[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) › 1.69 # 勝鬘寶窟 1.69 勝鬘寶窟 1.69 - **Language:** Classical Chinese ### [1.69](https://indike.org/pramana/in.bauddha.taisho.1744.1.69) 就文有二：第一勝鬘發三大願、二如來述讚。前發三願，即是大願；後佛述讚，明此三願廣攝多願，即是大願攝一切義。初中勝鬘復於佛前發三願者，經家總舉也。言「爾時」者，發願時也。「勝鬘」者，舉發願人也。所言「復」者，前已辨行，今更明願，所以言復也。「於佛前」者，發願處也。「發三願」者，正舉願心也。汎解發義，有其四種：一前未生心，今忽起意，是故言發。二前已生心，今彰在口，所以言發。三先有願心，今起行意，是以言發也。四先修行心，今始得證，是以言發。今此發者，就初言耳。勝鬘現在初起要期，名發三願。「作是言」下，寄言顯心，別明三願，即是第二彰口名發。「以此實願安慰」下，此明願心所為。菩薩所以興願者，為欲安慰眾生故也。眾生既處生死，無歸無救，常有恐怖，今以大願攝受安慰。問：前受戒初通明不起犯戒之心，故則為一受。今總明安慰，何故不總為一類？答：亦得相類。但今安慰明發願意，未正明發願，即指下三願以為安慰，不別為一願也。問：受既有十，願何故但三？答：互相類。止亦得三，即上三止，息惡、修善、度人；願亦得十，如願止一切惡乃至不忘失正法。但受別明一一止惡，故數滿為十；願是總相說羅，故但為三也。此願必有行來應之，故名為實願也。又真實心起願，故名實願。又此願實能利物，故名為實。又以此願實能得果，故名為實。「以此善根於一切生得正法智」，正明願體也。指前歎佛歸依受戒，用前實願安慰眾生善根，得正法智慧，故言以此善根也。三願者，初名求正法智願、第二名說智願、第三名護法願。言「於一切生」者下，謂未來一切受生身也。上明乃至菩提，今云生處，互舉也。佛無生處，今約菩薩云生處也。「正法智」者下，有人言即六度智也。所言正者，此中論境不出有無、智不出權實，五度是緣有之心、波若是緣無之心。如有解有、如無解無，於正法道理中生，故言正法智也。有人言：正法智者，謂證真如慧。此單取空智，隔凡成聖、導遠眾行。以空理為正法願智，此又釋：以同歸之解為正法智、三乘為方便，以一乘為正法、解一乘為正法智。又釋：取解常住法為正法智。後二是成論師釋也。今明正法者，不可說其權實及以境智。如《華嚴》云「正法性遠離，一切言語道，一切趣非趣，悉皆寂滅相。」當知內外並實、緣觀俱寂，不知何以目之，故強歎為正法智也。「我得正法智已」下，第二名說智願。得如實悟，還為眾生如實說也。前是智慧心，後是大悲心。又前是智慧心，今是功德心。又前是自覺，後是覺他。又前是如說行，後是如行說也。又佛勅弟子常行二事：一聖默然、二聖說法。前是聖默願，後是聖說法願。問：此正法智，起自何位，為物說耶？答：菩薩從初發心自學此智，得在初地、究竟在佛，為眾生說亦復如是。今初發心即學此智，得在初地、究竟在佛地也。「我於攝受」下，第三大願。有人言：然此非是用身命財布施名之為捨，證實離相、得淨法身，捨離無常身命財等，故名為捨。與《涅槃經》中破壞一切諸結煩惱及諸魔性，然後要於大般涅槃放捨身命同也。「護持正法」者，上明捨身命財，求所離欲。捨無常身命財，此明求所得，非謂降伏惡人。興通聖教，名為護法。蓋乃證法在已不失，名為護法矣。今謂經文及古舊意不同。此經正明捨身命財、弘通大法，謂護法願也。或有眾生須捨命得正法智，或捨二或捨三而得正法智。問：初是自行願、次是化他願，今第三是何願耶？答：通自行化他也。以護持正法得金剛身，欲自得金剛身亦須護法、令他得金剛身亦須護法，故通自他也。又護法正成化他之行，以天魔外道學三乘及有所得人欲壞正法，正法不宣，眾生便不得聞而生智慧，故須摧邪顯正，眾生使聞生法智也。所以護法屬化他行。問：三願是四無礙中備幾無礙？答：前一願是法義二無礙，以識正法名為正法義，故名正法智。第二是後二無礙，無厭心是樂說無礙，為眾生說是辭無礙。第二有四：一法，二譬，「如是菩薩」下，第三合譬。「此三大願」者，第四如來歎印。所以歎印者，一合理、二稱物機、三可聖意。又上受十大受，空中有於瑞證，以釋物疑；今乃無瑞證，正為大聖印述，即知其願不虛，令人信受。又欲使一切眾生同此勝鬘發此三願，故須歎述也。又勝鬘雖發三願而不明大義，佛述中舉聖，即是釋其大義也。 > Regarding the text, there are two sections: first, Queen Śrīmālā makes the three great vows; second, the Tathāgata reiterates and praises them. The former, making the three vows, constitutes the great vows; the latter, the Buddha's reiteration and praise, clarifies that these three vows broadly encompass many vows—that is, the great vows encompass all meanings. > > In the first part, "Queen Śrīmālā again made three vows before the Buddha" is a general summary by the sūtra compiler. "At that time" indicates the time of making the vows. "Queen Śrīmālā" presents the person making the vows. What is called "again" indicates that, having previously explained practice, she now further clarifies vows; hence it says "again". "Before the Buddha" indicates the place of making the vows. "Made three vows" directly presents the resolve of the vows. > > Generally explaining the meaning of "making" (arising), there are four kinds: first, previously the thought had not arisen, and now the intent suddenly arises—therefore it is called "making"; second, previously the thought had already arisen, and now it is expressed in speech—hence it is called "making"; third, formerly there was the resolve of the vow, and now the intention to practice arises—for this reason it is called "making"; fourth, formerly one practiced the resolve, and now one first attains realization—for this reason it is called "making". Here, "making" is spoken of with respect to the first: Queen Śrīmālā now initially generates a firm resolution; this is called making three vows. From "spoke these words" onward, by relying on words she reveals the mind, individually explaining the three vows; this is the second, being called "making" through expression in speech. > > From "By these true vows, consoling \[immeasurable sentient beings\]" onward, this explains what the mind of the vows is for. Bodhisattvas give rise to vows because they wish to console sentient beings. Sentient beings, already dwelling in saṃsāra, have neither refuge nor rescue and constantly experience terror; now, by means of great vows, \[the bodhisattva\] embraces and consoles them. > > Question: At the beginning of the previous vows, it generally clarified not giving rise to the mind of breaking precepts, so it formed a single vow. Now, since it generally clarifies consolation, why does it not generally form a single category? Answer: They could indeed be analogous. However, here "consoling" explains the intent behind making the vows, not yet directly making the vows; it points to the three vows below as the consolation, rather than forming a distinct vow on its own. > > Question: Since the vows were ten, why