[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) › 2.29 # 勝鬘寶窟 2.29 勝鬘寶窟 2.29 - **Language:** Classical Chinese ### [2.29](https://indike.org/pramana/in.bauddha.taisho.1744.2.29) 「爾時世尊」下，前廣說攝受正法有四，前三章已說，今是第四隨喜讚歎也。就文為二：第一明如來內心隨喜、第二明外發言讚述。言「大精進」者，並起萬行，遍趣群機，念念法流，此明可喜之事。上來勝鬘廣明攝受出生自利、出生利他，及捨無常三分得常三分，乃是護法，並是大精進力。「起隨喜心」者，隨順勝鬘所說而生歡喜。又慶其所行、美其所說，故言起隨喜心也。三義故喜：一所行合理、二所說稱機、三仰推如來。情無專執，故佛隨喜。「如是勝鬘」下，第二發言讚述。就文為二：一者印定、二者稱歎勸修。初印定者，令一切眾生生信心故。又欲成於經。夫佛所說者方得稱經，自外所說須佛印定。又佛欲使物信受無疑，故須印定。「如大力士」下，第二稱歎勸修。就文有四：一舉力士對魔稱歎、二舉牛王對二乘歎、三舉山王對菩薩歎、四明有大利益是故勸修。若據述成者，上四標四釋，今還四述成。第一述成理法、第二述成行法、第三述成果法、四述成教法，並顯在文。初三：一譬、二合、三舉餘善對以顯勝。「少觸身分令人大苦」者，有人言：應云力士少身分觸他。亦得云少觸者，薄觸他身則生大苦。合意明一念與攝受正法相應，出魔境故，魔大苦也。有人言：受五戒乃至出家，夜叉聞之，展轉相告，乃至魔王。魔王聞之，宮殿便動，生於驚怖。聞攝受正法，生大苦惱，甚驚怖也。此以少況多，何況與正法相應，成諸佛菩薩，能以四乘之法授與眾生。馥師云：「以攝受正法欲為小攝受正法。此意明直發心樂欲攝受，已勝出人天，實登聖故，功德無比也。」「我不見」下，第三對餘善歎。餘善者，謂攝受正法外，餘凡夫二乘有所得善也。「又如牛王」下，第二舉牛王對二乘歎，明述成意。二乘不攝受六度正法，今對之，故述成上因行也。亦三，謂合、譬、結。所以舉牛王者，如《法華》云牛鹿羊譬三乘。今明牛王，即法華大白牛也。「形色無比」者，當相顯勝。「一切牛」者，對劣顯勝。譬菩薩行六度因，勝二乘也。又牛王取運負之，譬攝受正法運出之力超過二乘。問：《法華》以牛喻大乘，今云何以牛喻二乘？答：彼以三獸相對，故牛喻大乘。此牛王及餘牛相對，故以牛王喻大乘、餘牛喻二乘。合譬中，「如是大乘少攝受」者，合牛王形色無比也。「勝於二乘善」者，合勝一切牛也。「以廣大」者，第三結釋勝之所以。六度行無不包，故言廣；超二乘之上，故云大。「譬如須彌山」下，第三舉山王對菩薩歡，又是述成第三果德。所以文云「能捨三分，勝不捨三分人」也。一一譬。須彌，此云妙高，亦名安明，亦言善積。林公云：「須彌留，此云善，高三百三十六萬里，縱廣亦然。略說有十寶山、廣說六萬諸山以為眷屬，須彌最勝。此山四寶所成，東面黃金、西有白銀、南有瑠璃、北有頗梨，是故此山端嚴殊特。」端嚴殊特，當相顯勝。譬攝受正法中，攝證行勝，勝於眾山，對劣顯勝。譬攝證行，勝於近學。「如是大乘」下，第二合譬。大乘合須彌山果德高勝，云大乘捨身命財。「以攝取心攝受正法」，合前譬中端嚴殊特。捨身命財，彰其所離；以攝取心攝受正法，明其所得。以攝取心者，趣證方便也；攝受正法，是其正證也。又以攝取心，謂願攝也；攝受正法，謂行攝也。「勝不捨身命財初住大乘一切善根」者，此合勝於諸山。地前菩薩未能捨離無常三分。始學大乘名為初住，此非得初地名為初住。以地前菩薩有相心多、學空心少，故不能捨。有人言：山王譬八地，超出七地。文言初住大乘者，七地始過二乘。習行成滿，將進法流，故言一切善根。此非初地為初住，如《大品》說。或言七地為菩薩位，今云初住，其義亦爾。而云不捨身命財者，未能常捨。此於八地，故言未捨，非都不捨。今謂同初釋也，以廣大釋勝所以。「是故勝鬘」下，第四勸修。若據述成者，則述成第四護法。以勸其開示教化，即是護法義也。已明理行果竟，故須護此三法。就文有二：初正勸修、第二舉德釋成勸修。「開示」者，有人言：用前力士開眾生也。言「教化」者，用前牛王化眾生也。言「建立」者，用前山王果德建立眾生也。馥師同此釋。有人言：《智度論》釋無作品，為他說法凡有十門，謂開示教詔等。大開為開、曲示為示、便捨邪取正為教化、令其善根成就為建立。又生其聞慧為開示、生其思慧為教化、生其修慧為建立。又生信心為開示、合其得解為教化、令如說修行為建立。又化下根為開示、化中根為教化、化上根為建立。又以教開悟、以理示之、教令脩善、化令改惡，始建因行、終立果德。「如是大利」，即上理正法出生四乘名為大利。「如是大福」，即六度行稱為大福。「如是大果」，即捨三得三。有人言：如是大利，謂斷德也；大福，謂福德莊嚴；大果，謂智慧莊嚴。有人言：如是大利，謂得常身；如是大福，即是常命；如是大果，即是常財。有人言：化他之善為大利、化功還歸菩薩故言大福，此二是因；必當成佛，故言大果。「勝鬘我於」下，第一正明稱歎，今第二明歎所不能歎。若據稱歎，上如是大利三句以歎理行果三種功德，今歎第四護法功德。護法是化他行，故功德無邊。從初攝受正法廣大之義至此，勝鬘有四標四釋、如來四述四歎。 > From "At that time, the World-Honoured One" onwards: previously, the extensive explanation of embracing the saddharma had four \[sections\]; the preceding three chapters have already explained \[the first three\], and now this is the fourth, rejoicing and praising. Within the text there are two parts: first, explaining the Tathāgata's inner rejoicing; second, explaining his outward expression of praise and validation. As for "great vigor," it refers to simultaneously arousing the myriad practices, universally approaching the capacities of all beings, with the flow of Dharma in every thought-moment; this explains the matter worthy of rejoicing. Above, Śrīmālā extensively explained that embracing \[the saddharma\] gives rise to benefit for oneself and benefit for others, and that renouncing the three impermanent parts obtains the three permanent parts, which is indeed protecting the Dharma—all of these are the power of great vigor. As for "gave rise to a mind of rejoicing," he gave rise to joy in accordance with what Śrīmālā had spoken. Moreover, he celebrated what she had practiced and praised what she had spoken; hence it says "gave rise to a mind of rejoicing." He rejoiced on account of three meanings: first, what she practiced was in accord with principle; second, what she spoke suited the capacities \[of beings\]; third, she respectfully deferred to the Tathāgata. Since her mind was free from selfish clinging, the Buddha rejoiced. From "So it is, Śrīmālā" onwards is the second, uttering praise and validation. In the text there are two parts: first, seal of approval; second, praise and exhortation to cultivate. The first, the seal of approval, is to cause all sentient beings to give rise to faithful minds. Furthermore, it is to complete it as a sūtra. For only what the Buddha speaks