Śrīmālā-Siṃhanāda Ekayāna Mahopāya Vaipulya Sūtra 勝鬘師子吼一乘大方便方廣經
Śrīmālā’s Lion’s Roar, the single vehicle, greatly expedient, broad sutra
求那跋陀羅譯
Translated from the Chinese of Gunabhadra (435)
Taisho No. 353 [corresponding to Taisho No. 310/48]
🍃 如來真實義功德章第一
CHAPTER ONE: The Merit (puṇya) of the Meaning (artha) of the Truth (bhūtatathatā) of the Thus Come One (tathāgata)
如是我聞：
Thus have I heard:
一時，佛住舍衛國祇樹給孤獨園。時，波斯匿王及末利夫人信法未久，共相謂言：「勝鬘夫人是我之女，聰慧利根，通敏易悟，若見佛者必速解法，心得無疑。宜時遣信，發其道意。」夫人白言：「今正是時。」王及夫人與勝鬘書，略讚如來無量功德，即遣內人名旃提羅，使人奉書至阿踰闍國，入其宮內敬授勝鬘。勝鬘得書歡喜頂受，讀誦受持，生希有心，向旃提羅而說偈言：
Once, the Buddha was in the kingdom of Śravasti, in the Jetavana, Anathapindika’s Park.
At that time, King Prasenajit and Queen Mallikā had just come to have faith in the Dharma and they said to each other, “Our daughter, Queen Śrīmālā, is wise and with good faculties (mental acuteness), ingenious and clever. If she has a chance to see the Buddha, she will certainly understand the Dharma, her mind without doubt. At a suitable time we will send word to generate her thoughts to the Way.”
The Queen said, “Now is the right time.”
The King and the Queen then wrote Śrīmālā a letter praising the immeasurable merits of the Thus Come One, then sent a messenger named Candirā with the letter to the land of Ayodhyā. Entering the palace, the messenger respectfully offered it to Śrīmālā. Śrīmālā received the letter joyfully, raising it to her head. She read and recited it, receiving and retaining it, giving rise to a most rare mind. She then said to Candirā in verse:
我聞佛音聲， 世所未曾有； 所言真實者， 應當修供養。
I hear the sound (of the) Buddha (Is) (the one) rarely in the world If these words are True They should be made offerings
仰惟佛世尊！ 普為世間出； 亦應垂哀愍， 必令我得見。
Respectfully, Buddha, World-Honored One! Having come into the world for all, Then have pity on me, You must cause me to see (to have a look)
即生此念時， 佛於空中現； 普放淨光明， 顯示無比身。
When I give rise to this thought (mindfulness) The Buddha appears out of nowhere, giving off pure light everywhere revealing an incomparable body.
勝鬘及眷屬， 頭面接足禮； 咸以清淨心， 歎佛實功德：
Śrīmālā and her attendants bow their heads to his feet and with pure minds praise the merit of the Truth of the Buddha
如來妙色身， 世間無與等； 無比不思議， 是故今敬禮。
The subtle body of form of the Thus Come One Is without equal in the world Incomparable, inconceivable For this reason, I now give praise.
如來色無盡， 智慧亦復然； 一切法常住， 是故我歸依。
The form of the Thus Come One is inexhaustible, Prajña is also like this. All dharmas eternally abide For the reason, I rely upon you
降伏心過惡， 及與身四種， 已到難伏地， 是故禮法王。
Taming mental afflictions As well as the four types of bodily afflictions And arriving at the Difficult to Master Stage (sudurjayā) For this reason, I revere the King of the Dharma
知一切爾焰， 智慧身自在， 攝持一切法， 是故今敬禮。
Knowing everything cognizable (jñeya) Sovereign body of Wisdom (Prajña-kaya-isvara) Harmonizer of all dharmas For this reason, I now give praise.
敬禮過稱量， 敬禮無譬類， 敬禮無邊法， 敬禮難思議。
Praise the immeasurable Praise the incomparable Praise the limitless Dharma Praise the inconceivable
哀愍覆護我， 令法種增長； 此世及後生， 願佛常攝受。
Have pity and protect me and cause the seeds of Dharma to increase. In this world and in lives to come I wish for the Buddha to always accept me
我久安立汝， 前世已開覺； 今復攝受汝， 未來生亦然。
I have supported you for a long time In former lives, teaching you Now I again accept you and in future lives as well.
我已作功德， 現在及餘世； 如是眾善本， 唯願見攝受。
I have already produced merit Now and in the future With roots of virtue like these Solely wishing to see reception (parigraha).
爾時，勝鬘及諸眷屬，頭面禮佛，佛於眾中即為受記：「汝歎如來真實功德，以此善根，當於無量阿僧祇劫天人之中為自在王，一切生處常得見我，現前讚歎如今無異。當復供養無量阿僧祇佛，過二萬阿僧祇劫當得作佛，號普光如來、應、正遍知。彼佛國土，無諸惡趣、老病衰惱不適意苦，亦無不善惡業道名；彼國眾生色力壽命、五欲眾具，皆悉快樂，勝於他化自在諸天；彼諸眾生純一大乘，諸有修習善根眾生皆集於彼。
At that time, Śrīmālā and all her attendants bowed their heads to the Buddha. The Buddha then made this prediction among the assembly, “You praise the merit of the Truth of the Thus Come One, and by these virtuous roots, in immeasurable, asaṃkhyeya kalpas you will be a sovereign royal (Iśvararaja) among gods, and, in each life, you will always see me, manifesting before you in praise, no different than now. You will again make offerings to immeasurable, asaṃkhyeya buddhas over twenty-thousand asaṃkhyeya kaplas until you attain Buddhahood, being called Samantaprabha Tathagata (‘Universal Light’ Thus Come One), Arahat, Samyak-saṃbuddhaḥ. That buddha-land will be without all evil destinies, aging, disease, decay, vexation, and uncontrollable thoughts of dread, and will also be without even the name of unvirtuous, evil ways. The people of that land will have strength and longevity, their five desires fulfilled with rare pleasures, greater than the gods who lord over the emanations of others. These people are purely one great vehicle (ekamahayana), all practicing the development of virtuous roots, the people gathering there.
勝鬘夫人得受記時，無量眾生、諸天及人願生彼國，世尊悉記皆當往生。
When Queen Srimala received this prediction, immeasurable beings, gods and humans, wished to be (re)born in that land, and the World-Honored One predicted that they would all be (re)born there.
🍃 十受章第二
CHAPTER TWO: Ten (P)recepts
Chapter Two: Ten Receptions
爾時，勝鬘聞受記已，恭敬而立受十大受：
When Srimala heard this prediction, she respectfully arose to receive the Ten Great Receptions.
世尊！我從今日乃至菩提，於所受戒不起犯心。
1) World-Honored One! From this day until I arrive at bodhi (awakening), I will not give rise to an offensive mind toward the precepts I have received.
世尊！我從今日乃至菩提，於諸尊長不起慢心。
2) World-Honored One! From this day until I arrive at bodhi (awakening), I will not give rise to a disrespectful mind toward venerable elders.
世尊！我從今日乃至菩提，於諸眾生不起恚心。
3) World-Honored One! From this day until I arrive at bodhi (awakening), I will not give rise to a hateful mind toward all beings.
世尊！我從今日乃至菩提，於他身色及外眾具不起疾心。
4) World-Honored One! From this day until I arrive at bodhi (awakening), I will not give rise to a jealous mind toward other people’s physical appearance or possessions.
世尊！我從今日乃至菩提，於內外法不起慳心。
5) World-Honored One! From this day until I arrive at bodhi (awakening), I will not give rise to a stingy mind toward anything, inside or out.
世尊！我從今日乃至菩提，不自為己受畜財物，凡有所受悉為成熟貧苦眾生。
6) World-Honored One! From this day until I arrive at bodhi (awakening), I will not accept things for my own sake, it will only be for the welfare of the poor and suffering.
世尊！我從今日乃至菩提，不自為己行四攝法，為一切眾生故，以不愛染心、無厭足心、無罣礙心，攝受眾生。
7) World-Honored One! From this day until I arrive at bodhi (awakening), not for myself but for all sentient beings will I practice the four harmonizing dharmas (四攝法), with an untainted mind, an insatiable mind, a fearless mind, harmoniously receiving all beings. [(or 四攝事) catuḥ-saṃgraha-vastu; four all-embracing (bodhisattva) virtues: (1) 布施 dāna, giving what others like, in order to lead them to love and receive the Dharma; (2) 愛語 priyavacana, affectionate speech; (3) 利行 arthakṛtya, volunteerism; (4) 同事 samānārthatā, co-operation with and adaptation of oneself to others.]
