勝鬘寶窟 2.37

2.37

第八攝人門。問：人天乘入一乘以不？答：有人言人天眾不入一乘，凡論入者是趣向故。入人天因，得人天果，以因感果竟，是故不入。問：若爾，聲聞緣覺迴向者可入一乘，不迴者入無餘涅槃應不入一乘。答：後迴心時，二乘薰習種子猶在，故入一乘。問：若爾，人天種子豈不在耶？答：此不定。人天或斷善根，故不說入。又二乘體是出法，雖未迴心，以理說之則入一乘。問：若爾，五善明義應不攝凡夫善以為菩薩。答：攝善明菩薩，意有善皆行，故通攝凡夫十善。今一乘明義，辨出世因果，故但攝二乘入一乘。人天是世間因果，故不入一乘。今所明二乘有不入一乘，人天亦爾。如《法華論》云「人天善根及決定聲聞並不成佛，故要須發菩提心方得成佛。」而今言五乘眾生並皆成者，取人天二乘遠為菩提心緣，籍人天二乘值佛菩薩發菩提心，然後方入一乘作佛。又言五乘作佛者，以五乘人從一乘出，是故五乘同歸一乘。又五乘同有佛性，故同入一乘。如《法華論》說「以二乘授記者，以三乘人法身平等故。常不輕授惡人記者，亦示眾生有佛性故」也。雖同有佛性，要須發菩提心方得作佛，不發者則不得作佛。就此一章開為二別：一佛命說、二受命說。所以命說者，以前善說攝受正法，深稱聖心，如來讚述，因即勸之說於一乘。又復一乘是佛果德，懼彼勝鬘不敢宣說，故命令說。又前請事多，不敢復請更有所說，須命乃說。「汝更說」者，已說因，今更說果，故云更說。問：應命說一乘，云何乃言更說攝受正法？答：以攝受即一乘，故仍前名命其說。前已說竟今更說者，以攝受有二義，前雖明出生、未辨收入，故云更說。又上已說攝受德行廣大，今欲令其說此行德顯異二乘，故言更說。所說攝受，乃是十方三世諸佛同說，故言更說諸佛所說也。所以明同說者，為欲遮疑，使物信受故也。「諸佛所說攝受正法」者，舉所說法，命令說也。問：何故不言諸佛所證，乃云所說？答：佛法二分，一者證分、二者說分。離相平等，自覺相應，是其證分；寄言顯德，是其說分。證分絕言，說分可顯，故今舉說分勸其宣揚，故言汝說諸佛所說攝受正法也。「勝鬘白佛」下，第二受命而說。問：前說攝受之時承佛力說，今既不承，云何能說？答：今亦是承力，但承力義異。前歎佛中，為佛光照，是佛身加，所以能歎。前攝受中，蒙佛意加，所以能說。今此佛告，是口加，故能宣說。「善哉世尊唯然受教」者，勝鬘先自有心欲說大法，今聞佛告，稱其本意，故言善哉。又說於大法，必能下利群生，故復言善。以受命恭諾，故稱為唯。稱理合機，所以稱然，然即可也。「即白佛言」下，受教正說。就文為二：初略說一乘；「如世尊說六處」下，第二廣說一乘。前略後廣，解義常法。略中明從一出多，顯乘之本；廣中明一切諸乘同歸一乘，明乘之一，即是收入之義。問：此章明入一乘，但應說入，何故明出生耶？答：乘具出生、收入二義，是故勝鬘俱說兩門。又將明攝多歸一，必須前辨從一生多，以從一生多，故方得攝多歸一。《法華》亦爾，故將說一乘，前說《無量義經》。《無量義經》從一生多，《法華》則攝多歸一。又《法華》自具二義：「於一佛乘，分別說三」，謂出生義；「我設是方便，令得入佛慧」，謂收入義。今亦爾矣。問：攝受正明出生，何前明收入、後辨出生？一乘正明收入，何故前明出生、後明收入？答：攝受中欲攝三願同入一願，故前明收入。又未得證悟，故總發一願，故前明收入。一乘中如上釋，將明攝多歸一，必須前明出生。就文為二：第一總標、第二解釋。「攝受正法是摩訶衍」，總標也。攝受正法與摩訶衍，體一義異。證悟離邪，名攝受正法；即此正法，為諸佛大人所乘，故名大乘。所以此攝受正法，即是大乘。問：何故勝鬘轉攝受為大乘耶？答：今欲破二歸一、攝小入大，故須轉名大乘。「何以故」下，第二解釋。就文又三：初問、次釋、後結。「何以故」者，問也。然此非謂疑攝受正法非摩訶衍，蓋未識摩訶衍義所以為問。問意云：雖知攝受是摩訶衍，以何義故名摩訶衍？「摩訶衍者」下，第二解釋。就文為二：一者就法略釋、二約喻廣釋。略釋云：摩訶衍名為大乘。言大乘者，能生二乘，故名為大。聲聞緣覺如上釋之。更有二義名為聲聞：一者從他聞法，即悟得解，故號聲聞。二就所觀法門解釋，如《地論》說：我眾生等但有名字故名為聲，悟解義說為聞。緣覺，如《法華疏．觀音品》具釋。「世出世」者，前二乘中，見道之前名為世間，見諦已上名出世間。又前二中，世俗善法名為世間，如下所說六處等法；無漏善法名出世間，如下四智及涅槃等。今欲將彼二中一切善法皆從大出，故說世間出世間矣。有人言：從大乘出生四乘，聲聞緣覺即是二乘；世間者，謂人天乘；出世間者，菩薩乘也。今以前釋為正。

Eighth, the section on subsuming persons. Question: Do the human and heavenly vehicles enter the ekayāna or not? Answer: Some say that the assemblies of humans and devas do not enter the ekayāna, for whenever 'entering' is discussed, it means directing toward [liberation]. Cultivating human and heavenly causes attains human and heavenly fruits; because causes have already brought about their effects, therefore they do not enter. Question: If so, śrāvakas and pratyekabuddhas who dedicate [their merits] may enter the ekayāna, but those who do not dedicate [them] and enter nirvāṇa without remainder should not enter the ekayāna. Answer: When they later turn their minds, the perfumed seeds of the two vehicles are still present; therefore they enter the ekayāna. Question: If so, how could the human and heavenly seeds not be present? Answer: This is indeterminate. Humans and devas may cut off their roots of goodness, and so they are not said to enter. Furthermore, the essence of the two vehicles is supramundane dharma; although they have not yet turned their minds, in terms of the principle they do enter the ekayāna. Question: If so, when explaining the five good dharmas, should one not subsume the good deeds of ordinary beings into the bodhisattva? Answer: In explaining the bodhisattva through subsuming good deeds, the intention is that whatever good there is, all is practiced; therefore it universally subsumes the ten good deeds of ordinary beings. Now, in explaining the meaning of the ekayāna, it distinguishes supramundane causes and effects; therefore it only subsumes the two vehicles into the ekayāna. Humans and