may be called a sūtra; what is spoken by others must receive the Buddha's seal of approval. Again, the Buddha wished to cause beings to faithfully accept it without doubt; thus the seal of approval is required. From "Like a great athlete" onwards is the second, praise and exhortation to cultivate. Within the text there are four parts: first, presenting the athlete to praise \[her\] in contrast to Māra; second, presenting the bull king to praise \[her\] in contrast to the two vehicles; third, presenting the king of mountains to praise \[her\] in contrast to bodhisattvas; fourth, explaining that there is great benefit and therefore exhorting \[her\] to cultivate. If regarded according to validation, above there were four headings and four explanations, and here in turn there are four validations: the first validates the Dharma of principle; the second validates the Dharma of practice; the third validates the Dharma of fruit; the fourth validates the Dharma of teaching; all are evident in the text. The first has three: first, the metaphor; second, the application; third, adducing other goods by way of comparison to reveal superiority. As for "touching even a small part of his body causes people great pain," someone says: It should say that touching others with a small part of the athlete's body \[causes pain\]. It may also be said that "a slight touch" means that touching another's body slightly causes great pain. The meaning of the application explains that when a single thought-moment corresponds with embracing the saddharma, one transcends the realm of Māra; therefore Māra suffers great pain. Someone says: When one receives the five precepts or even goes forth from household life, the yakṣas hear of it and pass the news along step by step, all the way to the demon king. When the demon king hears of it, his palace trembles, and he gives rise to terror. Hearing of embracing the saddharma, he gives rise to great affliction and extreme terror. This uses the small to illustrate the great; how much more so when one corresponds with the saddharma, accomplishes \[the state of\] the buddhas and bodhisattvas, and can bestow the Dharma of the four vehicles upon sentient beings! Master Fu says: "Regarding the desire to embrace the saddharma as a small embracing of the saddharma, this meaning explains that simply generating the aspiring mind that delights in the desire to embrace it already surpasses humans and devas and truly ascends to sageliness; therefore its merit is incomparable." From "I do not see" onwards is the third, praise in contrast to other goods. "Other goods" refers to the goods with grasping belonging to ordinary persons and the two vehicles outside of embracing the saddharma. From "Furthermore, just as a bull king" onwards is the second, presenting the bull king to praise \[it\] in contrast to the two vehicles, explaining the intention of validation. The two vehicles do not embrace the saddharma of the six pāramitās; now contrasting with them, it validates the causal practice above. It also has three parts: the application, the metaphor, and the conclusion. Why is the bull king adduced? As the Saddharmapuṇḍarīka says, the bull, deer, and goat illustrate the three vehicles. Now explaining the bull king, it is precisely the great white bull of the Saddharmapuṇḍarīka. "In form and color incomparable" reveals superiority in its own aspect. "All \[other\] cattle" reveals superiority in contrast to the inferior. It is a metaphor for the bodhisattva's practice of the causes of the six pāramitās surpassing the two vehicles. Moreover, the bull king is taken for its capacity to carry burdens, illustrating that the power of embracing the saddharma to carry \[beings\] out surpasses the two vehicles. Question: The Saddharmapuṇḍarīka uses the bull to illustrate the Mahāyāna; why does this text use cattle to illustrate the two vehicles? Answer: That text sets three animals in contrast, so the bull illustrates the Mahāyāna. Here, the bull king and