世尊！我從今日乃至菩提，若見孤獨幽繫疾病，種種厄難困苦眾生，終不暫捨，必欲安隱，以義饒益令脫眾苦，然後乃捨。
8) World-Honored One! From this day until I arrive at bodhi (awakening), seeing the orphaned, the lonely, cut off, the vexed, the sick, the ill, the restricted, inhibited, besieged or suffering, I will never give up on them, and only want to lead them to peace, by reason, enriching them, causing them to escape the mass of suffering, and then afterwards give them up.
世尊！我從今日乃至菩提，若見捕養眾惡律儀及諸犯戒終不棄捨。我得力時，於彼彼處見此眾生，應折伏者而折伏之；應攝受者而攝受之。何以故？以折伏、攝受故令法久住。法久住者，天人充滿，惡道減少，能於如來所轉法輪而得隨轉，見是利故救攝不捨。
9) World-Honored One! From this day until I arrive at bodhi (awakening), seeing people practice entrapment and evil customs, and all those who break precepts, I will never reject them. When I have the power and I am in those places and see those people, I will tame the tamable; and harmoniously receive (embrace parigraha) the harmoniously receivable. How so? By taming and harmoniously receiving (embracing), it causes the Dharma to continuously abide. When the Dharma continuously abides, gods and humans flourish, evil ways diminish, and they are able to attain anupravartana 隨轉 (‘perpetual turning’) of the Dharmachakra turned by the Thus Come One. Seeing the benefits of this, I seek harmony (samgraha), not rejection.
世尊！我從今日乃至菩提，攝受正法終不忘失。何以故？忘失法者則忘大乘，忘大乘者則忘波羅蜜，忘波羅蜜者則不欲大乘。若菩薩不決定大乘者，則不能得攝受正法欲，隨所樂入，永不堪任越凡夫地。我見如是無量大過，又見未來攝受正法菩薩摩訶薩無量福利，故受此大受。
10) World-Honored One! From this day until I arrive at bodhi (awakening), I will always be in harmony with Correct Dharma (saddharma-parigraha), never forgetting. How so? The one who forgets the Dharma forgets the Great Vehicle (Mahayana), and the one who forgets the Great Vehicle forgets the paramitas, and the one who forgets the paramitas doesn’t want a Great Vehicle. If bodhisattvas are indecisive about the Great Vehicle, then they are unable to attain harmony with the desire for the Correct Dharma, just following their pleasures, never getting out of the ordinary stages. I see immeasurable transgressions like this. I also see coming immeasurable benefits of bodhisattva, mahasattvas in harmony with Correct Dharma (saddharma-parigraha), therefore I receive these Great Receptions.
法主世尊！現為我證，唯佛世尊現前證知。而諸眾生善根微薄或起疑網，以十大受極難度故；彼或長夜非義饒益，不得安樂。為安彼故，今於佛前說誠實誓。我受此十大受，如說行者，以此誓故，於大眾中當雨天花，出天妙音。
“Dharma Lord, World-Honored One! Manifest before me, I realize, with only the Buddha, World-Honored One before me as the realized. Beings’ good roots are few and poor, they weave a net of doubt, and are difficult to rescue by these ten Great Receptions. In the long night [of ignorance], without meaning or benefit, not attaining bliss. It is for them that I now, before the Buddha, make these True Vow. I receive these ten Great Receptions, practicing as I preach, and due to this Vow, among the assembled, heavenly flowers shall rain down, and heavenly music shall arise.”
說是語時，於虛空中，雨眾天花出妙聲言：「如是如是！如汝所說，真實無異。」彼見妙花及聞音聲，一切眾會疑惑悉除，喜踊無量而發願言：「恒與勝鬘常共俱會，同其所行。」世尊悉記一切大眾如其所願。
When this was said, heavenly flowers rained down from the sky and wonderous music arose,
“So it is, so it is! As you have said, it is true, no different.”
Seeing these wonderous flowers and hearing the sound of this music, those assembled were completely freed of doubt and, with immeasurable joy, they exclaimed and generated a vow saying, “We wish to stay with Srimala forever, practicing with her.” And the World-Honored One predicted that it would be as they wished.
🍃 三願章第三
CHAPTER THREE: Three Vows
爾時勝鬘復於佛前發三大願，而作是言：「以此實願安隱無量無邊眾生，以此善根於一切生得正法智，是名第一大願。我得正法智已，以無厭心為眾生說，是名第二大願。我於攝受正法，捨身、命、財，護持正法，是名第三大願。」
At that time, Srimala, again before the Buddha, made these three Great Vows saying, “May this True Vow bring peace to immeasurable, unlimited numbers of beings and, by these good roots, give rise to attainment of the Correct Dharma. This is called the First Great Vow.
Once attaining the Correct Dharma, may I explain it to others with an unwearying mind. This is called the Second Great Vow.
May I harmonize [absorb / embrace / parigraha] the Correct Dharma, abandoning body, life, and wealth to guard and preserve the Correct Dharma. This is called the Third Great Vow.
爾時，世尊即記勝鬘三大誓願，如一切色悉入空界。如是菩薩恒沙諸願，皆悉入此三大願中，此三願者真實廣大。
Then, the World-Honored One foretold of Srimala’s Three Great Vows, ‘Just as all forms permeate the Realm of Space, like this, all the Ganges sands of vows of the bodhisattvas permeate throughout these Three Great Vows. The Truth of these Three Vows’ is that broad [extensive].
🍃 攝受章第四
CHAPTER FOUR: Harmoniously Accepting or Embracing (parigraha)
爾時，勝鬘白佛言：「我今當復承佛威神，說調伏大願真實無異。」
Then, Srimala said to the Buddha, “I will now again, by the spiritual power of the Buddha explain the undifferentiated Truth of [Vinaya / Discipline / Taming] Great Vow [Willing].”
佛告勝鬘：「恣聽汝說。」
The Buddha told Srimala, “Explain as you like.”
勝鬘白佛：「菩薩所有恒沙諸願，一切皆入一大願中，所謂攝受正法。攝受正法，真為大願。」
Srimala said to the Buddha, “All the vows of Bodhisattvas, as many as grains of sand in the Ganges River, are contained in one Great Vow called: Harmonizing [embracing / absorbing / parigraha] the Correct Dharma. Harmonizing [embracing / absorbing / parigraha] the Correct Dharma is Truly the Great Vow.”
佛讚勝鬘：「善哉善哉！智慧方便甚深微妙，汝已長夜殖諸善本，來世眾生久種善根者，乃能解汝所說。汝之所說攝受正法，皆是過去、未來、現在諸佛已說、今說、當說。我今得無上菩提，亦常說此攝受正法，如是我說：『攝受正法所有功德不得邊際，如來智慧辯才亦無邊際。何以故？是攝受正法有大功德有大利益。』」
The Buddha praised Srimala, “Excellent! Excellent Wisdom [Prajna] and Means [Upaya], most profound and subtle. You have cultivated virtuous Roots for a long time. People in times to come, those with virtuous faculties [roots] will be able to understand as you have explained. Your explanation of harmonizing [embracing / absorbing / parigraha] the Correct Dharma is how all buddhas - past, future and present – have explained, are now explaining and will explain. Having attained the highest bodhi [awakening], I am always explaining this harmonizing [embracing / absorbing / parigraha] of the Correct Dharma. Thus I explain, ‘The merit of harmonizing [embracing / absorbing / parigraha] the Correct Dharma is limitless/boundless, and the Thus Come One’s Wisdom [Prajna] and Discourse are also limitless/boundless.’ How so? This harmonizing [embracing / absorbing / parigraha] the Correct Dharma has great merit that has great advantages [benefits].”
勝鬘白佛：「我當承佛神力，更復演說攝受正法廣大之義。」
Srimala said to the Buddha, “I will now, by the spiritual power of the Buddha, I will further explain the extensive [broad / vaipulya] meaning of harmonizing [embracing / absorbing / parigraha] the Correct Dharma.”
佛言：「便說。」
The Buddha said, “Explain further.”
勝鬘白佛：「攝受正法廣大義者，則是無量，得一切佛法，攝八萬四千法門。譬如劫初成時，普興大雲，雨眾色雨及種種寶。如是攝受正法，雨無量福報及無量善根之雨。
Srimala said to the Buddha, “The extensive [broad / vaipulya] meaning of harmonizing [embracing / absorbing / parigraha] the Correct Dharma is immeasurable, containing all Buddhadharma, harmonizing 84,000 Dharma Doors. Like at the beginning of a kalpa, when a great cloud rains multicolored rain all kinds of jewels everywhere. Like this, harmonizing [embracing / absorbing / parigraha] the Correct Dharma rains immeasurable rewards [merit] and immeasurable rain for virtuous faculties [roots].
