勝鬘寶窟 2.42.1

2.42.1

From "As the World-Honored One taught the six loci" onward: all that came before was termed the brief exposition; from here onward is the second [part], the extensive exposition. It also means that what came before explained producing the many from the one, whereas now it distinguishes integrating the many back to the one. The text has two parts: first, integrating the small causes to enter the One Vehicle; from "The arhats take refuge in the Buddha" onward, integrating those small fruits to enter the One Vehicle. The small causes and small fruits all enter the Dharma of the One Vehicle; the persons of cause and persons of fruit all become persons of the bodhisattva.

"As the World-Honored One taught the six loci" generally brings up the six previously taught by the Tathāgata. The reason for bringing up the previous six is that these were taught as six loci in the Hīnayāna sūtras; wishing to integrate the Small into the Great, he first stated the Small. These six dharmas are the bases from which practice arises, and are therefore called "loci."

From "What are they?" onward, the six are listed next.

Explanations of the six differ, but for now they are made into three pairs: first, the pair of the abiding of the True Dharma and the extinction of the True Dharma; second, the pair of attainment and separation according to the precepts; third, the pair of the beginning and end according to persons.

Regarding "the abiding of the True Dharma and the extinction of the True Dharma":
Question: What is the True Dharma? What are abiding and extinction?

Answer: According to the *Saṃyuktābhidharmahṛdaya*, the sūtras, vinaya, and abhidharma are called conventional True Dharma, while the thirty-seven factors of awakening are called the ultimate [True Dharma]. Between these two kinds of True Dharma, the undefiled True Dharma, once attained, is never lost, so abiding and extinction are not discussed [in its regard]. Now we are primarily discussing the abiding and extinction of the Dharma of teaching. Within the Dharma of teaching, we generally discuss the abiding and extinction of the Tripiṭaka; if discussed specifically, it primarily distinguishes the abiding and extinction of the vinaya precepts, because the vinaya precepts are precisely what those who have gone forth practice. As it is said, the vinaya precepts are the lifespan of the Buddha-Dharma: because the vinaya precepts abide, the Buddha-Dharma abides; because the vinaya precepts become extinct, the Buddha-Dharma becomes extinct.

Within the vinaya precepts, there are generally three kinds: first, the prātimokṣa precepts; second, the dhyāna-concomitant precepts; third, the path-concomitant precepts. The two precepts of the path and dhyāna pertain to both the monastic and the lay; furthermore, once attained, they are never lost, so abiding and extinction are not discussed [in their regard]. Now we are primarily discussing the abiding and extinction of the prātimokṣa precepts.

Regarding what is called abiding and extinction, there are two kinds of abiding and extinction:
First, the seasons and the principles of numbers have fixed time limits, and therefore there are abiding and extinction. For example, explaining the True Dharma as lasting a thousand years, the Semblance Dharma as lasting a thousand years, and the Final Dharma as lasting ten thousand years. The reason there are fixed numbers is that this is simply due to the original vows of the Buddhas. As the *Abhidharmakośa-śāstra* says: "In the past, Śākyamuni was a potter; seeing the past Śākyamuni Buddha's retinue and his Dharma abiding for a thousand years, he therefore made a vow: 'May it be that when I become a Buddha, my land, disciples, and the abiding of my Dharma in the world likewise equal a thousand years.' Therefore, now that he has attained Buddhahood, the abiding of his Dharma lasts for a thousand years." The *Śūraṅgama-sūtra* says: "By the power of samādhi, he manifests the division of relics; by his original vow, he demonstrates the complete extinction of the Dharma." This is the fixed number of the time limit.

Second, because people practice the Dharma, the Dharma abides for a long time; if people do not practice the Dharma, the Dharma then becomes extinct. Although there are two meanings, it is primarily because of practicing the Buddha-Dharma that the Dharma abides for a long time, and by not practicing the Buddha-Dharma that the Dharma then becomes extinct—this is in order to encourage people to practice the Buddha-Dharma.

Question: Earlier it was said that its complete extinction is due to the original vow, and later it was said that its complete extinction is due to sentient beings not practicing it; these two meanings conflict, so how are they reconciled?

Answer: Because the Buddha knew that sentient beings would not practice the Dharma and it would thus become extinct, it does not conflict with the original vow.

