勝鬘寶窟 2.6

2.6

"Śrīmālā addressed [the Buddha]" onwards is, third, the expounding proper. In the text there are three parts: first, praising the great vow; second, identifying the essence of the vow; third, concluding praise of the great vow. The first, clarifying the praise of the great vow, is precisely gathering the function back to the essence, and is also exhorting beings to cultivate the single correct contemplation. "The so-called embracing of the saddharma" is, second, identifying the essence. Previously it was clarified that vows numerous as the sands of the Ganges enter into the three vows; now it gathers the three vows into the one great vow. Thus an external book says: "Although the Odes are three hundred, a single phrase covers them all, saying: 'Having no depraved thoughts.'" If even shallow teachings are like this, how much more so the vaipulya? Question: How is this different from the previous [passage where] all vows enter into the three vows? Answer: Previously it clarified embracing all vows to return them to the three vows; now it embraces the three vows to return them to the single vow, namely embracing the saddharma. Moreover, above it clarified that the various vows enter into the three vows, which means using the brief to embrace the broad; now the various vows enter into the single vow, and entering into the single vow means using the universal to embrace the particular; hence embracing the saddharma is both profound and vast. In its depth, words are forgotten and thoughts are severed; in its breadth, no virtue is not encompassed; therefore only this single vow is clarified. Master Fu said: "This is precisely the tenth vow and the third great vow. It is just that above they were separated into two, and now they are combined into one." Someone said: Before the seventh bhūmi, vows are established in accordance with matters, and practices are given rise to accordingly; now upon entering the eighth bhūmi, a single mind appears before one and fully attains the previous vows, becoming the vow pāramitā; this is all [vows] entering into the one great vow, meaning that embracing the saddharma is truly the great vow. Now, what is clarified regarding the meaning of the stages is as judged above. Question: Among the immeasurable transcendent practices and virtues, by what meaning is "vow" singled out? Answer: In truth there are immeasurable diverse practices that are transcendent, but here it speaks of them as vows based on one approach. Just as in the Daśabhūmika-sūtra, in revealing the essence of the bhūmis, they are spoken of as vows. Although it speaks of vows, the rest are all contained within them. Thus the Daśabhūmika-śāstra says: "Herein are embraced wisdom, severing, realization, cultivation, and the remaining auxiliary dharmas." Moreover, the various practices tending towards and according with bodhi are all generally called vows. Furthermore, those who attain the saddharma are the Buddhas of the three times. Now, all bodhisattvas intend and vow to awaken to and comprehend the saddharma just as the Buddhas do; by this cause and condition, embracing the saddharma embraces all vows and practices. Moreover, embracing the saddharma includes both practice and vows; this present chapter clarifies the vow of embracing, and the subsequent chapter distinguishes the practice of embracing; the text is precisely so.