「世尊！又如劫初成時，有大水聚，出生三千大千界藏及四百億種種類洲。如是攝受正法，出生大乘無量界藏：一切菩薩神通之力；一切世間安隱快樂；一切世間如意自在；及出世間安樂劫成，乃至天人本所未得，皆於中出。
World-Honored One! Also like at the beginning, there is a great flood, giving rise to treasuries/repositories of Three Thousand Great Thousand world-systems and their 84,000 types of continents. Like this, harmonizing [embracing / absorbing / parigraha] the Correct Dharma gives rise to immeasurable treasuries/repositories of the Mahayana: all the spiritual powers of the bodhisattva; the being at peace and happiness in all placess; a sovereign mind in all spaces; and the arising of fulfilled, joyful places, unlike anything ever experienced, even by gods.
「又如大地持四重擔。何等為四？一者大海，二者諸山，三者草木，四者眾生。如是攝受正法善男子善女人，建立大地，堪能荷負四種重任，喻彼大地。何等為四？謂離善知識、無聞非法眾生，以人天善根而成熟之；求聲聞者授聲聞乘；求緣覺者授緣覺乘；求大乘者授以大乘。是名攝受正法善男子善女人建立大地，堪能荷負四種重任。世尊！如是攝受正法善男子善女人建立大地，堪能荷負四種重任，普為眾生作不請之友，大悲安慰哀愍眾生，為世法母。
“It is also like the great Earth, baring the four weights. What are the four? 1) the great oceans, 2) all the mountains, 3) all the vegetation, and 4) all beings.
Like this, virtuous men and virtuous women harmonizing [embracing / absorbing / parigraha] the Correct Dharma establish [samāropa] the Great Earth [‘Stage’ Bhumi], patiently bear four ‘kinds of’ weights [‘naturally’], like the great Earth. What are the four? 1) Those who are separated from virtuous friends, haven’t heard, or are without the Dharma, and those humans and gods whose virtuous faculties (roots) are being ripened, 2) those seeking to be Voice Hearers receiving the Way of Voice Hearers [śrāvakayāna], 3) those seeking solitary enlightenment receiving the Way of Solitary Buddha [Pratyekabuddha], 4) those seeking the Great Vehicle receiving by way of the Great Vehicle. This is called a virtuous man or virtuous woman in harmony with [embracing / absorbing / parigraha] the Correct Dharma establishing the Great Earth [‘Stage’ / bhumi], while patiently bearing four kinds of weights. World-Honored One! Like this, virtuous men and virtuous women harmonize [embrace / absorb / parigraha] the Correct Dharma, establish the Great Earth, patiently enduring four kinds of weights, everywhere being an ‘uninvited’ friend to everyone: greatly compassionate, comforter, consoler, Dharma Mother of the World.
「又如大地有四種寶藏。何等為四？一者無價，二者上價，三者中價，四者下價，是名大地四種寶藏。如是攝受正法善男子善女人建立大地，得眾生四種最上大寶。何等為四？攝受正法善男子善女人，無聞非法眾生，以人天功德善根而授與之；求聲聞者授聲聞乘；求緣覺者授緣覺乘；求大乘者授以大乘。如是得大寶眾生，皆由攝受正法善男子善女人得此奇特希有功德。世尊！大寶藏者，即是攝受正法。
It is also like the great Earth, with its four kinds of jewel treasuries. What are the four? 1) the priceless, 2) the highly valued, 3) the moderately valued, 4) the low valued. These are called the four kinds of jewel treasuries of the great Earth. Like this, virtuous men and virtuous women in harmony with [embracing / absorbing / parigraha] the Correct Dharma, having established the Great Earth [‘Stage’ / bhumi], attain four kinds of great Treasures of Sentient Beings. What are the four? 1) those virtuous men and virtuous women in harmony with the Correct Dharma being with those who haven’t heard or are without the Dharma, and those receiving the merit and virtuous faculties (roots) of humans and gods, 2) those seeking to be Voice Hearers receiving the Way of Voice Hearers [śrāvakayāna], 3) those seeking solitary enlightenment receiving the Way of Solitary Buddha [Pratyekabuddha], 4) those seeking the Great Vehicle receiving by way of the Great Vehicle. Like this, attaining great treasuries of sentient beings, only those virtuous men and virtuous women in harmony with the Correct Dharma attain such extremely rare merit. World-Honored One, the Great Treasury is harmony with the Correct Dharma.
「世尊！攝受正法，攝受正法者，無異正法，無異攝受正法，正法即是攝受正法。世尊！無異波羅蜜，無異攝受正法，攝受正法即是波羅蜜。何以故？攝受正法善男子善女人，應以施成熟者以施成熟，乃至捨身支節將護彼意而成熟之。彼所成熟眾生建立正法，是名檀波羅蜜。
“World-Honored One! Harmony with the Correct Dharma, being in harmony with the Correct Dharma, they are not different from Correct Dharma. Being no different from Correct Dharma, Correct Dharma is in harmony with Correct Dharma. World-Honored One! Being not different from a paramita, and not different from harmony with the Correct Dharma, being in harmony with the Correct Dharma is a paramita. How so? For those virtuous men and virtuous women in harmony with Correct Dharma, for those ‘ripened’ by generosity, they ripen by giving to the point of letting go of life and limb. Protecting this mind [intention], they thereby ‘ripen them’ and ‘ripen’ more beings to be established in the Correct Dharma. This is called ‘dana-paramita’.
「應以戒成熟者，以守護六根，淨身口意業，乃至正四威儀，將護彼意而成熟之。彼所成熟眾生建立正法，是名尸波羅蜜。
For those ‘ripened’ by disciple, there is the guarding of the Six Faculties, purifying body, mouth, and mind karma. Protecting this mind [intention], they thereby ‘ripen them’ and ‘ripen’ more beings to be established in the Correct Dharma. This is called sila-paramita.
「應以忍成熟者，若彼眾生罵詈、毀辱、誹謗、恐怖，以無恚心、饒益心，第一忍力乃至顏色無變，將護彼意而成熟之。彼所成熟眾生建立正法，是名羼提波羅蜜。
For those ‘ripened’ by patience, if there are those who are abusive, insulting, slandering, or scary, their mind is without hate, a mature mind that, by the power of supreme patience, shows no outward sign of being affected. Protecting this mind [intention] they thereby ‘ripen them’ and ‘ripen’ more beings to be established in the Correct Dharma. This is called ksanti-paramita.
「應以精進成熟者，於彼眾生不起懈心，生大欲心第一精進，乃至若四威儀，將護彼意而成熟之。彼所成熟眾生建立正法，是名毘梨耶波羅蜜。
For those ripened by determination, they do not have a negative, lazy mind before others, but give rise to a mind desirous for supreme determination in all four respect-inspiring forms of demeanour [walking, standing, sitting, lying]. Protecting this mind [intention] they thereby ‘ripen them’ and ‘ripen’ more beings to be established in the Correct Dharma. This is called virya-paramita.
「應以禪成熟者，於彼眾生以不亂心、不外向心，第一正念乃至久時所作、久時所說終不忘失，將護彼意而成熟之。彼所成熟眾生建立正法，是名禪波羅蜜。
For those ripened by dhyana meditation, they do not have a disturbed mind before others - a mind attached to externals. With the utmost mindfulness, even when doing [things] or speaking for a long time, they act without error. Protecting this mind [intention] they thereby ‘ripen them’ and ‘ripen’ more beings to be established in the Correct Dharma. This is called dhyana-paramita.
「應以智慧成熟者，彼諸眾生問一切義，以無畏心而為演說，一切論、一切工巧，究竟明處，乃至種種工巧諸事，將護彼意而成熟之。彼所成熟眾生建立正法，是名般若波羅蜜。
For those ‘ripened’ by Wisdom, when questioned about meaning by others, they explain without trepidation all analyses, arts and sciences until they fully understand the matter so all arts and sciences. Protecting this mind [intention] they thereby ‘ripen them’ and ‘ripen’ more beings to be established in the Correct Dharma. This is called prajna-paramita.
「是故世尊！無異波羅蜜，無異攝受正法，攝受正法即是波羅蜜。
For this reason, World-Honored One, no different than a paramita, no different than harmony with the Correct Dharma. Harmony with Correct Dharma is, the, a paramita.