are the vows only three? Answer: They are analogous to each other. Restraints could also be three—namely, the three restraints above: ceasing evil, cultivating good, and saving others. Vows could also be ten, such as vowing to stop all evil up to not forgetting the saddharma. However, because the restraints individually clarify stopping each evil, the full number became ten; the vows are a general exposition, and so are only three. > > These vows must have corresponding practice to match them, hence they are called "true vows". Furthermore, because the vows arise from a true mind, they are called "true vows". Furthermore, because these vows can truly benefit beings, they are called "true". Furthermore, because through these vows one can truly attain the fruit, they are called "true". > > "By this root of goodness, in all rebirths, to attain wisdom of the saddharma" directly clarifies the essence of the vows. It points to the roots of goodness from the previous praise of the Buddha, taking refuge, and receiving the precepts, and using the previous true vows to console sentient beings, so as to attain wisdom of the saddharma; hence it says "by this root of goodness". > > As for the three vows: the first is named the vow to seek wisdom of the saddharma; the second is named the vow to preach with wisdom; the third is named the vow to protect the Dharma. > > "In all rebirths" below refers to all future embodied rebirths. Above, it explained "up to bodhi"; here it speaks of the places of rebirth—they mention each other. A Buddha has no place of rebirth; here, it speaks of places of rebirth with respect to a bodhisattva. > > Below, regarding "wisdom of the saddharma", some say it is the wisdom of the six pāramitās. As for the term "correct" (sad-): here, the objects discussed do not go beyond existence and non-existence, and wisdom does not go beyond the provisional and the real; the five pāramitās are the mind directed toward existence, and prajñā is the mind directed toward non-existence. According with existence, one understands existence; according with non-existence, one understands non-existence. Arising within the principle of the saddharma, it is therefore called "wisdom of the saddharma". Some say: wisdom of the saddharma refers to the wisdom that realizes tathatā. This takes exclusively the wisdom of emptiness, which separates the ordinary person to accomplish sagehood and guides the many practices to the far \[shore\]. It takes the principle of emptiness as the wisdom vowed for the saddharma. Another explanation: it takes understanding the common return as wisdom of the saddharma; the triyāna is upāya, the ekayāna is saddharma, and understanding the ekayāna is wisdom of the saddharma. Yet another explanation: taking understanding of the permanently abiding dharma as wisdom of the saddharma. The latter two are explanations of the Satyasiddhi masters. > > Now, to explain: as for the saddharma, one cannot speak of it in terms of provisional and real, nor in terms of object and wisdom. As the Avataṃsaka states: "The nature of the saddharma is far detached / From all paths of speech; / All destinies and non-destinies / Are entirely marks of quiescent cessation." One should know that internal and external are both real, and condition and contemplation are both quiescent. Not knowing how to designate it, we are forced to praise it as wisdom of the saddharma. > > From "Having attained the wisdom of the saddharma, I..." onward is the second, named the vow to preach with wisdom. Having attained realization in accordance with reality, one turns back to speak for sentient beings in accordance with reality. The former is the mind of wisdom; the latter is the mind of great compassion. Furthermore, the former is the mind of wisdom; the present is the mind of merit. Furthermore, the former is self-awakening; the latter is awakening others. Furthermore, the former is acting as one speaks; the latter is speaking as one acts. Furthermore, the Buddha enjoined his disciples always to practice two things: first, noble silence; second, noble preaching of the Dharma. The former is the vow of noble silence; the latter is the vow of noble preaching of the Dharma. > > Question: From what stage does this wisdom of the saddharma arise to be preached for beings? Answer: A bodhisattva from the initial resolve of the mind personally learns this wisdom, attains it at the first bhūmi, and completes it in buddhahood; preaching it for sentient beings is also like this. Now, at the initial