勝鬘寶窟 2.6

2.6

「勝鬘白」下，第三正說。就文有三：一稱歎大願、第二出願體、第三結歎大願。初明稱歎大願者，即是攝用歸體，亦是勸物令修一正觀。所謂「攝受正法」者，第二出體也。前明恒沙諸願入於三願，今收三願入一大願也。故外書云「詩雖三百，一言弊之，謂心不邪。」淺法尚爾，況方等焉。問：此與前一切願入三願何異？答：前明攝一切願以歸三願；今攝三願以歸一願，謂攝受正法。又上明諸願入三願，謂以略攝廣；今諸願入一願，入一願者，謂以總攝別，故攝受正法深而且廣。深則言忘慮絕、廣則無德不苞，是故但明此一願也。馥師云：「即是第十受及第三大願。但上離之為二，今合之為一。」有人言：七地已前，隨事立願、隨起行；今入八地，一心現前，具得前願，為願波羅蜜，是為一切入一大願，謂攝受正法真為大願。今明位義，如上所判也。問：出世無量行德，以何義偏言願耶？答：出世實有無量眾行，今據一門說以為願。如《地經》中彰其地體，說名為願。雖復說願，餘皆在中。故《地論》云「是中即攝智斷證修及餘助法」。又復諸行趣順菩提，通名為願。又得正法者，是三世佛也。今一切菩薩意願悟解正法，猶如諸佛，以是因緣攝受正法、攝一切願行。又攝受正法，有行有願，今此章明攝受之願、後章辨攝受之行，文正爾也。

"Śrīmālā addressed [the Buddha]" onwards is, third, the expounding proper. In the text there are three parts: first, praising the great vow; second, identifying the essence of the vow; third, concluding praise of the great vow. The first, clarifying the praise of the great vow, is precisely gathering the function back to the essence, and is also exhorting beings to cultivate the single correct contemplation. "The so-called embracing of the saddharma" is, second, identifying the essence. Previously it was clarified that vows numerous as the sands of the Ganges enter into the three vows; now it gathers the three vows into the one great vow. Thus an external book says: "Although the Odes are three hundred, a single phrase covers them all, saying: 'Having no depraved thoughts.'" If even shallow teachings are like this, how much more so the vaipulya? Question: How is this different from the previous [passage where] all vows enter into the three vows? Answer: Previously it clarified embracing all vows to return them to the three vows; now it embraces the three vows to return them to the single vow, namely embracing the saddharma. Moreover, above it clarified that the various vows enter into the three vows, which means using the brief to embrace the broad; now the various vows enter into the single vow, and entering into the single vow means using the universal to embrace the particular; hence embracing the saddharma is both profound and vast. In its depth, words are forgotten and thoughts are severed; in its breadth, no virtue is not encompassed; therefore only this single vow is clarified. Master Fu said: "This is precisely the tenth vow and the third great vow. It is just that above they were separated into two, and now they are combined into one." Someone said: Before the seventh bhūmi, vows are established in accordance with matters, and practices are given rise to accordingly; now upon entering the eighth bhūmi, a single mind appears before one and fully attains the previous vows, becoming the vow pāramitā; this is all [vows] entering into the one great vow, meaning that embracing the saddharma is truly the great vow. Now, what is clarified regarding the meaning of the stages is as judged above. Question: Among the immeasurable transcendent practices and virtues, by what meaning is "vow" singled out? Answer: In truth there are immeasurable diverse practices that are transcendent, but here it speaks of them as vows based on one approach. Just as in the Daśabhūmika-sūtra, in revealing the essence of the bhūmis, they are spoken of as vows. Although it speaks of vows, the rest are all contained within them. Thus the Daśabhūmika-śāstra says: "Herein are embraced wisdom, severing, realization, cultivation, and the remaining auxiliary dharmas." Moreover, the various practices tending towards and according with bodhi are all generally called vows. Furthermore, those who attain the saddharma are the Buddhas of the three times. Now, all bodhisattvas intend and vow to awaken to and comprehend the saddharma just as the Buddhas do; by this cause and condition, embracing the saddharma embraces all vows and practices. Moreover, embracing the saddharma includes both practice and vows; this present chapter clarifies the vow of embracing, and the subsequent chapter distinguishes the practice of embracing; the text is precisely so.