勝鬘寶窟 1.69

1.69

Regarding the text, there are two sections: first, Queen Śrīmālā makes the three great vows; second, the Tathāgata reiterates and praises them. The former, making the three vows, constitutes the great vows; the latter, the Buddha's reiteration and praise, clarifies that these three vows broadly encompass many vows—that is, the great vows encompass all meanings.

In the first part, "Queen Śrīmālā again made three vows before the Buddha" is a general summary by the sūtra compiler. "At that time" indicates the time of making the vows. "Queen Śrīmālā" presents the person making the vows. What is called "again" indicates that, having previously explained practice, she now further clarifies vows; hence it says "again". "Before the Buddha" indicates the place of making the vows. "Made three vows" directly presents the resolve of the vows.

Generally explaining the meaning of "making" (arising), there are four kinds: first, previously the thought had not arisen, and now the intent suddenly arises—therefore it is called "making"; second, previously the thought had already arisen, and now it is expressed in speech—hence it is called "making"; third, formerly there was the resolve of the vow, and now the intention to practice arises—for this reason it is called "making"; fourth, formerly one practiced the resolve, and now one first attains realization—for this reason it is called "making". Here, "making" is spoken of with respect to the first: Queen Śrīmālā now initially generates a firm resolution; this is called making three vows. From "spoke these words" onward, by relying on words she reveals the mind, individually explaining the three vows; this is the second, being called "making" through expression in speech.

From "By these true vows, consoling [immeasurable sentient beings]" onward, this explains what the mind of the vows is for. Bodhisattvas give rise to vows because they wish to console sentient beings. Sentient beings, already dwelling in saṃsāra, have neither refuge nor rescue and constantly experience terror; now, by means of great vows, [the bodhisattva] embraces and consoles them.

Question: At the beginning of the previous vows, it generally clarified not giving rise to the mind of breaking precepts, so it formed a single vow. Now, since it generally clarifies consolation, why does it not generally form a single category? Answer: They could indeed be analogous. However, here "consoling" explains the intent behind making the vows, not yet directly making the vows; it points to the three vows below as the consolation, rather than forming a distinct vow on its own.

Question: Since the vows were ten, why are the vows only three? Answer: They are analogous to each other. Restraints could also be three—namely, the three restraints above: ceasing evil, cultivating good, and saving others. Vows could also be ten, such as vowing to stop all evil up to not forgetting the saddharma. However, because the restraints individually clarify stopping each evil, the full number became ten; the vows are a general exposition, and so are only three.

These vows must have corresponding practice to match them, hence they are called "true vows". Furthermore, because the vows arise from a true mind, they are called "true vows". Furthermore, because these vows can truly benefit beings, they are called "true". Furthermore, because through these vows one can truly attain the fruit, they are called "true".

"By this root of goodness, in all rebirths, to attain wisdom of the saddharma" directly clarifies the essence of the vows. It points to the roots of goodness from the previous praise of the Buddha, taking refuge, and receiving the precepts, and using the previous true vows to console sentient beings, so as to attain wisdom of the saddharma; hence it says "by this root of goodness".

As for the three vows: the first is named the vow to seek wisdom of the saddharma; the second is named the vow to preach with wisdom; the third is named the vow to protect the Dharma.

"In all rebirths" below refers to all future embodied rebirths. Above, it explained "up to bodhi"; here it speaks of the places of rebirth—they mention each other. A Buddha has no place of rebirth; here, it speaks of places of rebirth with respect to a bodhisattva.

Below, regarding "wisdom of the saddharma", some say it is the wisdom of the six pāramitās. As for the term "correct" (sad-): here, the objects discussed do not go beyond existence and non-existence, and wisdom does not go beyond the provisional and the real; the five pāramitās are the mind directed toward existence, and prajñā is the mind directed toward non-existence. According with existence, one understands existence; according with non-existence, one understands non-existence. Arising within the principle of the saddharma, it is therefore called "wisdom of the saddharma". Some say: wisdom of the saddharma refers to the wisdom that realizes tathatā. This takes exclusively the wisdom of emptiness, which separates the ordinary person to accomplish sagehood and guides the many practices to the far [shore]. It takes the principle of emptiness as the wisdom vowed for the saddharma. Another explanation: it takes understanding the common return as wisdom of the saddharma; the triyāna is upāya, the ekayāna is saddharma, and understanding the ekayāna is wisdom of the saddharma. Yet another explanation: taking understanding of the permanently abiding dharma as wisdom of the saddharma. The latter two are explanations of the Satyasiddhi masters.