devas are mundane causes and effects, so they do not enter the ekayāna. What is now clarified is that just as there are [cases where] the two vehicles do not enter the ekayāna, so it is with humans and devas. As the Saddharmapuṇḍarīkopadeśa says: 'The good roots of humans and devas as well as determinate śrāvakas do not attain buddhahood; therefore they must give rise to the bodhicitta before they can attain buddhahood.' Yet now it is said that sentient beings of all five vehicles attain [buddhahood] because the human, heavenly, and two vehicles are taken as distant conditions for the bodhicitta; relying on the human, heavenly, and two vehicles, they encounter buddhas and bodhisattvas and generate the bodhicitta, and only then enter the ekayāna and become buddhas. Moreover, it is said that the five vehicles attain buddhahood because persons of the five vehicles emerge from the ekayāna; therefore the five vehicles together return to the ekayāna. Furthermore, because the five vehicles equally possess the buddhadhātu, they equally enter the ekayāna. As the Saddharmapuṇḍarīkopadeśa says: 'The reason why the two vehicles are given predictions is that the dharmakāya of persons of the three vehicles is equal. That Sadāparibhūta gave predictions to evil persons was likewise to show that sentient beings possess the buddhadhātu.' Although they equally possess the buddhadhātu, they must give rise to the bodhicitta before they can become buddhas; those who do not give rise to it cannot become buddhas. Within this chapter there are two divisions: first, the Buddha commands [her] to speak; second, she receives the command and speaks. The reason [the Buddha] commands [her] to speak is that her previous excellent exposition on accepting the saddharma deeply accorded with the holy mind and the Tathāgata praised and related it, thereby encouraging her to speak on the ekayāna. Furthermore, the ekayāna is the virtue of the buddha-fruit, and fearing that Śrīmālā would not dare to proclaim it, he commanded her to speak. Also, her previous requests were many, and she did not dare to request further to speak anything more; she had to be commanded before speaking. In 'Speak further,' having already spoken of the cause, she is now to speak further of the fruit, hence it says 'speak further.' Question: He should have commanded her to speak on the ekayāna; why then does he say to speak further on accepting the saddharma? Answer: Because acceptance is itself the ekayāna, he commands her to speak using the former name. Having already spoken previously, why speak further now? Because acceptance has two meanings: although the former clarified emerging forth, it did not distinguish gathering back in; hence it says 'speak further.' Moreover, the preceding text already spoke of the vastness of the virtuous practice of acceptance; now he wishes to make her speak of this practice and virtue to reveal its difference from the two vehicles; hence it says 'speak further.' The acceptance spoken of is indeed that which is spoken in common by all buddhas of the ten directions and the three periods of time; hence it says 'speak further of what is spoken by the buddhas.' The reason for clarifying this common speech is to prevent doubt and cause living beings to believe and accept it. 