勝鬘寶窟 2.19

2.19

「又如大地」下，此第四譬。與上異者，上但明菩薩化眾生，不明人得益；此下明上能化下，復明前人得益。何以知然？上云「普為眾生作不請之友」，故知上直言師化弟子。此下言「得大寶眾生皆由攝受正法男子女人」，故知此明眾生得益。餘二義如上。就文有四：一喻、二合、三釋、四結菩薩化功利益眾生也。「又如大地有四寶藏」，此句總標。「何等為四」下，別出四名：一者無價，喻於菩薩；二者上價，喻於緣覺；三中價，喻聲聞；四下價，喻人天。「是名大地四種寶藏」者，總結也。就合譬中，初總合，即合總文也。問：菩薩自得己家自法，云何名為得眾生四寶？答：此四是化他法，故名眾生四種大寶。此四種寶雖主化物，出在菩薩，故云菩薩得之。「何等為四」下，合上別也。譬中從上至下，合從下至上，前已釋之。「如是得大寶眾生」下，第三解釋。眾生得益，皆由菩薩也。「世尊大寶藏者」下，第四總結。前明得正法菩薩有四寶藏，此結明菩薩之人所以能荷負四擔者，皆由攝受正法，故推功於法也。「世尊攝受正法攝受正法者」，自上已來釋廣大章門，今釋攝受章門。所以知上釋廣大者，上明有四譬，即是四大，謂大雲、大水、大地、大寶。雖有四大，不出二種，前二明人秉法大、後二明法所成人大。一切諸大不出人法，故知是釋廣大章門也。自上已來凡四處明攝受正法：一第十受明攝受正法令不妄失；次第三願明攝受正法，捨身命財而救護之；第三攝受正法願章，明一切諸願同入一願，謂攝受正法；第四攝受正法行章，攝受正法其義廣大。雖四處標名，猶未解之，至此方釋也。攝受者，若智證於理，理生於智，則是境智二見，不名攝受。若能所並冥、境智俱寂，乃名攝受正法也。蓋是佛法之大宗、證悟之淵府。又有此文來者，智證於理，有不二二義、二不二義。不二二義者，智為能證、理為所證，理為能生、智為所生。二不二者，不見智為能照、理為所照，理為能生、智為所生。如《大品》云「與般若相應，而不見應與不應。」與般若相應，謂不二二義；不見相應不相應，謂二不二義。《智度論》云「實相非般若，能生般若。」此是不二二義也。又云「緣是一邊、觀是一邊，雖是二邊，名為中道。」即是二不二義。自上已來明攝受正法，明不二二義；今明相即，是二不二義。又若約位論之，地前菩薩未能證理，故境智猶二；登地已上與理相應，緣觀俱寂。若破病論之，時眾聞攝受正法，則謂智為能攝、正法是所攝，則起境智二見；今破二見，故明不二，是以有此文來也。此四條義，通貫於後，並不可出也。「世尊攝受正法」，此一句牒前攝受正法語來也。前已釋廣大義竟，未釋攝受正法，今欲釋之，故牒將來。「攝受正法者」，正解攝受義也。將欲解釋，故重題章門也。「無異正法」者，此明攝受即正法，謂智不異境。「無異攝受正法」者，此明正法不異於智也。正法即攝受正法，正結理不異智也。以不二故言不異，非是相似故言無異。

