勝鬘寶窟 3.53

3.53

「若我弟子」下，此是第十四〈真子章〉。略作三門釋之：一來意門。前十三章經，明一乘法。今明於法信順有大利益，故次論之。又乘有三種：一乘體、二乘境、三御乘人。從初至〈一乘章〉謂乘體，〈無邊聖諦〉謂乘境，今明〈真子〉謂御乘人。約《大品》是乘乘人，約信受是行乘人，故有此章來也。又近從上〈自性清淨章〉來。然子本從生為義，若能解行相資必得成佛，故名真子。然若有能解上十三章經理若行，悉名真子。但今就自性清淨心明真子者，以自性清淨心最甚深難解，故偏就此以明真子。二釋名門。於法信順，堪紹佛業，故名真子。又行解非妄名真，從佛口生、從正法生，故名如來真子。如《法華》舍利弗領解章廣說。又《攝論》意，佛子有五義：一以信心為種子、二以般若為母、三以禪為胎、四以忍為乳、五以佛為父。又如《無量義經》，以諸佛為父、方等經為母，生菩薩子。又如《華嚴經》第五十卷初廣釋。三定人門。此章佛自說，餘皆勝鬘說。所以然者，信解深法，要須佛明，故須佛說。又勝鬘問佛，佛即隨喜，因明能信之人，是故佛說。又勝鬘親信人，自彰信益，義中不便，是故佛說也。

From "If my disciples" downwards is the fourteenth chapter, the chapter on "True Children". It is explained briefly by way of three sections: first, the section on the purpose of its occurrence; second, the section on explaining the name; third, the section on determining the speaker. As for the first, the previous thirteen chapters of the sūtra explained the Dharma of the ekayāna. Here it is shown that having faith in and complying with the Dharma yields great benefit; therefore it is discussed next. Moreover, the vehicle has three aspects: first, the essence of the vehicle; second, the sphere of the vehicle; third, the person who drives the vehicle. From the beginning up to the chapter on "The Ekayāna" is called the essence of the vehicle; "The Limitless Holy Truths" is called the sphere of the vehicle; now this explanation of "True Children" refers to the person who drives the vehicle. In terms of the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, this is the person who rides the vehicle; in terms of faith and acceptance, it is the person who practices the vehicle; hence this chapter follows. Furthermore, it immediately follows from the preceding chapter on "The Prakṛtiprabhāsvara-citta". Now, "child" basically takes "being born from" as its meaning: if understanding and practice support each other, one is certain to attain buddhahood; hence they are called "true children". Now, if anyone can understand the principles or practices of the preceding thirteen chapters of the sūtra, they are all called true children. However, here true children are explained in terms of the prakṛtiprabhāsvara-citta because the prakṛtiprabhāsvara-citta is the most profound and difficult to understand; hence true children are explained specifically in terms of this. Second, the section on explaining the name: Having faith in and complying with the Dharma, one is capable of inheriting the Buddha's heritage; hence one is called a "true child". Furthermore, when practice and understanding are not erroneous, this is called "true"; born from the mouth of the Buddha, born from the saddharma, one is therefore called a true child of the Tathāgata. This is as explained at length in the chapter on Śāriputra's understanding in the Saddharmapuṇḍarīka-sūtra. Moreover, in the intention of the Mahāyānasaṃgraha, a child of the Buddha has five meanings: first, taking faith as the seed; second, taking prajñā as the mother; third, taking dhyāna as the womb; fourth, taking patience as the milk; fifth, taking the Buddha as the father. Furthermore, as in the Amitārtha-sūtra, the buddhas are taken as the father and the vaipulya sūtras as the mother to give birth to bodhisattva children. It is also explained at length at the beginning of the fiftieth fascicle of the Avataṃsaka-sūtra. Third, the section on determining the speaker: This chapter was spoken by the Buddha himself, while the others were all spoken by Śrīmālā. Why is this? To have faith in and understand the profound Dharma requires that the Buddha clarify it; hence it was necessary for the Buddha to speak it. Furthermore, Śrīmālā questioned the Buddha, and the Buddha then rejoiced and approved, and in connection with this he clarified those persons capable of having faith; therefore the Buddha spoke it. In addition, Śrīmālā was intimately a person of faith, and for her to display the benefits of faith herself would be inappropriate in principle; therefore the Buddha spoke it.