'What is spoken by the buddhas, the acceptance of the saddharma' brings up the teaching to be spoken, commanding her to speak it. Question: Why does it not say what the buddhas have realized, but says what they have spoken? Answer: The Buddha's Dharma has two divisions: first, the division of realization; second, the division of exposition. Free from marks and equal, corresponding to personal realization—this is its division of realization; relying on words to manifest virtues—this is its division of exposition. The division of realization transcends words, whereas the division of exposition can be manifested; therefore it now brings up the division of exposition to encourage her proclamation; hence it says, 'Speak of what is spoken by the buddhas, the acceptance of the saddharma.' From 'Śrīmālā said to the Buddha' downward is the second part: receiving the command and speaking. Question: When she previously spoke on acceptance, she spoke relying on the Buddha's power; now that she does not rely on it, how can she speak? Answer: Now she also relies on his power, but the meaning of relying on his power is different. In the previous praise of the Buddha, being illuminated by the Buddha's light was the empowerment of the Buddha's body, which is why she was able to praise him. In the previous [discourse on] acceptance, receiving the empowerment of the Buddha's mind was why she was able to speak. Now, this address by the Buddha is the empowerment of speech; hence she is able to proclaim it. In 'Excellent, World-Honoured One! Yes, indeed, I shall receive your instruction,' Śrīmālā originally had the mind to speak the Great Dharma; now hearing the Buddha's address, it accorded with her original intention, hence she says 'Excellent.' Furthermore, speaking the Great Dharma will surely benefit the masses of sentient beings below, so she again says 'Excellent.' Expressing respectful consent to the command is why she says 'yes' (wei). According with principle and matching the capacity is why she says 'indeed' (ran); 'ran' means acceptable. From 'She then said to the Buddha' downward, having received the instruction, she speaks directly. The text has two parts: first, she briefly explains the ekayāna; from 'as the World-Honoured One spoke of the six sense bases' downward, second, she extensively explains the ekayāna. The former being brief and the latter extensive is the constant rule of explaining doctrine. In the brief part, clarifying emerging from the one into the many manifests the root of the vehicle; in the extensive part, clarifying that all vehicles together return to the ekayāna clarifies the oneness of the vehicle, which is the meaning of gathering back in. Question: This chapter clarifies entering the ekayāna; it should only speak of entering, so why does it clarify emerging forth? Answer: The vehicle possesses both meanings of emerging forth and gathering back in; therefore Śrīmālā speaks of both gates. Moreover, about to clarify subsuming the many into the one, one must first distinguish generating the many from the one; because the many are generated from the one, one can only then subsume the many into the one. The Saddharmapuṇḍarīka-sūtra is also like this: thus, about to speak of the ekayāna, it first spoke the Anantanirdeśa-sūtra. The Anantanirdeśa-sūtra generates the many from the one, whereas the Saddharmapuṇḍarīka subsumes the many into the one. Furthermore, the Saddharmapuṇḍarīka itself possesses both meanings: 'within the one buddhayāna, discriminatingly expounding three' is the meaning of emerging forth; 'I devise this upāya to cause them to enter the Buddha's wisdom' is the meaning of gathering back in. Now it is also like this. Question: