勝鬘寶窟 2.4

2.4

第三釋名門。依下章文「此名為說不思議攝受正法」，實相之理為正法。舊云：顯證在心，名為攝受。今謂錄法在心為攝，如法領證為受。大宗猶是悟解於理，與理相應名攝。攝受之德，妙出心言，名不思議。即是心行處滅、言語道斷也。勝鬘於無名相中，為眾生故以假名相寄言標顯，故名為說。問：前來何不名說，至此方明說耶？答：前來亦得名說，謂為眾生說佛功德、說十大受，乃至說三大願。但上歎佛功德，不名為說；十受就佛受戒，亦非是說；三願是勝鬘發願，亦不得稱說。今欲為眾談上地之法，是故稱說。就說法中有十章經，大開為二：前二章經說於乘行、後八章經說於乘境。然行由境成，應前境而後行；但為攝上願行之因，明攝受一乘之果，是故前行後境。就境行各開為二。行中二者，攝受明廣大出生、一乘辨無二收入。佛法雖曠，此二網羅，無義不盡，後當具說。就攝受一章，大開為二：一者略說、二者廣說。前略後廣，解義法然。又略說明收入義，謂攝一切諸願悉入一願；廣說辨出生義，明攝受正法出生八萬法藏恒沙法門。又初明攝受正法體，正體外更無有法；次明攝受正法用，更無有出正法用。又前明攝受正法願、後明攝受正法行，欲顯攝受正法總攝一切願行也。前三章明初行後願，以歸戒為本，方以大願扶持。今印述他行，成前三願，故前明願攝、後明行攝也。就此二章各開為四。初章四者，第一請說、第二許說、第三正說、第四如來讚述。「爾時」者，標欲請時也。「勝鬘」者，說法之人也。「白佛言」者，諮啟上聖也。「我今當復承佛威神」者，夫弟子說法，大聖在座，要假佛威神方乃得說；不蒙教輒爾而言，即是慢相，故言當承佛力說也。又解：前三願是勝鬘自力能辨，不假佛威；今欲說上地深法，非己分力所能，要假如來神力加被然後得說也。問：佛既有力，何不自說？勝鬘無力，承於佛力而欲說耶？答：凡有二義。一者勝鬘當今教主，機屬在其人、不屬在佛，故無力而說、有力不說。二者眾生若聞佛自說者，則謂法是甚深唯佛能說，則唯佛能知非我所解，則便自絕。以今勝鬘承佛神力能說，則我亦同然。故須勝鬘說也。此與《地經》金剛藏說增菩薩力，其義大同。又勝鬘欲令聽眾生信，故言承佛神力。既承佛神力，則解如佛解、說如佛說，時眾聞勝鬘說即便信受也。前說三願，今更說攝受，故名為復。復說在後，故名為當。外使物畏，目之為威；內難測度，稱之曰神；下稟上力，名之為承。「調伏大願真實無異」者，請說所說事也。證實相理，煩惱清淨，故名調伏。要期曠濟，故云大願。離於虛妄，稱為真實。稱理不乖，說與佛同，故言無異。又一切諸行同入一願，故名無異。如下章明從一生多、今辨攝多入一，故名無異。