「世尊！我今承佛威神，更說大義。」
World-Honored One! I will, by the power of the Buddha, further explain the great meaning.
佛言：「便說。」
The Buddha said, “Explain further.”
勝鬘白佛：「攝受正法攝受正法者，無異攝受正法，無異攝受正法者。攝受正法善男子善女人，即是攝受正法。何以故？若攝受正法善男子善女人，為攝受正法，捨三種分。何等為三？謂：身、命、財。善男子善女人捨身者，生死後際等，離老病死，得不壞常住、無有變易、不可思議功德如來法身。捨命者，生死後際等，畢竟離死，得無邊常住不可思議功德，通達一切甚深佛法。捨財者，生死後際等，得不共一切眾生、無盡無減、畢竟常住、不可思議具足功德，得一切眾生殊勝供養。世尊！如是捨三分善男子善女人，攝受正法，常為一切諸佛所記，一切眾生之所瞻仰。
Srimala told the Buddha, “One in harmony with the Correct Dharma IS harmony with the Correct Dharma, is no different than harmony with the Correct Dharma, [that is] no different than one in harmony with the Correct Dharma. Virtuous men and virtuous women in harmony with the Correct Dharma ARE then harmony with Correct Dharma. How so? Virtuous men and virtuous women in harmony with the Correct Dharma, in order to be in harmony with Correct Dharma abandon [let go of, release] three things. What three? They are: body, life, and wealth. Virtuous men or virtuous women who abandon their body are equal to the limit of samsara [life & death], escape old-age, sickness and death, and attain the indestructible, eternal, immutable, inconceivable merit of the Dharma Body of the Tathagata. Those who abandon life, are equal to the limit of samsara [life & death], escape death, attain boundless, eternal, inconceivable merit, and penetrate all the profound Buddha Dharma. Those who abandon wealth are equal to the limit of samsara [life & death], attain inexhaustible, unceasing, ultimately eternal, inconceivable, complete merit, unequal to anyone, and attain extraordinary offerings from everyone. World-Honored One! Like this, abandoning three ways, virtuous men and virtuous women, in harmony with the Correct Dharma, forever receive the predictions of all buddhas, and honored all [beings / everyone].
「世尊！又善男子善女人攝受正法者，法欲滅時，比丘、比丘尼、優婆塞、優婆夷，朋黨諍訟，破壞離散。以不諂曲、不欺誑、不幻偽，愛樂正法，攝受正法入法朋中。入法朋者，必為諸佛之所授記。世尊！我見攝受正法如是大力，佛為實眼實智，為法根本、為通達法、為正法依，亦悉知見。」
World-Honored One! Also, those virtuous men and virtuous women in harmony with Correct Dharma, when it is the time of the Dharma’s ceasing, and the bhikkus and bhikkunis, and upasakas and upasikas, and friends and fellows are quarreling, destroyed and dispersed, without resorting to flattery, deceit, or trickery, will love joyfully the Correct Dharma, entering into Dharma-Friendship with them in/by harmony with the Correct Dharma. Those entered into Dharma-Friendship with will most certainly receive prediction by all buddhas. World-Honored One! I see the great power of being in harmony with the Correct Dharma like this; the Buddha as the Eye of Truth, as True Knowledge, as the Root of the Dharma, penetrating all dharmas, support [basis] of the Correct Dharma, and as the All-Knowing Seer.
爾時世尊於勝鬘所說攝受正法大精進力，起隨喜心：「如是勝鬘！如汝所說。攝受正法大精進力，如大力士少觸身分，生大苦痛。如是勝鬘！少攝受正法，令魔苦惱；我不見餘一善法令魔憂苦，如少攝受正法。又如牛王形色無比，勝一切牛；如是大乘少攝受正法，勝於一切二乘善根，以廣大故。又如須彌山王端嚴殊特，勝於眾山；如是大乘捨身、命、財以攝取心攝受正法，勝不捨身、命、財初住大乘一切善根，何況二乘？以廣大故。是故勝鬘！當以攝受正法，開示眾生、教化眾生、建立眾生。如是勝鬘！攝受正法如是大利、如是大福、如是大果。勝鬘！我於阿僧祇阿僧祇劫說：『攝受正法功德義利，不得邊際。』是故攝受正法，有無量無邊功德。」
Then, the World-Honored One, delighted by Srimala’s explanation of the great virya power [vīryabala] of being in harmony with the Correct Dharma [said], “So it is, Srimala! Just as you have explained. The great virya power [vīryabala] of being in harmony with the Correct Dharma is like a very strong man who, with the slightest touch to a part of the body can give rise to great injury. Like this, Srimala! The slightest [bit] of harmony [embracing] of the Correct Dharma causes Mara to suffer. I do not see any other single wholesome Dharma the causes Mara to suffer like the slightest [bit] of harmony [embrace] of the Correct Dharma.
🍃 一乘章第五
CHAPTER FIVE: The Single Vehicle [Ekayana]
佛告勝鬘：「汝今更說一切諸佛所說攝受正法！」
The Buddha told Srimala, “You should further explain how all buddhas explain embracing the Correct Dharma!”
勝鬘白佛：「善哉世尊！唯然受教。」即白佛言：「世尊！攝受正法者是摩訶衍。何以故？摩訶衍者，出生一切聲聞、緣覺、世間、出世間善法。世尊！如阿耨大池出八大河。如是摩訶衍，出生一切聲聞、緣覺、世間、出世間善法。世尊！又如一切種子皆依於地而得生長。如是一切聲聞、緣覺、世間、出世間善法，依於大乘而得增長。是故世尊！住於大乘攝受大乘，即是住於二乘攝受二乘、一切世間、出世間善法。
Srimala replied to the Buddha, “Excellent (sadhu), World-Honored One! So as only to receive instruction.” Then she said to the Buddha, “World-Honored One, being in harmony [emrabcing]with Correct Dharma is Mahāyā[na]. Like this, Mahāyā[na] brings forth all the Voice Hearers, Solitary Illuminates, the World, and every virtuous dharma [thing] in the World. World-Honored One! Just as the great lake Anavatapta brings forth the eight great rivers; like this, Mahāyā[na] brings forth all the Voice Hearers, Solitary Illuminates, the World, and every virtuous dharma [thing] in the World. World-Honored One! Just as all seeds rely upon the earth in order to arise and grow; like this, all the Voice Hearers, Solitary Illuminates, the World, and every virtuous dharma [thing] in the World rely upon the Great Vehicle in order to increase and grow. For this reason, World-honored One! Abiding in the Great Vehicle of embracing [being in harmony with] the Correct Dharma is abiding in two vehicles, harmonizes [embraces] the two vehicles, bringing forth virtuous dharmas [things] in all Worlds.
“如世尊說六處。何等為六？謂：正法住、正法滅、波羅提木叉、比尼、出家、受具足。為大乘故說此六處。何以故？正法住者，為大乘故，說大乘住者即正法住。正法滅者，為大乘故，說大乘滅者即正法滅。波羅提木叉、比尼此二法者，義一名異，比尼者即大乘學。何以故？以依佛出家而受具足，是故說大乘威儀戒是比尼、是出家、是受具足。是故阿羅漢無出家受具足。何以故？阿羅漢依如來出家受具足故。阿羅漢歸依於佛，阿羅漢有恐怖。何以故？阿羅漢於一切無行怖畏想住，如人執劍欲來害己，是故阿羅漢無究竟樂。何以故？世尊！依不求依。如眾生無依，彼彼恐怖，以恐怖故則求歸依。如阿羅漢有怖畏，以怖畏故依於如來。
“Just as the World-Honored One explains the six places. What are there six? They are: 1) Abiding in Correct Dharma, 2) the correct cessation of dharmas, 3) prātimokṣa [‘toward liberation’], 4) Vinaya [discipline], 5) leaving home, 6) receiving completion [full ordination]. It is for the Great Vehicle that these six places are explained. How so? Abiding in the Correct Dharma, for the sake of the Great Vehicle, is explained as abiding in the Great Vehicle, which is abiding in the Correct Dharma. The correct cessation of dharmas, for the sake of the Great Vehicle, is said to be the cessation of the Great Vehicle, which is the cessation of dharmas. The two dharmas, prātimokṣa and vinaya, have different names but the same meaning. [The one observing] vinaya is a student of the Great Vehicle. How so? They rely on the Buddha leaving home in order to receive completion [full ordination]. For this reason, it is said that the respect-inspiring deportment [dignity] of the moral discipline [sila] of the Great Vehicle IS the vinaya; is leaving home, is receiving completion [full ordination]. For this reason, the arhat, does not leave home or receive completion [full ordination]. How so? Because arhats depend upon the Thus Come One to leave home and receive completion [full-ordination]. Arhats turn to the Buddha for support, and arhats have fear. How so? Arhats abide fearful of everything, as if someone with a sword wanted to harm them. Therefore, the arhat has no ultimate joy. How so? World-Honored One! A refuge does not seek refuge (依不求依). Those without refuge, out of fear, seek refuge because of fear. Like this, the arhat has fear, and seeks refuge in the Thus Come One out of fear.
