勝鬘寶窟 3.59

3.59

二釋名門。「勝鬘」者，舉能說之人也。「師子吼」者，美其所說也。問：何故此章偏題勝鬘？答：以此外化之益在人，故偏舉之。問：何故此章名師子吼？答：如師子吼，有所摧伏。勝鬘如是外化之德，能摧惡人，是故就喻名師子吼。如經中說「世間師子嘋吼之時，為十一事。一為破壞實非師子詐師子、二自試身力、三自淨住處、四令諸子知其處所、五令群輩無怖畏心、六眠者得悟、七為一切放逸諸獸使不放逸、八令諸獸咸來依附、九為調伏大香象等、十為諸子、十一莊嚴諸眷屬故。」諸佛菩薩為師子吼，事亦同然。一為摧魔軍、二示眾十力、三開佛行處、四為邪見作歸依處、五為安撫怖畏眾生、六覺悟無明睡眠眾生、七惡法者為作悔心、八開示邪見令諸眾生知六師等不正師子、九為破壞富蘭那等、十令二乘生反悔心、十一為令五住菩薩生大力心。習種性種合為一，住解行為二，淨心為三，二地已上行跡為四，八地已上決定為五。勝鬘今日為師子吼，齊應具此；但今文中說降惡人為師子吼，即是向前十一章中第一第四第五第八第九事。此章有五：一勝鬘承力請說、二如來聽許、三勝鬘正說、四勝鬘說竟禮佛、五如來述讚。「勝鬘白佛：更有餘益我承佛威復說斯義」，是初段。對前自利，詺後化他以為餘益。又對前佛說信者利益，今更摧不信者令信，故言更有餘益利。又上佛明四位利益，今辨三善男子解法離謗，故是大益。既承佛威，將說契理。前顯自利，今論利他，故云復說。「佛言便說」，是第二段。化德須陳，故言便說。「勝鬘白」下，是第三段。於中有二：一簡取善人；二「諸餘」下，偏就惡人以明化益。前中初言「男子女人於甚深義」等者，總舉善人。前〈真子〉中有四，此合為三：初二為一、後二各各一，故有三種。三中初一，於義不謗，名離毀復。第二能出生正道，名生功德。第三能入諸佛果德，名入大乘。江南有人言：前〈真子章〉明信順二忍，今章辨三忍。離自毀傷，即信忍，謂三地。生大功德，謂前五種巧便，為順忍，四地至六地。入大乘道，謂無生忍，七地至十地。又總明三人具此三義。此之三人，一者離過、二生諸功德，已離過生德，故入大乘道也。「何等」已下，別列善人。從上至下，次第列之。前明四人，從劣至勝，謂修行次第也。今明說門次第，故從勝至劣者，行相隣次摧惡人故，從勝向劣也。又佛說真子，從始至終；勝鬘所說，從終至始。此是相成之道，互文現意也。「男子女人成深法智」，是初地上究竟成也。「隨順法智」，是解行地隨順法智。「於諸深法不自了」下，是解行前隨信信增。除此已下，總以簡之。下對惡人明化益中，除此者，除上三善人也。「諸餘眾生」，明三善人外總舉惡人。「於諸深」下，別列惡人。「於諸深法堅著妄說」者，堅著，心邪也。妄說，謂口邪，違背正法。上明起邪，今明違正。「習諸外道」下，然惡人有二：一於佛法中起過、二於外道法中起過。上明佛法中起有所得過，今明於外道中起諸過失。既能損正增邪，不堪紹繼，如腐種子也。「當以王力」者，降邪有二法：一以說法、二以威勢力。說法力有二：一用濡語、二以苦言。威勢力有二：一以顯力，謂王力等；二以幽力，謂天龍力等。然降內邪，多用說力；降伏外邪，多以威力。今此惡人，難以理從，宜以威伏也。