Acceptance precisely clarifies emerging forth; why did it first clarify gathering back in and later distinguish emerging forth? The ekayāna precisely clarifies gathering back in; why does it first clarify emerging forth and later clarify gathering back in? Answer: In acceptance, wishing to subsume the three vows into the single vow, it first clarified gathering back in. Moreover, not having attained realization, she universally made a single vow; hence it first clarified gathering back in. In the ekayāna, as explained above, about to clarify subsuming the many into the one, one must first clarify emerging forth. The text has two parts: first, a general statement; second, an explanation. 'Acceptance of the saddharma is the Mahāyāna' is the general statement. The acceptance of the saddharma and the Mahāyāna are one in substance but different in meaning. Realization free from deviation is called acceptance of the saddharma; this very saddharma is what is ridden by all buddhas and great beings, hence it is called the Great Vehicle (Mahāyāna). Therefore, this acceptance of the saddharma is precisely the Mahāyāna. Question: Why does Śrīmālā change 'acceptance' to 'Mahāyāna'? Answer: Now wishing to destroy the two to return to the one, and subsume the small to enter the great, she must change the name to Mahāyāna. From 'Why is this?' downward is the second part: the explanation. The text again has three parts: first a question, next an explanation, and finally a conclusion. 'Why is this?' is the question. However, this does not mean suspecting that the acceptance of the saddharma is not the Mahāyāna; it is asked because one does not yet recognize the meaning of Mahāyāna. The meaning of the question is: although one knows that acceptance is the Mahāyāna, by what meaning is it called the Mahāyāna? From 'The Mahāyāna...' downward is the second part: the explanation. The text has two parts: first, a brief explanation in terms of dharma; second, an extensive explanation in terms of similes. The brief explanation says: Mahāyāna is called the Great Vehicle. 'Great Vehicle' means that it can give birth to the two vehicles, hence it is called great. Śrāvaka and pratyekabuddha are explained as above. There are two further meanings for the name śrāvaka: first, hearing the Dharma from another, one immediately awakens and attains understanding, hence named 'voice-hearer' (śrāvaka). Second, explained in terms of the Dharma-gate observed: as the Daśabhūmika-śāstra says, self and sentient beings are merely names, hence called 'sound/voice'; awakening to the meaning is called 'hearing'. Pratyekabuddha is fully explained in the commentary on the Saddharmapuṇḍarīka, Avalokiteśvara Chapter. In 'mundane and supramundane,' within the two vehicles, before the path of seeing is called mundane; from seeing the truths upward is called supramundane. Furthermore, between the two, mundane wholesome dharmas are called mundane, such as the dharmas of the six sense bases and so forth spoken of below; undefiled wholesome dharmas are called supramundane, such as the four wisdoms and nirvāṇa below. Now, wishing to show that all wholesome dharmas in both of those emerge from the Great, she therefore speaks of the mundane and supramundane. Some say: from the Mahāyāna emerge four vehicles; śrāvaka and pratyekabuddha are the two vehicles; the mundane refers to the human and heavenly vehicles; the supramundane refers to the bodhisattva vehicle. We now take the former explanation as correct.