"Prātimokṣa and vinaya" is the second pair, of attainment and separation. There are many meanings for the appearance of this passage: first, the abiding and extinction of the Dharma pertains generally to the Tripiṭaka, whereas here it specifically clarifies [the precepts], because the vinaya precepts are precisely what those who have gone forth practice, which is why it is specific. Furthermore, Master Daoji of Hexi said: "The Buddha-Dharma has two kinds: first, the basket of sūtras; second, the basket of vinaya. The basket of sūtras transforms those outside; the basket of vinaya transforms those inside. Furthermore, sūtras generally transform both monastic and lay; the vinaya specifically transforms the monastic. The abiding and extinction of the Dharma above was the Dharma of sūtras; here it is the Dharma of vinaya." Furthermore, above was general Dharma, whereas here it is specific Dharma.

As for the reason for establishing the two names of prātimokṣa [and vinaya], there are many meanings:
First, the names of attainment and separation. *Prātimokṣa*: here translated as "retributive liberation" (baojietuo). Through the cause of upholding precepts, one attains the retribution of liberation; hence it is called "retributive liberation." Thus the sūtra says: "Precepts are the foundation for directly according with liberation." Hence, mokṣa establishes its name based on virtue.
*Vinaya*: here translated as "extinction" (mie), meaning the extinction of the present seven wrongdoings of body and mouth; it is named after separating from faults. Mokṣa takes its name from the future; vinaya takes its designation from the present. Furthermore, liberation transcends the three realms; vinaya extinguishes [suffering in] the three evil destinies. This single dharma of precepts possesses these respective functions; therefore, the Tathāgata established two designations. The name "vinaya" (*lü*) encompasses both above meanings; one may also say that *lü* is the name here [in China], while *mokṣa* and *vinaya* are the designations of foreign lands, as already explained in the profound introductory chapter above.

"Going forth and receiving full ordination" is the third pair, having a beginning and end according to persons. The beginning is going forth; the end is receiving full ordination. In terms of persons, among the five assemblies of the Buddha-Dharma, going forth encompasses three assemblies, namely, śrāmaṇera, śrāmaṇerikā, and śikṣamāṇā; full ordination encompasses the two assemblies of bhikṣu and bhikṣuṇī. Furthermore, the three assemblies of going forth do not fully prevent evil, but only guard against the three of the body and the four of the mouth; hence they are given the name of "going forth." The two assemblies completely fulfill the prevention of evil—namely, the three of the body and the four of the mouth [along with subtle offenses]—hence they are given the designation of "full ordination." In the Hīnayāna Dharma, receiving the ten precepts is going forth, and receiving the great precepts is full ordination; in the Mahāyāna, generating the bodhicitta is going forth, and receiving the bodhisattva precepts is full ordination. Moreover, the *Vimalakīrti* says: "Generating the bodhicitta is itself going forth, is itself full ordination." Yet the text relies upon the arhat as full ordination, which is spoken merely in terms of the ultimate state; in truth, it applies to both ordinary beings and nobles. Furthermore, examining the general purport of the text, these six from beginning to end merely explain the single dharma of precepts: first explaining the abiding and extinction of precepts, next explaining the attainment and separation of the precept dharma, and finally explaining the beginning and end of the precept dharma, because precepts are the root of the three trainings. Since the precept dharma is like this, the other practices are of the same kind.

"It is for the sake of the Mahāyāna that these six loci were taught": this is the second, integrating the Small into the Great. In the Hīnayāna above, first the six were generally explained, and next the six were specifically explained; now the integration is likewise twofold: first, a general integration; second, a specific integration. Now, the general integration is explained first. The Buddha taught these six in order to lead to entry into the Mahāyāna, as upāya belonging to the Mahāyāna. Thus the *Lotus Sūtra* says: "I set up such upāya / to cause them to enter the Buddha's wisdom." It also says: "Taking entry into the Mahāyāna as the foundation, / for this reason I preached this sūtra." The *Mahāyānasaṃgraha* says: "Because of the upāya of great purity." Furthermore, previously the six were stated, and now the intent of the six is explained: the reason the Buddha taught the six is that although the words belonged to the Small, the intent lay in the Great; hence it says, "It is for the sake of the Mahāyāna that these six loci were taught."

From "Why is this?" onward is the second [part], the explanation, which is the specific integration.