「世尊！阿羅漢、辟支佛有怖畏，是故阿羅漢、辟支佛，有餘生法不盡，故有生；有餘梵行不成，故不純；事不究竟，故當有所作；不度彼故，當有所斷。以不斷故，去涅槃界遠。何以故？唯有如來、應、正等覺得般涅槃，成就一切功德。故阿羅漢、辟支佛，不成就一切功德。言得涅槃者，是佛方便。唯有如來得般涅槃，成就無量功德。故阿羅漢、辟支佛成就有量功德，言得涅槃者，是佛方便。唯有如來得般涅槃，成就不可思議功德。故阿羅漢、辟支佛成就思議功德，言得涅槃者，是佛方便。唯有如來得般涅槃，一切所應斷過，皆悉斷滅，成就第一清淨。阿羅漢、辟支佛有餘過，非第一清淨，言得涅槃者，是佛方便。唯有如來得般涅槃，為一切眾生之所瞻仰，出過阿羅漢、辟支佛、菩薩境界。是故阿羅漢、辟支佛去涅槃界遠，言阿羅漢、辟支佛觀察解脫四智究竟得蘇息處者，亦是如來方便有餘不了義說。
World-Honored One! Arhats and pratyeka-buddhas have fear, therefore arhats and pratyeka-buddhas have remaining [arisen] dharmas that have not extinguished, and therefore have [further] birth; they have evil [Mara-ish] ways remaining, incomplete, therefore they are not pure; Their affairs are not ultimate, therefore they have more to do; since they have not reached the other shore, they still have defilements to sever. Because they are not severed, they are far from the realm of nirvana. How so? Only the Thus Come One, Worthy One [arahat], Correctly Enlightened One [samyak-sambodhi] attains final nirvana, fulfilling all merits. receiving the respect of all beings, surpassing the realms of arhats, pratyeka-buddhas and bodhisattvas. Yet, arhats and pratyeka-buddhas do not fulfill all merit. When it is said that they attain nirvana, this is upaya of the Buddha. Only the Thus Come One attains final nirvana, fulfilling [completing] inconceivable merit. Yet, arhats and pratyeka-buddhas fulfill conceivable merit. When it is said that they attained final nirvana, this is the upaya of the Buddha. Only the Thus Come One attains final nirvana, cutting off every transgression that should be cut off, attaining the utmost purity. Arhats and pratyeka-buddhas still have transgression, and are not the utmost pure. When it is said that they attain the state of nirvana, this is the upaya of the Buddha. Only the Thus Come One attains final nirvana, receiving the respect of all beings, surpassing the realms of the arhats, pratyeka-buddhas, and bodhisattvas. For this reason, arhats and pratyeka-buddhas are far from the realm of nirvana. When it is said that arhats and pratyeka-buddhas have thoroughly investigated (vicaya), are liberated, poses completely the four knowledges and attain the base of a subtle mind, this too is the upaya of the Buddha, with more remaining to be said.
何以故？有二種死。何等為二？謂：分段死、不思議變易死。分段死者，謂虛偽眾生。不思議變易死者，謂：阿羅漢、辟支佛、大力菩薩意生身，乃至究竟無上菩提。二種死中，以分段死故，說阿羅漢、辟支佛智，我生已盡；得有餘果證故，說梵行已立；凡夫、人天所不能辦，七種學人先所未作，虛偽煩惱斷故，說所作已辦；阿羅漢、辟支佛所斷煩惱，更不能受後有故，說不受後有。非盡一切煩惱，亦非盡一切受生，故說不受後有。何以故？有煩惱是阿羅漢、辟支佛所不能斷。
How so? There are two kinds of death. What are the two? Ordinary, random dying, and inconceivable transformational dying [beyond the traidhātuka or trailokya 三界]. Ordinary, random death refers to the falseness of sentient beings. Inconceivable transformational death refers to the mind-created bodies of arhats, pratyeka-buddhas, and greatly powerful bodhisattas up to supreme, unsurpassable Awakening. Of these two kinds of death, it is in regard to ordinary, random dying that it is said that the Wisdom of arhats and pratyeka-buddhas extinguishes the self and (re)birth. Because they attain a fruit of realization with remainder, it is said that their Brahma Practice is complete; Common people and gods are unable to carry out such things, the seven grades of Learners [approaching stream -entry, obtaining it, approaching once-returner, etc. to approaching arhat] have never tried. Their cutting off of defilements [kleshas] is, therefore, false when it is said that they have completed what they carried out to do; Because the defilements cut off by arhats and pratyeka-buddhas lead to them being unable to receive future existence, it is said that they do not receive future existence. Because they have not extinguished all defilements and they have not extinguished receiving (re)birth, it is said that they do not receive future existence. How so? There are defilements that arhats and pratyeka-buddhas are unable eliminate.
“煩惱有二種。何等為二？謂：住地煩惱及起煩惱。住地有四種。何等為四？謂：見一處住地、欲愛住地、色愛住地、有愛住地。此四種住地，生一切起煩惱。起者剎那心剎那相應。世尊！心不相應無始無明住地。世尊！此四住地力，一切上煩惱依種，比無明住地，算數譬喻所不能及。
“There are two kinds of defilement. What two? They are: Underlying defilements and active defilements. The underlying are of four kinds. What four? They are: The stage of abiding in the view of oneness; the stage of desiring sensual pleasure; the stage of desiring form; the stage of desiring existence. These four kinds of underlying defilements give rise to [make active] all [other] defilements. The active [defilements] are felt thought-moment to thought-moment, characteristic by characteristic [kṣaṇa-citta kṣaṇa-lakṣaṇa]. World-Honored One! The mind is without a characteristic to feel beginningless underlying ignorance [avidya / 無明]. World-Honored One! The power of these four underlying defilements give rise to all other defilements, yet this underlying ignorance is incapable of being counted, measured, compared or likened to anything.”
“世尊！如是無明住地力，於有愛數四住地，無明住地其力最大。譬如惡魔波旬於他化自在天，色、力、壽命、眷屬、眾具、自在殊勝。如是無明住地力，於有愛數四住地，其力最勝，恒沙等數上煩惱依，亦令四種煩惱久住。阿羅漢、辟支佛智所不能斷，唯如來菩提智之所能斷。如是世尊！無明住地最為大力。
“World-Honored One! Thus is the power of underlying ignorance. Even the desire for existence, of the four kinds of underlying [defilements], the power of underlying ignorance is so much greater. Like the evil mara, whose form, power, longevity, retinue and citizens are superiorly sovereign to those of the Heaven of Sovereignty over others’ transformations; like this, the power of underlying ignorance more powerful, even than the desire for existence of the four kinds of underlying [defilements]. Defilements as numerous as sand grains of the Ganges River depend upon it, causing the four underlying defilements to abide for a long time. The wisdom of arhats and pratyeka-buddhas are unable to sever it. Only the awakened wisdom of the Thus Come One is able to sever it. Like this, World-Honored One! Underlying ignorance is that powerful.
“世尊！又如取，緣有漏業因而生三有。如是無明住地，緣無漏業因，生阿羅漢、辟支佛、大力菩薩三種意生身。此三地，彼三種意生身生及無漏業生，依無明住地，有緣非無緣。是故三種意生及無漏業，緣無明住地。世尊！如是有愛住地數四住地，不與無明住地業同，無明住地異，離四住地。佛地所斷，佛菩提智所斷。何以故？阿羅漢、辟支佛，斷四種住地，無漏不盡，不得自在力，亦不作證。無漏不盡者，即是無明住地。
“World-Honored One! Also like attachment/clinging [upadana] which, as a condition, along with ‘outflowing’ karma as a cause, gives rise to [the] three existences. Like this, underlying ignorance, with not-‘outflowing’ karma [anāsrava] gives rise to the three kinds of mind-made bodies of arhats, pratyeka-buddhas and very powerful bodhisattvas. These three stages, and the giving rise to the three kinds of mind-made bodies, and giving rise to not-‘outflowing’ karma depend upon underlying ignorance; they are conditional and are not unconditioned. For this reason, the three kinds of mind-made bodies and not-‘outflowing’ karma are conditioned by underlying ignorance. World-Honored One! Thus, the underlying desire for existence and the other four kinds of underlying [defilements] are not the same as the karma of underlying ignorance. Underlying ignorance is different, apart from the four underlying defilements. The Stage of Buddha[hood] servers [underlying ignorance]. The awakened knowledge of the Buddha severs [underlying ignorance]. How so? Arhats and pratyeka-buddha’s sever the four kinds of defilements without their ‘outflows’ being extinguished, not attaining the power of sovereignty, and not fully self-realized. ‘Outflows’ not being extinguished is the same as underlying ignorance.
