do not desire the Mahāyāna" is the third step, losing the mind of the first ground. Generating the aspiration on the first ground to seek the Mahāyāna of the buddha is called "desiring the Mahāyāna." Forgetting the saddharma does not merely lose the pāramitā practices; it also loses the mind of desiring the Mahāyāna of the first ground. Being not resolute in the Mahāyāna and thus unable to obtain the desire to embrace the saddharma is the fourth step, losing the mind of understanding and practice (adhimukti-caryā). Being not resolute in the Mahāyāna is like "not desiring the Mahāyāna" in the preceding text. Desiring the Mahāyāna and resolutely heading toward it is called "resolute." Generating the aspiration in understanding and practice to seek the embracing of the saddharma upon the first ground is called "the desire to embrace the saddharma." Forgetting the saddharma does not merely lose the resolute mind of desire within that first ground; it also loses the desire to embrace the saddharma in understanding and practice. Being unable to enter in accordance with what one takes pleasure in is the fifth step, losing the mind of the gotra stage. The preceding "unable" carries over through this sentence. "Taking pleasure in entering" is like the preceding "desire to embrace the saddharma." The preceding desire for the saddharma is to aspire to and take pleasure in entering the embracing of the saddharma upon the first ground, hence called "taking pleasure in entering." What is practiced in entering the gotra stage, following that pleasure in entering, is called "entering in accordance with what one takes pleasure in." Forgetting the saddharma does not merely lose the desire to embrace the saddharma in the preceding stage of understanding and practice; it also loses the practice of entering in accordance with what one takes pleasure in of the gotra stage. Being forever incapable of transcending the ordinary person is the sixth step, losing the mind of the practice of the wholesome realms prior to the gotra stage. Cultivating pure faith in the stage of the wholesome realms can transcend the ordinary stage. Forgetting the saddharma does not merely lose the preceding gotra's accord with what one takes pleasure in; it also loses the wholesome realms, and is therefore incapable of transcending the stage of the ordinary person. This is truly because all practices are realised by relying on the principle; therefore, for one who forgets the principle, all practices are lost. All of these should have been attained; not attaining them is called "loss." From "I see such [faults]" below: the preceding was the first part, individually clarifying the faults; now is the second part, the concluding summary. From "and I also see in the future" below: the preceding was the first part, clarifying the harm of forgetting and losing the saddharma; now is the second part, clarifying the benefit of not forgetting. As for saying "the future": if based on Śrīmālā as one person, the present time of receiving [the vows] is the present, and speaking of a later time is the future. If based on two persons, Śrīmālā is the present, and after Śrīmālā is the future. "Bodhisattvas who embrace the saddharma" identifies the persons who realise the principle in the future. "Immeasurable blessings and benefits" reverses the preceding losses. "Receiving the ten great vows" concludes and returns to the great central theme. The meaning of "bodhisattva-mahāsattva" is as explained in the Commentary on the Lotus Sūtra. Because of obtaining real wisdom, one is called a bodhisattva; because of obtaining wisdom of upāya, one is called a mahāsattva. Furthermore, because of obtaining prajñā, one is called a bodhisattva; because of obtaining great compassion, one is called a mahāsattva. Furthermore, because of being endowed with wisdom, one is called a bodhisattva; because of being endowed with merit, one is called a mahāsattva. Śrāvakas are of inferior capacity, their name being established from teaching, where "śrāva" means teaching. Pratyekabuddhas are of middling capacity, their name being established from meaning, where "pratyaya" refers to the twelve links of dependent origination as the meaning. Bodhisattvas are of superior capacity, their name being established from the fruit, where "bodhi" is the fruit-wisdom of the non-learner. Seeking this fruit-wisdom, they are called bodhisattvas. The śrāvaka transcends once, being able only to transcend the ordinary, hence receiving one name; the bodhisattva transcends twice, hence having two names. "Bodhisattva" means transcending the ordinary; "mahāsattva" means transcending the noble. That is, possessing great mind, great practice, and great vows, they are called mahāsattvas. From "May the Lord of Dharma, the World-Honoured One, manifest before me as a witness" below is the third part, requesting a witness to eliminate doubt. In the text there are two parts: first, clarifying the request for a witness; next, discerning the elimination of doubt. As for why it is necessary to request a witness: the ten precepts are difficult to practice, and it is feared that Śrīmālā might have words without deeds; therefore she requests a witness. Since the Buddha manifests before her to witness her, she will certainly be able to practice these ten things, which is to act in accordance with what is said. There are two sentences in all: the first clarifies that the Buddha personally manifests before her, distinguishing this from being separated by another lifetime, so standing face to face is called "manifest." From "Only the Buddha, the World-Honoured One" below is the second sentence, directly requesting, clarifying that the Buddha's inner mind presently knows the Dharma witnessed. One may stand face to face without necessarily presently knowing; here, facing the Buddha, the Buddha also presently knows. From "Yet all sentient beings" below is the second part, eliminating doubt. In the text there are also two parts: first, clarifying the request for an auspicious sign to eliminate doubt; second, clarifying that the great assembly's doubts are eliminated, and they rejoice and make vows. In the first part there are also two: first, clarifying the arising of doubt; next, discerning the request for an auspicious sign to eliminate doubt. "Yet all sentient beings" identifies the persons on whose behalf it is done. "Their wholesome roots are slight and thin" reveals the reason why it is necessary, and is also the cause of the arising of doubt. "May give rise to a net of doubt" directly clarifies the arising of doubt. Those with slight wholesome roots doubt; those with abundant wholesome roots do not doubt; hence it says "may." "Because the ten great vows are extremely difficult to cross over": the preceding clarified the cause of the arising of doubt, and now it clarifies the condition of the arising of doubt, which explains the arising of doubt. "Cross over" means consummation. It was feared that Śrīmālā merely had the initial words of the ten vows, and could not consummate them to cross over to the other shore; therefore they doubted. Thus the secular book says, "None fail to have a beginning, but few are able to reach the end." From "For a long night they might [suffer] what is unbeneficial" below brings out the fault of the arising of doubt. "What is unbeneficial" refers to losing the benefit of present wholesome dharmas. "Not obtaining peace and joy": once doubt is in the mind, they might give rise to slander and thus suffer pain in the future, hence it says "not obtaining peace and joy." Furthermore, "what is unbeneficial" means having suffering; "not obtaining peace and joy" means lacking joy. From "In order to bring them peace" below is the second part, requesting an auspicious sign to cut off doubt. First, requesting an auspicious sign. Question: Why specifically request flowers and a voice? Answer: The flowers make them see, and the voice makes them hear. Question: Why does the Buddha not speak words himself to confirm it? Answer: There is no need for the Buddha's words; a voice emerges naturally from the sky. Matching her own vow, it is easier to inspire faith. Furthermore, if the Buddha spoke, it might be thought to be human partiality; therefore, by silent confirmation, it directly evokes the auspicious sign. From "When they saw the wondrous flowers" below is the second part, seeing the auspicious sign, having their doubts eliminated, rejoicing, and making vows. First, clarifying the making of vows. From "The World-Honoured One bestowed prophecies upon all of them" below clarifies that the Buddha prophesied what they had vowed.