Second is the gate of explaining the name. "Śrīmālā" brings forward the person who can speak. "Lion's roar" praises what she spoke. Question: Why is this chapter specifically titled Śrīmālā? Answer: Because this benefit of transforming others depends on the person, she is singled out. Question: Why is this chapter called a lion's roar? Answer: Just as a lion's roar has that which it crushes and subdues, Śrīmālā's virtue of external transformation can likewise crush evil people; therefore it is named a lion's roar after the metaphor. As said in the sūtra: "When a worldly lion roars, it is for eleven purposes: first, to destroy false lions that are not really lions; second, to test its own physical strength; third, to purify its own dwelling place; fourth, to let its cubs know its whereabouts; fifth, to make its herd have no fear; sixth, to cause the sleeping to awaken; seventh, to make all heedless beasts not heedless; eighth, to cause all beasts to come and take refuge; ninth, to tame great fragrant elephants and the like; tenth, for the sake of its cubs; and eleventh, to adorn its retinue." When Buddhas and bodhisattvas make a lion's roar, the matter is also like this: first, to crush Māra's army; second, to show the multitude the ten powers; third, to open up the Buddha's sphere of practice; fourth, to serve as a refuge for those with wrong views; fifth, to comfort fearful sentient beings; sixth, to awaken sentient beings sleeping in ignorance; seventh, to produce a repentant mind in those who follow evil dharmas; eighth, to explain wrong views to let sentient beings know that the six masters and others are not true lions; ninth, to destroy Pūraṇa and the rest; tenth, to make those of the two vehicles give rise to repentance; and eleventh, to make the bodhisattvas of the five abodes produce great strength of mind. The nature of habit and the nature of lineage are combined into one; the abodes and resolute practice are the second; the pure mind is the third; the traces of practice on the second stage and above are the fourth; and certainty on the eighth stage and above is the fifth. Today when Śrīmālā makes the lion's roar, it should completely encompass these; but now in the text, speaking of subduing evil people as a lion's roar corresponds to the first, fourth, fifth, eighth, and ninth matters in the previous eleven chapters. This chapter has five parts: first, Śrīmālā relies on [the Buddha's] power to request to speak; second, the Tathāgata grants permission; third, Śrīmālā speaks directly; fourth, when Śrīmālā finishes speaking, she pays homage to the Buddha; fifth, the Tathāgata corroborates and praises her. "Śrīmālā addressed the Buddha: 'There are further benefits; relying on the Buddha's spiritual power, I shall speak on this meaning again'" is the first section. In contrast to the previous benefit of oneself, the subsequent transformation of others is called further benefits. Furthermore, in contrast to the Buddha previously speaking of the benefits of those who believe, now she further crushes those who do not believe to make them believe, hence she says there are further benefits. Furthermore, the Buddha above explained the benefits of the four stages, and now she distinguishes three good sons who understand the Dharma and are free from slander, so it is a great benefit. Since she relies on the Buddha's spiritual power, what she is about to speak accords with the principle. Previously the benefit of oneself was revealed; now the benefit of others is discussed, hence she says "speak again." "The Buddha said: 'Speak then'" is the second section. The virtue of transformation must be expressed, hence he says "speak then." "Śrīmālā addressed ..." and below is the third section. Herein there are two: first, selecting good people; second, from "all other" below, focusing on evil people to explain the benefit of transformation. In the first part, initially saying "men and women in regard to the profound meaning" and so forth generally brings forward good people. Previously in the True Sons there were four, but here they are combined into three: the first two form one, and the latter two each form one, so there are three kinds. Among the three, the first does not slander the meaning, which is called being free from self-harm. The second can give rise to the correct path, which is called generating merit. The third can enter the fruit and virtue of all Buddhas, which is called entering the Mahāyāna. Someone in Jiangnan said: The preceding Chapter on the True Sons explained the two patiences of faith and compliance; the present chapter distinguishes three patiences. Freeing oneself from injury is the patience of faith, meaning the third stage. Generating great merit refers to the previous five kinds of skillful means, which is the patience of compliance, from the fourth to the sixth stages. Entering the path of the Mahāyāna refers to the patience of non-arising, from the seventh to the tenth stages. Furthermore, it generally explains that the three persons possess these three meanings. These three persons: first, are free from faults; second, generate merits; having freed themselves from faults and generated merits, they therefore enter the path of the Mahāyāna. "What are [they] ..." and below separately lists the good people. From top to bottom, they are listed in sequence. Previously the four persons were explained from inferior to superior, which was the order of cultivation. Now the sequence of the exposition is explained, so going from superior to inferior is because the marks of practice are adjacent in order to crush evil people, hence it goes from superior to inferior. Furthermore, when the Buddha spoke of the true sons, it was from beginning to end; what Śrīmālā speaks is from end to beginning. This is the way they complement each other, with mutual phrasing expressing the intention. "Men and women who have accomplished the profound Dharma wisdom" refers to the ultimate accomplishment on the first stage and above. "Complying with the Dharma wisdom" refers to complying with the Dharma wisdom on the stage of resolute practice. "In regard to the profound dharmas not understanding on their own" and below refers to following faith and increasing faith prior to resolute practice. "Excepting these" and below generally excludes them. Below, in explaining the benefit of transformation in contrast to evil people, "excepting these" excludes the above three good people. "All other sentient beings" generally brings forward evil people outside of the three good people. "In regard to all profound ..." and below separately lists the evil people. "Firmly attached to all profound dharmas and speaking falsely": "firmly attached" means the mind is deviant; "speaking falsely" means speech is deviant, going against the saddharma. The former explains giving rise to deviance; the latter explains going against the right. "Practicing the various non-Buddhist paths ..." and below: however, evil people are of two kinds: first, giving rise to faults within the Buddhadharma; second, giving rise to faults within non-Buddhist teachings. The former explains giving rise to faults of attachment within the Buddhadharma; the latter explains giving rise to various faults among non-Buddhist teachings. Since they can damage the right and increase deviance, they are incapable of continuing the lineage, like rotten seeds. "One should use the king's power": there are two methods to subdue deviance: first, by expounding the Dharma; second, by the power of majesty. The power of expounding the Dharma has two: first, using gentle words; second, using harsh words. The power of majesty has two: first, manifest power, meaning the king's power and the like; second, hidden power, meaning the power of devas and nāgas, etc. Subduing inner deviance mostly uses the power of exposition; subduing outer deviance mostly uses the power of majesty. Now, as these evil people are difficult to bring along through principle, they should be subdued by majesty.