resolve of the mind, one immediately learns this wisdom, attains it at the first bhūmi, and completes it at the Buddha-stage. > > From "When I embrace..." onward is the third great vow. Some say: this is not using body, life, and wealth in giving and calling it "relinquishment"; it is realizing reality and departing from marks, attaining the pure dharmakāya, and relinquishing the impermanent body, life, wealth, and so on; hence it is called relinquishment. It is identical with the Mahāparinirvāṇa-sūtra's destroying all fetters, afflictions, and māra-natures, and afterwards necessarily casting off body and life for the great parinirvāṇa. As for "protecting and upholding the saddharma": above, it explained relinquishing body, life, and wealth to seek that from which desire is detached. Relinquishing the impermanent body, life, and wealth—this clarifies seeking what is to be attained; it does not mean subduing evil persons. To promote and propagate the noble teaching is called protecting the Dharma; realization of the Dharma within oneself without losing it is called protecting the Dharma. > > I now say that the sūtra text differs from the ancient interpretation. This sūtra directly clarifies relinquishing body, life, and wealth to propagate the Great Dharma; this is called the vow to protect the Dharma. Some sentient beings need to relinquish life to attain wisdom of the saddharma; some relinquish two, or some relinquish three to attain wisdom of the saddharma. > > Question: The first is a vow for one's own practice, and the next is a vow to transform others; now what kind of vow is the third? Answer: It applies to both one's own practice and transforming others. Because through protecting and upholding the saddharma one attains the vajra-body, wishing oneself to attain the vajra-body one must also protect the Dharma, and causing others to attain the vajra-body one must also protect the Dharma; therefore it applies to both self and other. Furthermore, protecting the Dharma directly accomplishes the practice of transforming others; because heavenly māras, non-Buddhists, students of the triyāna, and people with attachment wish to destroy the saddharma, if the saddharma is not proclaimed, sentient beings will not get to hear it and generate wisdom; therefore one must crush the heterodox and reveal the correct, causing sentient beings to hear it and generate Dharma-wisdom. Therefore, protecting the Dharma belongs to the practice of transforming others. > > Question: Among the four unimpeded \[knowledges\], how many do the three vows possess? Answer: The first vow possesses the two unimpeded knowledges of dharma and meaning: because recognizing the saddharma is called the meaning of the saddharma, it is called wisdom of the saddharma. The second possesses the latter two unimpeded knowledges: the mind free of weariness is the unimpeded knowledge of joyful eloquence; preaching for sentient beings is the unimpeded knowledge of expression. > > The second section has four parts: first, the dharma; second, the simile; third, from "Such a bodhisattva..." onward, the application of the simile; fourth, "these three great vows", the Tathāgata's praise and seal of approval. The reasons for the praise and seal of approval are: first, it accords with principle; second, it matches the capacities of beings; third, it suits the noble intention. Furthermore, above, when receiving the ten great vows, there were auspicious proofs in the sky to resolve beings' doubts; here, there being no auspicious proofs, the Great Sage directly seals and reiterates them, so that one knows her vows are not empty, causing people to have faith and accept them. Furthermore, wishing to cause all sentient beings to make these three vows just like Queen Śrīmālā, he must praise and reiterate them. Furthermore, although Queen Śrīmālā made the three vows, she did not explain their great meaning; the Buddha, in his reiteration, cited the sage, which is to explain their great meaning. > — English (machine translation) (machine translation) - [Previous: 1.68](https://indike.org/pramana/in.bauddha.taisho.1744.1.68) - [Next: 1.70](https://indike.org/pramana/in.bauddha.taisho.1744.1.70) - [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.1.69) — English, machine translation ## Linked texts (1) - [勝鬘師子吼一乘大方便方廣經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.srimaladevi*zh-gunabhadra.1.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.69](https://indike.org/pramana/in.bauddha.taisho.1744.1.69) · Pramāṇa