勝鬘寶窟 1.61

1.61

From "World-Honoured One, from this day forth" below, the explanations of this one precept differ. Some say: the ten precepts are divided into two—the first nine take on the worldly moral precepts, while the tenth takes on the saddharma precept. Here, it explains the precept of embracing wholesome dharmas; however, embracing the wholesome is itself the saddharma, and apart from embracing the wholesome there is no separate saddharma, so the three sets of precepts encompass all precepts completely. In the text there are two parts: first, directly clarifying the essence of the precept; second, explaining it. First, it says, "embracing the saddharma, I will never forget or lose it." Some say: "saddharma" refers to the practice of the six pāramitās. "Embracing" means embracing the six pāramitās. Thus, in saying "embracing the saddharma," it is precisely because one embraces the saddharma without forgetting or losing it that the six pāramitās come to fruition. Some say: the principle of the true mark of all phenomena is called "saddharma." Realising this Dharma in one's mind is called "embracing." Once realised, it is ever so, which is called "never forgetting or losing it." However, the term "saddharma" is comprehensive: whether principle or practice, both are saddharma. Therefore, both are fully included and displayed in the subsequent text. Question: What delusion is "forgetting and losing"? Answer: Forgetting and losing is the single, isolated affliction of ignorance. From "Why is that?" below is the second part, explaining it. Here there should be a question and answer. "Why is that?" is itself the question. The point of the question is: if one does not embrace the saddharma, what fault is there; if one embraces it, what benefit is there, such that it is said one must not forget or lose it? From "Those who forget and lose the saddharma" below is the second part, the answer. In the text there are two parts: first, clarifying the harm of forgetting and losing; next, discerning the benefit of not forgetting. Within the harm there are also two: first, individually clarifying the harms; second, a concluding summary. Regarding individually clarifying the losses, there are two: first, from the beginning up to the desire to embrace the saddharma, clarifies that by forgetting the saddharma one falls back from the noble state; from "entering in accordance with what one takes pleasure in" below, second, clarifies that one cannot transcend the ordinary. The first part also has two: first, clarifying the loss of the three meanings of the vehicle; second, clarifying the loss of the two desires of the vehicle. As for the loss of the three meanings of the vehicle: the vehicle has three aspects, namely the vehicle's nature, the vehicle's concordance, and the vehicle's attainment. "Those who forget and lose the saddharma" refers to losing the vehicle's nature; the vehicle's nature is the principle of the true mark. "If one forgets and loses the saddharma, one forgets and loses the Mahāyāna": this second part clarifies the loss of the vehicle's attainment; the vehicle's attainment is the fruit of the vehicle. The vehicle is realised through the principle of the true mark; once one forgets and loses the true mark, one then forgets and loses the Mahāyāna. "If one forgets the Mahāyāna, one forgets the pāramitās": this third part clarifies forgetting and losing the vehicle's concordance. The vehicle's concordance refers to the cause: by according with the true mark to cultivate the pāramitās, because of the pāramitās it is called the vehicle's concordance. Question: From which text does this explanation derive? Answer: Nāgārjuna's Dvādaśamukha-śāstra states: "The great, profound meaning is what is called emptiness. If one penetrates this meaning, one penetrates the Mahāyāna and is fully endowed with the six pāramitās without obstruction." "The great, profound meaning is what is called emptiness" refers to the vehicle's nature. "If one penetrates this meaning, one penetrates the Mahāyāna" is the vehicle's attainment. "Fully endowed with the six pāramitās" is the vehicle's concordance. The meaning of that śāstra is completely identical to this sūtra text. "Those who forget the pāramitās do not desire the Mahāyāna": the preceding clarified that forgetting the saddharma loses the three aspects of the vehicle; now it clarifies the loss of the two desires. First it discerns that by forgetting and losing the cause of the six pāramitās, one has no mind of desire and delight toward the Mahāyāna of the buddha-fruit. "If a bodhisattva is not resolute in the Mahāyāna": "resolute" means faith. "Not resolute" clarifies that one lacks faith in the Mahāyāna. Once one lacks faith in the Mahāyāna, one has no mind of desire and delight toward the principle of the saddharma of the true mark. The former clarified the lack of desire toward the buddha-fruit; the latter clarifies the lack of desire toward the principle. Regarding the buddha-fruit in relation to the principle: because the fruit is realised through the principle, the principle is the root and the fruit is the branch; hence one lacks both root and branch desires. If one desires the buddha-fruit, one desires the saddharma; if one does not desire the buddha-fruit, one does not desire the saddharma; hence the texts are connected. If discussed in terms of stages: forgetting and losing the Mahāyāna refers to forgetting and losing the buddha-fruit. Forgetting and losing all the pāramitās refers to forgetting and losing the ten grounds. Not desiring the Mahāyāna means lacking the thirty minds of the internal ordinary stage; not desiring the saddharma means lacking the ten faiths