[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) › 2.30 # 勝鬘寶窟 2.30 勝鬘寶窟 2.30 - **Language:** Classical Chinese ### [2.30](https://indike.org/pramana/in.bauddha.taisho.1744.2.30) 「佛告勝鬘」下，此是第五一乘章。略作八門釋之：一來意門。一乘正是此經宗旨。又以一乘立名，故題云勝鬘師子吼一乘大方便。又一乘是三世諸佛出世本意，如《法華》說「三世諸佛，唯為顯一理、唯為教一人，是故出世。」為此義故，須明一乘也。問：此經以一乘為體，及用一乘標名，又是三世諸佛本意者。若爾，何不命初即說，至今方乃辨耶？答：若就修行次第，勝鬘初歎佛請攝、發菩提心。發菩提心竟，次修菩薩。修菩薩行以止惡為本，故自誓受戒。既竟，次須發願。願行既成，便得證悟正法，故次明攝受。攝受從初地已上乃至佛地，但攝受多明因行。因行既成，次得一乘佛果。是故至此，乃得辨於一乘。若約位論之，初三謂地前位也，攝受明登地已上，一乘正明佛果。問：何以得知攝受正法是登地已上？答：以文、義兩證。義證者，釋攝受是證悟之名，是以攝受文中明相即無二之義。地前未能真證及境智俱寂，故知登地已上方有攝受。次文證者，山王譬中攝受正法勝地前未能捨三，故知登地已上是攝受也。又一門因果次第者，一者發菩提心、二者修菩薩行、三者得於佛果。所以但明三者，如人欲到所在，必具三事：一發心欲到、二正陟路而行、三得到所在。勝鬘五章亦唯此三義，初一章謂發菩提心、次三章謂修菩薩行、後一章明得佛果。《金剛般若》亦明此三章，初廣大等四心，謂發菩提心；次不住六塵行於六度，即行菩薩行；後明不可以身相見佛，明無為法身果。若明說法次第者，初三章明起說方便，令尊人重法，止謗除疑。攝受已去，正明開宗投道，稱為正說。正說有二：一行法、二境法，如上釋之。行法之中，有攝受之與一乘，前已說攝受竟，今次說一乘，是故有一乘章來也。 > From "The Buddha told Śrīmālā" onward is the fifth chapter, on the ekayāna. It is explained briefly through eight sections: First, the section on the purpose of its appearance. The ekayāna is precisely the fundamental tenet of this sūtra. Furthermore, its title is established on the basis of the ekayāna, which is why it is titled Śrīmālā's Lion's Roar of the Ekayāna Mahopāya. Moreover, the ekayāna was the original intention for which all buddhas of the three periods of time appeared in the world, as the Saddharmapuṇḍarīka-sūtra says: "The buddhas of the three periods of time appear in the world solely to reveal the one principle and solely to teach the one person." It is for this reason that the ekayāna must be clarified. Question: This sūtra takes the ekayāna as its essence and uses the ekayāna to designate its title, and it is also the original intention of the buddhas of the three periods of time. If so, why was it not spoken right at the beginning, but only distinguished now? Answer: If considered in terms of the sequence of cultivation, Śrīmālā first praised the Buddha, asked to be gathered in, and generated the bodhicitta. After generating the bodhicitta, she next cultivated the bodhisattva practices. Cultivating bodhisattva practice takes the cessation of evil as its basis; therefore, she took the vows by self-swearing. Once that was done, she then needed to make aspirations. When vows and practice are both accomplished, one then attains realization of the saddharma; therefore, embracing \[the saddharma\] is clarified next. Embracing \[the saddharma\] spans from the first bhūmi on up to the buddha-stage, but embracing \[the saddharma\] mostly clarifies causal practices. When causal practices are accomplished, one next attains the fruit of buddhahood of the ekayāna. Therefore, it is only upon reaching this point that the ekayāna can be distinguished. If discussed in terms of stages: the first three refer to stages before the bhūmis; embracing \[the saddharma\] clarifies ascending the bhūmis and above; and the ekayāna properly clarifies the fruit of buddhahood. Question: How is it known that embracing the saddharma belongs to ascending the bhūmis and above? Answer: By the two proofs of text and meaning. As for the proof by meaning, "embracing" is an explanation of realization; hence, in the text on embracing, the meaning of mutual identity without duality is clarified. Prior to the bhūmis, one cannot yet truly realize, nor are object and wisdom both quiescent; thus we know that embracing only occurs when ascending the bhūmis and above. Next, as for the proof by text, in the simile of the mountain king, embracing the saddharma is superior to being unable to renounce the three \[attachments\] prior to the bhūmis; thus we know that ascending the bhūmis and above is embracing \[the saddharma\]. Furthermore, in the section on the sequence of cause and effect: first, generating the bodhicitta; second, cultivating bodhisattva practice; third, attaining the fruit of buddhahood. Why are only these three clarified? Just as a person wishing to reach a place must possess three things: first, generating the resolve to reach it; second, actually treading the path and travelling; third, reaching that place. Śrīmālā's five chapters also consist solely of these three meanings: the first chapter is generating the bodhicitta; the middle three chapters are cultivating bodhisattva practice; the final chapter clarifies attaining the fruit of buddhahood. The Vajracchedikā-prajñāpāramitā also clarifies these three chapters: first, the four minds such as the vast mind refer to generating the bodhicitta; next, practicing the six pāramitās without abiding in the six sense objects is practicing bodhisattva practice; finally, clarifying that the Buddha cannot be seen by physical marks clarifies the fruit of the unconditioned dharmakāya. If clarifying the sequence of expounding the Dharma: the first three chapters clarify the upāya of initiating the teaching, causing people to venerate the person, value the Dharma, halt slander, and eliminate doubt. From embracing \[the saddharma\] onward, it properly clarifies establishing the tenet and directing \[beings\] toward the Way, which is called the main discourse. The main discourse has two parts: first, the practice Dharma; second, the objective sphere Dharma, as explained above. Within the practice Dharma, there are embracing and the ekayāna: embracing was already explained previously, and now the ekayāna is explained next; therefore, this chapter on the ekayāna appears. > — English (machine translation) (machine translation) - [Previous: 2.29](https://indike.org/pramana/in.bauddha.taisho.1744.2.29) - [Next: 2.31](https://indike.org/pramana/in.bauddha.taisho.1744.2.31) - [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.2.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.2.30](https://indike.org/pramana/in.bauddha.taisho.1744.2.30) · Pramāṇa