other cattle are set in contrast; therefore the bull king illustrates the Mahāyāna, and other cattle illustrate the two vehicles. In the application of the metaphor, "so too, even a small embracing of the Mahāyāna" applies to the bull king being incomparable in form and color. "Surpasses the good of the two vehicles" applies to surpassing all cattle. "Because it is vast and great" is the third, concluding by explaining the reason for superiority. Because the practices of the six pāramitās encompass everything, it is called "vast"; because it transcends above the two vehicles, it is called "great." From "Just as Mount Sumeru" onwards is the third, presenting the king of mountains to praise \[it\] in contrast to bodhisattvas, and it also validates the third, the virtue of the fruit. Therefore the text says: "Being able to renounce the three parts surpasses those who do not renounce the three parts." \[First\], the metaphor. "Sumeru" is translated here as "Wondrous and Lofty," also called "Serene and Bright," and also called "Good Accumulation." Master Lin says: "Sumeru is translated here as 'Good'; it is 3,360,000 li high, and its length and breadth are likewise. Briefly speaking, it has ten jewel mountains, and extensively speaking, sixty thousand mountains as its retinue; Sumeru is the most supreme. This mountain is formed of four jewels: the eastern face is yellow gold, the western has white silver, the southern has lapis lazuli, and the northern has crystal; therefore this mountain is dignified and extraordinary." "Dignified and extraordinary" reveals superiority in its own aspect. It illustrates that within embracing the saddharma, the practice of embracing and realization is supreme; "surpassing all mountains" reveals superiority in contrast to the inferior, illustrating that the practice of embracing and realization surpasses recent learners. From "So too, the Mahāyāna" onwards is the second, the application of the metaphor. The Mahāyāna applies to the height and supremacy of Mount Sumeru's virtue of the fruit, stating that the Mahāyāna renounces body, life, and wealth. "Embracing the saddharma with a mind of adoption" applies to "dignified and extraordinary" in the previous metaphor. Renouncing body, life, and wealth shows what is departed from; embracing the saddharma with a mind of adoption clarifies what is attained. "With a mind of adoption" is the upāya of approaching realization; "embracing the saddharma" is the actual realization itself. Moreover, "with a mind of adoption" refers to embracing through aspiration; "embracing the saddharma" refers to embracing through practice. "Surpasses all the roots of good of one who does not renounce body, life, and wealth and newly abides in the Mahāyāna": this applies to surpassing all mountains. Bodhisattvas prior to the stages cannot yet renounce the three impermanent parts. Beginning to study the Mahāyāna is called "newly abiding"; this does not mean attaining the first bhūmi is called "newly abiding." Because bodhisattvas prior to the stages have many thoughts with marks and few thoughts studying emptiness, they cannot renounce them. Someone says: The king of mountains illustrates the eighth bhūmi, which transcends the seventh bhūmi. The text says "newly abides in the Mahāyāna" because the seventh bhūmi first goes beyond the two vehicles. Having brought habitual practice to fulfillment and being about to advance into the flow of Dharma, it therefore says "all roots of good." This does not take the first bhūmi as newly abiding, as explained in the Pañcaviṃśatisāhasrikā-prajñāpāramitā. Or, it is said that the seventh bhūmi is the bodhisattva stage, and now saying "newly abides," its meaning is also like this. And saying "does not renounce body, life, and wealth" means they cannot always renounce them. Since this is in contrast to the eighth bhūmi, it says "not yet renounced," not that they do not renounce at all. We now maintain that it is the same as the first interpretation; "because