of the external ordinary stage. These four encompass all stages completely, proceeding from the root down to the branches. That these four stages can be attained is because the brightness or dimness in contemplating the saddharma of the true mark gives rise to four gradations of stages. Therefore, forgetting and losing the saddharma causes the loss of these four stages. Later, in embracing the saddharma, it also clarifies four stages: namely vast, immeasurable, and obtaining all eighty-four thousand buddha-dharmas. The present four stages are, within the later four, precisely the two stages of being immeasurable and obtaining all buddha-dharmas. The present Mahāyāna is precisely the later obtaining of all buddha-dharmas. The present pāramitās and the two desires—these three stages are subsumed into the later "immeasurable." The reason the later only clarifies two is that "immeasurable" refers to the cause, and "obtaining all buddha-dharmas" refers to the fruit; it merely clarifies the two meanings of cause and fruit. Therefore, the present three stages belong to the cause, and one stage belongs to the fruit. Now, wishing to explain the faults of the results of forgetting and losing broadly, it opens them into four; later, wishing to clarify the meaning of cause and fruit, it combines them into two. This will be made clear later. From "entering in accordance with what one takes pleasure in" below: the preceding discerned that forgetting the saddharma leads to falling back from the noble state; this clarifies that by forgetting the saddharma one cannot transcend the ordinary. Since one lacks a mind of desire and delight toward the principle of the true mark, one enters the three realms of existence following what is falsely taken pleasure in; thus one can never transcend the ordinary. Some say: interpreting it according to stages, there are six steps altogether, discussing forgetting and losing in succession from above down to below. "Those who forget and lose the saddharma forget the Mahāyāna" is the first step, referring to losing the buddha-fruit. The fruit attained by all buddhas is that which great persons ride, hence called the Mahāyāna. The vehicle is realised relying on the principle, and the principle is the saddharma; hence one does not bring that vehicle to fruition, which is why it is called "forgetting." "Those who forget the Mahāyāna forget the pāramitās" is the second step, losing the practices of the ten grounds. What is practiced on the ten grounds is called pāramitā. Forgetting the saddharma does not merely lose the Mahāyāna of the buddha-fruit; it also loses the pāramitā practices of the ten grounds. The meaning of pāramitā will be explained later. "Those who forget the pāramitās do not desire the Mahāyāna" is the third step, losing the mind of the first ground. Generating the aspiration on the first ground to seek the Mahāyāna of the buddha is called "desiring the Mahāyāna." Forgetting the saddharma does not merely lose the pāramitā practices; it also loses the mind of desiring the Mahāyāna of the first ground. Being not resolute in the Mahāyāna and thus unable to obtain the desire to embrace the saddharma is the fourth step, losing the mind of understanding and practice (adhimukti-caryā). Being not resolute in the Mahāyāna is like "not desiring the Mahāyāna" in the preceding text. Desiring the Mahāyāna and resolutely heading toward it is called "resolute." Generating the aspiration in understanding and practice to seek the embracing of the saddharma upon the first ground is called "the desire to embrace the saddharma." Forgetting the saddharma does not merely lose the resolute mind of desire within that first ground; it also loses the desire to embrace the saddharma in understanding and practice. Being unable to enter in accordance with what one takes pleasure in is the fifth step, losing the mind of the gotra stage. The preceding "unable" carries over through this sentence. "Taking pleasure in entering" is like the preceding "desire to embrace the saddharma." The preceding desire for the saddharma is to aspire to and take pleasure in entering the embracing of the saddharma upon the first ground, hence called "taking pleasure in entering." What is practiced in entering the gotra stage, following that pleasure in entering, is called "entering in accordance with what one takes pleasure in." Forgetting the saddharma does not merely lose the desire to embrace the saddharma in the preceding stage of understanding and practice; it also loses the practice of entering in accordance with what one takes pleasure in of the gotra stage. Being forever incapable of transcending the ordinary person is the sixth step, losing the mind of the practice of the wholesome realms prior to the gotra stage. Cultivating pure faith in the stage of the wholesome realms can transcend the ordinary stage. Forgetting the saddharma does not merely lose the preceding gotra's accord with what one takes pleasure in; it also loses the wholesome realms, and is therefore incapable of transcending the stage of the ordinary person. This is truly because all practices are realised by relying on the principle; therefore, for one who forgets the principle, all practices are lost. All of these should have been attained; not attaining them is called "loss." From "I see such [faults]" below: the preceding was the first part, individually clarifying the faults; now is the second part, the concluding summary. From "and I also see in the future" below: the preceding was the first part, clarifying the harm of forgetting and losing the saddharma; now is the second part, clarifying the benefit of not forgetting. As for saying "the