“世尊！阿羅漢、辟支佛、最後身菩薩，為無明住地之所覆障故，於彼彼法不知不覺。以不知見故，所應斷者不斷、不究竟。以不斷故，名有餘過解脫，非離一切過解脫；名有餘清淨，非一切清淨；名成就有餘功德，非一切功德。以成就有餘解脫、有餘清淨、有餘功德故，知有餘苦、斷有餘集、證有餘滅、修有餘道，是名得少分涅槃。得少分涅槃者，名向涅槃界。若知一切苦、斷一切集、證一切滅、修一切道，於無常壞世間、無常病世間，得常住涅槃；於無覆護世間、無依世間，為護為依。何以故？法無優劣故得涅槃；智慧等故得涅槃；解脫等故得涅槃；清淨等故得涅槃。是故涅槃一味等味，謂解脫味。
“World-Honored One! Arhats, pratyeka-buddhas and bodhisattvas in their final body, due to the impediments of underlying ignorance, there is further Dharma they do not know and do not realize. Because they do not ‘know/see’, that which should be severed is not severed and they are not fully complete[d]. Because it is not severed, this is called liberation with remaining [faults], it is not liberation apart from all faults; This is called purity with remainder, it is not entirely purified; This is called accomplishment with remaining merit [to be gained], it is not [accomplished in] all merit. Because this liberation has remaining accomplishments, remaining purification, and remaining merit, the knowledge of suffering has remainder [is incomplete], severance of accumulation [the cause] [of suffering] has remainder [is incomplete], the realization of the extinction [of suffering] has remainder [is incomplete], and the practice of the Path has remainder [is incomplete]. This is called attaining a small part of nirvana. Attaining a small part of nirvana is called being toward the realm of nirvana. If one’s knowledge of suffering is complete, the accumulation completely severed, extinction completely realized, and the Path completely followed, one attains eternal nirvana within an impermanent, decaying world, an impermanent, diseased world. In a world without protection, without refuge, one is a protector, a refuge. How so? Nirvana is attained through a Dharma without superior or inferior. Through the Wisdom of equanimity, one attains nirvana. Through the liberation of equanimity, one attains nirvana. Through the purity of equanimity, one attains nirvana. For this reason, nirvana is the ‘one equanimous flavor – this is known as the flavor of liberation.
世尊！若無明住地，不斷不究竟者，不得一味等味，謂明解脫味。何以故？無明住地不斷、不究竟者，過恒沙等所應斷法，不斷、不究竟，過恒沙等所應斷法不斷故，過恒沙等法應得不得、應證不證。是故無明住地積聚，生一切修道斷煩惱、上煩惱。彼生心上煩惱、止上煩惱、觀上煩惱、禪上煩惱、正受上煩惱、方便上煩惱、智上煩惱、果上煩惱、得上煩惱、力上煩惱、無畏上煩惱，如是過恒沙等上煩惱，如來菩提智所斷。一切皆依無明住地之所建立，一切上煩惱起，皆因無明住地，緣無明住地。世尊！於此起煩惱，剎那心剎那相應；世尊！心不相應無始無明住地。
World-Honored One! If the underlying defilement of ignorance is not completely severed, one does not attain that one flavor, the flavor of equanimity, what can be called the flavor of the enlightened liberation. How so? If the underlying ignorance is not absolutely severed, then dharmas as numerous as the sands of the Ganges River that should be severed will not be absolutely severed. Because dharmas as numerous as the sands of the Ganges River that should be severed are not severed, the dharmas as numerous as the sands of the Ganges River that should be attained will not be attained, and what should be realized is not realized. For this reason, the underlying defilement of ignorance accumulates, producing [bringing forth] all of the practices of the Way [Path] that sever the defilements, the severe defilements: severe defilements of the mind, severe defilements in calming [stopping, samatha], severe defilements in observing [seeing, insight, vipasyana], severe defilements in dhyana [meditation], severe defilements in correct sensation [reception], severe defilements in upaya [expedient means], severe defilements in knowledge, severe defilements in fruits [results, outcomes] severe defilements in attainments [samapatti], severe defilements in power [bala], severe defilements in fearlessness. Thus are severe defilements, as numerous as the sands of the Ganges River, severed by the awakened knowledge of the Thus Come One [Tathagata-bhodi-jnana and ‘Vajra Wisdom’ in Bodhiruci]. All constructs rely upon the base [bhumi ‘stage’] of underlying ignorance, and all the severe defilements are caused and conditioned by underlying ignorance. World-Honored One! “Mind does not resemble? [相應] the base of beginningless, underlying ignorance.”
「世尊！若復過於恒沙如來菩提智所應斷法，一切皆是無明住地所持所建立。譬如一切種子皆依地生，建立、增長，若地壞者彼亦隨壞。如是過恒沙等如來菩提智所應斷法，一切皆依無明住地生，建立增長；若無明住地斷者，過恒沙等如來菩提智所應斷法，皆亦隨斷。如是一切煩惱、上煩惱斷，過恒沙等如來所得一切諸法，通達無礙一切知見，離一切過惡，得一切功德。法王法主，而得自在，登一切法自在之地。如來、應、等正覺正師子吼：『我生已盡，梵行已立，所作已辦，不受後有。』是故世尊以師子吼依於了義，一向記說。
“World-Honored One! All the dharmas as numerous as the sands of the Ganges River that should be severed by the awakened knowledge of the Thus Come One [Tathagata-bhodi-jnana and ‘Vajra Wisdom’ in Bodhiruci] are supported and constructed upon the base of underlying ignorance. For example, just as all seeds reply upon the earth to arise [come forth, be born], to be supported, to grow. If the earth were to be destroyed, they too would be destroyed. Like this, all dharmas, as numerous as the sands of the Ganges River that should be severed by the awakened knowledge of the Thus Come One [Tathagata-bhodi-jnana and ‘Vajra Wisdom’ in Bodhiruci] are reliant upon the base of underlying ignorance for their support and growth. If the base of underlying ignorance is severed, all dharmas, as numerous as sands of the Ganges River that should be severed will be severed by the awakened knowledge of the Thus Come One [Tathagata-bhodi-jnana and ‘Vajra Wisdom’ in Bodhiruci] will be severed. Like this all the defilements, the severe defilements, are severed, and all dharmas as numerous as the sands of the Ganges River attained by the Thus Come One - the penetrating, unobstructed, all-knowing vision [is attained]. Escaping [being free from] all ‘evil’ [transgression], and attaining all merit; a Dharma King, Dharma Lord, therefore attaining sovereignty, manifesting the sovereign base [bhumi, stage] of all dharmas, a Thus Come One [Tathagata], Worthy One [Arahat], Correctly Awakened, Correct Lion’s Roarer, “I have ended my rebirths, fully cultivated pure conduct, done what should be done, and I am no longer subject to further existence.” For this reason, the World-Honored One speaks by making the Lion’s Roar based upon ultimate truth.
「世尊！不受後有智有二種。謂：如來以無上調御降伏四魔，出一切世間，為一切眾生之所瞻仰，得不思議法身。於一切爾焰地得無礙法自在，於上更無所作。無所得地十力勇猛，昇於第一無上無畏之地，一切爾炎無礙智觀不由於他，不受後有智師子吼。
“World-Honored One! Being no longer subject to future rebirths is of two kinds. There is: the inconceivable Dharma Body [Dharmakaya] of the Thus Come One, attained by the supreme taming and subduing of the Four Maras, transcending all worlds, praised by all sentient beings. Attainer of unobstructed Dharma Sovereignty on all imaginable [cognizable jñeya] stages [bases, bhumi]; the highest, with nothing more to do, no further stage [base, bhumi], bold and courageous with the Ten Powers, ascending to the premier, supreme stage of fearlessness. With omniscient, unobstructed knowledge they gain insight [observe, ‘see’, vipasyana] without depending on another, no longer subject to future existence, knowing the Lion’s Roar.