it is vast and great" explains the reason for its superiority. From "Therefore, Śrīmālā" onwards is the fourth, exhortation to cultivate. If considered according to validation, it validates the fourth, protecting the Dharma. Because exhorting her to reveal, instruct, and establish is precisely the meaning of protecting the Dharma. Having already explained principle, practice, and fruit, one must protect these three dharmas. In the text there are two parts: first, the actual exhortation to cultivate; second, adducing virtues to explain and complete the exhortation to cultivate. As for "reveal," someone says: using the former athlete to open sentient beings. As for "instruct," using the former bull king to transform sentient beings. As for "establish," using the former mountain king's virtue of the fruit to establish sentient beings. Master Fu agrees with this explanation. Someone says: The Mahāprajñāpāramitopadeśa, in explaining the chapter on non-arising, states that there are altogether ten approaches to preaching the Dharma for others, namely opening, revealing, instructing, guiding, and so forth. Broadly opening is "opening"; specifically revealing is "revealing"; causing them to abandon the heterodox and adopt the correct is "instructing"; causing their roots of good to be fulfilled is "establishing." Again, giving rise to their wisdom of listening is "revealing"; giving rise to their wisdom of thinking is "instructing"; giving rise to their wisdom of cultivating is "establishing." Again, giving rise to faith is "revealing"; causing them to attain understanding is "instructing"; causing them to practice as spoken is "establishing." Again, transforming inferior faculties is "revealing"; transforming medium faculties is "instructing"; transforming superior faculties is "establishing." Again, opening understanding through teaching, revealing it through principle, instructing them to cultivate good, transforming them to correct evil, initially establishing causal practice, and finally establishing the virtue of the fruit. "Such great benefit" refers to the aforementioned saddharma of principle giving rise to the four vehicles, which is called "great benefit." "Such great merit" refers to the practices of the six pāramitās, called "great merit." "Such great fruit" refers to renouncing the three and obtaining the three. Someone says: Such great benefit refers to the virtue of eradication; great merit refers to the adornment of merit; great fruit refers to the adornment of wisdom. Someone says: Such great benefit refers to obtaining the permanent body; such great merit is the permanent life; such great fruit is the permanent wealth. Someone says: The good of transforming others is the great benefit; the merits of transformation reverting back to the bodhisattva is called great merit—these two are causes; inevitably becoming a buddha is called the great fruit. From "Śrīmālā, I in..." onwards: the first \[part\] directly clarified the praise; now the second clarifies praise of what cannot be praised. If considered according to praise, the above three phrases of "such great benefit" praised the three kinds of virtues of principle, practice, and fruit; now it praises the virtue of the fourth, protecting the Dharma. Protecting the Dharma is the practice of transforming others; therefore its merit is boundless. From the beginning of the vast and great meaning of embracing the saddharma up to this point, Śrīmālā has four headings and four explanations, and the Tathāgata has four validations and four praises. > — English (machine translation) (machine translation) - [Previous: 2.28](https://indike.org/pramana/in.bauddha.taisho.1744.2.28) - [Next: 2.30](https://indike.org/pramana/in.bauddha.taisho.1744.2.30) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1744.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.2.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.2.29](https://indike.org/pramana/in.bauddha.taisho.1744.2.29) · Pramāṇa