勝鬘寶窟 3.67

3.67

第二列名教持之中，就文有五：初帝釋請。「當何名經」，問經名字。「云何奉持」，問持之儀式。二「佛告」下，歎經勝德，誡聽許說。三帝釋阿難受教。四「此經歎如來」下，題列經名，勸持付屬。五「帝釋白佛」下，頂受尊教。第二章有三：一歎教、二許說、三誡聽。歎教中文別有二：初言「此經成就無量德聲聞緣覺不能究竟觀察知見」者，彰此法廣，名不能窮。二「憍尸迦」下，顯此法深，名不能盡。「我今當」下，許說。「諦聽」下，三誡聽也。「佛言」已下，列名勸持。又二：初列別名勸持；二「復次憍尸迦」下，列總名以付屬。一一章中，皆初列名，對上初問；後教受持，對上後問。「此經歎如來真實德」者，是前如來妙色身等。「如是持」者，依止名字慍守不失，即名受持。後餘類爾。「不思議大受」，是前恭敬等十受等。「一切願攝」，是勝鬘復於佛前發三願等。「不思攝受」，是前承佛說調伏等。「說入一乘」，是上佛告汝今更說諸佛所說攝受正法。「無邊聖諦」，是前文中初觀諦等。「如來藏」，是前文中如來藏不離煩惱藏等。「說法身」者，是前若過恒河沙等。「空義隱覆」，是前文中如來藏智是空智等。「說一諦」者，是上此四，三是無常、一是常等。「說一依」者，是前文出世間上上依。「顛倒真實」，是前文中生死依如來藏等。「自性清淨隱覆」，是前文中如來藏者是法界藏等。「說真子」者，是前隨信信增上等。「勝鬘夫人師子吼」者，是前文中更有餘益復說斯等。自下第二，別付帝釋。良以帝釋在家俗人，慮不在心，故別付之。又以帝釋住壽多時，傳其末法，故佛別付。先歎經勝、次以付屬。「乃至法住」者，出其時分。釋迦正法有五百歲、像法千載、末法萬年，於此時中，汝當讀誦、為人廣說。「帝釋白」下，奉教傳持。第四大眾聞法喜行，相顯可知。

In the second part, listing the titles and instructing them to uphold [the sūtra], there are five sections in the text: First, Śakra requests: "What should this sūtra be named?" asks the title of the sūtra. "How should it be upheld?" asks the manner of upholding it. Second, from "The Buddha told" down, praises the supreme virtue of the sūtra, admonishes them to listen, and promises to speak. Third, Śakra and Ānanda receive instruction. Fourth, from "This sūtra praises the Tathāgata" down, titles and lists the names of the sūtra, and exhorts upholding and entrustment. Fifth, from "Śakra addressed the Buddha" down, reverently receives the noble instruction. The second section has three parts: first, praising the teaching; second, promising to speak; third, admonishing them to listen. Within praising the teaching, the text specifically has two parts: first, saying "This sūtra accomplishes immeasurable merits, which śrāvakas and pratyekabuddhas cannot completely investigate, perceive, or see" demonstrates that this Dharma is vast, such that names cannot exhaust it. Second, from "Kauśika" down reveals that this Dharma is deep, such that names cannot fathom it. From "I shall now" down promises to speak. From "listen attentively" down is the third, admonishing them to listen. From "The Buddha said" down lists the titles and exhorts upholding. This also has two parts: first, listing the specific titles to exhort upholding; second, from "Furthermore, Kauśika" down, listing the general titles for entrustment. In each and every section, the titles are first listed, responding to the first question above; later, instructing them to accept and uphold responds to the latter question above. "This sūtra praises the real virtues of the Tathāgata" refers to the preceding "wondrous physical form of the Tathāgata," etc. "Uphold it like this" means relying on the title, preserving it firmly without losing it, which is termed accepting and upholding. The rest below are analogous to this. "The inconceivable great vows" refers to the preceding ten vows of reverence and so forth. "Embracing all vows" refers to Śrīmālā further making the three vows before the Buddha, and so on. "Inconceivable acceptance" refers to the preceding instruction on taming receiving the Buddha's teaching, and so on. "Teaching entry into the ekayāna" refers to the above where the Buddha told [her]: "You should now further expound the acceptance of the saddharma taught by all buddhas." "Boundless āryasatyas" refers to the preceding text where the truths are first contemplated, and so on. "Tathāgatagarbha" refers to the preceding text where the tathāgatagarbha is not separated from the kleśagarbha, and so on. "Teaching the dharmakāya" refers to the preceding "if surpassing the sands of the Ganges," and so on. "The hidden meaning of emptiness" refers to the preceding text where the tathāgatagarbha-wisdom is the wisdom of emptiness, and so on. "Teaching the one truth" refers to the above where of these four, three are impermanent and one is permanent, and so on. "Teaching the one refuge" refers to the preceding text on the supreme supramundane refuge. "Inverted and real" refers to the preceding text where saṃsāra relies on the tathāgatagarbha, and so on. "The hidden nature of intrinsic purity" refers to the preceding text where the tathāgatagarbha is the dharmadhātugarbha, and so on. "Teaching the true sons" refers to the preceding text on following faith and increasing in faith, and so on. "The siṃhanāda of Queen Śrīmālā" refers to the preceding text where there are further other benefits and expounding this, and so on. From here below is the second, specially entrusting it to Śakra. Because Śakra is a householder and layperson whose thoughts might not remain focused, it is specially entrusted to him. Furthermore, because Śakra has a long lifespan and would transmit its final Dharma, the Buddha specially entrusted it to him. He first praises the supremacy of the sūtra, and next entrusts it. "Even so long as the Dharma abides" specifies the span of time. The saddharma of Śākyamuni lasts five hundred years, the semblance Dharma one thousand years, and the final Dharma ten thousand years; during this time, you should read, recite, and broadly preach it for others. From "Śakra addressed" down, he receives the instruction to transmit and uphold it. Fourth, that the great assembly heard the Dharma and joyfully practiced it is obvious in form and can be understood.