「世尊！阿羅漢、辟支佛度生死畏，次第得解脫樂，作是念：『我離生死恐怖，不受生死苦。』世尊！阿羅漢、辟支佛觀察時，得不受後有，觀第一蘇息處涅槃地。世尊！彼先所得地，不愚於法、不由於他，亦自知得有餘地，必當得阿耨多羅三藐三菩提。何以故？聲聞、緣覺乘皆入大乘，大乘者即是佛乘，是故三乘即是一乘。得一乘者得阿耨多羅三藐三菩提，阿耨多羅三藐三菩提者即是涅槃界，涅槃界者即是如來法身，得究竟法身者則究竟一乘，無異如來、無異法身，如來即法身；得究竟法身者，則究竟一乘，究竟者即是無邊不斷。
“World-Honored One! Arhats and pratyeka-buddhas transcend [overcome] the fear(s) of Life and Death. Each one attaining the joy of liberation, has this thought: ‘I have escaped the terror(s) of Life and Death, not being (re)born, dying, or suffering.’ World-Honored One! When Arhats and Pratyekabuddhas have insight [observe, investigate, inquire, vipasyana], they are no longer subject to future rebirths and they observe [‘see’] the original, ‘restful’ [‘subtle breath’ beautiful, wonderful, Sanskrit: ‘su’] place of the stage [bhumi] of Nirvana. World-Honored One! Those who first attained this stage were not ignorant of the Dharma. They did not depend upon another, and through ‘self-knowledge’ attained stages with remainder, certain of their attainment of anuttara-samyak-sambodhi. How so? The Voice-Hearer and Solitary-Awakened vehicles are included in the Great Vehicle, and the Great Vehicle is the Buddha Vehicle. For this reason, the Three Vehicles are one vehicle. The one who attains the One Vehicle attains anutta-samyal-sambodhi. Anuttara-samyak-sambodhi is the realm of Nirvana, Nirvana is the Dharma Body of the Thus Come One [Tathagatadharmakaya]. Attaining the completed [absolute, perfect] Dharma Body is…
「世尊！如來無有限齊時住，如來、應、等正覺後際等住。如來無限齊大悲，亦無限齊安慰世間。無限大悲、無限安慰世間，作是說者是名善說如來。若復說言無盡法、常住法，一切世間之所歸依者，亦名善說如來。是故於未度世間、無依世間，與後際等，作無盡歸依、常住歸依者，謂如來、應、等正覺也。
「法者即是說一乘道，僧者是三乘眾。此二歸依非究竟歸依，名少分歸依。何以故？說一乘道法，得究竟法身，於上更無說一乘法身。三乘眾者有恐怖，歸依如來，求出修學向阿耨多羅三藐三菩提，是故二依非究竟依，是有限依。
「若有眾生，如來調伏，歸依如來得法津澤，生信樂心歸依法、僧，是二歸依；非此二歸依，是歸依如來。歸依第一義者是歸依如來。此二歸依第一義，是究竟歸依如來。何以故？無異如來，無異二歸依。如來即三歸依。何以故？說一乘道。如來四無畏成就師子吼說，若如來隨彼所欲而方便說，即是大乘，無有三乘。三乘者入於一乘，一乘者即第一義乘。
🍃 無邊聖諦章第六
CHAPTER SIX: Boundless Noble Truths (ananta arya satya)
「世尊！聲聞、緣覺初觀聖諦，以一智斷諸住地；以一智四斷、知、功德、作證，亦善知此四法義。世尊！無有出世間上上智、四智漸至及四緣漸至，無漸至法是出世間上上智。
「世尊！金剛喻者是第一義智。世尊！非聲聞、緣覺不斷無明住地，初聖諦智是第一義智。世尊！以無二聖諦智斷諸住地。世尊！如來、應、等正覺，非一切聲聞、緣覺境界。不思議空智，斷一切煩惱藏。世尊！若壞一切煩惱藏究竟智，是名第一義智。初聖諦智非究竟智，向阿耨多羅三藐三菩提智。
「世尊！聖義者，非一切聲聞、緣覺，聲聞、緣覺成就有量功德，聲聞、緣覺成就少分功德，故名之為聖。聖諦者，非聲聞、緣覺諦；亦非聲聞、緣覺功德。世尊！此諦如來、應、等正覺初始覺知，然後為無明[穀-禾+卵]藏世間開現演說，是故名聖諦。
🍃 如來藏章第七
CHAPTER SEVEN: The Tathagatagarbha ('Womb of Thus Come Ones')
「聖諦者，說甚深義，微細難知，非思量境界。是智者所知，一切世間所不能信。何以故？此說甚深如來之藏。如來藏者，是如來境界，非一切聲聞、緣覺所知。如來藏處，說聖諦義。如來藏處甚深故，說聖諦亦甚深，微細難知，非思量境界，是智者所知，一切世間所不能信。
🍃 法身章第八
CHAPTER EIGHT: The Dharmakaya ('Dharma Body')
「若於無量煩惱藏所纏如來藏不疑惑者，於出無量煩惱藏法身亦無疑惑。於說如來藏、如來法身、不思議佛境界及方便說，心得決定者，此則信解說二聖諦。如是難知難解者，謂說二聖諦義。何等為說二聖諦義？謂說作聖諦義、說無作聖諦義。說作聖諦義者，是說有量四聖諦。何以故？非因他能知一切苦斷、一切集證、一切滅修、一切道。是故世尊！有有為生死、無為生死。涅槃亦如是，有餘及無餘。說無作聖諦義者，說無量四聖諦義。何以故？能以自力知一切受苦斷、一切受集證、一切受滅修、一切受滅道。如是八聖諦，如來說四聖諦。如是四無作聖諦義，唯如來、應、等正覺事究竟，非阿羅漢、辟支佛事究竟。何以故？非下、中、上法得涅槃。何以故？如來、應、等正覺，於無作四聖諦義事究竟，以一切如來、應、等正覺，知一切未來苦、斷一切煩惱上煩惱所攝受一切集、滅一切意生身、除一切苦滅作證。
「世尊！非壞法故，名為苦滅。所言苦滅者，名無始無作、無起無盡、離盡常住、自性清淨，離一切煩惱藏。世尊！過於恒沙不離、不脫、不異、不思議佛法成就，說如來法身。世尊！如是如來法身不離煩惱藏，名如來藏。
🍃 空義隱覆真實章第九
CHAPTER NINE: The Underlying Truth of the Meaning of Emptiness
「世尊！如來藏智是如來空智。世尊！如來藏者，一切阿羅漢、辟支佛、大力菩薩，本所不見，本所不得。
「世尊！有二種如來藏空智。世尊！空如來藏，若離、若脫、若異一切煩惱藏。世尊！不空如來藏，過於恒沙不離、不脫、不異、不思議佛法。世尊！此二空智，諸大聲聞能信如來。一切阿羅漢、辟支佛空智，於四不顛倒境界轉。是故一切阿羅漢、辟支佛，本所不見、本所不得。一切苦滅，唯佛得證，壞一切煩惱藏，修一切滅苦道。
🍃 一諦章第十
CHAPTER TEN: One Truth
「世尊！此四聖諦，三是無常，一是常。何以故？三諦入有為相，入有為相者是無常。無常者是虛妄法。虛妄法者，非諦、非常、非依。是故苦諦、集諦、道諦，非第一義諦，非常、非依。
🍃 一依章第十一
CHAPTER ELEVEN: One Refuge
「一苦滅諦，離有為相，離有為相者是常。常者非虛妄法。非虛妄法者，是諦、是常、是依。是故滅諦，是第一義。
🍃 顛倒真實章第十二
CHAPTER TWELVE: Contrary Truths
「不思議是滅諦，過一切眾生心識所緣，亦非一切阿羅漢、辟支佛智慧境界。譬如生盲不見眾色，七日嬰兒不見日輪。苦滅諦者，亦復如是！非一切凡夫心識所緣，亦非二乘智慧境界。凡夫識者二見顛倒；一切阿羅漢、辟支佛智者，則是清淨。邊見者，凡夫於五受陰，我見、妄想、計著，生二見，是名邊見，所謂常見、斷見。見諸行無常，是斷見非正見；見涅槃常，是常見非正見。妄想見故，作如是見。於身諸根分別思惟，現法見壞，於有相續不見，起於斷見，妄想見故；於心相續愚闇，不解不知，剎那間意識境界，起於常見，妄想見故。此妄想見，於彼義若過若不及，作異想分別，若斷若常。顛倒眾生，於五受陰，無常常想、苦有樂想、無我我想、不淨淨想。一切阿羅漢、辟支佛淨智者，於一切智境界及如來法身，本所不見。
「或有眾生，信佛語故，起常想、樂想、我想、淨想，非顛倒見，是名正見。何以故？如來法身是常波羅蜜、樂波羅蜜、我波羅蜜、淨波羅蜜。於佛法身，作是見者，是名正見。正見者，是佛真子，從佛口生、從正法生、從法化生，得法餘財。
「世尊！淨智者，一切阿羅漢、辟支佛智波羅蜜，此淨智者雖曰淨智，於彼滅諦，尚非境界，況四依智？何以故？三乘初業，不愚於法。於彼義當覺當得，為彼故，世尊說四依。世尊！此四依者，是世間法。世尊！一依者，一切依止，出世間上上第一義依，所謂滅諦。
