勝鬘寶窟 2.19

2.19

From "Again, like the great earth" below is this fourth simile. What differs from the above is that the above only explained the bodhisattva transforming sentient beings, without explaining that persons obtain benefit; from here below, it explains that the superior can transform the inferior, and further explains that the other persons obtain benefit. How is this known to be so? Above it said, "universally becoming unasked friends for sentient beings," so we know the above simply spoke of the master transforming disciples. From here below it says, "sentient beings who obtain great treasures all depend on good men and good women who embrace the saddharma," so we know this explains sentient beings obtaining benefit. The remaining two meanings are as above. In the text there are four parts: 1. the simile, 2. the application, 3. the explanation, and 4. concluding the bodhisattva's transformative merit in benefiting sentient beings. "Again, like the great earth having four treasure stores": this phrase is the general heading. From "What are the four?" below, it distinguishes the four names: first, priceless, illustrating the bodhisattva; second, high price, illustrating the pratyekabuddha; third, medium price, illustrating the śrāvaka; fourth, low price, illustrating humans and devas. "These are called the four kinds of treasure stores of the great earth": this is the general conclusion. In the application of the simile, first is the general application, which applies to the general text. Question: The bodhisattva himself attains his own family's own teachings; why is it called attaining the four treasures of sentient beings? Answer: These four are teachings for transforming others, and are therefore called the four kinds of great treasures of sentient beings. Although these four kinds of treasures primarily transform beings, they emerge from the bodhisattva; hence it says the bodhisattva attains them. From "What are the four?" below applies to the particulars above. In the simile, it goes from top to bottom; in the application, it goes from bottom to top, as has been explained before. From "In this way, sentient beings who obtain great treasures" below is the third, the explanation: sentient beings obtaining benefit all depends on the bodhisattva. From "World-Honoured One, the great treasure store" below is the fourth, the general conclusion. Previously it explained that the bodhisattva who has attained the saddharma has four treasure stores; this conclusion explains that the reason why the person of the bodhisattva can bear the four burdens is entirely due to embracing the saddharma, thus attributing the merit to the Dharma. "World-Honoured One, embracing the saddharma, embracing the saddharma": from the above until now has been explaining the section heading on vastness; now it explains the section heading on embracing. Why is it known that the above explained vastness? Above, four similes were explained, which are the four greats, namely the great cloud, great water, great earth, and great treasure. Although there are four greats, they do not go beyond two kinds: the former two explain the greatness of persons upholding the teaching, and the latter two explain the greatness of persons formed by the teaching. All greats do not go beyond persons and teachings, so we know this was explaining the section heading on vastness. From the above until now, embracing the saddharma has been explained in four places altogether: first, the tenth vow explains embracing the saddharma so that it is not forgotten or lost; next, the third aspiration explains embracing the saddharma, abandoning body, life, and wealth to rescue and protect it; third, the chapter on the aspiration to embrace the saddharma explains all vows merging into one vow, namely embracing the saddharma; fourth, the chapter on the practice of embracing the saddharma, where the meaning of embracing the saddharma is vast. Although the name was presented in four places, it has not yet been explained; it is only now explained here. As for "embracing": if wisdom verifies principle and principle gives rise to wisdom, then these are two views of object and wisdom, and it is not called embracing. If subject and object are both concealed, and object and wisdom are both tranquil, only then is it called embracing the saddharma. It is indeed the great宗 of the Buddhadharma, the profound storehouse of awakening. Furthermore, the reason this text comes is that when wisdom verifies principle, there are the meaning of two in non-duality and the meaning of non-duality in two. As for the meaning of two in non-duality: wisdom is that which can verify, and principle is that which is verified; principle is that which can produce, and wisdom is that which is produced. As for non-duality in two: one does not see wisdom as that which can illuminate and principle as that which is illuminated, nor principle as that which can produce and wisdom as that which is produced. As the Pañcaviṃśatisāhasrikā says: "corresponding with prajñā, yet not seeing corresponding and not corresponding." Corresponding with prajñā refers to the meaning of two in non-duality; not seeing corresponding and not corresponding refers to the meaning of non-duality in two. The Mahāprajñāpāramitopadeśa says: "The real mark is not prajñā, yet it can generate prajñā." This is the meaning of two in non-duality. It also says: "The objective condition is one extreme, and contemplation is one extreme; although they are two extremes, it is called the Middle Way." This is the meaning of non-duality in two. From the above until now, the explanation of embracing the saddharma explained the meaning of two in non-duality; now it explains mutual identity, which is the meaning of non-duality in two. Furthermore, if discussed in terms of stages: bodhisattvas before the bhūmis are not yet able to verify principle, so object and wisdom are still two; upon ascending the bhūmis and above, they correspond with principle, and objective condition and contemplation are both tranquil. If discussed in terms of refuting errors: when the assembly heard "embracing the saddharma," they thought wisdom is that which can embrace and the saddharma is that which is embraced, and thus gave rise to the two views of object and wisdom; now, to refute the two views, it explains non-duality; therefore this text comes. These four points of meaning run through what follows, and none can be omitted. "World-Honoured One, embracing the saddharma": this single phrase takes up the earlier phrase "embracing the saddharma." The explanation of the meaning of vastness was previously finished, but "embracing the saddharma" had not yet been explained; now wishing to explain it, it is cited and brought forward. "Embracing the saddharma": this properly explains the meaning of embracing. Wishing to explain it, it repeats the section heading. "Is not different from the saddharma": this clarifies that embracing is identical to the saddharma, meaning wisdom is not different from the object. "Is not different from embracing the saddharma": this clarifies that the saddharma is not different from wisdom. The saddharma is identical to embracing the saddharma properly concludes that principle is not different from wisdom. Because of non-duality, it says "not different"; it is not because of similarity that it says "no difference."