Now, to explain: as for the saddharma, one cannot speak of it in terms of provisional and real, nor in terms of object and wisdom. As the Avataṃsaka states: "The nature of the saddharma is far detached / From all paths of speech; / All destinies and non-destinies / Are entirely marks of quiescent cessation." One should know that internal and external are both real, and condition and contemplation are both quiescent. Not knowing how to designate it, we are forced to praise it as wisdom of the saddharma.

From "Having attained the wisdom of the saddharma, I..." onward is the second, named the vow to preach with wisdom. Having attained realization in accordance with reality, one turns back to speak for sentient beings in accordance with reality. The former is the mind of wisdom; the latter is the mind of great compassion. Furthermore, the former is the mind of wisdom; the present is the mind of merit. Furthermore, the former is self-awakening; the latter is awakening others. Furthermore, the former is acting as one speaks; the latter is speaking as one acts. Furthermore, the Buddha enjoined his disciples always to practice two things: first, noble silence; second, noble preaching of the Dharma. The former is the vow of noble silence; the latter is the vow of noble preaching of the Dharma.

Question: From what stage does this wisdom of the saddharma arise to be preached for beings? Answer: A bodhisattva from the initial resolve of the mind personally learns this wisdom, attains it at the first bhūmi, and completes it in buddhahood; preaching it for sentient beings is also like this. Now, at the initial resolve of the mind, one immediately learns this wisdom, attains it at the first bhūmi, and completes it at the Buddha-stage.

From "When I embrace..." onward is the third great vow. Some say: this is not using body, life, and wealth in giving and calling it "relinquishment"; it is realizing reality and departing from marks, attaining the pure dharmakāya, and relinquishing the impermanent body, life, wealth, and so on; hence it is called relinquishment. It is identical with the Mahāparinirvāṇa-sūtra's destroying all fetters, afflictions, and māra-natures, and afterwards necessarily casting off body and life for the great parinirvāṇa. As for "protecting and upholding the saddharma": above, it explained relinquishing body, life, and wealth to seek that from which desire is detached. Relinquishing the impermanent body, life, and wealth—this clarifies seeking what is to be attained; it does not mean subduing evil persons. To promote and propagate the noble teaching is called protecting the Dharma; realization of the Dharma within oneself without losing it is called protecting the Dharma.

I now say that the sūtra text differs from the ancient interpretation. This sūtra directly clarifies relinquishing body, life, and wealth to propagate the Great Dharma; this is called the vow to protect the Dharma. Some sentient beings need to relinquish life to attain wisdom of the saddharma; some relinquish two, or some relinquish three to attain wisdom of the saddharma.

Question: The first is a vow for one's own practice, and the next is a vow to transform others; now what kind of vow is the third? Answer: It applies to both one's own practice and transforming others. Because through protecting and upholding the saddharma one attains the vajra-body, wishing oneself to attain the vajra-body one must also protect the Dharma, and causing others to attain the vajra-body one must also protect the Dharma; therefore it applies to both self and other. Furthermore, protecting the Dharma directly accomplishes the practice of transforming others; because heavenly māras, non-Buddhists, students of the triyāna, and people with attachment wish to destroy the saddharma, if the saddharma is not proclaimed, sentient beings will not get to hear it and generate wisdom; therefore one must crush the heterodox and reveal the correct, causing sentient beings to hear it and generate Dharma-wisdom. Therefore, protecting the Dharma belongs to the practice of transforming others.

Question: Among the four unimpeded [knowledges], how many do the three vows possess? Answer: The first vow possesses the two unimpeded knowledges of dharma and meaning: because recognizing the saddharma is called the meaning of the saddharma, it is called wisdom of the saddharma. The second possesses the latter two unimpeded knowledges: the mind free of weariness is the unimpeded knowledge of joyful eloquence; preaching for sentient beings is the unimpeded knowledge of expression.

The second section has four parts: first, the dharma; second, the simile; third, from "Such a bodhisattva..." onward, the application of the simile; fourth, "these three great vows", the Tathāgata's praise and seal of approval. The reasons for the praise and seal of approval are: first, it accords with principle; second, it matches the capacities of beings; third, it suits the noble intention. Furthermore, above, when receiving the ten great vows, there were auspicious proofs in the sky to resolve beings' doubts; here, there being no auspicious proofs, the Great Sage directly seals and reiterates them, so that one knows her vows are not empty, causing people to have faith and accept them. Furthermore, wishing to cause all sentient beings to make these three vows just like Queen Śrīmālā, he must praise and reiterate them. Furthermore, although Queen Śrīmālā made the three vows, she did not explain their great meaning; the Buddha, in his reiteration, cited the sage, which is to explain their great meaning.