🍃 自性清淨章第十三
CHAPTER THIRTEEN: The Inherently Pure
[0222b05] 「世尊！生死者依如來藏，以如來藏故，說本際不可知。世尊！有如來藏故說生死，是名善說。世尊！生死，生死者，諸受根沒，次第不受根起，是名生死。世尊！死生者，此二法是如來藏。世間言說故，有死有生，死者謂根壞，生者新諸根起，非如來藏有生有死。如來藏者離有為相，如來藏常住不變。是故如來藏，是依、是持、是建立。世尊！不離、不斷、不脫、不異、不思議佛法。世尊！斷脫異外有為法依持、建立者，是如來藏。
[0222b14] 「世尊！若無如來藏者，不得厭苦樂求涅槃。何以故？於此六識及心法智，此七法剎那不住、不種眾苦，不得厭苦、樂求涅槃。世尊！如來藏者，無前際，不起不滅法，種諸苦，得厭苦、樂求涅槃。
[0222b19] 「世尊！如來藏者，非我、非眾生、非命、非人。如來藏者，墮身見眾生、顛倒眾生、空亂意眾生，非其境界。
[0222b22] 「世尊！如來藏者，是法界藏、法身藏、出世間上上藏、自性清淨藏。此性清淨如來藏，而客塵煩惱、上煩惱所染，不思議如來境界。何以故？剎那善心非煩惱所染；剎那不善心亦非煩惱所染。煩惱不觸心，心不觸煩惱，云何不觸法，而能得染心？世尊！然有煩惱，有煩惱染心，自性清淨心而有染者，難可了知。唯佛世尊！實眼實智，為法根本、為通達法、為正法依，如實知見。」
[0222c02] 勝鬘夫人說是難解之法問於佛時，佛即隨喜：「如是如是！自性清淨心而有染污，難可了知。有二法難可了知，謂自性清淨心難可了知，彼心為煩惱所染亦難了知。如此二法，汝及成就大法菩薩摩訶薩乃能聽受，諸餘聲聞，唯信佛語。
🍃 真子章第十四
CHAPTER FOURTEEN: True Disciples/Children
「若我弟子隨信增上者，依明信已隨順法智，而得究竟。隨順法智者，觀察施設根意解境界；觀察業報；觀察阿羅漢眼；觀察心自在樂禪樂；觀察阿羅漢、辟支佛、大力菩薩聖自在通。此五種巧便觀成就。於我滅後未來世中，我弟子隨信增上，依於明信隨順法智，自性清淨心彼為煩惱染污而得究竟，是究竟者入大乘道因。信如來者，有是大利益，不謗深義。]
If there is a disciple of mine in accord/compliant with faith, and it is increasing, upon relying on this enlightened/illuminated faith, in accord with Dharma Knowledge, then they attain the ultimate/completion. One in accord/compliant with Dharma Knowledge investigates (pravicaya) the realms of sensors (indriya, sense-bases), senses (sense-media), and consciousness; investigates karmic retribution; investigates the 'slumber' of arhats; investigates the joyfully indepdent mind in dhyanic joy; investiages the great miraculous, independent power of the arhats pratyeka-buddhas and greatly powerful bodhisattvas. When these five tyes of invesitavation/observations have been perfected, even after my extinction, in future times, disciples of mine, in accord/compliant with faith, with its increasing, relying upon this illuminated faith, being in accord/compliant with Dharma Knowledge, will attain the ultimate/completion, even though their inhernetly pure minds become contaminated by defilemetns. One who attains the ultimate/completion enters due to the Way of the Great Vehicle. One who has faith in the Tathagata, has this great benefit and does not slander the Buddha.
爾時，勝鬘白佛言：「更有餘大利益，我當承佛威神復說斯義。
Then Śrīmālā said to the Buddha, "There are further great benefits, which I will explain the meaning of by the spritual power of the Buddha."
佛言：「更說。
The Buddha said, "Explain futher."
勝鬘白佛言：「三種善男子善女人，於甚深義離自毀傷，生大功德、入大乘道。何等為三？謂：若善男子善女人自成就甚深法智。若善男子善女人成就隨順法智。若善男子善女人於諸深法不自了知，仰惟世尊，非我境界，唯佛所知。是名善男子善女人仰惟如來。
Śrīmālā said to the Buddha, "There are Three kinds of virtuous men and women who, by the most profound meaning avoid / escape harm, bring forth great merit, and enter the Way of the Great Vehicle. What three? They are: virtuous men and women who realize the knowlede of the profund dharma by themselves; virtous men and women with knowledge in perfect compliance / accord with the Dharma; virtous men and women who come to have knowledge of all profound dharmas, not of their own but through reverence of the World-Honored One, only knowling because of the Buddha.
除此諸善男子善女人已。
🍃 勝鬘章第十五
CHAPTER FIFTEEN: Śrīmālā
[0222c28] 「諸餘眾生，於諸甚深法，堅著妄說，違背正法，習諸外道腐敗種子者，當以王力及天、龍、鬼神力而調伏之。」
[0223a01] 爾時，勝鬘與諸眷屬頂禮佛足。佛言：「善哉善哉。勝鬘！於甚深法方便守護，降伏非法善得其宜，汝已親近百千億佛，能說此義。」
[0223a05] 爾時世尊放勝光明普照大眾，身昇虛空高七多羅樹，足步虛空還舍衛國。時，勝鬘夫人與諸眷屬，合掌向佛觀無厭足，目不暫捨。過眼境已踊躍歡喜，各各稱歎如來功德，具足念佛，還入城中，向友稱王稱歎大乘。城中女人七歲已上，化以大乘。友稱大王亦以大乘化諸男子，七歲已上舉國人民皆向大乘。
[0223a13] 爾時，世尊入祇桓林，告長老阿難及念天帝釋，應時帝釋與諸眷屬忽然而至，住於佛前。爾時，世尊向天帝釋及長老阿難，廣說此經。說已告帝釋言：「汝當受持讀誦此經。憍尸迦！善男子善女人於恒沙劫修菩提行，行六波羅蜜。若復善男子善女人聽受讀誦乃至執持經卷，福多於彼，何況廣為人說？是故憍尸迦！當讀誦此經，為三十三天分別廣說。」復告阿難：「汝亦受持讀誦，為四眾廣說。」
[0223a22] 時，天帝釋白佛言：「世尊！當何名斯經？云何奉持？」
[0223a23] 佛告帝釋：「此經成就無量無邊功德，一切聲聞、緣覺不能究竟觀察知見。憍尸迦！當知此經甚深微妙大功德聚，今當為汝略說其名，諦聽諦聽善思念之。」
[0223a26] 時，天帝釋及長老阿難白佛言：「善哉世尊！唯然受教。」佛言：「此經『歎如來真實第一義功德』，如是受持。『不思議大受』，如是受持。『一切願攝大願』，如是受持。『說不思議攝受正法』，如是受持。『說入一乘』，如是受持。『說無邊聖諦』，如是受持。『說如來藏』，如是受持。『說法身』，如是受持。『說空義隱覆真實』，如是受持。『說一諦』，如是受持。『說常住安隱一依』，如是受持。『說顛倒真實』，如是受持。『說自性清淨心隱覆』，如是受持。『說如來真子』，如是受持。『說勝鬘夫人師子吼』，如是受持。
[0223b08] 「復次憍尸迦！此經所說斷一切疑，決定了義入一乘道。憍尸迦！今以此說勝鬘夫人師子吼經付囑於汝，乃至法住，受持讀誦，廣分別說。」
[0223b11] 帝釋白佛言：「善哉世尊！頂受尊教。」
[0223b12] 時，天帝釋、長老阿難，及諸大會，天、人、阿修羅、乾闥婆等，聞佛所說，歡喜奉行。