From "Again, like the great earth" below is this fourth simile. What differs from the above is that the above only explained the bodhisattva transforming sentient beings, without explaining that persons obtain benefit; from here below, it explains that the superior can transform the inferior, and further explains that the other persons obtain benefit. How is this known to be so? Above it said, "universally becoming unasked friends for sentient beings," so we know the above simply spoke of the master transforming disciples. From here below it says, "sentient beings who obtain great treasures all depend on good men and good women who embrace the saddharma," so we know this explains sentient beings obtaining benefit. The remaining two meanings are as above. In the text there are four parts: 1. the simile, 2. the application, 3. the explanation, and 4. concluding the bodhisattva's transformative merit in benefiting sentient beings. "Again, like the great earth having four treasure stores": this phrase is the general heading. From "What are the four?" below, it distinguishes the four names: first, priceless, illustrating the bodhisattva; second, high price, illustrating the pratyekabuddha; third, medium price, illustrating the śrāvaka; fourth, low price, illustrating humans and devas. "These are called the four kinds of treasure stores of the great earth": this is the general conclusion. In the application of the simile, first is the general application, which applies to the general text. Question: The bodhisattva himself attains his own family's own teachings; why is it called attaining the four treasures of sentient beings? Answer: These four are teachings for transforming others, and are therefore called the four kinds of great treasures of sentient beings. Although these four kinds of treasures primarily transform beings, they emerge from the bodhisattva; hence it says the bodhisattva attains them. From "What are the four?" below applies to the particulars above. In the simile, it goes from top to bottom; in the application, it goes from bottom to top, as has been explained before. From "In this way, sentient beings who obtain great treasures" below is the third, the explanation: sentient beings obtaining benefit all depends on the bodhisattva. From "World-Honoured One, the great treasure store" below is the fourth, the general conclusion. Previously it explained that the bodhisattva who has attained the saddharma has four treasure stores; this conclusion explains that the reason why the person of the bodhisattva can bear the four burdens is entirely due to embracing the saddharma, thus attributing the merit to the Dharma. "World-Honoured One, embracing the saddharma, embracing the saddharma": from the above until now has been explaining the section heading on vastness; now it explains the section heading on embracing. Why is it known that the above explained vastness? Above, four similes were explained, which are the four greats, namely the great cloud, great water, great earth, and great treasure. Although there are four greats, they do not go beyond two kinds: the former two explain the greatness of persons upholding the teaching, and the latter two explain the greatness of persons formed by the teaching. All greats do not go beyond persons and teachings, so we know this was explaining the section heading on vastness. From the above until now, embracing the saddharma has been explained in four places altogether: first, the tenth vow explains embracing the saddharma so that it is not forgotten or lost; next, the third aspiration explains embracing the saddharma, abandoning body, life, and wealth to rescue and protect it; third, the chapter on the aspiration to embrace the saddharma explains all vows merging into one vow, namely embracing the saddharma; fourth, the chapter on the practice of embracing the saddharma, where the meaning of embracing the saddharma is vast. Although the name was presented in four places, it has not yet been explained; it is only now explained here. As for "embracing": if wisdom verifies principle and principle gives rise to wisdom, then these are two views of object and wisdom, and it is not called embracing. If subject and object are both concealed, and object and wisdom are both tranquil, only then is it called embracing the saddharma. It is indeed the great宗 of the Buddhadharma, the profound storehouse of awakening. Furthermore, the reason this text comes is that when wisdom verifies principle, there are the meaning of two in non-duality and the meaning of non-duality in two. As for the meaning of two in non-duality: wisdom is that which can verify, and principle is that which is verified; principle is that which can produce, and wisdom is that which is produced. As for non-duality in two: one does not see wisdom as that which can illuminate and principle as that which is illuminated, nor principle as that which can produce and wisdom as that which is produced. As the Pañcaviṃśatisāhasrikā says: "corresponding with prajñā, yet not seeing corresponding and not corresponding." Corresponding with prajñā refers to the meaning of two in non-duality; not seeing corresponding and not corresponding refers to the meaning of non-duality in two. The Mahāprajñāpāramitopadeśa says: "The real mark is not prajñā, yet it can generate prajñā." This is the meaning of two in non-duality. It also says: "The objective condition is one extreme, and contemplation is one extreme; although they are two extremes, it is called the Middle Way." This is the meaning of non-duality in two. From the above until now, the explanation of embracing the saddharma explained the meaning of two in non-duality; now it explains mutual identity, which is the meaning of non-duality in two. Furthermore, if discussed in terms of stages: bodhisattvas before the bhūmis are not yet able to verify principle, so object and wisdom are still two; upon ascending the bhūmis and above, they correspond with principle, and objective condition and contemplation are both tranquil. If discussed in terms of refuting errors: when the assembly heard "embracing the saddharma," they thought wisdom is that which can embrace and the saddharma is that which is embraced, and thus gave rise to the two views of object and wisdom; now, to refute the two views, it explains non-duality; therefore this text comes. These four points of meaning run through what follows, and none can be omitted. "World-Honoured One, embracing the saddharma": this single phrase takes up the earlier phrase "embracing the saddharma." The explanation of the meaning of vastness was previously finished, but "embracing the saddharma" had not yet been explained; now wishing to explain it, it is cited and brought forward. "Embracing the saddharma": this properly explains the meaning of embracing. Wishing to explain it, it repeats the section heading. "Is not different from the saddharma": this clarifies that embracing is identical to the saddharma, meaning wisdom is not different from the object. "Is not different from embracing the saddharma": this clarifies that the saddharma is not different from wisdom. The saddharma is identical to embracing the saddharma properly concludes that principle is not different from wisdom. Because of non-duality, it says "not different"; it is not because of similarity that it says "no difference."