勝鬘寶窟 2.2

2.2

「爾時勝鬘」下，第四明攝受正法章，作三門釋之。一來意門。若明說法次第者，上來三章明起說方便，今此一章正明說法。江南彬師正為此釋，中寺安師還傳此解具如前釋。若就化他門釋者，上來三章明勝鬘自興行願，即言即行，謂自己所作利益；從此以去十章經，正明為他說法。若作因果門次第者，上來三章並是地前菩薩所興行願，名世間行，即是因門；今明攝受正法，證悟於理，謂出世間行，名為果門。若對二章生起者，上二章經名為略說，從此以去稱為廣說。言略說者，第十受云「攝受正法令不忘失」，第三願云「於攝受正法捨身命財而守護之」。此之二章雖唱攝受正法之言，由未解釋，故名為略；從此已去，廣明攝受正法行相，故名為廣。鉤鎖接次相生者，上明三願攝一切願，今明攝於三願同入一攝受正法願。

From "At that time Queen Śrīmālā..." onward, the fourth chapter clarifies embracing the saddharma; it is explained through three approaches:

First, the approach of the purpose of arrival. If clarifying the sequence of preaching the Dharma: the three chapters above clarified the upāya of initiating the preaching, whereas this single chapter directly clarifies the preaching of the Dharma. Master Bin of Jiangnan specifically offered this explanation, and Master An of Zhongsi also transmitted this understanding, fully as explained before. If explained in terms of the approach of transforming others: the three chapters above clarified Queen Śrīmālā's own generating of practices and vows—saying it and immediately practicing it, referring to the benefits performed by herself; from here onward, the ten chapters of the sūtra directly clarify preaching the Dharma for others. If arranged according to the sequence of cause and effect: the three chapters above were all practices and vows generated by a bodhisattva before the bhūmis, termed mundane practices—that is, the causal approach; now, clarifying embracing the saddharma, realizing and awakening to principle, refers to supramundane practice—termed the approach of the fruit. If arranged in contrast to the two chapters: the two chapters above of the sūtra are called the brief exposition; from here onward it is called the broad exposition. As for the brief exposition: the tenth vow states "embracing the saddharma, never letting it be forgotten or lost"; the third vow states "in embracing the saddharma, relinquishing body, life, and wealth to guard and protect it". Although these two chapters proclaimed the words "embracing the saddharma", because they were not yet explained, they are called brief; from here onward, broadly clarifying the marks of practice in embracing the saddharma, it is therefore called broad. As for the linked and interlocking arising in sequence: above, it clarified that the three vows encompass all vows; here, it clarifies that the three vows are encompassed to enter together into the single vow of embracing the saddharma.