future": if based on Śrīmālā as one person, the present time of receiving [the vows] is the present, and speaking of a later time is the future. If based on two persons, Śrīmālā is the present, and after Śrīmālā is the future. "Bodhisattvas who embrace the saddharma" identifies the persons who realise the principle in the future. "Immeasurable blessings and benefits" reverses the preceding losses. "Receiving the ten great vows" concludes and returns to the great central theme. The meaning of "bodhisattva-mahāsattva" is as explained in the Commentary on the Lotus Sūtra. Because of obtaining real wisdom, one is called a bodhisattva; because of obtaining wisdom of upāya, one is called a mahāsattva. Furthermore, because of obtaining prajñā, one is called a bodhisattva; because of obtaining great compassion, one is called a mahāsattva. Furthermore, because of being endowed with wisdom, one is called a bodhisattva; because of being endowed with merit, one is called a mahāsattva. Śrāvakas are of inferior capacity, their name being established from teaching, where "śrāva" means teaching. Pratyekabuddhas are of middling capacity, their name being established from meaning, where "pratyaya" refers to the twelve links of dependent origination as the meaning. Bodhisattvas are of superior capacity, their name being established from the fruit, where "bodhi" is the fruit-wisdom of the non-learner. Seeking this fruit-wisdom, they are called bodhisattvas. The śrāvaka transcends once, being able only to transcend the ordinary, hence receiving one name; the bodhisattva transcends twice, hence having two names. "Bodhisattva" means transcending the ordinary; "mahāsattva" means transcending the noble. That is, possessing great mind, great practice, and great vows, they are called mahāsattvas. From "May the Lord of Dharma, the World-Honoured One, manifest before me as a witness" below is the third part, requesting a witness to eliminate doubt. In the text there are two parts: first, clarifying the request for a witness; next, discerning the elimination of doubt. As for why it is necessary to request a witness: the ten precepts are difficult to practice, and it is feared that Śrīmālā might have words without deeds; therefore she requests a witness. Since the Buddha manifests before her to witness her, she will certainly be able to practice these ten things, which is to act in accordance with what is said. There are two sentences in all: the first clarifies that the Buddha personally manifests before her, distinguishing this from being separated by another lifetime, so standing face to face is called "manifest." From "Only the Buddha, the World-Honoured One" below is the second sentence, directly requesting, clarifying that the Buddha's inner mind presently knows the Dharma witnessed. One may stand face to face without necessarily presently knowing; here, facing the Buddha, the Buddha also presently knows. From "Yet all sentient beings" below is the second part, eliminating doubt. In the text there are also two parts: first, clarifying the request for an auspicious sign to eliminate doubt; second, clarifying that the great assembly's doubts are eliminated, and they rejoice and make vows. In the first part there are also two: first, clarifying the arising of doubt; next, discerning the request for an auspicious sign to eliminate doubt. "Yet all sentient beings" identifies the persons on whose behalf it is done. "Their wholesome roots are slight and thin" reveals the reason why it is necessary, and is also the cause of the arising of doubt. "May give rise to a net of doubt" directly clarifies the arising of doubt. Those with slight wholesome roots doubt; those with abundant wholesome roots do not doubt; hence it says "may." "Because the ten great vows are extremely difficult to cross over": the preceding clarified the cause of the arising of doubt, and now it clarifies the condition of the arising of doubt, which explains the arising of doubt. "Cross over" means consummation. It was feared that Śrīmālā merely had the initial words of the ten vows, and could not consummate them to cross over to the other shore; therefore they doubted. Thus the secular book says, "None fail to have a beginning, but few are able to reach the end." From "For a long night they might [suffer] what is unbeneficial" below brings out the fault of the arising of doubt. "What is unbeneficial" refers to losing the benefit of present wholesome dharmas. "Not obtaining peace and joy": once doubt is in the mind, they might give rise to slander and thus suffer pain in the future, hence it says "not obtaining peace and joy." Furthermore, "what is unbeneficial" means having suffering; "not obtaining peace and joy" means lacking joy. From "In order to bring them peace" below is the second part, requesting an auspicious sign to cut off doubt. First, requesting an auspicious sign. Question: Why specifically request flowers and a voice? Answer: The flowers make them see, and the voice makes them hear. Question: Why does the Buddha not speak words himself to confirm it? Answer: There is no need for the Buddha's words; a voice emerges naturally from the sky. Matching her own vow, it is easier to inspire faith. Furthermore, if the Buddha spoke, it might be thought to be human partiality; therefore, by silent confirmation, it directly evokes the auspicious sign. From "When they saw the wondrous flowers" below is the second part, seeing the auspicious sign, having their doubts eliminated, rejoicing, and making vows. First, clarifying the making of vows. From "The World-Honoured One bestowed prophecies upon all of them" below clarifies that the Buddha prophesied what they had vowed.