Third, the section explaining the name. In accordance with the text of the subsequent chapter, "This is called expounding the inconceivable embracing of the saddharma," the principle of the true mark is the saddharma. The former [masters] said: manifesting and realizing it in the mind is called "embracing and receiving" (parigraha). I now say: recording the Dharma in the mind is "embracing" (pari-√grah), while receiving and realizing it in accordance with the Dharma is "receiving." In the main, it still means awakening to and comprehending the principle, and being in accord with the principle is called embracing. The virtue of this embracing and receiving wondrously transcends mind and speech, and is thus called "inconceivable." This is precisely the extinction of the paths of mental activity and the severance of the ways of language. Śrīmālā, amid that which has no name or mark, relies on words to signify and reveal [it] by means of provisional names and marks for the sake of sentient beings; hence it is called "expounding." Question: Why was it not called "expounding" previously, and only here is it explained as "expounding"? Answer: Previously it could also be called "expounding"—meaning expounding the Buddha's virtues for sentient beings, expounding the ten great vows, and even expounding the three great vows. But above, praising the Buddha's virtues is not called expounding; the ten vows are receiving precepts before the Buddha and are also not an expounding; the three vows are Śrīmālā giving rise to vows and also cannot be called an expounding. Now she wishes to discuss for the assembly the Dharma of the higher bhūmis, and therefore it is called "expounding." Within the expounding of the Dharma there are ten chapters of the sūtra, broadly divided into two: the first two chapters expound the practice of the vehicle, and the latter eight chapters expound the realm of the vehicle. However, practice is accomplished by way of the realm, so it should place the realm first and practice afterwards; but in order to embrace the causes of the vows and practices above and to clarify the fruition of embracing the ekayāna, practice is therefore placed first and the realm afterwards. The realm and the practice are each divided into two. The two within practice are: embracing clarifies the vast giving birth [to all good roots], while the ekayāna clarifies the non-dual gathering in. Although the Buddhadharma is vast, these two ensnare it such that no meaning is omitted, as will be fully explained later. Regarding the single chapter on embracing, it is broadly divided into two: first, the brief exposition; second, the detailed exposition. The brief comes first and the detailed follows, which is the natural method of explaining meaning. Moreover, the brief exposition clarifies the meaning of gathering in, meaning embracing all vows so that they completely enter into a single vow; the detailed exposition distinguishes the meaning of giving birth, clarifying that embracing the saddharma gives birth to the eighty thousand Dharma treasures and the Dharma gates numerous as the sands of the Ganges. Moreover, it first clarifies the essence of embracing the saddharma, outside of whose correct essence there is no other dharma; next it clarifies the function of embracing the saddharma, beyond which there is no function of the saddharma. Moreover, it first clarifies the vow of embracing the saddharma, and next clarifies the practice of embracing the saddharma, wishing to show that embracing the saddharma comprehensively embraces all vows and practices. The previous three chapters clarified practice first and vows afterwards, taking taking refuge and precepts as the foundation, which are then supported by the great vows. Now, confirming and stating others' practices accomplishes the previous three vows; hence it first clarifies the embrace of vows and next clarifies the embrace of practices. These two chapters are each divided into four. The four of the first chapter are: first, requesting to expound; second, granting permission to expound; third, the expounding proper; fourth, the Tathāgata's praise and confirmation. "At that time" marks the time when she wishes to make the request. "Śrīmālā" is the person who expounds the Dharma. "Addressed the Buddha, saying" is consulting and addressing the supreme sage. "I shall now again rely on the Buddha's awe-inspiring spiritual power": when a disciple expounds the Dharma while the Great Sage is in attendance, one must rely on the Buddha's awe-inspiring spiritual power before one may expound it; speaking rashly without receiving his instruction is a mark of pride; hence she says she shall rely on the Buddha's power to expound. Another explanation is: the previous three vows were what Śrīmālā could accomplish by her own power without relying on the Buddha's majesty; now she wishes to expound the profound Dharma of the higher bhūmis, which is not within the capacity of her own allotment, and she must rely on the Tathāgata's spiritual power to empower her before she can expound it. Question: Since the Buddha has the power, why does he not expound it himself? Why does Śrīmālā, lacking the power, rely on the Buddha's power and wish to expound it? Answer: There are two meanings. First, Śrīmālā is the present teacher of the doctrine; the spiritual capacity [of the audience] pertains to her and not to the Buddha; hence she who lacks the power expounds, and he who has the power does not expound. Second, if sentient beings heard the Buddha expound it himself, they would consider the Dharma to be extremely profound and capable of being expounded only by the Buddha, and that it can be known only by the Buddha and is not something they can comprehend, and they would then cut themselves off [from it]. But because Śrīmālā is now able to expound it by relying on the Buddha's spiritual power, they [feel that] they are also the same. Hence it was necessary for Śrīmālā to expound it. This is largely the same in meaning as in the Daśabhūmika-sūtra, where Vajragarbha speaks to increase the power of bodhisattvas. Moreover, Śrīmālā wished to cause the listening assembly to generate faith, and therefore said she relies on the Buddha's spiritual power. Since she relies on the Buddha's spiritual power, her understanding is like the Buddha's understanding, and her expounding is like the Buddha's expounding; the assembly of that time, hearing Śrīmālā expound it, would immediately believe and accept it. Previously she expounded the three vows, and now she expounds embracing again; hence it is called "again." Since expounding again is in the future, it is called "shall." Inspiring fear externally in beings is designated as "awe-inspiring"; being hard to fathom internally is called "spiritual"; receiving power from above by those below is called "relying on." "The great vow of taming is true and not different" requests permission to expound the matter to be expounded. Realizing the principle of the true mark, afflictions are purified; hence it is called "taming." Resolving upon vast salvation, it is called a "great vow." Being free from falsehood, it is called "true." Being in accord with the principle without deviation, and her expounding being identical with the Buddha's, it is called "not different." Moreover, all practices enter identically into a single vow, and hence it is called "not different." Just as the subsequent chapter clarifies producing many from one, here it distinguishes embracing the many into one; hence it is called "not different."